Toh 543 — The Root Manual of the Rites of Mañjuśrī

Chapter 1

F.88.aF.105.a^[1]Oṁ, homage to all the buddhas and bodhisattvas!

Thus did I hear at one time. Lord Śākyamuni dwelt above the Pure Abode, in an inconceivable, wondrous pavilion, circular in shape, with a congregation of bodhisattvas^[2] distributed all around, located in the canopy of the sky. There the Lord addressed the gods of the Pure Abode: {1.1}

“Honored gods! Listen as I tell of the inconceivable, wondrous miracles of Mañjuśrī, the divine youth, bodhisattva, and great being—listen as I tell of his conduct, different types of samādhi, and magical power; his liberation, maṇḍala, and his miraculous bodhisattva manifestations; and how he is the sustenance for all beings and brings them life, health, and sovereignty! I will explain, for the benefit of all beings, the mantra subjects that completely fulfill one’s wishes. Listen well and duly reflect upon it—I will now tell you about him.” {1.2}

Thereupon the gods of the Pure Abode, folding their hands, said:^[3]

“Then tell us, Lord, about the conduct of the bodhisattvas; their different samādhis and their attainment of the bodhisattva levels; their sitting upon the vajra throne, overpowering of Māra, and turning of the wheel of Dharma; their liberating of all śrāvakas and pratyeka­buddhas; their ensuring for all beings rebirth as a god or a human and the pacification of all suffering; their removal of diseases of the poor, sick, and wealthy alike; their invulnerability to the use of all mundane and supramundane mantras; and their fulfilling of all wishes that thus makes the speech of all the tathāgatas fruitful.^[4] Lord, speak with a mind full of love and concern for our welfare, F.88.bF.105.b and out of pity for all sentient beings.” {1.3}

Then Lord Śākyamuni, casting a glance with his buddha eye over the entire realm of the Pure Abode, entered the samādhi called the spreading and diffusing of the light of the pure sphere.^[5] As soon as the Lord entered this samādhi, out of his ūrṇā came an array of light rays called arouser of the bodhisattva Saṃkusumita;^[6] he was surrounded by many hundreds of thousands of millions of rays. The light circumambulated the Buddha three times and, having passed through billions of trichiliocosms and crossed as many worlds in the northeastern direction as there are grains of sand in one hundred thousand Gaṅgā rivers, it came to the world sphere called Kusumāvatī, where the tathāgata Saṃkusumita Rājendra was staying. Due to the power of his previous aspirations, Mañjuśrī was also staying there together with other bodhisattvas, great beings engaged in bodhisattva activity. Seeing this effulgence of light, he gently smiled and addressed the multitude of bodhisattvas: {1.4}

“This arousing ray of light, O sons of the victorious ones, has come here to wake me up. Do pay attention!” {1.5}

Then Mañjuśrī, the divine youth, the bodhisattva, the great being, with his eyes wide and unblinking, sat facing the radiance of the ray. And this arousing ray, illuminating the Kusumāvatī world sphere with great radiance, circumambulated the thus-gone lord Saṃkusumita Rājendra clockwise three times and dissolved into the head of the great being, the bodhisattva Mañjuśrī. {1.6}

The divine youth Mañjuśrī then got up from his seat F.89.aF.106.a and circumambulated the thus-gone lord Saṃkusumita Rājendra three times. Then, bowing his head and placing his right knee on the ground, he spoke to Lord Saṃkusumita Rājendra: {1.7}

“May Lord Śākyamuni, the tathāgata, the arhat, the completely awakened one, think of me. Let me go, O lord, from here to the Sahā world sphere to see Lord Śākyamuni, to honor him and serve him. Let me go so that he may instruct me in the mantra practice, the sādhana practice, and the procedure of constructing the right maṇḍala; the secrets of the ritual and the procedure of drawing the picture; and the secret mudrā empowerment into the heart of all the tathāgatas, so that all the wishes of all beings are fulfilled.” {1.8}^[7]

Being so addressed, the thus-gone lord Saṃkusumita Rājendra said this to Mañjuśrī, the divine youth:

“You may go, divine youth Mañjuśrī, if you think that this is the right time. And please ask Lord Śākyamuni, on my behalf, if he is without pain and without worry, if his efforts come easily to him, and if his life is comfortable.” {1.9}

Then, the thus-gone lord Saṃkusumita Rājendra F.90.aF.107.a^[8] further said this to Mañjuśrī, the divine youth:

“Also, O divine youth, the tathāgatas, the arhats, the completely awakened ones, numerous as grains of sand in one hundred thousand Gaṅgā rivers, have taught and will teach again of your proficiency in mantra practice, maṇḍala ritual, the secret empowerment, the mudrās, the picture drawing procedure, the homa rite, the mantra recitation, and the regular observations, all of which fulfill every wish and bring joy to every being. They will teach of your proficiency in the vast fields of astrology and gemology; of your knowledge of the past, present, and future; and of your ability to govern and make predictions. They will teach of your mantra repetition, your ability to travel to the ends of the earth and to become invisible, and your vast knowledge of the right time and occasion for anything. They will teach how to traverse all the stages of the buddhas, bodhisattvas, śrāvakas, and pratyeka­buddhas, and all the mundane and supramundane stages without exception. They will teach the way in which you are established in the practice of all of these. So that I too may rejoice, please go Mañjuśrī, O divine youth, if you think that the time is right. You will hear these teachings in the presence of Śākyamuni, face to face with him, and you will later give them yourself. The mantra for this is as follows: {1.10}

“Homage to all the tathāgatas whose instructions are inconceivable and perfect!

“Oṁ, ra ra! Do remember! O perfect teacher possessing the form of a divine youth! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!^[9]{1.11}

“This was, O divine youth Mañjuśrī, the root mantra. It is the heart essence of all the tathāgatas, and it was and will be^[10] recited by them. You will also now recite this, the all-accomplishing mantra, together with all its parts, having arrived in the Sahā world. This has been sanctioned by Śākyamuni. Here, the ultimate heart mantra is:

“Oṁ, this [mantra] is [my] homage to speech!^[11]{1.12}

“The subsidiary heart mantra in this set is:

“Speech, hūṁ!”^[12]{1.13}

Lord Mañjuśrī, the divine youth, being thus granted leave by Saṃkusumita Rājendra, F.90.bF.107.b the tathāgata, entered the samādhi called the ornament of all supernal manifestations that brings the attainment of the essence of awakening which is a product of the conduct of a bodhisattva. As soon as Mañjuśrī, the divine youth, entered this samādhi, the world sphere with all its directions—above, below, and across—up to its farthest reaches, became filled with lord buddhas. Saṃkusumita Rājendra then said: {1.14}

“Good, good it is, O son of the Victorious One, that you have entered this particular samādhi! No śrāvakas, pratyeka­buddhas, or bodhisattvas who are established in the perfect conduct, not even those on the tenth bodhisattva level, are able to enter this samādhi.” {1.15}

Then Saṃkusumita Rājendra, having conferred with the lord buddhas, the tathāgatas, taught the following mantra of Mañjuśrī, the divine youth—his ultimately secret, innermost heart essence that accomplishes all purposes. This most secret, divine mantra, called One Syllable,^[13]F.89.bF.106.b which serves the interests of all beings, is also fit to accomplish the special mantra practice.^[14]{1.16}

Lord Saṃkusumita Rājendra, the tathāgata, became quiet for a moment. Looking with his buddha eye over all the world spheres, he considered all the lord buddhas dwelling there, and with a mind filled with love, pronounced the mantra:^[15]

“Homage to all the buddhas!

“Oṁ maṁ!”^[16]

“This mantra is the ultimate heart essence of Mañjuśrī, which accomplishes all endeavors.” {1.17}

Then Mañjuśrī, the divine youth, arose from the aforementioned samādhi and performed, in the time that it takes a strong person to bend or to extend their arm, or to snap their fingers, or to close and open their eyes, the miraculous, special samādhi called the intellect with the force of magical power, and went to the Sahā world. Having arrived there, he established himself in the palace of the gods of the Pure Abode founded upon fine jewels and gems in the canopy of the sky. Illuminating this entire realm of the Pure Abode with powerful rays of light, he entered the samādhi called the illuminator adorned with brilliant jewels. {1.18}

As soon as Mañjuśrī, the divine youth, entered this samādhi, he manifested through the power of bodhisattva transformation, for the worship of Lord Śākyamuni, a divinely created palace sumptuously studded with many gems and adorned with jeweled parasols spanning many hundred of thousands of leagues; bedecked with divinely beautiful great bundles of silk streamers; decorated with celestial flowers, banners, flags, garlands, and jewels; and pleasant with the sweet sound of draperies of latticed wind-chimes. Also, in the act of worshiping Lord Śākyamuni, he manifested a copious rain of perfume, garlands, ointments, wreaths, and scented powders. {1.19}

Seeing this extraordinary and marvelous display—a miracle of a bodhisattva—the hair of the gods of the Pure Abode stood on end in excitement. When, however, they saw their abodes trembling, their hearts became tormented and pained. They immediately began to wail loudly, with a sense of great urgency, “Oh, what can this be? Could it be that we are being deprived of our divine powers?” And they implored, “Please protect us, Lord! Please protect us, Śākyamuni!” {1.20}

Lord Śākyamuni then addressed the entire assembly of the gods of the Pure Abode:

“Do not be afraid, friends! Do not be afraid! Mañjuśrī, the divine youth present here, the bodhisattva, the great being, has come here from the presence of the tathāgata Saṃkusumita Rājendra in the buddhafield Saṃkusumita, in order to see, worship, and serve me. He has come to teach the conduct of great purpose, the mantra subjects, and the vast and amazing Dharma subjects.” {1.21}

The divine youth Mañjuśrī, in turn, circumambulated Lord Śākyamuni three times and, looking at him with unblinking eyes, bowed down to his feet and praised him with these succinct words: {1.22}

“Homage to the omniscient one who is established, and is establishing others, in nirvāṇa and in the path of the three vehicles that encompasses all consciousnesses and all knowable objects, both conditioned and unconditioned!” {1.29}

Having praised Lord Śākyamuni in his presence with these words, Mañjuśrī said:

“There is, O lord, in the eastern direction beyond world spheres as numerous as the grains of sand in one hundred thousand Gaṅgā rivers, a buddhafield called Saṃkusumita. There is a world sphere there called Kusumāvatī where the tathāgata Lord Saṃkusumita Rājendra dwells. An arhat, one perfectly awakened, perfected in wisdom and conduct, the bliss-gone one, the supreme knower of the world, the guide of people who need to be tamed, the preceptor of gods and men, he expounds the Dharma that is good in the beginning, good in the middle, and good in the end. He presented an account of the buddha activity^[18] that is profoundly meaningful, full of beautiful figures of speech, original, complete, perfectly pure, and highly polished. He is presently living and teaching all sentient beings the Dharma, the bodhisattva basket^[19] that pertains to the mantra practice, F.91.bF.108.b the path that conforms to the practice of the threefold path, the protection, the place of rest, the refuge, the highest aim, the well-being, and the ultimate and final cessation. It is by his command that I have arrived here in your presence, to be at your feet. Lord Saṃkusumita Rājendra, the tathāgata, asks if you are without pain and without worry, if your efforts come easily to you, and if your life is comfortable. He also said this: {1.30}

“ ‘It is indeed wonderful that in this time of the five degenerations Lord Śākyamuni, the awakened one, has appeared and is giving complete Dharma teachings with nothing missing^[20]—the Dharma that consists of the threefold path and that brings about rebirth as a god or a human and final emancipation. Wonderful indeed is Lord Śākyamuni’s courage, that in this world of helpless beings he establishes them on the path that leads to escape from the three realms, and he also establishes them in the state of nirvāṇa, which is complete with boundless spiritual accomplishment and happiness.^[21] Is it not true that only the awakened ones can know the minds of the lord buddhas? How could I know how to perform the magical feats^[22] of the lord buddhas, whose miracles stem from an inconceivable, wondrous, superhuman power? How could I know of their engagement in the mental and physical conduct that constitutes their potential for the accomplishment of tasks?^[23] Would I be able to even summarize these things in hundreds of thousands of millions of eons? The accomplishments of the tathāgatas, and all their forms without exception, whether separate and distinct or altogether, should be seen in terms of unconditioned dharmas. Only you, O Lord, the tathāgata, can explain the conduct and the qualities related to the elimination of traits eliminable through the path of seeing.

^[24] I cannot do that.’ ” {1.31}

Seated on a great jeweled lotus miraculously created through his own magical power, Mañjuśrī, the divine youth, F.92.aF.109.a watched Lord Śākyamuni with anticipation. The latter, following the usual practice of a tathāgata, first gave by way of introduction the customary manifold preamble preceded by questions from the audience, and then he spoke to Mañjuśrī, the divine youth, the bodhisattva, the great being, with a voice as sweet as Brahmā’s, a voice that resembled the call of a cuckoo or the resounding of thunder or a drum, a voice that is fitting to a Dharma discourse and causes the bodhisattva to be accomplished: {1.32}

“Welcome to you, Mañjuśrī! The extensive tract of this great manual will now be explained; it has been approved by me and taught by all the buddhas. It is the manual that effects the accomplishment of the conduct of great beings; that is blessed by the buddhas; that achieves the aims of bodhisattvas; that contains the mantra topics together with the secret empowerments, mudrās, maṇḍalas, and empowerment rituals; that brings about long life, lack of illness, and dominion and fulfills all wishes; that contains all the tantras on sādhana rites; that causes one to know all minds and mental objects, the occurrences in all times, all hidden phenomena, and the kingdoms and realms in the past, present, and future—in short, the fulfillment of all the wishes of all beings. This is a mantra practice that facilitates the generation of good qualities and is the cause of the joy of beings. This manual contains instructions on becoming invisible; traveling through space; fast walking; increasing intelligence; the magic of summoning; the ability to visit subterranean paradises; the rites of assault; the obtainment of every sensual pleasure; the power to summon the multitudes of yakṣas and yakṣiṇīs, kiṃkaras, piśācas, and bhūtas; and the power to become a child, an old person, or a youth, as required by circumstances. {1.33}

“In short, this teaching has the power to perform all actions; it fulfills the heart’s every wish, magically manifesting itself in the magic of assault, of enriching, and of pacifying. It will be accomplished exactly according to how it is applied. Please teach now this ornament of the bodhisattva basket, this great, jewel-like, extensive manual, F.92.bF.109.b this treasury of teachings on the mantra practice of pure beings that was sanctioned by me and taught by all the buddhas. Teach it for the benefit and happiness of many beings, gods and humans, with all sentient beings in mind.” {1.34}

Upon hearing this, Mañjuśrī, the divine youth, entered the bodhisattva samādhi called arousing with an array of light rays the blessing power of all the buddhas.^[25] As soon as he, the pure being, entered this samādhi, the light primarily illuminated the world spheres that were as numerous as the grains of sand in many Gaṅgā rivers, as well as all the buddhafields from the Akaniṣṭha heaven to the Avīci hell. Any beings that were experiencing pain attained a peaceful state with their suffering pacified. Having aroused all the śrāvakas, pratyeka­buddhas, bodhisattvas, and lord buddhas, the light again disappeared into the bodhisattva Mañjuśrī’s forehead. Immediately, all the lord buddhas who inhabited the buddhafields in the eastern direction were impelled by the display of the light sphere illuminating everything around. These buddhas were: {1.35}

The tathāgata Jyotis­saumya­gandhāvabhāsa­śrī, the tathāgata Bhaiṣajya­guru­vaiḍūrya­prabha­rāja, the tathāgata Samantāvabhāsa­śrī, the tathāgata Samudgata­rāja, the tathāgata Śālendra­rāja, the tathāgata Lokendra­rāja, the tathāgata Amitāyurjñāna­viniścaya­rāja, the tathāgata Anantāvabhāsa­rājendra, and the tathāgata Jyoti­raśmirājendra. {1.36}

The lord buddhas headed by those just mentioned, F.93.aF.110.a surrounded by multitudes of bodhisattvas and residing in numberless and infinite world spheres—the tathāgatas, the arhats, the fully awakened ones—all congregated in the Sahā world in the realm of the Pure Abode where Śākyamuni, the tathāgata, the arhat, the fully awakened one, was staying together with Mañjuśrī, the divine youth, and expounding the vast topic of mantras and bodhisattva conduct. {1.37}

So it was also in the southern, western, and northern directions, and in the intermediate directions. The light illuminated there all the buddhafields that lie above, below, and across, and it obscured all the abodes of the māras. All the tathāgatas who were surrounded by multitudes of bodhisattvas and accompanied by congregations of śrāvakas, desiring to see the Pure Abode, the miraculous power of the buddhas, and the greatness of bodhisattvas, and desiring to make the instructions of the tathāgatas—the vast topics of the different types of samādhi produced by the mantra practice—shine unimpeded throughout the world, took their places. They were: {1.38}

Subāhu, Suratna, Suvrata, Sunetra, Surata, Sudharma, Sarvārtha­siddhi, Sarvodgata, Dharmodgata, Ratnodgata, Ratnaśrī, Meruśrī, Acintyaśrī, Prabhākaraśrī, Prabhaśrī, Jyotiśrī,^[26] Sarvārthaśrī, Sarvaratnapāṇi, Cūḍāmaṇi,^[27] Merudhvajapāṇi, Vairocana­garbha, Ratnagarbha, Jñānagarbha, Sacintyārtha­garbha,^[28] Acintyārtha­garbha,F.93.bF.110.b Dharmodgata­garbha, Dhvajaketu, Suketu, Anantaketu, Raśmiketu,Vimalaketu, Aśeṣaketu, Gaganaketu,Ratnaketu, Garjita­ghoṣa­dundubhi­svara­rāja, Anantāvabhāsa­jñāna­rāja, Sarva­tamāndha­kāra­vidhamana­rāja, Sarva­vikiraṇa­bodhi­vidhvaṃsana­rāja,^[29] Sarva­caryātiśaya­jñāna­rāja,^[30] Lokendra­rāja, Atiśayendra­rāja,^[31] Vidhamanarāja, Nirdhūtarāja, Ādityarāja, Abhāva­samudgata­rāja, Svabhāva­samudgata­rāja,^[32] Abhāva­svabhāva­samudgata­rāja, Avipakṣitarāja, Svabhāvabha,Puṇyābha, Lokābha, Amitābha,^[33] Anantābha, Sunetrābha, Susambhavābha,^[34] Arthabhāvābha, Adhṛṣya, Amṛṣya, Akarma, Akaniṣṭha, Amala, Anala, Dyuti, Pati,^[35] Mati, Sukha, Sukhanemi, Nimiketu, Ṛkṣa, Divideva, Divya,^[36] Nābhi,Bharata, Lokaśānti, Umāriṣṭa, Dundubhi,Siddha, Sita, Ākhyadivya, Duḥprasaha, Durgharṣa,^[37] Durālabha,^[38] Dūraṅgama, Durāla, Dūrasthita, Ucca, Uccatama, Khadyota, Samantadyota, Adyota, Ṛṣabha, Ābha, Sumanāpa, Sumanas, Mahādeva,Sunirmala, Malānta, Dānta, Sami,F.94.aF.111.a Sūci, Cihna,^[39] Śvetadhvaja, Imi, Kimi, Kaniṣṭha, Nikarṣa, Jīva, Sujāta, Dhūmaketu, Dhvajaketu,^[40] Śvetaketu, Suketu,^[41] Vasuketu, Vasava, Pitāmaha, Pitā, Niṣkakuru, Lokākhya, Sahākhya, Mahākhya, Śreyās, Tejās, Jyotis,Kiṃkara, Samaṃkara, Lokaṃkara, Divaṃkara,^[42] Dīpaṃkara, Bhūtāntakara, Sarvārthaṃkara, Siddhaṃkara, Jyotiṃkara, Avabhāsaṃkara, Dundubhisvara, Rutasvara,Susvara, Anantasvara, Ketusvara, Bhūtamuni,^[43] Kanakamuni,

Krakucchanda, Kāśyapa, Śikhin, Viśvabhuk, Vipaśyin, and Śākyamuni.{1.39}

These and many other lord buddhas, having illuminated the realm of the Pure Abode, sat on their lotus seats. There was also a multitude of bodhisattvas there who arrived in a similar way. They were: {1.40}

Ratnapāṇi, Vajrapāṇi, Supāṇi, Gagaṇapāṇi, Anantapāṇi, Kṣitipāṇi, Ālokapāṇi,Sunirmala, Sukūpa,^[44] Prabhūtakūṭa, Maṇikūṭa, Ratnakūṭa, Ratnahastin, Samantahastin, Gandhahastin, Sugati, Vimalagati, Lokagati, Cārugati, Anantagati, Anantakīrti, Sukīrti, Vimalakīrti, Gatikīrti, Amalakīrti, Kīrtikīrti,^[45] Nātha,F.94.bF.111.b Anātha,^[46] Nāthabhūta, Lokanātha,^[47] Samantanātha, Ātreya, Anantatreya, Samantatreya,Maitreya, Sunetreya, Namantreya,^[48] Tṛdhatreya, Saphalātreya, Triratnātreya, Triśaraṇātreya, Triyāṇātreya, Visphūrja, Sumanojña, Valgusvara, Dharmeśvara, Abhāveśvara, Samanteśvara,^[49] Lokeśvara, Avalokiteśvara, Sulokeśvara, Vilokiteśvara, Lokamaha, Sumaha, Garjiteśvara, Dundubhīśvara,^[50] Vitateśvara, Vidhvasteśvara, Suvakṣa, Sumūrti, Sumahat,^[51] Yaśovat, Ādityaprabhāva, Prabhaviṣṇu,^[52] Someśvara,^[53] Soma, Saumya, Anantaśrī, Lokaśrī, Gagana, Gaganāḍhya, Gaganagañja, Kṣiteśvara, Maheśvara, Kṣiti, Kṣitigarbha, Nīvaraṇa, Sarvāvaraṇa, Sarvāvaraṇa­viṣkambhin, Sarva­nīvaraṇa­viṣkambhin, Samanta­nirmathana, Samantabhadra, Bhadrapāṇi, Sudhana, Susaṃhata, Supuṣya, Sunala,^[54] Ākāśa, Ākāśagarbha, Sarvārtha­garbha, Sarvodbhava, Anivartin,^[55] Anivartita,^[56] Apāyajaha, Avivartita, Avaivarttika,^[57] and Sarva­dharmopaccheda.

^[58]{1.41}

Lord Śākyamuni dwelt with these and other bodhisattvas in the realm of the Pure Abode. There were also other bodhisattva great beings. Some, with female forms, fulfill the purpose of bodhisattva conduct throughout the infinite universe.^[59] Some embody the inconceivable magical formulae of mantras and dhāraṇīs with the power to establish the minds of all beings on the path of no return. Some take on the forms of medicinal herbs. Some emulate the ways of different types of beings, entering flocks of birds,yakṣas, rākṣasas, or entities not designated as sentient beings (asattva­saṁkhyāta), such as jewels, mantras, or wish-fulfilling kings of gems.F.95.aF.112.a They act in a manner suitable for taming beings according to their individual capacities and take on the forms most suited to this purpose. The Lord dwelt there with uṣṇīṣa kings who^[60] grant proficiency in the Dharma based on perfect realization in accordance with the instructions pertaining to vidyārāja.^[61] They cause beings to enter the Tathāgata,Lotus, and Vajra families and all the worldly and supramundane families. They prevent beings from breaking their samaya vows, establish them on the path of the teachings, and keep the lineages of the Three Jewels from breaking up.

They were: {1.42}

Uṣṇīṣa, Atyadbhuta, Atyunnata, Sitātapatra, Anantapatra, Śatapatra, Jayoṣṇīṣa, Lokottara, Vijayoṣṇīṣa, Abhyudgatoṣṇīṣa, Kamalaraśmi,^[62] Kanakaraśmi,^[63] Sitaraśmi, Vyūḍhoṣṇīṣa, Kanakarāśi, Sitarāśi, Tejorāśi, Maṇirāśi, Samanantarāśi, Vikhyātarāśi, Bhūtarāśi, Satyarāśi, Abhāva­svabhāva­rāśi, and Avitatharāśi. {1.43}

Lord Śākyamuni dwelt with these and other uṣṇīṣa kings, who abide in the sphere of phenomena fulfilling the heart aspirations of beings and pursuing the heart essence of all the victorious ones, in the realm of the Pure Abode. It would be impossible to list all of these uṣṇīṣa kings^[64] down to the last one, or to describe their greatness, with their inconceivable might and powers, even in hundreds of thousands of millions of eons. Therefore, they are described here only briefly in an abbreviated form. {1.44}

The gathering of vidyārājñīs will now be enumerated:

Ūrṇā, Bhrū, Locanā, Pakṣmā, F.95.bF.112.bŚravaṇā, Grīvā, Abhayā, Karuṇā, Maitrī, Kṛpā, Prajñā, Raśmi, Cetanā, Prabhā, Nirmalā, and Dhavalā.^[65]{1.45}

Along with the vidyārājñīs, emitted from the infinite and unbounded form^[66] of the tathāgatas, there were others, namely:

Tathāgata’s Bowl, Tathāgata’s Dharma Wheel, Tathāgata’s Couch, Tathāgata’s Splendor, Tathāgata’s Speech, Tathāgata’s Lip, Tathāgata’s Thigh, Tathāgata’s Purity, Tathāgata’s Banner, Tathāgata’s Ensign, and Tathāgata’s Sign. {1.46}

Lord Śākyamuni dwelt with these and with other beings—the vidyārājas and vidyārājñīs, the ceṭas and ceṭīs, the dūtas and dūtīs, the yakṣas and yakṣiṇīs, and other sentient and non-sentient beings—uttering tathāgata mantras, created out of the Cloud of Dharma, and distinguishable by their adornments. They were themselves a product of special samādhis, surrounded by enormous retinues of hundreds of thousands of millions, vidyārājas ranking at the top of all the groups of vidyā beings. They also dwelt in the realm of the Pure Abode. Among the vidyārājas belonging to the Lotus family, there were: {1.47}

The lords, Dvādaśabhuja, Ṣaḍbhuja, Caturbhuja, Halāhala, Amoghapāśa, White Hayagrīva, Anantagrīva, Nīlagrīva, Sugrīva, Sukarṇa,^[67] Śvetakarṇa,^[68] Nīlakaṇṭha, Lokakaṇṭha, Vilokita,^[69] Avalokita, Īśvara, Sahasraraśmi, Manas, Manasa, Vikhyātamanasa, F.96.aF.113.a Kamala, Kamalapāṇi, Manoratha, Āśvāsaka, Prahasita, Sukeśa, Keśānta, Nakṣatra, Nakṣatrarāja, Saumya, Sugata,^[70] and Damaka. {1.48}

He dwelt with these and with other vidyārājas, headed by Abjoṣṇīṣa, who had attained the samādhis arising from the infinite accomplishment, the Cloud of Dharma, and who were surrounded by many hundreds of thousands of millions of vidyās and many vidyārājñīs created through the form-samādhi of the lord of the world. These vidyārājñīs were: {1.49}

Tārā, Sutārā, Naṭī, Bhṛkuṭī, Anantaṭī, Lokaṭī, Bhūmiprāpaṭī, Vimalaṭī,Sitā, Śvetā, Mahāśvetā, Pāṇḍaravāsinī, Lokavāsinī, Vimalavāsinī,^[71] Abjavāsinī, Daśabalavāsinī,Yaśovatī, Bhogavatī, Mahābhogavatī, Ulūkā, Alūkā,^[72] Amalāntakarī, Vimalāntakarī,^[73] Samantāntakarī, Duḥkhāntakarī, Bhūtāntakarī,Śriyā, Mahāśriyā, Stupaśriyā,^[74] Anantaśriyā, Lokaśriyā, Vikhyātaśriyā,Lokamātā, Samantamātā, Buddhamātā,Bhaginī,^[75] Bhāgīrathī, Surathī,^[76] Rathavatī, Nāgadantā,^[77] Damanī, Bhūtavatī, Amitā,^[78] Āvalī, Bhogāvalī, Ākarṣaṇī, Adbhutā, Raśmī, Surasā, Suravatī, Pramodā, Dyutivatī,F.96.bF.113.b Taṭī, Samantataṭī, Jyotsnā, Somā, Somāvatī, Māyūrī, Mahāmāyūrī, Dhanavatī, Dhanandadā, Suravatī,^[79] Lokavatī, Arciṣmatī, Bṛhannalā,^[80] Bṛhantā, Sughoṣā, Sunandā, Vasudā, Lakṣmī, Lakṣmīvatī, Rogāntikā, Sarva­vyādhi­cikitsanī, Asamā,Devī, Khyātikarī, Vaśakarī, Kṣiprakarī, Kṣemadā, Maṅgalā, Maṅgalāvahā, Candrā, Sucandrā, and Candrāvatī.

{1.50}

These and other vidyārājñīs, headed by Parṇaśavarī, Jāṅgulī, and Mānasī, whose accomplishment is limitless, who have the nature of the space of the sphere of phenomena, and whose mental states arise due to the presence of the bodhisattva conduct and marvels—the dūtas and dūtīs, ceṭas and ceṭīs, kiṃkaras and kiṃkarīs, yakṣas and yakṣiṇīs, rākṣasas and rākṣasīs, and piśācas and piśācīs who have taken the samaya vows of the Lotus family and perform the mantra practice—also dwelt in the gods’ realm of the Pure Abode inhabited by pure beings. Staying there, they remained wholly preoccupied with acts of worship of Lord Śākyamuni. {1.51}

In Lord Śākyamuni’s presence, the bodhisattva Vajrapāṇi then summoned his own retinue of vidyās, saying, “Please gather here, venerable friends—hosts of vidyās of my retinue—krodharājas,^[81]vidyārājas and vidyārājñīs, and great dūtīs!” Then, merely by the power of thought, all the multitudes of vidyā beings were gathered. The male vidyā beings were: {1.52}

Vidyottama, Suvidya,F.97.aF.114.a Susiddha,Subāhu, Suṣeṇa, Surāntaka, Surada, Supūrṇa, Vajrasena, Vajrāntaka, Vajrākara, Vajrabāhu, Vajrahasta, Vajradhvaja, Vajrapatāka, Vajraśikhara, Vajraśikha,^[82] Vajradaṃṣṭra, Śuddhavajra, Vajraroman, Vajrasaṃhata, Vajrānana, Vajrakavaca, Vajragrīva, Vajravakṣas, Vajranābhi, Vajrānta, Vajrapañjara, Vajraprākāra, Vajrāstra, Vajradhanuḥ, Vajraśara, Vajranārāca,^[83] Vajrāṅka, Vajrasphoṭa,^[84] Vajrapāṭāla, Vajrabhairava, Vajranetra,Vajrakrodha, Jalānantaścara, Bhūtāntaścara, Bandhanānantaś­cara, Mahā­vajra­krodhāntaś­cara, Maheśvarāntaś­cara, Dānavendrāntaś­cara, Sarva­vidyāntaś­cara, Ghora, Sughora, Kṣepa, Upakṣepa, Padavikṣepa, Vināya­kānta­kṣepa, Suvinyāsakṣepa, Utkṛṣṭakṣepa, Bala, Mahābala, Sumbha,^[85] Bhramara,^[86] Bhṛṅgiriṭi,Krodha,Mahākrodha, Sarvakrodha, Ajara, Ajagara, Jvara, Śoṣa, Nāgānta, Daṇḍa, Nīladaṇḍa, Aṅgada, Raktāṅga, Vajradaṇḍa, Megha, Mahāmegha, Kāla, Kālakūṭa, Śvitraroga, Sarva­bhūta­saṃkṣayaka,Śūla, Mahāśūla, Ārti, Mahārti, Yama, Vaivasvata, Yugāntakara, Kṛṣṇapakṣa, Ghora,^[87] Ghorarūpin, Paṭṭisa, Tomara, Gada, Pramathana,F.97.bF.114.b Grasana, Saṃhāra, Arka,^[88] Yugāntārka, Prāṇahara, Śakraghna, Dveṣa, Āmarṣa, Kuṇḍalin, Sukuṇḍalin, Amṛtakuṇḍalin, Anantakuṇḍalin, Ratnakuṇḍalin, Bāhu, Mahābāhu,Mahoraga, Duṣṭasarpa,^[89] Visarpa, Kuṣṭha, Upadrava, Vidrava,^[90] Vidrāpaka, Bhakṣaka, Atṛṣṇa, and Ucchuṣma.

{1.53}

These and other vidyārājas and mahākrodhas^[91] who completely tame all beings; who perform the activities of banishing, dispersing, killing, and destroying; who are generous toward worshipers; and who engage in the awakened activities of pacifying, enrichment, and assault, themselves surrounded by their own retinues of hundreds of thousands of millions of vidyārājas, bowed, in anticipation of orders, to their vidyārāja Vajrapāṇi, who, for his part, was intently observing Lord Śākyamuni and the divine youth Mañjuśrī.^[92] All these vidyārājas sat down on their seats in the places assigned to them according to their buddha family affiliation. {1.54}

Also the great dūtīs, the messengers of Lord Vajrapāṇi, together with their retinues of thousands of millions of vidyārājñīs, abiding nonconceptually in their own sphere of phenomena that has the nature of the sky, gathered in that place. They were: {1.55}

Mekhalā, Sumekhalā, Śṛṅkhalā, Vajrārṇā,^[93] Vajrajihvā, Vajrabhrū,^[94] Vajralocanā, Vajrāṃsā, Vajrabhṛkuṭī, Vajraśravaṇā, Vajralekhā, Vajrasūcī, Vajramuṣṭī, Vajrāṅkuśī, Vajraśāṭī,^[95] Vajrāsanī,^[96] Vajraśṛṅkhalā, Vajraśālavatī,^[97] Śālā,^[98]F.98.aF.115.a Viraṭī, Kāminī, Vajrakāminī, Kāmavajriṇī, Paśyikā, Paśyinī, Mahāpaśyinī, Śikharavāsinī, Guhilā,^[99] Guhamatī, Guhavāsī, Dvāravāsinī, Kāmavajriṇī,^[100] Manojavā, Atijavā, Śīghrajavā, Sulocanā, Surasavatī, Bhramarī, Bhrāmarī, Yātrā, Siddhā, Anilā, Pūrā,Keśinī,^[101] Sukeśā, Hiṇḍinī, Tarjanī,Dūtī, Sudūtī, Māmakī, Vāmakī,Rūpiṇī, Rūpavatī, Jayā, Vijayā,Ajitā, Aparājitā, Śreyasī, Hāsinī, Hāsavajriṇī, Lokavatī, Yaśavatī, Kuliśavatī, Adāntā, Trailokya­vaśaṅkarī, Daṇḍā, Mahādaṇḍā, Priyavādinī, Saubhāgyavatī,Arthavatī, Mahānarthā,^[102] Tittarī, Dhavalatittarī, Dhavalā, Sunirmitā, Sunirmalā, Ghaṇṭā, Khaḍgapaṭṭiśā,^[103] Sūcī,^[104] Jayantī, Ambarā,^[105] Nirmitā,^[106] Nāyikā,^[107]Guhyakī,^[108] Viśrambhikā, Musalā,^[109] and Sarva­bhūta­vaśaṅkarī.

{1.56}

These and other great dūtīs, surrounded by retinues of many other dūtīs, were all gathered in that great assembly. There were also many dhāraṇī goddesses who arise in the mind absorbed in samādhi, and who let their chastising sticks fall upon wicked beings to control them. They were: {1.57}

Vajrānala­pramohanī­dhāraṇī, Meru­śikhara­kūṭāgārādhāraṇī, F.98.bF.115.b Ratna­śikhara­kūṭāgāra­dharaṇiṃdharā, Sukūṭā, Bahukūṭā, Puṣpakūṭā, Daṇḍadhāriṇī, Nigrahadhāraṇī, Ākarṣaṇa­dhāriṇī, Keyūrā, Keyūravatī, Dhvajāgra­keyūrā, Ratnā,^[110] Ratnāgrakeyūrā, Lokāgrakeyūrā, Patāgrakeyūrā, Triparivartā, Lokāvartā, Sahasrāvartā, Vivasvatāvartā, Sarva­bhūtāvartā, Ketuvatī, Ratnavatī, Maṇiratnacūḍā, Bodhyaṅgā, Balavatī,^[111]Anantaketu, Samantaketu, Ratnaketu, Vikhyātaketu, Sarvabhūtaketu, Ajiravatī,^[112] Asvarā,^[113] Sunirmalā,^[114] Ṣaṇmukhā, Vimalā, and Lokākhyā. {1.58}

These and other dhāraṇī goddesses, surrounded by retinues of many hundreds of thousands of millions of such dhāraṇīs, all gathered in this great assembly. Through the infinite blessing of the buddhas, and the great blessing of the samādhi of the bodhisattvas, there assembled in this great gathering also venerable pratyeka­buddhas from other buddhafields where there are no tathāgatas^[115] present. Among them were both the solitary, rhinoceros-like ones and those who move among people, working for the benefit of beings. They demonstrate the way of the Dharma that involves habituation to silence. However, as their mindstreams are devoid of great compassion, they circle in saṃsāra with their minds ever weary. Their minds brim over with habitual thought patterns, and thus their previously generated bodhicitta is also tainted by habitual thinking. Their minds thus stall in progress when they reach the first, second, third … or any bodhisattva level up to the eighth, and they are fearful of saṃsāra, with minds ever weary. F.99.aF.116.a They were: {1.59}

Gandhamādana, Samantāyatana, Samantaprabha, Candana,^[116] Kāla, Upakāla, Nemi, Upanemi, Riṣṭa,^[117] Upariṣṭa,^[118] Upāriṣṭa,^[119] Pārśva,^[120] Supārśva, Dundubhi, Upadundubhi,^[121] Lokākhya,^[122] Lokaprabha,^[123] Jayanta,^[124] Areṇu, Reṇu, Upareṇu, Aṃśa, Upāṃśa, Cihna, Sucihna, Dinakara, Sukara, Prabhāvanta,^[125] Prabhākara, Lokakara, Viśruta, Suśruta,^[126] Sukānta, Sudhānta,^[127]Sudānta, Anantānta, Bhavānta, Sitaketu, Cihnaketu, Ketu, Upaketu, Tiṣya, Padmottara,^[128] Padmasambhava, Svayambhu, Adbhuta, Manojña, Manasa, Mahendra, Kūṭākhya, Kumbhaka,^[129] Saṃlākṣa, Śaṅkara, Upakara, Śānta, Śāntamānasa, Dharma, Upadharma, Vairocana, Kusuma, Sunīla, Śreyasa, Svabandhu­dūrāntaka, Duḥprasaha, Kanaka, Vimalaketu, Soma, Susoma, Suṣeṇa, Sucīrṇa, Śukra, Kratu, Iṣṭa, Upendra, and Vasu.^[130]{1.60}

Lord Śākyamuni dwelt with these and other hundreds of thousands of millions of pratyeka­buddhas who had entered and were established in what is taught as the “middling vehicle,”^[131] which, unconditioned and free from mental elaboration, corresponds in nature to the sky-like sphere of phenomena, which is inconceivable, unmatched, and free of aim^[132]—the pratyeka­buddhas who are basically free from attachment and anger. There was also a great congregation of śrāvakas who, in turn, F.99.bF.116.b were accompanied by many hundreds of thousands of millions of śrāvakas. They were: {1.61}

Kāśyapa,^[133] Mahākāśyapa, Nadīkāśyapa, Gayākāśyapa,^[134] Uru­bilvā­kāśyapa,^[135] Bharadvāja, Piṇḍola,^[136] Maudgalyāyana, Mahā­maudgalyāyana, Śāriputra, Mahāśāriputra, Subhūti, Mahāsubhūti, Gavāmpati, Kātyāyana, Mahākātyāyana, Upāli, Bhadrika, Kaphiṇa, Nanda, Ānanda, Sunanda,^[137] Upananda, Sundarananda,^[138] Lokabhūta, Anantabhūta,^[139] Varṇaka, Upavarṇaka, Nandika, Upanandika, Aniruddha, Pūrṇa, Saṃpūrṇa, Upapūrṇa, Tiṣya, Punarvasu, Aruru,^[140]Raudraka,Raurava,Kuru, Pañcika, Upapañcika, Kāla, Sukāla, Devala, Rāhula, Harita, Upaharita, Dhyāyanandi, Dhyāyika, Udāyin, Upodāyika, Śreyasaka, Dravya, Mallaputra, Upadravya, Upeta,^[141] Khaṇḍa, Tiṣya,^[142] Mahātiṣya, Samantatiṣya, Āhvayana, Yaśoda, Yaśika, Dhanika, Dhanārṇava,^[143] Upadhanika, Pilindavatsa,^[144]Pippala, Kimphala,^[145] Upaphala, Anantaphala, Saphala,Kumāra, Kumārakāśyapa, Mahodaya,^[146] Ṣoḍaśavargika, Nandana,^[147] Upanandana, Jihva, Jihma, Jitapāśa, Maheśvāsa, Vātsīka, Kurukulla, Upakurukulla, Śroṇakoṭīkarṇa, Śravaṇa,^[148] Śroṇaparāntaka,^[149] Gāṅgeyaka, Girikarṇika, Koṭikarṇika,^[150] Vārṣika, Jeta,^[151] Sujeta,^[152] Śrīgupta, Lokagupta,F.100.aF.117.a Gurugupta, Guruka, Dyotīrasa, Śamaka, Ḍimbhaka, Upaḍimbhaka, Viṃśachoṭika,^[153] Anāthada, Upavartana, Nivartana, Unmattaka, Dyota, Samanta, Bhaddāli,^[154] Suprabuddha, Svāgata,^[155] Upāgata, Lokāgata, Duḥkhānta, Bhadrakalpika, Mahābhadrika, Arthacara, Pitāmaha, Gatika,Puṣpa, Pālaka, Puṣpapālaka, Puṣpakāśika, Upakāśika, Mahauṣadha,Mahojaska, Mahojas, Anurādha, Rādhaka, Rāśika, Subrahma, Suśobhana, Suloka, Samāta, and Susmita.

^[156]{1.62}

Lord Śākyamuni dwelt with these and many other śrāvakas who knew the taste of infinite freedom in the sphere of phenomena. Out of the collection of the three vehicles, they had reached the lesser one. Fleeing saṃsāra,^[157] they had immersed themselves in the contemplation of the triple liberation. They were endowed with the deportment of the four immeasurable thoughts. They focused single-mindedly, became properly ordained, and followed the correct conduct. Having adopted the right system (sunaya),^[158] they attained the state of nirvāṇa with its mental tranquility and freedom from mental elaboration. They too were seated in this great assembly along with Lord Śākyamuni and the others, established on the tenth level, who constitute the Three Jewels. {1.63}

Together with them there were many female śrāvakas. Relying on the path of the unconditioned, they abided in the state of nirvāṇa—the attainment of śrāvakas. Pure and free from desire, they developed halos of light. They were all objects worthy of veneration, being repositories of good qualities who facilitate purification. The best among the multitude of beings, they were the foremost leaders of the world. F.100.bF.117.b They were objects of worship of gods and humans and were their fields of merit. They were the supreme leaders of two-legged, four-legged, multi-legged, and legless beings. They were: {1.64}

Yaśodharā, Yaśodā, Mahāprajāpatī, Prajāpatī,^[159] Sujātā, Nandā, Sthūlanandā, Sunandā, Dhyāyinī, Sundarī, Anantā, Viśākhā,^[160] Manorathā, Jayavatī, Vīrā,^[161] Upavīrā,^[162] Devatā, Sudevatā, Āśritā, Śriyā, Pravarā, Pramuditā, Priyaṃvadā, Rohiṇī, Dhṛtarāṣṭrā, Dhṛtā,^[163] Svāmikā, Sampadā, Vapuṣā, Śrāddhā, Premā, Jaṭā, Upajaṭā, Samantajaṭā, Bhavāntikā,^[164] Bhāvatī,^[165] Manojavā, Keśavā, Viṣṇulā, Viṣṇuvatī, Sumanā, Bahumatā, Śreyasī, Duḥkhāntā, Karmadā, Karmaphalā, Vijayavatī, Jayavatī, Vāsavā,^[166] Vasudā, Dharmadā, Narmadā, Nāmrā, Sunāmrā, Kīrtivatī, Manovatī, Prahasitā, Tribhavāntā, Trimalāntā, Duḥkhaśāmikā,^[167] Nirviṇṇā, Trivarṇā, Padmavarṇā, Padmāvatī, Padmaprabhā, Padumā, Padumāvatī,^[168] Triparṇā, Saptaparṇā, and Utpalaparṇā. {1.65}

These and other of the most senior of the great female śrāvakas approached in order to salute the Lord’s feet. Desiring to swell the ranks^[169] of this great gathering, which was a great miraculous feat of the bodhisattvas, they congregated and took their seats. They were eager to hear the Lord’s teaching and to become a shining example to demonstrate the accomplishment of mantra practice. {1.66}F.101.aF.118.a

Lord Śākyamuni then looked at this entire gathering and, knowing with his pure heart that the realm of beings^[170] extends beyond the three times and is sky-like in nature, without independent existence, he addressed Mañjuśrī, the divine youth, as follows: {1.67}

“Please focus your attention, Mañjuśrī, on the acts that serve the interests of beings! Enter now the bodhisattva samādhi that will delight them according to their wishes, that is accompanied by faith in karmic results, and that will fulfill the purpose of their mantra practice; the samādhi that is the seat of the Dharma, the seat of right action, and the seat of tranquility and liberation; the samādhi that accomplishes ritual procedures and brings a state of equipoise free of all conceptuality; the bodhisattva samādhi that is endowed with the complete power of the ten powers of the tathāgatas and overwhelms the power of Māra.” {1.68}

Mañjuśrī, the divine youth, then entered the samādhi that was just described by the Lord. As soon as he entered it, he illuminated with a great light and caused to shake great trichiliocosms equal in number to the minute dust particles in many hundreds of thousands of world spheres, similar to this trichiliocosm of ours. He also displayed the use of magical powers, and then pronounced the words of his own mantra: {1.69}

“Homage to all the buddhas who arise out of the nature of nonexistence of individual entities! Homage to the pratyeka­buddhas and the noble śrāvakas! Homage to the bodhisattvas, the lords established on the ten levels, the great beings! This is the mantra proper: {1.70}

“Oṁ, kha kha! Devour, devour! O tamer of evil beings, with a sword, a club, an axe, and a noose in your hands! One with four arms, four faces, and six feet, go, go! O great destroyer of obstacles with contorted face, inspiring fear in all nonhuman beings! One who roars with wild laughter and wears a tiger skin, perform, perform all tasks!^[171]F.101.bF.118.b Cut, cut all the mantras [of non-believers]! Break, break all the mudrās of non-believers! Draw here, draw here all nonhuman beings! Grind, grind all the wicked ones! Cause them to enter into the center of the maṇḍala! O terminator of the life of Vaivasvata, perform, perform tasks for me! Burn, burn! Cook, cook! Do not delay, do not delay! Remember your samaya pledge! Hūṁ hūṁ! Phaṭ phaṭ! Split, split! Fulfiller of all wishes! Hey, hey, blessed one! Why do you tarry? Accomplish all my aims! Svāhā!^[172]{1.71}

This mantra of Lord Mañjuśrī, called Yamāntaka, Great Lord of Wrath, will crush or summon even the king Yama, not to mention ordinary beings. As soon as the Great Lord of Wrath is pronounced, all beings will come into Lord Mañjuśrī’s presence, unhappy, frightened, and terrified, their minds disturbed and their spirits broken, without any other refuge, no other protection or recourse apart from Lord Buddha and the divine youth Mañjuśrī. {1.72}

Any beings that live on dry land, or in water, or fly in the sky, the mobile and the immobile, those enumerated as born from a womb, from an egg, from moisture, or as born spontaneously, those that are situated in the infinite world spheres up to their farthest reaches, and those that are hidden in the cardinal and intermediate directions, above, across, and below will be removed at that very moment from those places by the Great Lord of Wrath himself and brought into the presence of Mañjuśrī. The Lord of Wrath must not be pronounced in the presence of those whose desires have not been extinguished, for they also would wither and die. It should be recited by those who keep their samaya pledges, in front of a buddha image, or a caitya containing relics, or a book containing a genuine Dharma teaching, or in front of Mañjuśrī, the divine youth. It must not be recited for the sake of performing other acts in just any place, otherwise terrible omens and great ruin will come to the reciter. {1.73}F.102.aF.119.a

For the lord buddhas are indeed filled with utmost compassion, and the bodhisattvas, the great beings, exclusively strive to establish beings in the practice of the insight of omniscient knowledge; enthralling all beings, they establish them in the way of the Dharma. They deliver into nirvāṇa the entire realm of sentient beings; they give instructions and establish beings on the triple path; they prevent breaks in the lineages of the Three Jewels; they illuminate the mantra practice. With minds born of the power of great compassion, they obliterate the power of Māra. They destroy obstacle makers and keep the lords of evil in check. They increase^[173] their own power and hold back the power of opponents. They perform the acts of paralyzing, killing, destroying, chastising, burning, and gratifying. They teach the practice of their own mantra. They cause the lifespan, health, and power of beings to increase. They swiftly accomplish all tasks. They readily assume the modes of^[174] great love, great compassion, great equanimity, and great sympathetic joy. That is why the Yamāntaka mantra was now recited with a mind free from all doubt and deliberation. Summoned by the mantra were: {1.74}

Nāgas, great nāgas,yakṣas, great yakṣas, rākṣasas, great rākṣasas, piśācas, great piśācas, pūtanas, great pūtanas, kaṭapūtanas, great kaṭapūtanas, mārutas, great mārutas,^[175] kuṣmāṇḍas, great kuṣmāṇḍas, vyāḍas, great vyāḍas, vetāḍas, great vetāḍas, kambojas, great kambojas, bhaginīs, great bhaginīs, ḍākinīs, great ḍākinīs, cūṣakas, great cūṣakas, utsārakas, great utsārakas, ḍimphikas, great ḍimphikas, kimpakas, great kimpakas, rogas,F.102.bF.119.b great rogas, apasmāras, great apasmāras, grahas, great grahas, ākāśamātṛs, great ākāśamātṛs, rūpiṇīs, great rūpiṇīs, virūpiṇīs,^[176] great virūpiṇīs,^[177] krandanās, great krandanās, chāyās, great chāyās, preṣakās, great preṣakās, kiṅkarās,^[178] great kiṅkarās,^[179] yakṣiṇīs, great yakṣiṇīs, piśācīs, great piśācīs, jvarās, great jvarās, cāturthakās, great cāturthakās, nityajvarās, viṣamajvarās, sātatikās, mauhūrtikās, vātikās, paittikās, śleṣmikās, sānnipātikās,^[180]vidyās,^[181] great vidyās,^[182]siddhas, great siddhas, yogins, great yogins, ṛṣis, great ṛṣis, kinnaras, great kinnaras, mahoragas, great mahoragas, gandharvas, great gandharvas, gods, great gods, humans, great humans, country people, great country people, oceans, great oceans, rivers, great rivers, mountains, great mountains, treasures, great treasures, lands, great lands, trees, great trees, birds, great birds, kings, great kings, Śakras,Mahendras, Vāsavas, Kratis, Īśāna the Lord of Beings, Yama, Brahmā, Great Brahmā, Vaivasvata, Dhanada, Dhṛtarāṣṭra,^[183]Virūpākṣa, Kubera, Pūrṇabhadra, Maṇibhadra, Pañcika, Jambhala, Stambhala, Kūṣmala,^[184] Hārīta, Harikeśa,Hari, Hārīti, Piṅgalā, Priyaṅkara, Arthaṅkara,F.103.aF.120.a Jalendra, Lokendra, Upendra,Guhyaka, Great Guhyaka, Cala,Capala, Jalacara, Sātatagiri, Hemagiri, Mahāgiri, Kūtākṣa, and Triśiras.

{1.75}

These and other great yakṣa generals, surrounded by many hundreds of thousands of millions of yakṣas, gathered together through the blessing and magical power of the bodhisattva, in that great assembly in the realm of the Pure Abode. Having assembled, they took their seats in order to listen to the Dharma. Also, the great kings of the rākṣasas, with retinues of many hundreds of thousands of millions of rākṣasas, had been brought by the Great Lord of Wrath. They were: {1.76}

Rāvaṇa, Draviṇa, Vidrāvaṇa, Śaṅkukarṇa, Kumbha,^[185] Kumbhakarṇa, Samantakarṇa, Yama, Vibhīṣaṇa, Bhīṣaṇa, Ghora, Sughora,^[186] Akṣayamati,^[187] Saṃghaṭṭa,^[188] Indrajit, Lokajit,^[189] Yodhana, Suyodhana, Śūla, Triśūla, Triśiras, and Anantaśiras. {1.77}

They all gathered to hear the Dharma. Also the great piśācas with retinues of many hundreds of thousands of millions of piśācas gathered there. They were: {1.78}

Pīlu, Upapīlu, Supīlu, Anantapīlu, Manoratha, Amanoratha,^[190] Sutāpa, Grasana, Supāna,^[191] Ghora, and Ghorarūpin. {1.79}

They all gathered to hear the Dharma. Also, the great nāga kings, with retinues of many hundreds of thousands of millions of nāgas, were brought by the Lord of Wrath through his display of the power of the bodhisattva. They were: {1.80}

Nanda, Upananda, Kambala, Upakambala, Vāsuki, Ananta, Takṣaka, Padma, Mahāpadma,^[192] Śaṅkha, Śaṅkhapāla, Karkoṭaka, Kulika, F.103.bF.120.b Akulika, Māṇa, Kalaśoda, Kuliśika, Cāṃpeya, Maṇināga, Mānabhañja, Dukura, Upadukura, Lakuṭa, Mahālakuṭa, Śveta, Śvetabhadra, Nīla, Nīlāmbuda, Kṣīroda, Apalāla, Sāgara, and Upasāgara. {1.81}

These and other nāgas, with retinues of many hundreds of thousands of millions of nāgas, gathered together in this great assembly and took their seats to hear the Dharma. Also, the sages and the great sages gathered there. They were: {1.82}

Ātreya, Vasiṣṭha, Gautama, Bhagīratha, Jahnu, Aṅgirasa, Agasti,^[193] Pulasti,^[194] Vyāsa, Kṛṣṇa, Kṛṣṇagautama, Agni, Agnirasa, Jāmadagni, Āstika, Muni,^[195] Munivara, Ambara, Vaiśampāyana, Parāśara,^[196] Paraśu, Yogeśvara, Pippala, Pippalāda, Vālmīki, and Mārkaṇḍa. {1.83}

These along with other great sages, with retinues of many hundreds of thousands of other great sages, entered this great gathering. Having saluted Lord Śākyamuni, they sat down in order to hear and rejoice at this basket of bodhisattva teachings explaining the purpose of mantra practice. Also, the great kings of the mahoragas entered this great gathering and took their seats. They were: {1.84}

Bheraṇḍa,^[197] Bheruṇḍa,^[198] Maruṇḍa,^[199] Marīca, Mārīca, Dīpta, and Sudīpta.^[200]{1.85}

Also, the garuḍa kings came together in this great assembly, with retinues of many of hundreds of thousands of garuḍas. They were: {1.86}

Suparṇa,^[201] Śvetaparṇa, Pannaga, Parṇaga, F.104.aF.121.a Sujātapakṣa, Ajātapakṣa, Manojava, Pannaganāśana, Dhenateya,^[202] Vainateya, Bharadvāja, Śakuna, Mahāśakuna, and Pakṣirāja.^[203]{1.87}

They too joined this great assembly. Also, the kinnara kings, with retinues of many hundreds of thousands of kinnaras, came to this great gathering. They were: {1.88}

Druma, Upadruma, Sudruma, Anantadruma, Lokadruma, Ledruma, Ghanoraska, Mahoraska, Mahojaska, Mahoja,^[204] Maharddhika, Viruta, Susvara, Manojña, Citton­mādakara,^[205] Unmāda,^[206] Unnata,^[207] Upekṣaka, Karuṇa, and Aruṇa.^[208]{1.89}

These and other great kinnara kings, with retinues of many hundreds of thousands of kinnaras, came all together for the purpose of hearing the Dharma. So did come: {1.90}

The Sahāmpati Brahmās, the Great Brahmās, the gods from the heavens of Ābhāsvara,^[209] Prabhāsvara, Śuddhābha, Puṇyābha, Avṛha, Atapas, Akaniṣṭha, Sukaniṣṭha, Lokaniṣṭha,^[210] Ākiñcanya, Naivakiñcanya, Ākāśānantya, Naivākāśānantya,^[211] Sudṛśa, Sudarśana, Sunirmita, Paranirmita, Śuddhāvāsa, Tuṣita, and Yāma; the gods from the realm of the Thirty-Three and from the realm of the four great kings; the gods from the heavens of Sadāmatta, Mālādhāra, Karoṭapāṇi, and Vīṇātṛtīyaka; the gods who dwell in mountains, on mountaintops, and on mountain peaks; those dwelling in Alaka, those who dwell in palaces and mansions, those who dwell in the sky, those who dwell on the earth, those who dwell in trees, and those who dwell in houses. {1.91}

Also came the kings of the dānavas, headed by Prahlāda, Balin, Rāhu,^[212] Vemacitri, Sucitri, Kṣemacitri, Devacitri,^[213] Rāhu,^[214] and Bāhu. {1.92}

They had retinues of many hundreds of thousands of asuras—titans with F.104.bF.121.b extravagant habits, great and varied wealth, and a predilection to engage the gods in battle. Because of the bodhisattva’s blessing, they also joined this great assembly in order to witness, pay respect to, and attend this miraculous bodhisattvic event. In addition, there were also the grahas and the great grahas who work for the benefit of mankind and who dwell in the sky. They were: {1.93}

Āditya, Soma, Aṅgāraka, Budha, Bṛhaspati, Śukra, Śanaiścara, Rāhu, Kampa, Ketu, Aśani, Nirghāta, Tāra, Dhvaja, Ghora, Dhūmra, Dhūma, Vajra, Ṛkṣa,^[215] Vṛṣṭi, Upavṛṣṭi, Naṣṭārka,^[216] Nirnaṣṭa, Hasānta, Yāṣṭi,^[217] Ṛṣṭi,^[218] Duṣṭi, Lokānta, Kṣaya,^[219] Vinipāta, Āpāta,^[220] Tarka, Mastaka, Yugānta, Śmaśāna, Piśita, Raudra,^[221] Śveta, Abhija, Abhijata, Maitra, Śaṅku, Triśaṅku, Lubdha, Raudraka,^[222]Dhruva, Nāśana, Balavān, Ghora, Aruṇa, Vihasita, Mārṣṭi,^[223] Skanda, Sanat, Upasanat, Kumāra, Krīḍana, Hasana, Prahasana, Nartāpaka,^[224] Nartaka, Khaja, and Virūpa. {1.94}

These great grahas too, along with retinues of many of hundreds of thousands of grahas, were in this great assembly. They gathered together in the great assembly in the realm of the Pure Abode by the blessing of the Buddha and took their seats. Also, the nakṣatras, who move across the sky in the manner of birds, along with retinues of many hundreds of thousands of nakṣatras, were present there.^[225] They were: {1.95}

Aśvinī, Bharaṇī, Kṛttikā, Rohiṇī, Mṛgaśirā, Ārdrā, both Punarvasus,^[226] Puṣya, Āśleṣā, Maghā, both Phalgunī,^[227] Hastā, Citrā, Svāti, Viśākhā, Anurādhā, Jyeṣṭhā, Mūlā, both Āṣāḍhās,^[228] Śravaṇā, Dhaniṣṭhā, Śatabhiṣā, both Bhadrapadās,^[229] Revatī, Devatī, Abhijā, Punarnavā,^[230] Jyotī, Aṅgirasī, Nakṣatrikā, both Phalgu and Phalguvatī, Lokapravarā, Pravarāṇikā, Śreyasī, F.105.aF.122.a Lokamātā,^[231] Īrā,^[232] Ūhā,^[233] Vahā,^[234] Arthavatī, and Surārthā. {1.96}

These nakṣatra queens, with retinues of many hundreds of thousands of nakṣatras, gathered together in this great assembly in the realm of the Pure Abode through the blessing of the Buddha and took their seats. Present were also the following thirty-six signs of the zodiac: {1.97}

Meṣa, Vṛṣabha, Mithuna, Karkaṭaka, Siṃha, Kanyā, Tula, Vṛścika, Dhanus, Makara, Kumbha, Mīna, Vānara,^[235] Upakumbha, Bhṛṅgāra, Khaḍga, Kuñjara, Mahiṣa, Deva, Manuṣya, Śakuna, Gandharva, Loka, Sarvajita,^[236] Ugratejas, Jyotsna, Chāya,^[237] Pṛthivī, Tama, Raja, Uparaja, Duḥkha, Sukha, Mokṣa,^[238]Bodhi,^[239] Pratyeka, Śrāvaka, Naraka, Vidyādhara,^[240]Mahoja, Mahojaska, Tiryak, Preta, Asura, Piśita, Piśāca, Yakṣa, Rākṣasa, Sarvabhūtika, Bhūtika, Nimnaga,^[241] Ūrdhvaga, Tiryaga, Vikasita, Dhyānaga, Yogapratiṣṭha,^[242] Uttama, Madhyama, and Adhama. {1.98}

These great rāśis, with retinues of many hundreds of thousands of rāśis, came to this great gathering in the realm of the Pure Abode. Having arrived, they bowed to the Lord’s feet and sat down in their respective seats. Also, the great yakṣiṇīs, with retinues of many hundreds of thousands of yakṣiṇīs, were present there. They were: {1.99}

Sulocanā, Subhrū, Sukeśā, Susvarā, Sumatī, Vasumatī, Citrākṣī, F.105.bF.122.b Pūrāṃśā, Guhyakā, Suguhyakā,^[243] Mekhalā,^[244] Sumekhalā, Padmoccā, Abhayā,^[245] Abhayadā, Jayā, Vijayā, Revatikā, Keśinī, Keśāntā, Anilā, Manoharā, Manovatī, Kusumā,^[246]Kusumāvatī, Kusuma­pura­vāsinī, Piṅgalā, Hārītī, Vīramatī, Vīrā, Suvīrā, Sughorā, Ghoravatī, Surasundarī, Surasā, Guhyottarī, Vaṭavāsinī, Aśokā, Andhārasundarī, Ālokasundarī, Prabhāvatī, Atiśayavatī, Rūpavatī, Surūpā, Asitā, Saumyā, Kāṇā,^[247] Menā,^[248] Nandinī, Upanandinī, and Lokottarā. {1.100}

These great yakṣiṇīs, with retinues of many hundreds of thousands of yakṣiṇīs, bowing to Lord Śākyamuni from a distance, were present in this great gathering. Also the great piśācīs, with retinues of many hundreds of thousands of piśācīs, joined in, paying respects to Lord Śākyamuni. They were: {1.101}

Maṇḍitikā, Pāṃsupiśācī, Raudrapiśācī, Ulkāpiśācī, Jvālāpiśācī, Bhasmodgirā, Piśitāśinī, Durdharā, Bhrāmarī, Mohanī, Tarjanī, Rohiṇikā, Govāhiṇikā, Lokāntikā, Bhasmāntikā, Pīluvatī, Bahulavatī, Bahulā, Durdāntā, Elā, Cihnitikā, Dhūmāntikā,^[249] Dhūmā, and Sudhūmā.^[250]{1.102}

These great piśācīs, with retinues of many hundreds of thousands of piśācīs, also entered this great gathering. Also, the mātṛs and the great mātṛs, F.106.aF.123.a who wander throughout the world harming living beings and seizing oblatory offerings of food and garlands, joined in. They were: {1.103}

Brahmāṇī, Māheśvarī, Vaiṣṇavī, Kaumārī, Cāmuṇḍā, Vārāhī, Aindrī, Yāmyā, Āgneyā, Vaivasvatī, Lokāntakarī, Vāruṇī, Aiśānī, Vāyavyā, Paraprāṇaharā, Mukhamaṇḍitikā, Śakunī, Mahāśakunī, Pūtanā, Kaṭapūtanā, and Skandā. {1.104}

These great mātṛs, with retinues of many hundreds of thousands of mātṛs, were present in this great assembly, calling out, “Homage to the Buddha!” {1.105}

Similarly, the entire expanse of space with its many hundreds of thousands of beings, both human and nonhuman, sentient and non-sentient, from the great hell of Avīci to the pinnacle of saṃsāra, became open and accessible to sight. Within the totality of beings there was not a single one who would be in disharmony with another. By the blessing of the Buddha enriched with the magical power of the bodhisattvas, all these beings then saw Lord Buddha and the divine youth Mañjuśrī seated on the crowns of their heads. {1.106}

Now, Lord Śākyamuni, having looked over this entire assembly with his buddha eye, said to Mañjuśrī, the divine youth, “Please speak, O pure being! Give a full presentation of the section on samādhi that explains the meaning of mantra practice. Present this basket of bodhisattva teachings if you think that the moment is right.” {1.107}

Then Mañjuśrī, the divine youth, with the approval of Lord Śākyamuni, entered the samādhi called the ornament of a contiguous formationF.106.bF.123.bsolid as fused vajras, adorned with miraculous displays^[251]of the space-like nature. As soon as Mañjuśrī, the divine youth, entered this samādhi, he blessed the realm of the Pure Abode, which extended over many hundreds of thousands of leagues, so that it became made of vajras. All the many yakṣas, rākṣasas, gandharvas, mārutas, and piśācas—in short, the entire universe inhabited by living beings—became situated by the blessing of the bodhisattvas in this great palace that resembled diamond jewels and gems, and there took their seats together, without any mutual enmity. {1.108}

Mañjuśrī, the divine youth, seeing that this great assembly had gathered, said to Yamāntaka, the Lord of Wrath, “Ho, ho, Great Lord of Wrath, who emanates from all the buddhas and bodhisattvas! Please protect this great gathering! Protect and enthrall it! Tame the wicked ones! Awaken the gentle ones into realization! Placate the implacable ones! As long as I am teaching this bodhisattva basket that accords with my own mantra practice and contains the extensive instructions on mantra practice and the maṇḍala, please go outside and guard this gathering.” {1.109}

Thus addressed, the Great Lord of Wrath, of extremely ugly, misshapen appearance,^[252] acknowledged the command and went outside in order to protect all the beings and to train the assembled audience in every respect. Letting out a terrible roar into the four directions, above, below, and across, he took up his position in the form of Yamāntaka Lord of Wrath, with a retinue of many hundreds of thousands of wrathful deities. Thus all beings, having become peaceful and content, did not transgress his orders. They also heard these words: “Those who would disobey this injunction, their heads will split into one hundred parts F.107.aF.124.a like a garland made of basil plants. For such is the power of the bodhisattvic blessing. {1.110}

Mañjuśrī then gave a Dharma teaching on the practice of his mantra.

“When a bodhisattva, a great being, possesses a single quality, his mantras become effective. What is this single quality? It is the mind that beholds all phenomena without mentally elaborating upon them. {1.111}

“When a bodhisattva, a great being, possesses two qualities, his mantras become effective. What are these two? They are (1) never abandoning bodhicitta, and (2) having equanimity toward all sentient beings. {1.112}

“With three qualities, his exposition of the meaning of mantra practice will be perfect. What are these three? They are (1) never abandoning any sentient being, (2) guarding the vows of the bodhisattva’s discipline, and (3) never abandoning his mantra. {1.113}

“When a bodhisattva, who has made the initial resolution of a bodhisattva, possesses four qualities, his mantras become effective. What are these four? They are (1) never abandoning his mantra, (2) not neutralizing the mantras of others,^[253] (3) generating loving kindness for all sentient beings, and (4) suffusing his mindstream with compassion. The mantras of a bodhisattva who has made an initial resolution and possesses these four qualities become effective. {1.114}

“Five qualities will bring the bodhisattva’s mastery of his mantra practice and his engagement in the basket of teachings to perfection. What are these five? They are (1) frequenting solitary places, (2) frequenting remote, peaceful places, (3) not hating others, (4) not considering employing mundane mantras, and (5) establishing others in discipline, learning, and good character. These five qualities F.107.bF.124.b will completely fulfill the purpose of his mantra practice. {1.115}

“Six qualities will completely fulfill the purpose of mantra practice. What are these six? They are (1) not giving up faith in the Three Jewels, (2) not giving up faith in the bodhisattvas, (3) praising both mundane and supramundane mantras, (4) perceiving the sphere of phenomena that is free of elaboration, (5) not rejecting the sūtras of the Great Vehicle that contain profound words and meaning, (6) never losing heart, (7) pursuing the mantra practice, and (8) not letting virtue decline.^[254] These six qualities will bring complete success in the practice of mantra and the knowledge of vidyās. {1.116}

“There are seven qualities that lead to the taking up of mantra practice that are helpful at the time of the actual application of magical vidyās. What are these seven? They are (1) taking up the profound path by cultivating the perfection of wisdom; (2) resolving upon the bodhisattva conduct that consists in reciting, teaching, studying, and writing; (3) taking up the right demeanor, thoughts, recollections, and the holding on to insight, without being impeded by time, place, ritual injunctions, mantra recitation, homa offerings, vows of silence, or the practice of austerities;^[255] (4) entering the way of the deep teachings of the Great Vehicle through the two accumulations of a bodhisattva; (5) skill in the procedures of summoning the mantra deities of one’s own lineage^[256] or in effecting protection;^[257] (6) cultivating great compassion, great loving kindness, great equanimity, and great sympathetic joy, as well as the six perfections;^[258] (7) pursuing the two types of omniscient wisdom by bringing together the sphere of sentient beings, the sphere of phenomena, and ‘suchness’ through nonconceptuality; (8) never abandoning any sentient being; and (9) not seeking the Lesser Vehicle.

^[259] These seven qualities lead to the perfect mastery of mantras and magical knowledge.{1.117}F.108.aF.125.a

“Eight qualities will completely fulfill the purpose of the practice of mantra and magical vidyās.^[260] What are these eight? They are (1) faith in karmic results, both seen and unseen; (2) refraining from investigating anything out of mere curiosity or the desire to know;^[261] (3) displaying magical powers made effective through the grace of a bodhisattva;^[262] (4) out of respect for the teacher, learning from him the undistorted mantras;^[263] (5) taking to heart the master’s instructions on the buddhas and bodhisattvas’ own mantra system; (6) keeping one’s word;^[264] (7) renouncing all of one’s possessions; (8) being able to skillfully explain the signs received in one’s sleep about suitable and unsuitable places for gaining accomplishment;^[265] (9) freeing oneself from all stains of stinginess, sleepiness, and dullness, and constantly practicing diligence; and (11) always offering oneself to the buddhas and bodhisattvas.

^[266] In short, never being complacent about accumulating the roots of virtue, donning great armor, or desiring to remove all obstacles, one will ascend the seat of awakening and experience great bliss as anticipated. One will be known as a great being and will also fall in with other great beings. One will never be separated from a spiritual friend and will be accompanied by Mañjuśrī, the divine youth, the bodhisattva. The aforementioned eight qualities will completely fulfill the purpose of mantra practice.{1.118}

“Friends! To sum up, a person who is not separated from bodhicitta, who is devoted to the Three Jewels, who continually exerts himself with unwearied mind even if he were of extremely bad disposition, will succeed in the infinite and marvelous mantra practice of a bodhisattva as taught in the detailed chapter on my mantra, and will develop the mind that arises from this practice. It should not be known to be otherwise. Once someone has become free from dualistic thinking, he will succeed even if his original motive was mere curiosity.” {1.119}F.108.bF.125.b

Then, the entire gathering, graced with the presence of buddhas, bodhisattvas, pratyeka­buddhas, and venerable śrāvakas, said these words: {1.120}

“Good! It is good, O son of the victorious ones! This Dharma discourse, which leads beings to enter an illustrious Dharma path whose special purpose is mantra practice, has been well presented for the benefit of all beings. O divine youth Mañjuśrī, this talk that is in accord with mantra practice and complies with the requirements of a fine Dharma discourse has been eloquently presented. If any king has this chapter, which records the coming together of the audience, retold, or causes it to be memorized or reflected upon, or if, before a battle, he has it mounted on an elephant and worshiped with various flowers, incense, scents, and ointments, there we will also be present. We will bring his opponents and enemies under control, and we will destroy the armies that oppose him. Or, if anyone keeps it in their house written in the form of a book, we will grant to that son or daughter of the Buddha family—be they a king or a queen, a monk or a nun, or a male or female lay practitioner—protection, prosperity, long life, life free from disease, and the continuous increase of good fortune.” {1.121}

Having said this, the great assembly fell silent. {1.122}

Chapter 2

Now Mañjuśrī, the divine youth, gazing at this entire assembly, F.109.aF.126.a entered the samādhi called the gaze that causes all sentient beings to take up the samaya pledge. As soon as Mañjuśrī, the divine youth, entered this samādhi, a ray of light issued from his navel. Along with many hundreds of thousands of millions of other rays, it entirely illuminated all the realms of sentient beings and, reflecting back onto the realm of the Pure Abode, suffused it with light. {2.1}

Then the bodhisattva Vajrapāṇi, the great being, addressed Mañjuśrī, the divine youth:

“Please teach, O son of the victorious ones,^[267] the full chapter on the maṇḍala called Establishing All Beings in the Samaya, which concerns the accomplishment of the practice that is common to all beings. Having taken up this practice, beings will accomplish your collection of mantras, in addition to accomplishing all mundane and supramundane mantras.” {2.2}

Being thus requested by the lord of guhyakas and yakṣas, Mañjuśrī, the divine youth, taught the most secret system of the maṇḍala. He displayed the magical feat called impelling all the vidyā beings. Raising his right hand, he drew the attention of the assembled congregation by using the tip of his finger, from which emerged many hundreds of thousands of millions of vidyādhara kings.^[268] Upon emerging, they illuminated the entire realm of the Pure Abode with great light and remained there. {2.3}

Mañjuśrī, the divine youth, then pronounced the heart mantra of Yamāntaka, the Lord of Wrath, a sole hero suitable for all activities. This mantra effects summoning, dismissing, pacifying, enriching,^[269] and assaulting. It bestows the ability to become invisible, travel through space, enter subterranean paradises, and walk with great speed.^[270] It can be used for the activities of bringing beings into one’s presence, sowing enmity among them or enthralling them, and obtaining all kinds of F.109.bF.126.b perfume, garlands, ointments, and lamps. Being the chief mantra in its own tradition, it can accomplish, in short, anything that it is employed for. It is called Three Syllables. It is a great hero that accomplishes all purposes; it is the Great Lord of Wrath himself.^[271] And what is it? {2.4}

“Oṁ āḥ hrūṃ!”

This is the all-accomplishing heart mantra of the Great Lord of Wrath, prescribed by the great being Mañjughoṣa for all maṇḍalas and all types of mantra practice. It will destroy all obstacles. {2.5}

Mañjuśrī, the divine youth, then raised his right hand and, placing it next to the head of Lord of Wrath, said, “Homage to all the buddhas! May the lord buddhas, established in the infinite world spheres throughout the ten directions, pay heed! May the bodhisattvas with great magical powers, present throughout the limitless universe, empower this pledge!” {2.6}

Having said this, he turned the Lord of Wrath around and dispatched him. As soon as he was dispatched, the Great Lord of Wrath went to every world sphere and, in an instant, subjugated all ill-willed beings possessed of great magical powers and brought them into the great assembly in the realm of the Pure Abode. Having thus established them there, he assumed a form surrounded by a blaze of light and placed himself atop the heads of the evil beings. {2.7}

Then Mañjuśrī, the divine youth, looking at the gathering, said, “Please listen, all you respectable beings! Anyone who would transgress my samaya will here be brought into submission by the Lord of Wrath. For that reason F.110.aF.127.a the words of the lord buddhas and the bodhisattvas who possess great magical powers—the words that convey the meaning of the samaya pledges and the secret mantra—should not be disobeyed. Please listen well and keep in your minds what I will tell you. {2.8}

“Homage to all the buddhas!

“Oṁ, ra ra! Do remember! O perfect teacher possessing the form of a divine youth! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!^[272]{2.9}

“This, friends, is my root mantra. It is called Noble Mañjuśrī. The mudrā that should be employed with this root mantra is the so-called great five-crested mudrā. {2.10}

“Next is the all-accomplishing heart mantra. I will now pronounce this auspicious mantra that is suitable for all actions:

“Oṁ, this [mantra] is [my] homage to speech!^[273]{2.11}

“The mudrā that belongs with this mantra is the one called three-crested. It increases all pleasure and good fortune. {2.12}

“There is, in this set, also the subsidiary heart mantra:

“Speech, hūṁ!^[274]{2.13}

“The mudrā that belongs with this mantra is also the one called three-crested. It will magically summon any being. {2.14}

“There is, in this set, also the ultimate, one-syllable heart mantra:

“Oṁ.^[275]{2.15}

“The mudrā that belongs with this mantra is the one called peacock seat. It enthralls all beings and captivates the hearts of all buddhas.^[276]{2.16}

“There is another mantra, of eight syllables,^[277] most propitious, with great purificatory power, which is called Great Hero. It severs the path of the threefold existence,^[278] it prevents all unhappy rebirths, it pacifies everything, it performs all activities, it brings forbearance,^[279] and it leads to nirvāṇa. It is like meeting the Buddha directly. I myself, the bodhisattva Mañjuśrī,^[280] have assumed the form of this most secret mantra^[281] for the benefit of beings. It fulfills all wishes and, merely by being called to mind, purifies the five acts of immediate retribution. Is there a need to say more? So, what is this mantra? {2.17}

“Oṁ, āḥ! O wise one,^[282]hūṁ! You, the sky traveler!^[283]

“Friends, this mantra is my very self in the form of the eight syllables. F.110.bF.127.b It is a great hero, the ultimately secret heart mantra that is like buddhahood itself.^[284] It can, in short, help with any task. The extent of its qualities cannot be described in full even in many hundreds of thousands of millions of eons. There is also a mudrā that belongs with it—it is called great fortitude, and it fulfills all aspirations. {2.18}

“There is also, in this set of mantras, a summoning mantra:

“Oṁ, he he! O divine youth! You [assume] every form to awaken childish beings through speech. Please come, O lord, come! You, who playfully hold the blue lotus of the divine youth,^[285] please remain in the center of the maṇḍala, please do! Please remember your samaya pledge! You are a perfect teacher, hūṁ! Do not delay! Act! Phaṭ, svāhā!^[286]{2.19}

“This mantra calls upon Lord Mañjuśrī and also summons all beings—all bodhisattvas, all pratyeka­buddhas, venerable śrāvakas, gods, nāgas, yakṣas, gandharvas, garuḍas, kinnaras, mahoragas, piśācas, rākṣasas, and all spirits. {2.20}

“Should one incant sandalwood water seven times and throw it upward, downward, across, and all around in the four directions, all the buddhas and bodhisattvas will come, along with Mañjuśrī himself with his retinue, all the mundane and supramundane mantra deities,^[287] the entire host of spirits, and all beings. {2.21}

The incense mantra is as follows:

“Homage to all the buddhas, the perfect teachers! [The mantra is:]

“Oṁ, dhu, be steady, be steady! Remain within the fragrant flame of incense, hūṁ! Remember your samaya! Svāhā!^[288]{2.22}

“Having blended together sandalwood, camphor, and saffron, one should offer it as incense to the tathāgatas, all the bodhisattvas, and all beings. Their minds gratified by the incense, they will all be drawn^[289] to it. The mudrā that belongs with this mantra is called garland of lotuses. This auspicious mudrā attracts all sentient beings. This is the mudrā of ritual activity,^[290] called F.111.aF.128.agarland of lotuses. {2.23}

“When all the buddhas and bodhisattvas, and also all sentient beings, have arrived, one should prepare a welcome offering. Having infused water with camphor, sandalwood, and saffron, one should mix into it the flowers of royal jasmine, sacred jasmine, or Arabian jasmine; the blossoms of the pannay tree, cobra’s saffron tree, bulletwood tree, and the flowers of crepe jasmine; or any other fragrant flowers that may be in season. One should present the welcome offering while saying the following mantra: {2.24}

“Homage to all the buddhas, the perfect teachers! The mantra is:

“He, he, O greatly compassionate one who assumes all forms! Please accept the welcome offering and let [the others] accept it. Remember your samaya pledge! Endure, endure! Enter into the center of the maṇḍala and let [the others] enter! You who have compassion for all beings, please take, take [this offering], hūṁ! Svāhā to the one who abides in space!^[291]{2.25}

“The mudrā that belongs with this mantra is called the complete; it is steadfast and suitable for all beings. There is also, in this set, the mantra of perfume: {2.26}

“Homage to all the buddhas! Homage to the tathāgata Glorious with Surrounding Fragrance and Light! The mantra is:

“Gandhā, Gandhā! Rich in fragrance! You who gratify with fragrance! Take this perfume, take!^[292]Svāhā to the one who abides in equanimity!^[293]{2.27}

“In this set there is also the mudrā that fulfills all hopes called blossom, and a mantra of flowers, which is as follows: {2.28}

“Homage to all the buddhas, the perfect teachers! Homage to the tathāgata Saṃkusumita Rājendra! The mantra is:

“Kusumā, Kusumā! Rich in flowers! Dwelling in the flower palace with an abundance of flowers! Svāhā!^[294]

“One should burn incense while saying the mantra of incense given above. {2.29}

“Homage to all the buddhas and bodhisattvas, the perfect teachers! The mantra is:

“He, he! O venerable great being with the gaze of the Buddha! Do not delay! Please take this bali and let [the others] take it! Hūṁ, hūṁ! You with all [forms]! Ra ra, ṭa ṭa! Phaṭ! Svāhā!^[295]{2.31}

“One should offer, with the above mantra, bali of food that satisfies all the senses. F.111.bF.128.b In this set there also is a mudrā called spear, which wards off all evildoers. Here belongs also the mantra of lamps: {2.32}

“Homage to all the buddhas, the perfect teachers who remove the darkness of ignorance! Homage to the tathāgata Splendid with Light and Fragrance All Around! The mantra is:

“He, he! O venerable lord with a body adorned with hundreds of thousands of rays of light! Please manifest [yourself] magically, please do! O great bodhisattva with a body illuminated by radiating light! Please frolic and play! Behold [with compassion] the totality of beings, behold! Svāhā!^[296]{2.33}

“This is the mantra of lamps; with it, one should offer butter lamps. The mudrā that belongs with it is called beholder of all beings. In this set belongs also the mantra that produces fire: {2.34}

“Homage to all the buddhas, the perfect teachers! The mantra is:

“Burn, burn! Set ablaze, set ablaze! Huṁ! ^[297]{2.35}

“This is the mantra that produces fire. The mudrā that belongs with this mantra is called the hollow space. It is famed throughout the world and illuminates all beings with light. It has been taught before by the best among sages to the bodhisattva Dhīmat.”^[298]{2.36}

Then Mañjuśrī, the divine youth, said this to the bodhisattva Vajrapāṇi:

“These mantric formulae, O lord of guhyakas, are most esoteric and require secrecy. {2.37}

“Homage to all the buddhas and bodhisattvas, the perfect teachers!

“Oṁ, act, act! Please carry out my task! Break all the troublemakers, break! Burn all the vajravināyakas,^[300] burn! Mūrdhaṭaka, you who bring death! One with misshapen form! Cook, cook all miscreants! Bringer of the death of Mahāgaṇapati! Bind, bind all the spirits who cause possession! O six-faced, six-armed, six-footed one! Please summon Rudra! Summon Viṣṇu! Summon the gods, Brahmā and so forth! Do not delay, do not delay! Protect, protect! Enter into the center of the maṇḍala! Remember your samaya pledge! Hūṁ hūṁ! Phaṭ phaṭ! F.112.aF.129.aSvāhā!^[301]{2.40}

“This mantra, O supreme lord of guhyakas, which is supremely secret, is called Six-Faced Mañjuśrī of Great Courage.^[302] He is the Great Lord of Wrath himself, the destroyer of all obstacle makers. As soon as it is recited, even the bodhisattvas established on the tenth bodhisattva level will flee, not to mention wicked trouble makers. As soon as it is recited, great protection is effected. The mudrā that belongs with it is called great spear;^[303] it destroys all obstacles. The following is the heart mantra of this Lord of Wrath: {2.41}

“Oṁ, hrīṁḥ, jñīḥ! You with contorted face, huṁ! Destroy all the enemies! Paralyze them! Phaṭ phaṭ! Svāhā!^[304]

“With this mantra one can afflict all enemies with severe pain or quartan fever.^[305] But if one keeps reciting for as long as one likes, or until loving kindness or compassion arise,^[306] the target will not be freed at the end of the recitation and will die.^[307] Thus, this should only be performed on enemies of the Three Jewels and not on others with peaceful minds. {2.42}

“One should also employ the mudrā great spear.^[308] In this set there is also a subsidiary heart mantra:

“Oṁ, hrīṁḥ! O Kālarūpa! Huṁ, khaṁ! Svāhā!^[309]{2.43}

“Only the great spear mudrā should be employed. One will be able to deal with any wicked being that one wants to. There is also a supreme heart mantra, rich in the blessing of all the buddhas, consisting of just one syllable: {2.44}

“Hūṁ!

“This mantra accomplishes all ritual activities. With this mantra, too, only the great spear mudrā should be employed. It will put an end to all misfortune, and will enthrall all beings. In short, this mantra, the Lord of Wrath, can be employed in all ritual activities. It should be recited, especially at the time of the accomplishment, at the center of the maṇḍala. {2.45}

“The following are the mantras of dismissing:

“Homage to all the buddhas, the perfect teachers! The mantras are:

“Win a victory, an auspicious victory, O most compassionate [lord] whose nature is everything! F.112.bF.129.b Go, go to your own abode and dismiss [also] all the buddhas with their retinues. Cause them to return to their respective dwellings. Remember the pledge. May the words of [these] mantras fulfill my every purpose. Make my wishes come true, svāhā!^[310]{2.46}

“The above mantra of dismissing can be employed in all ritual activities. The accompanying mudrā is called auspicious seat. With this mudrā one should provide the seat.^[311] The dismissal is effected after mentally reciting the above mantra seven times. {2.47}

“Mastery of this mantra is useful for all mundane and supramundane maṇḍalas and mantras. It is to be applied to the observances at the time of samaya recitation.”^[312]{2.48}

Then Mañjuśrī, the divine youth, again directed his gaze at the Pure Abode and the great assembly gathered there, and taught in full the section on the mantras of the host of vidyās from his own great retinue-circle: {2.49}

“Homage to all the buddhas, the perfect teachers!

“Oṁ riṭi svāhā!

“This vidyā, Keśinī by name, is an attendant of Mañjuśrī and may be employed in all rites. When combined with the great five-crested mudrā, she may be employed in all rites involving poison. {2.50}

“Homage to all the buddhas, the perfect teachers!

“Oṁ niṭi!

“This vidyā, Upakeśinī by name, may be employed in all rites. When combined with the mudrā budding blossom, she may be employed in all rites involving demonic possession.^[313]{2.51}

“Homage to all the buddhas, whose conduct is impeccable!

“Oṁ niḥ!^[314]

“Oṁ jñaiḥ svāhā!^[315]

“Homage to all the buddhas, the followers of impeccable paths! The vidyā of Varadā is: F.113.aF.130.a

“Oṁ, Varadā! Svāhā!^[317]

“Oṁ bhūri svāhā!^[318]

“Oṁ ture svāhā!

“Oṁ, Vilokinī! Svāhā!^[320]

“Oṁ, you are the totality [of things], the source of everything, possessed of all forms! Summon, summon! Enter [them], enter! Remember your pledge! Ru ru! Please remain! Svāhā!^[321]{2.59}

“Oṁ, you with the white, splendorous body! Svāhā!^[323]{2.61}

“Oṁ, khi khiri khi riri! The wrinkled one! Paralyze, smash, stupefy, and enthrall all enemies! Svāhā!^[324]{2.63}

“Oṁ, Śrī!^[326]{2.65}

“Oṁ, Ajitā! One with a youthful form! Come, come! Help me with my affairs! Svāhā!^[327]{2.67}

“Oṁ, Jayā, svāhā! Vijayā, svāhā! Ajitā, svāhā! Aparājitā, svāhā!^[328]{2.69}

“Oṁ, divine youth! Great prince, play, play! O six-faced one, authorized by the bodhisattvas! Mounted on a peacock seat and raising your hand with a spear in it! Your color is red and you are fond of red fragrances and unguents. Kha kha! Eat, eat, eat! Huṁ! Dance, dance! Your images are worshiped with red flowers. Please remember your samaya! Move about, move! Stir them up, do, do! Quick, quick! Don’t delay! Carry out all my tasks, do! You with a bright and colorful form, remain, remain, huṁ! You have the authorization from all of the buddhas, svāhā!”^[331]{2.72}

“Oṁ hūṁ jaḥ.

“Oṁ, you disfigured graha! Huṁ phaṭ, svāhā!^[334]{2.82}

“This divine youth called Mañjuśrī-Kārttikeya is an attendant of Mañjuśrī, the divine youth. He may be employed in all rites. By merely reciting him, he will accomplish all tasks—frighten any being away,^[335] summon it, enthrall it, cause it to wither, or smash it; or, he will bring whatever the practitioner who has mastered his mantra may desire. {2.85}

“Oṁ, Brahmā, good Brahmā! You with infinite energy and splendor! Bring peace, svāhā!^[336]{2.86}

“Oṁ, you with a garuḍa for a mount! Holding a discus in your hand! The four-armed one! Hūṁ hūṁ! Remember your samaya! Bodhisattva [Mañjuśrī] is commanding you, svāhā!^[337]{2.89}

“Oṁ, great Maheśvara, lord of living beings! Having a bull for an emblem! With your matted hair hanging down from a topknot, and your form ash-colored with [the dusting of] white ashes! Hūṁ, phaṭ phaṭ! Bodhisattva [Mañjuśrī] is commanding you, svāhā!^[340]{2.92}

“Oṁ, bird, great bird! With your wings spread like lotuses! Destroyer of all serpents! Kha kha! Devour, devour! Remember your samaya, hūṁ! Remain! Bodhisattva Mañjuśrī is commanding you, svāhā!^[342]{2.95}

Then Mañjuśrī, the divine youth, gazing at the realm of the Pure Abode and the great gathering that had assembled there, entered the samādhi called the one that animates all samayas. When this samādhi is entered, every being develops the intention to engage in conduct to liberate all sentient beings.^[349]{2.106}

As soon as Mañjuśrī, the divine youth, entered this samādhi, the entire realm of the Pure Abode changed, by way of a wondrous and inconceivable transformation through his bodhisattva power, into a beautiful maṇḍala adorned with ornaments of jewels and gems of many colors. None of those who have undertaken the conduct of pratyeka­buddhas or venerable śrāvakas, nor any of the bodhisattvas, these mighty lords established on the tenth level, would be able to paint or supervise the painting of such a maṇḍala, so what need is there to mention ordinary people? {2.107}F.115.bF.132.b

When they beheld Mañjuśrī, the princely youth, established in the state of accomplishment of the samaya of this divine, noble maṇḍala,^[350] all the blessed buddhas, pratyeka­buddhas, venerable śrāvakas, bodhisattvas established on the tenth level, crown princes consecrated to kingship, and all those who undertook their respective conduct including beings that are free from or subject to karmic influences perceived themselves, through the blessing of the divine youth Mañjuśrī, as being part of this inconceivable maṇḍala arisen as the consequence of buddha or bodhisattva activity through the mental power of his special samādhi. It is not possible for ordinary people even to visualize this maṇḍala in their minds, let alone paint it or supervise a painting of it. {2.108}

Then Mañjuśrī, the divine youth, addressed the beings who were about to enter the samaya^[351] of the maṇḍala of this great assembly as follows:

“Listen, friends! This samaya^[352] must not be violated even by the tathāgatas and the bodhisattvas, let alone by other beings, be they noble or not.” {2.109}

Then Mañjuśrī, the divine youth, spoke to Vajrapāṇi, the general of the guhyakas:

“Mentally generated samayas^[353] beyond the scope of humans have been taught before, O son of the victorious ones. But I will now teach the samaya^[354] of the completely liberated tathāgatas, suitable for humans, whereby beings, once they have entered it, will attain the accomplishment of all worldly and transcendent mantras.”^[355]{2.110}

Vajrapāṇi, the general of the guhyakas, replied to Mañjuśrī, the divine youth, “Speak, speak, O son of the victorious ones, if the time seems right to you! {2.111}F.116.aF.133.a

At that moment, Vajrapāṇi, the general of the guhyakas, supplicated the great being Mañjuśrī:

“Ho, ho, great bodhisattva! Please teach concisely the maṇḍala procedure for the benefit of all beings.” {2.118}

Being thus requested by the general of the guhyakas, Mañjuśrī, the divine youth, commenced teaching the maṇḍala procedure for the benefit of all beings. {2.119}

“To start, on a bright fortnight of the month of Caitra or Vaiśākha, which is a ‘fortnight of miracles,’ on an auspicious day, after ascertaining the favorable positions of the planets and when the moon is in the right constellation, either on the first day of the bright fortnight or during the full moon, or at some other time, other than the rainy months, one^[363] should consecrate the ground in the morning. {2.120}

“One should take one’s quarters in a city, or where oneself or the maṇḍala master lives, or by a river that flows into the ocean, or near an ocean shore that is to the northeast of the city,^[364] neither too near nor too far from F.116.bF.133.b where the maṇḍala master lives. One should build there a hut of leaves and stay there alone for a period of a week or two. {2.121}

“There, one should choose a place on the ground that is clean, covers a square area measuring sixteen or twelve cubits across,^[365] and is free from stones, gravel, ash, coals, chaff, eggshells,^[366] and bones. Having cleaned and prepared this place well, one should sprinkle it using water that is free of living organisms and mixed with the five products of the cow,^[367] or water mixed with sandalwood, camphor, and saffron. This water should be incanted one thousand and eight times with Yamāntaka, the Lord of Wrath, recited while forming the great five-crested mudrā. One should throw the water in the four cardinal and four intermediate directions, upward, downward, horizontally, and all around the area. {2.122}

“This square area on the ground with four equal sides may be sixteen, twelve, or eight cubits across—sixteen cubits is the largest size, twelve the medium size, and eight cubits is the smallest. Such a maṇḍala has been proclaimed by the all-knowing ones to be of three kinds: the largest is for those who desire kingship, the medium serves for bringing enjoyments, and the smallest, which merely safeguards^[368] the samaya, can be used in all activities as it is auspicious. {2.123}

“One should thus draw the maṇḍala in the size that one desires, and excavate its area to the depth of two cubits. If one sees stones, coals, ashes, bones, hairs, or any other products of living beings, one should dig at another location. It ought to be a place where one will not be obstructed or disturbed. If such a place is difficult to find, one should go to a mountaintop, or dig the layers of sand, or other soil, on the beach of an estuary, the sea, or a large river. After examining the place with great care, cleaning it, and removing all living creatures, one should draw the outline. {2.124}

“One should further smear this entire area with the five products of the cow mixed with water uncontaminated by living organisms and fill it with unpolluted clay from a riverbank or an anthill, making sure that the clay does not contain living creatures. Once the area has been filled and well beaten, with an even surface, one should create the threefold maṇḍala as required,^[369] with a well-beaten and even surface all over. F.117.aF.134.a In its four corners one should plant four stakes made of cutch wood, incanting them seven times with the Lord of Wrath.^[370] Then, having likewise incanted a five-colored thread seven times with the heart mantra of the Lord of Wrath, one should completely enclose with it the maṇḍala, tracing its four-sided shape. {2.125}

“One should trace in the same way a four-sided shape delimiting the intermediate area and another one delimiting the inner area.^[371] The maṇḍala master, standing in the intermediate area, should recite the root mantra of his own vidyā^[372] one thousand and eight times. By forming the great five-crested mudrā while reciting the root mantra the master will afford protection for his assistants and himself. After reciting, he should step outside and circumambulate the maṇḍala clockwise. Then, facing east, he should sit on a bundle of kuśa grass and contemplate all the buddhas and bodhisattvas.^[373] Then, he should completely surround the maṇḍala with kuśa grass,^[374] tracing its quadrangular shape. On the outside of it, he should keep two cows for one night without food and then have them led away.^[375]{2.126}

“The maṇḍala master, who has completed the preparatory rites, is skilled in the art of mantra in his tantric tradition, is fully intent on the Mahāyāna goal of benefiting sentient beings through skillful means, and has fasted for one night, should prepare, with help from his able assistants and following the prescribed procedure as gleaned from scientific treatises (śāstra), five-colored powder, finely ground, sparkling, and well refined. Having incanted it with the six-syllable heart mantra,^[376] he should place it in the center of the maṇḍala.^[377]{2.127}

“On the outside, he should adorn the area with raised banners and flags and four gateways. Upon supports of plantain posts he should hang clusters of fruits and have the area resound with kettledrums, tambourines, and the sounds of conchs and lutes. He should have others recite texts of the Mahāyāna sūtras, with their exalted words, containing Dharma teachings suitable for the fourfold assembly. They should be recited in the four quarters^[378] as follows: {2.128}

“The blessed Prajñāpāramitā should be read in the south, F.117.bF.134.b the noble Candra­pradīpa­samādhi^[379] in the west, the noble Gaṇḍavyūha^[380] in the north, and the noble Suvarṇa­prabhāsottama­sūtra^[381] in the eastern direction. If the texts are not available, the master should instruct four Dharma reciters, learned in these four sūtras, to recite them accordingly. Then the maṇḍala master, rising up in order to listen to the Dharma,^[382] should strew white flowers of nice fragrance mixed with sandalwood, camphor, and saffron all over the maṇḍala while reciting the root mantra. Having thus bestrewn it, he should exit the maṇḍala. {2.129}

“After seven days, he should bring in two or three highly skilled painters of sacred images—ones who rely on sacrificial food, give rise to bodhicitta, and follow the prescribed observances and fasts. The master should tie their hair into topknots while reciting the root mantra. Then, after obtaining nice and finely ground powder in five vivid colors and made from gold, silver,^[383] and various shining jewels, the master should request some great kings who follow the Dharma, very wealthy and pure, to commission the painters to do the main drawing,^[384] one which has awakening for its goal and invariably leads to such.^[385]{2.130}

“The maṇḍala master should take up the previously prepared powder, form the great five-crested mudrā, and seal^[388] the powder with it while reciting the root mantra. He should have the second officiating master dig a fire pit outside of the maṇḍala to the southeast, following the prescribed ritual. F.118.aF.135.a The pit should be two cubits across and one cubit deep, its rim with anthers like a lotus flower.^[389]{2.134}

“A fire should be lit outside using sticks of the bilva tree for firewood and sticks of the dhak tree, as thin as the anthers of a lotus flower, for kindling. The former should be nine inches^[390] long, moist with sap, and smeared with curds, honey, and ghee. The officiant should summon the fire deity^[391] by reciting the root mantra or the six-syllable heart mantra^[392] while forming the mudrā the fist. Having summoned it, he should use the previously explained single-syllable root mantra or the heart mantra^[393] to once again perform one hundred and eight oblations. {2.135}

“Then the master of the maṇḍala, having tied on a turban and prepared the implements, should himself guide the skilled painters in their work.^[394] Thinking of the buddhas and bodhisattvas, he should light incense while saying the same incense mantra^[395] as previously specified. Folding his cupped palms together, he should bow to all the buddhas^[396] and bodhisattvas, and to Mañjuśrī, the divine youth. Having thus paid homage, he should fetch the colored powders and let the painters do their work. They should fill in with the powders each shape as outlined.^[397] Employing this procedure, the maṇḍala master should first supervise the painting of the blessed lord, Buddha Śākyamuni endowed with all the supreme features, sitting on a bejeweled lion throne in the realm of the Pure Abode and teaching the Dharma. When the image has been created, the assistant to the maṇḍala master should perform self-protection by reciting the root mantra and then offer bali that satisfies all spirits. He should throw it into the four directions outside of the maṇḍala and also upward and downward. {2.136}

“After bathing, ritually pure and wearing clean clothes, he should go to the fire pit and perform the rite of protection and offer one thousand and eight oblations of ghee mixed with saffron while reciting the root mantra. Subsequently, he should sit down on a bundle of kuśa grass and remain there, reciting. {2.137}

“He should incant white mustard seeds one hundred and eight times with Yamāntaka, the Lord of Wrath, and place them between two earthenware bowls.^[398]F.118.bF.135.b If an obstacle maker is perceived in any form, be it a misshapen figure, a terrible sound, wind, rain, bad weather, or any other form, the assistant should, in a wrathful state of mind, offer seven mustard seed oblations.^[399] The obstacles will then vanish. If the obstacle makers are human, he should offer five oblations.^[400] They will become paralyzed, lose their strength, and die or will immediately be seized by nonhuman beings. There is no doubt about this. Even Śakra would die swiftly, let alone human beings with wicked minds or other obstacle makers.^[401] Seized by the fear of Yamāntaka, the Lord of Wrath, they will disappear, fleeing in all directions. {2.138}

“The assistant should remain seated at the same place, on a bundle of kuśa grass, and keep reciting Yamāntaka, the Lord of Wrath. The master of the maṇḍala should then let the painters execute the painting of two pratyeka­buddhas, sitting in a cross-legged posture on lotus seats to the right of the painting of Lord Śākyamuni. Below the pratyeka­buddhas, two great śrāvakas listening to the Dharma discourse should be painted. {2.139}

“To the right of them, there should be the blessed lord, the noble Avalokiteśvara, adorned with every ornament, white as the autumn moon,^[402] sitting on a lotus seat, holding a lotus with his left hand and making a boon-granting gesture with his right. To the right of him, again, there should be the blessed Pāṇḍaravāsinī, holding a lotus with her left hand and saluting Lord Śākyamuni with her right, sitting on a lotus seat, and wearing a diadem on her hair tied in a topknot,^[403] a turban of white silk,^[404] white garments, and a tightly fitting silken bodice.^[405] She should be painted with three dots made of black ash.^[406] Tārā and Bhṛkuṭī should be depicted in a similar way, sitting on their respective seats and displaying their specific postures. Above them are the blessed Prajñāpāramitā, F.119.aF.136.aTathāgata­locanā, and Uṣṇīṣarājñī.^[407]{2.140}

“The sixteen bodhisattvas should also be included: Samantabhadra; Kṣitigarbha; Gaganagañja; Sarva­nīvaraṇa­viṣkambhin; Apāyajaha; Maitreya with yak-tail whisk in his hand and looking at the Blessed Buddha; Vimalamati; Vimalaketu; Sudhana;^[408] Candraprabha; Vimalakīrti; Bhaiṣajyarāja; Sarva­dharmīśvara­rāja; Lokagati; Mahāmati; and Patidhara.^[409] Each of these sixteen great bodhisattvas should be depicted in a peaceful form adorned with all types of jewelry. {2.141}

“The chief vidyārājas and vidyārājñīs should all be painted in the forms and postures of the Lotus family as passed down by the tradition^[410] or described in scriptures and arranged in their respective places. On the periphery, a four-sided area should be designated and strewn with lotus flowers; in this should be included whatever other vidyā deities one can think of. {2.142}

“The two pratyeka­buddhas on the right side of Lord Śākyamuni, as mentioned above, are Gandhamādana and Upāriṣṭa.^[411] The maṇḍala, facing east, should have entry gates painted on all sides. On the left side of Lord Śākyamuni should be the other two pratyeka­buddhas, Candana and Siddha. Below them should be the two great śrāvakas, Mahākāśyapa and Mahākātyāyana. {2.143}

“To their left is the noble Vajrapāṇi in his peaceful form, dark blue like a water lily, adorned with all types of jewelry. He holds a fly-whisk in his right hand; his left is clenched into a vajra fist in an expression of wrath. Vajrāṅkuśī, Vajraśṛṅkhalā, Subāhu, and Vajrasenā should all be painted in their respective locations, wearing their specific apparel and emblems and surrounded by retinues of vidyārājas and vidyārājñīs. F.119.bF.136.b Their forms,^[412] postures, and so forth should be drawn according to the tradition. To their left, a symbol of the double vajra should be painted in the shape of a square. Once painted, the following should be said: ‘In this place, where vidyā beings have not been known to assemble, may they now come to reside.’^[413]{2.144}

“Above them should be painted the six pāramitā goddesses and the blessed Māmakī,^[414] all of them with serene forms adorned with all types of jewelry. Above them are the eight uṣṇīṣa kings, each surrounded by a halo of blazing light. Having first formed the appropriate mudrā, the respective forms of these great cakravartin kings should be painted, golden in color, with pacified senses and adorned with all types of jewelry. Their gaze is cast slightly in the direction of the image^[415] of the Tathāgata (Śākyamuni). These eight are Cakra­vartyuṣṇīṣa,^[416] Abhyudgatoṣṇīṣa, Sitātapatra, Jayoṣṇīṣa, Kamaloṣṇīṣa, Vijayoṣṇīṣa, Tejorāśi, and Unnatoṣṇīṣa. {2.145}

“These eight uṣṇīṣa kings should be painted to the left of the pratyeka­buddhas. At the gate should be two bodhisattvas: to the right of the entrance, one called Lokātikrānta­gāmin, and to the left, the great bodhisattva called Ajitañjaya. The first should be depicted as having a peaceful form, wearing a diadem on his topknotted hair,^[417] holding a rosary in his right hand and a water jar in his left, facing the gate, and with a slight frown on his face. The other has a peaceful form, wears a diadem on his topknotted hair and carries a staff and a water jar in his left hand, and in his right hand, which displays a boon-granting gesture, he carries a rosary. He should be painted facing the gate, with a slight frown on his face. {2.146}F.120.aF.137.a

“Below the lion throne should be painted a Dharma wheel surrounded by a halo of blazing light. Below that should be painted a jeweled palace within which is Lord Mañjuśrī, the divine youth, the great bodhisattva, with a youthful body of pale saffron color. He has a peaceful form of beautiful appearance and a gentle smile on his face. In his left hand he holds a blue lotus; with his right he displays a boon-granting gesture and holds a wood-apple fruit. {2.147}

“He is adorned with all the ornaments of youth and is decorated with five locks of hair.^[418] He wears a string of pearls, a sacred cord, a silken bodice, and garments of silk. Shining in all directions, he is surrounded by a halo of blazing light. He sits on a lotus seat facing the entrance gate of the maṇḍala and looks toward Yamāntaka, Lord of Wrath. He should be painted as being beautiful to behold in every respect. {2.148}

“On his right side, below the lotus,^[419] should be painted Yamāntaka, Lord of Wrath, in his ugly misshapen form, completely surrounded by blazing light. Awaiting a command, he looks at the great bodhisattva Mañjuśrī. He should be painted complete in every detail. On the left side of Mañjuśrī, below the lotus, should be painted five bodhisattvas in the form of gods of the realm of the Pure Abode. These five are Sunirmala, Sudānta, Suśuddha, Tamodghātana, and Samantāvaloka. All of them should be depicted as residing in the realm of the Pure Abode, their beautiful forms covered with flowers and bright all around with multicolored light like multifaceted gemstones. {2.149}

“The inner maṇḍala has an outer perimeter in the shape of a square. It has four archways and shines in the four cardinal directions with a vivid light of five colors.^[420] It should be demarcated with nicely colored cord stretched in straight lines. In the eastern quarter, above Lord Śākyamuni, is Saṃkusumita Rājendra. He should be drawn in the center within the cord-lined area, sitting on a lotus, F.120.bF.137.b with the body of a tathāgata but small in size, and surrounded by a halo of blazing light. His right hand displays the boon-granting gesture, and he sits in the cross-legged posture. {2.150}

“To the right and left of Saṃkusumita Rājendra should be drawn, respectively, the mudrās of the uṣṇīṣa [kings] Cakravartin and Tejorāśi. The mudrā of Prajñāpāramitā should be drawn above Tathāgata­locanā. Above the noble Avalokiteśvara and to the right of the mudrā of Prajñāpāramitā should be drawn Lord Amitābha with the body of a tathāgata. With his right hand Amitābha displays the boon-granting gesture; he sits on a lotus seat and is surrounded by a halo of blazing light. {2.151}

“To Amitābha’s right the mudrās of the alms bowl and the monk’s robe should be drawn. Following the sequence, the lotus mudrā should be drawn at the entrance. To the left of Lord Saṃkusumita Rājendra, the mudrā of the uṣṇīṣa king Tejorāśi should be drawn surrounded by a halo of blazing light. To his left the thus-gone Ratnaketu should be drawn sitting upon a jewel mountain and expounding the Dharma. He should be depicted as surrounded by light emanating all around from a multicolored blaze of sapphires, beryls, emeralds, and rubies. {2.152}

“To the left of Ratnaketu should be painted the mudrā of Jayoṣṇīṣa, surrounded by a halo of blazing light. To its left is the mudrā of the Dharma wheel, with light blazing all around it. To its left are the mudrās of a mendicant’s staff, water jar, rosary, and the auspicious throne. Next in sequence, at the gate of the maṇḍala, should be painted an earth vajra^[421] with three prongs at either end, radiating blazing light. The great five-crested mudrā and the utpala^[422] mudrā, both radiating blazing light and connected to one another, should be painted below Lord Mañjuśrī. {2.153}F.121.aF.138.a

“Then the surrounding maṇḍala should be drawn. It should be made so that one enters it via the western gate, and it should be facing to the east.^[423] This outer maṇḍala should be painted in all its aspects the same as the inner one—it radiates five-colored light, is beautiful to behold in its vividness, and it has four gateways in the four cardinal directions. It should extend two cubits beyond the inner maṇḍala. {2.154}

“In the eastern quarter should be painted the Great Brahmā with four faces, wearing white apparel including a white shirt and a white sacred thread. He is of golden color, wears a diadem on his topknotted hair, and carries a water jar and a walking stick in his left hand. To his right there is a god from the Ābhāsvara realm—golden in color, distinguished in appearance due to his meditation, wearing silken garments and a silken shirt, and with a serene expression on his face. He wears a diadem on his topknotted hair and a white sacred thread. He sits in the cross-legged posture with his right hand displaying the boon-granting gesture. {2.155}

“To his right should be painted a god from the Akaniṣṭha realm, adorned with all types of jewelry. With his mind steeped in meditation, he is of peaceful appearance. He is wearing silk garments and a silk shirt, sits in the cross-legged posture, and displays with his right hand the boon-granting gesture. He is invested with a white sacred thread. The gods from the Tuṣita, Sunirmita, and Paranirmita realms should be painted following the same sequence, and they are headed by Suyāma and Śakra, each at his assigned location, and following the right order. Below Śakra should be painted gods from the realm of the four great kings, as well as the sadāmattas, mālādhārins, karoṭapāṇis, and vīṇādvītiyakas. The gods of the earth should likewise be painted sequentially arranged, with all their respective attributes. {2.156}

“Similarly, in the southern quarter, the gods starting with those from the Avṛha, Atapas, Sudṛśa, Sudarśana, Parīttābha, and Puṇyaprasava realms should be drawn, all in their respective places and wearing their individual ornaments. F.121.bF.138.b The same should be done for the western and northern quarters. More are drawn below the ones just mentioned, arranged in two rows. {2.157}

“Outside of the second circle there is the third circle in which the four great kings are drawn sequentially in the four quarters. To the right of the entrance gate in the northern direction should be painted Dhanada in the form of a yakṣa standing next to a treasure trove. He is adorned with all types of jewelry and wears a slightly curved^[424] diadem. To his right are the two yakṣa generals, Maṇibhadra and Pūrṇabhadra. {2.158}

“Next, following the proper order, should be drawn the great yakṣiṇī Hārītī with an amiable boy sitting in her lap who is looking at the maṇḍala, as well as Pañcika, Piṅgala, and Vibhīṣaṇa, with the emblems (mudrā) of the yakṣas near them.^[425]{2.159}

“Following next, in the west, should be drawn Varuṇa with a noose in his hand, followed by the two nāgas Nanda and Upananda and the eight great nāga kings, starting with Takṣaka and Vāsuki. {2.160}

“In this way should be painted two sequentially arrayed rows of yakṣas, rākṣasas, gandharvas, kinnaras, mahoragas, ṛṣis, siddhas, pretas, piśācas, garuḍas, and other human and nonhuman beings, as well as medicinal herbs, gems and jewels in all their variety, mountains, rivers, and islands—with the chief and most important among them at the head. {2.161}

“In the southern quarter should be painted Yama along with his retinue, which includes the seven mothers. In the southeastern quarter is Agni, depicted as surrounded by a halo of flames; holding a staff, a water jar, and a rosary in his hands; wearing a diadem atop his matted hair; and dressed in white garments including a shirt of fine silk. He is of golden color, wearing a white sacred thread, and has a triple line drawn with ash on his forehead. They are all painted arranged in two rows, with their various respective adornments, weapons, attire, body postures, and colors. {2.162}

“All around the area outside this triple maṇḍala are distributed the following deities: Umā’s husband, riding a bull, with a trident in his hand; the goddess Umā herself, of golden color,^[426]F.122.aF.139.a adorned with all kinds of jewelry; and Kārttikeya, in his form of a divine youth with six faces and a red body, sitting on a peacock, raising a javelin in his hand, wearing yellow garments and a yellow shirt, and holding in his left hand a bell and a red banner. Next in sequence are Bhṛṅgiriṭi, extremely emaciated, Mahāgaṇapati, Nandikeśvara, Mahākāla, and the seven mothers. They should be painted with their respective adornments, weapons, attire, and body postures. {2.163}

“Next to be painted are the eight vasus and seven ṛṣis. Viṣṇu^[427] should be painted with four arms, holding a discus, a mace, a conch, and a sword. He rides a garuḍa and is adorned with all types of jewelry. Next are the eight grahas, the twenty-seven constellations, and the eight upagraha deities who roam the expanse of the earth. Following next are the personifications of the fifteen lunar days of the bright fortnight and the fifteen of the dark fortnight, the twelve signs of the zodiac, the six seasons, the twelve months, and of the year. Next are the four sisters, riding in boats, and the five brothers who live in water. For conciseness these^[428] deities can be represented by their respective mudrās and arranged sequentially in two rows. {2.164}

“In^[429] short, as regards the three maṇḍalas, one should draw them also as the three dwelling places (āśraya), each with the four corners, with the distribution [of the deities] as follows:^[430]{2.165}

“In short, Lord Buddha must be painted at the head of all beings. Representing the Lotus family, Noble Avalokiteśvara must be painted to Śākyamuni’s right.^[431] Representing the Vajra family, Noble Vajrapāṇi must be painted to Śākyamuni’s left.^[432] Samantabhadra must be painted at the head of all bodhisattvas, and likewise the divine youth, Mañjuśrī, should also be included. The remaining ones should each be represented by his or her mudrā in their respective places. This is how the inner maṇḍala should be painted. {2.166}F.122.bF.139.b

“In the middle maṇḍala, Brahmā Sahāmpati must be painted in the eastern quarter. Similarly, in the southern quarter are the Ābhāsvara and Akaniṣṭha gods, the form gods, and the gods from the realm of neither consciousness nor unconsciousness who do not appear in the maṇḍala in any particular form. In the northern quarter are the king of gods Śakra and the gods starting with those from the realms of Suyāma, Tuṣita, Sunirmita, Paranirmita, and Parīttābha. Each king of the gods’ realms must be painted individually. The rest should be represented by their respective mudrās. {2.167}

“Similarly, in the third maṇḍala, Īśāna the Lord of Beings must be painted in the northern quarter together with Umā. Kārttikeya-Mañjuśrī should be painted near the second gate,^[433] riding on a peacock and holding a javelin in his hand. His body is of red color and he is dressed in a yellow upper shirt and other garments. In his right hand he holds a bell and a red banner. He possesses the beauty of a youth and looks upon the maṇḍala. Vainateya, who has the form of a bird, should always be painted in the eastern quarter, along with the sage Mārkaṇḍa. The rest should be represented by their respective mudrās. {2.168}

“In the southeastern division should be the four girls of royal bearing together with their brothers, the divine youths. They are aboard boats, traveling around the great ocean. Also Agni, the lord of gods, should always be painted in the same area of the maṇḍala. Also in the southern quarter should be painted Vibhīṣaṇa, the king of rākṣasas, in the country of Laṅkā. Also located there, dwelling in a neem tree, is the bodhisattva named Jambhala, the Lord of Waters, who has the form of a yakṣa.^[434] Painted next in the same sequence should be the king Yama, a preta of great power. So too the king of piśācas named Vikarāla. The remaining ones should be represented by their respective mudrās. {2.169}

“Similary, the two chief nāgas, Nanda and Upananda, and also F.123.aF.140.a Āditya, the chief among celestial bodies, must be painted in the southwestern division. The best of ṛṣis, the sage named Kapila, should be in the western quarter. The preeminent one among non-Buddhists, he should have the form of a naked mendicant. The remaining ones should be represented by their respective mudrās, arranged in a proper order.^[435]{2.170}

“In the northwestern division should be the king of yakṣas Dhanada, the king of gandharvas Pañcaśikha, and the king of kinnaras Druma. These three must always be included in the painting. The remaining ones should be represented by their respective mudrās and arranged in sequence according to their respective places. {2.171}

“Outside the third maṇḍala there should be a fourth, comprised of five concentric zones and adorned with rows of mudrās. It has four sides, each including a gateway graced with [one of] the four great kings. The emblems are arranged in the following order: {2.172}

“At the entrance gate in the east should be painted a blue lotus. From right to left,^[436] there should be a lotus, vajra, axe, sword, trident, mace, discus, swastika, water jar, fish, conch, earring,^[437] banner, flag, noose, bell, dagger, bow, arrow, and hammer. All four of the maṇḍala’s sides should be filled with rows of symbols^[438] (mudrā) [representing] these various weapons and implements. Outside all of this, in the four directions, should be placed the four great oceans. {2.173}

“In the northern direction should be drawn a small four-sided maṇḍala,^[439] within which is placed a three-pronged double vajra that radiates blazing light. In the eastern direction should be drawn a small triangular maṇḍala, within which is placed a lotus that radiates blazing light. In the southern direction should be drawn a small bow-shaped maṇḍala, within which is placed a bowl that radiates blazing light.^[440] In the western direction should be drawn a small maṇḍala entirely made of light,^[441] within which is placed a blue lotus complete with a stalk and leaves and radiating blazing light. {2.174}

“In the four intermediate directions should be the following four mudrās, each of them blazing with light all around: A noose should be placed in the northwestern direction, within a round maṇḍala. A staff should be placed in the southwestern direction, within an elongated maṇḍala.^[442]F.123.bF.140.b An axe should be placed in the southeastern direction, within a triangular maṇḍala. A sword should be placed in the northeastern direction. {2.175}

“When all this has been drawn, three mudrās should be traced with colored powders outside the gate of the main maṇḍala: one above, one below, and one at the same level. The three mudrās to be painted are clothes, a fly-whisk, and a pair of shoes, each surrounded by blazing light.” {2.176}

“Then, the maṇḍala master should first of all select the right disciples. They should have unimpaired faculties and bodies beautiful in every limb; should belong to the brahmin, kṣatriya, vaiśya, or śūdra castes; should have developed bodhicitta; should be followers of the Great Vehicle; should possess discipline that is not related to other vehicles; should be great beings (bodhisattvas); should have faith and follow the auspicious Dharma; should wish for the great kingship;^[443] should shun trivial enjoyments but delight in the great ones; should be gracious, well mannered, and disciplined;^[444] should be monks or nuns, or male or female lay practitioners; should observe their particular rules, fasts, and ritual observances; should abide by their vows of conduct; should not harbor hatred for great bodhisattvas; should belong to a spiritual family of many adherents; and should have a natural inclination to practice Dharma. {2.178}

“They will have fasted for one day and one night, put on clean clothes, nicely scented their hair, bathed three times, and observed silence. On the day of the empowerment, they should perfume their mouths with the fragrances of camphor, saffron, and cloves,^[445] and, after the regular performance of ritual besprinkling, they should sit on bundles of kuśa grass and have the protection ceremony performed for them. Celibate and committed to truth, they should be placed outside the maṇḍala Victorious over the Divisions of Time, not too far from it and not too near to it.^[446]F.124.aF.141.a Clean and ritually purified, they should number no more than between one and eight and be close associates of one another. They will include kṣatriyas who are closely associated with one another and great kings who have had their heads anointed, as well as their offspring—the princes and princesses who have not yet experienced sex. This is because Lord Mañjuśrī, the great bodhisattva in a youthful form, loves to engage in youthful play, awakening foolish people to realization. {2.179}

“Consequently, it is the princely youths who should be ushered in first. This will elevate their regal status and promote long life, health, power, and the ability to savor sensual enjoyments. In particular, this will stabilize the accomplishment of mantra for them, the inexperienced. {2.180}

“Once they are positioned in front, assigned an assistant, and attentive, the maṇḍala master should exit backward^[447] while burning incense of camphor. After exiting, he should bathe and besprinkle himself, as convenient for the season, with water^[448] that has been incanted one hundred and eight times with the root mantra and sealed with the great mudrā called five-crested. Dressed in clean white clothes, he should then approach the sacrificial fire pit, and, {2.181}

“Having summoned and then dismissed the deities according to the previously described procedure, he should again enter the maṇḍala. After entering he should prepare eight full vases draped in clean cloth, adorned with mango blossoms, and containing gold, silver, gems, grain, and rice. He should allocate the first to Lord Śākyamuni, the second to all the buddhas, the third to all the pratyeka­buddhas and the noble congregation of the śrāvakas, the fourth to all the great bodhisattvas, F.124.bF.141.b the fifth to the great bodhisattva Mañjuśrī, and the sixth to all the gods. The seventh and the eighth should be placed in the niches by the gate of the second maṇḍala. They should be draped in clean white cloth. One of them should be assigned to all the spirits, and the second should be dedicated to all beings equally. {2.183}

“Then, following the previously described procedure, the maṇḍala master should burn incense and, forming the great five-crested mudrā, should do the summoning again. Following the procedure as before, he should summon all the buddhas, pratyeka­buddhas, noble śrāvakas, great bodhisattvas, spirits, and beings, as well as Mañjuśrī, the divine youth.^[450]{2.184}

“Similarly, he should offer, in a ritual as previously described, flowers, incense, fragrances, light, and foodstuffs; he should offer all this to all the recipients, thoroughly and in the right order. For the offering of light, he should offer butter lamps. When offering food to all the noble recipients and others, he should offer rice pudding with curds. {2.185}

“To all the tathāgatas he should offer cakes rich particularly in honey and milk and fried in butter, as well as pastry-rolls (vartī), candies (khaṇḍa), and other delicacies.^[451] To all the pratyeka­buddhas, noble śrāvakas, great bodhisattvas, and the noble deities he should offer dishes prepared with honey and cooked in milk, rich in butter, and flavored with chir pine resin.^[452] Similarly, to all the gods^[453] and hosts of spirits, and all beings in general, he should offer cake products, particularly sweetmeats,^[454] incanted with the mantra according to procedure. {2.186}

“Similarly, to all the buddhas, pratyeka­buddhas, noble śrāvakas, and great bodhisattvas as well as all noble and ordinary beings^[455] he should offer fragrant flowers as described before, starting with royal jasmine, crepe jasmine, champak, and the blossom of the pannay tree. Royal jasmine flowers are particularly suitable for the Tathāgata family, lotuses for the Lotus family, and water lilies for the family of Vajrapāṇi. For other mantra deities^[456] other flowers may be suitable. {2.187}

“Camphor incense is suitable for the Tathāgata family, sandalwood for the Lotus family, F.125.aF.142.a and bdellium for the family of Vajrapāṇi, the lord of guhyakas. For all other mantra deities^[457] the master should offer a different incense. Butter lamps should be offered to all the noble ones, and scented oil lamps to all the ordinary mantra deities.^[458]{2.188}

“The maṇḍala master then, following the previously described procedure, should perform the ritual acts of summoning, making offerings, burning incense, and the rest, and he should offer food and service as well.^[461] Having done this, he should have his skillful assistants promptly prepare the meatless bali for all the spirits. He should have them beat the kettledrums, blow the conchs, and utter cries of joy in every direction. The bali should include incense, flowers, lamps, and garlands. {2.191}

“Circling then the maṇḍala to the right, the master should scatter the extensive bali that satisfies all spirits,^[462] upward, downward, and horizontally, into each of the four cardinal and four intermediate directions and everywhere outside the maṇḍala. After bathing, he should offer into the fire one thousand and eight oblations consisting of rice grains smeared with curds, honey, and ghee. As the master offers the oblations while reciting the heart mantra and the six-syllable root mantra, the great beings who have entered the maṇḍala and now stand before him; who have had the protection rite performed for them and have been accepted as disciples by the maṇḍala master; who have developed bodhicitta, observed the ritual fast, and offered their own bodies to all the buddhas and bodhisattvas; who for the sake of spiritual accomplishments^[463] share in the experiences of ordinary beings; who are fit to ascend to the seat of unsurpassable awakening;^[464] and who desire omniscient awakening will become liberated from all their vices through merely beholding the maṇḍala. F.125.bF.142.b Even those people who have committed the five deeds of immediate retribution are immediately liberated. {2.192}

“The maṇḍala master then should cover the faces of the initiands^[465] who wish to enter the maṇḍala^[466] with a veil fashioned from a newly made, unbleached cloth from which the loose^[467] threads have been pulled out and hairs removed,^[468] that has been incanted with the root mantra seven times,^[469] and that has been anointed with fragrant ointments, sandalwood, and saffron. First, boys should be brought into the maṇḍala starting from the sixteen- and finishing with the three-year-olds.^[470] They may be embellished with either five decorative locks of hair or just one,^[471] and they may wear a topknot of hair or not.^[472] They should be princes whose crowns have been anointed, sons of kṣatriyas, or others of great endeavor who desire sovereignty.

{2.193}

“When the initiand stands in the second maṇḍala with a veiled face, the master should form the utpala^[473] mudrā and have him recite the root mantra of Mañjuśrī, the divine youth, once. Guiding his actions, he should give him a flower of nice fragrance and have him throw it onto the maṇḍala with both hands that have been purified with the mixture of sandalwood and saffron. The master should give him the mantra corresponding to the spot where the flower falls. {2.194}

“That is said to be his personal mantra and will stay with him through the succession of his future births. This mantra is like his spiritual guide; it will bring about his ascension to the seat of awakening and the complete unfolding of the omniscient knowledge of great bodhisattvas. He should master this mantra, which will bring great enjoyments, the status of a king, and the company of eminent people. That which is to be accomplished will be accomplished in this very life without doubt, including all the activities. {2.195}

“Thus, in due course, those who desire magical accomplishments will obtain each one of them until all eight are obtained, but no other accomplishments. If one desires other accomplishments, such as the removal of sins, only the samaya may be given. For this purpose, the maṇḍala master who bestows the empowerment F.126.aF.143.a should first consecrate an area outside the maṇḍala toward the northeast, neither too far nor too near, by purifying it with the root mantra. Just as in the case of the royal empowerment, he should admit disciples whom he regards as single-mindedly devoted to the Buddha, the Dharma, and the Saṅgha; who have faith and great energy; who are never separated from bodhicitta and follow the Great Vehicle; and who serve the Three Jewels. They should have unimpaired faculties, be irreproachable, and wish to accomplish the mantras in this very life. Their hearts may be kind and their minds resolved upon mantra practice, or they may be merely interested in the nonconceptual meaning of the mantra out of curiosity and a desire to know. They should be granted the first through the fifth empowerments; the remaining ones should be omitted.^[474] Only those with the special qualities of insight and full understanding of the conduct should be initiated; others should not be. {2.196}

“The master should then collect the requisites as in every royal empowerment, or any that he finds pleasing. A canopy should be spread above him, banners and flags raised, and a white parasol should be held above his head. He should be fanned with a white yak-tail whisk with great care, and praised with well-wishing, auspicious, and excellent verses as spoken by the buddhas themselves, accompanied by cries of joy, the sounds of conchs, kettledrums and tambourines, and cries of victory. After circumambulating the maṇḍala clockwise, the disciples should bow to all the buddhas and bodhisattvas, bow their heads to the master,^[475] and say the following: {2.197}

“ ‘O master!^[476] I will exert myself in order to engage in carrying out the mantra activities of all the buddhas and bodhisattvas, in order to enter the secret maṇḍala of liberation that surpasses all that is mundane, and to realize the state of buddhahood that affords sovereignty over all phenomena. In short, I will become a buddha.’ {2.198}F.126.bF.143.b

“Then, the initiand should sit on a bundle of kuśa grass, facing east and looking at the maṇḍala. He will first be given the knowledge (vidyā) empowerment and then made to^[477] form the mudrā called five-crested. Then, whatever mantra he desires should be written on a leaf of birchbark with bovine bezoar. Having written it, he should smear both his hands and the interior of an earthenware vessel with sandalwood and saffron and place the birchbark leaf between two earthenware bowls.^[478] He should then place the leaf, enclosed between the two bowls, inside the maṇḍala^[479] at the soles of the bodhisattva Mañjuśrī’s feet. {2.199}

“Next, the disciple sitting there should first be made to recite the root vidyā mantra one hundred and eight times and then should be consecrated while still sitting on the bundle of kuśa grass. The master should take the full vase that had been allocated to all beings in common from outside the inner^[480] maṇḍala where it was earlier placed near the gate and, while reciting the root mantra, anoint^[481] the disciple’s head. For the remaining empowerments, he should use whatever water is appropriate. {2.200}

“The earthenware container should then be handed to him, and, while a butter lamp is burning, he should be made to recite the mantra. If it is the same mantra,^[482] the disciple will succeed through merely reciting it. If it is a different one, he will succeed gradually, after applying effort.^[483] It is said that even if the mantra given to him lacks or has extra syllables, he can still succeed, without a doubt, at the first sādhana session, for this mantra was written earlier by the master himself. If he keeps practicing, he will arrive, within three sādhana sessions, at the stage where success comes without effort. In this way, the master should first give the knowledge empowerment. {2.201}

“As for the empowerment in the second maṇḍala, he should take the full vase that had been allocated to all the gods in this maṇḍala and anoint the disciple’s head with it. As before, this procedure will free him from all his vices. He is then authorized by all the buddhas to enter samayas for any worldly or transcendent maṇḍala, as well as the practice of F.127.aF.144.a any mantra or mudrā. He will be blessed by all the bodhisattvas.^[484] Consequently, the master may now give him the ācārya empowerment.^[485]{2.202}

“The ācārya empowerment is given in the third maṇḍala. The master should take the full vase that had been allocated to all the śrāvakas and pratyeka­buddhas and, following the same procedure, anoint the disciple’s head with it. The master should say, ‘All the buddhas and bodhisattvas of great power have authorized you to write and recite all worldly and transcendent mantras, to use the instructions on the maṇḍala, and to give to others, as well as apply yourself, the instructions on the practice of the mantra methods, including the mudrās. In this very life, and in the lives to come until the final one, you will definitely obtain the state of awakening.’^[486]{2.203}

“Similarly, in the empowerment of victory and the empowerment of conquest, the master should perform the sprinkling following the previously described procedure, using, respectively, the full vase that had been allocated to the blessed buddhas and the one allocated to the bodhisattvas. He should say, ‘You are authorized by all the blessed buddhas, the great bodhisattvas, and the śrāvakas, {2.204}

“The master should then usher them, one by one, into the maṇḍala, present them to all the buddhas and bodhisattvas, have them circumambulate the maṇḍala clockwise three times, and dismiss them. At a later time they should be gradually instructed in and enjoined to practice the mantra. On the present occasion, however, the master should take the full vase that had earlier been allocated to the great bodhisattva Mañjuśrī F.127.bF.144.b and make those disciples who have entered the maṇḍala drink three handfuls of water while facing east. He should say to them: {2.207}

“ ‘Do not generate a great amount of nonvirtue by transgressing the secret samaya of the divine youth, the bodhisattva Mañjuśrī. You must not discard any of the mantras. You must be loyal to all the buddhas or bodhisattvas and must please the master. Otherwise you will break your samaya, your mantras will not be successful, and there will be much nonvirtue.’ Having said this, he should dismiss them. {2.208}

“The maṇḍala master should, in addition, offer oblations of rice grains smeared with curds, honey, and ghee, while reciting the eight-syllable heart mantra. Getting up, he should then enter into the middle of the maṇḍala and make a welcome offering to all the visualized recipients^[488] using the previously mentioned flowers and following the procedure as previously described. Using the previously specified incense, he should make an incense offering to all the buddhas and bodhisattvas, pratyeka­buddhas and noble śrāvakas, and all the gods, nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas,^[489] rākṣasas, piśācas, and bhūtas, as well as the divine yogins, siddhas, and ṛṣis and all beings. He should strew flowers over them, sprinkle them with water scented with sandalwood and saffron, and then dismiss them following the previously described procedure. He should imagine that all of them become liberated.^[490]{2.209}

“The maṇḍala master should then take the food, bali,^[491] and aromatic powder and let all these articles float^[492] upon a river. Alternatively, he should give them to suffering beings. He should select an area on the ground, sweep and clean it well, adorn it, and smear it with cow dung.^[493] Optionally, he may wash it with water, smear it with well-purified clay, F.128.aF.145.a or cover it with sand. He should do this himself and may proceed as he desires. Those who have entered the maṇḍala should themselves partake of the milk porridge^[494] or sacrificial food.” {2.210}

Chapter 3

Mañjuśrī, the divine youth, again looked at the realm of the Pure Abode and, bowing to all the buddhas and bodhisattvas gathered together in that great assembly, pronounced the most secret single-syllable mantra, which removes all poisons and can be employed in all rites the mantra that is effective in the practices of his maṇḍala and which can also be used in all minor ritual activities. What is that mantra? {3.1}

“Homage to all the buddhas! This mantra is:

“jaḥ.^[496]

“This very mantra, friends and all hosts of spirits, the one syllable, is to be used, in short, in the second maṇḍala procedure.^[497]{3.2}

“After cleaning an area on the ground either eight or four cubits in size, it should be delimited using five-colored powder by oneself, not by anyone else. No matter where this is done, there is no fault. The area should be four sided, with sides of equal length, and should include the triple maṇḍala.^[498] First one should draw the great five-crested mudrā, the utpala^[499] mudrā of Lord Mañjuśrī, and the mudrās the fangs, the mouth, and the stick. These mudrās should be drawn in the eastern quarter of the inner maṇḍala. {3.3}

“Next, outside the door base^[500] should be drawn a red lotus, a vajra, a blue lotus, a banner, a flag, a parasol, a doorway, a chariot, an elephant, a horse, a bull, a buffalo, a swastika, a peacock, a goat, a ram, and a man of youthful appearance. They should be arranged in successive rows F.128.bF.145.b fitting in with the threefold maṇḍala. {3.4}

“Then, in the southeastern direction, one should perform the fire kindling ritual using the one-syllable mantra and offer one hundred and eight^[501] oblations with sticks of the devil’s horsewhip plant smeared with curds, honey, and ghee. Then a welcome offering of flowers should be presented. Using the one-syllable mantra, one may also offer, whenever desired, a bali,^[502] sacrificial food, lamps, or incense or perform the summoning and the dismissing.^[503]{3.5}

“One should usher the supplicant into the maṇḍala.^[504] If he wants royal power, the maṇḍala should be drawn in the middle of a city; if he wishes for enjoyments, then near a banyan tree;^[505] if he wants a son, then near a lucky bean tree. If he desires a wife,^[506] horses, or elephants, then inside an elephant stable or a horse stable; if he has been bitten [by a snake],^[507] then at a pond or a place where nāgas live; if he is afflicted with a quartan, chronic, or any other fever, then near a solitary liṅga or to the south of a village; if he is possessed by rākṣasas, then in a cemetery or in an empty house; if he is possessed by piśācas,^[508] then near a beleric myrobalan tree or a castor oil plant; if he is possessed by any of the mātṛs, then at a crossroad or near a house where a male offspring has died; if he is possessed by brahmarākṣasas,^[509] then under a palm tree or a large sebesten tree. If he was fed poison, he should be given water incanted seven times^[510] with the one-syllable mantra and made to lie down in the middle of the maṇḍala—he will be released from the effects of the poison. {3.6}

“Similarly, in the case of a woman or a man who seeks fame, one should draw the maṇḍala at a crossroad or on brahmins’ land.^[511] If it is a woman whose child has died, then it should be drawn near a fruit-bearing tree or a sap-filled tree. In the case of a childless woman, it should be drawn in the middle of a field of rice ready to harvest. For those who have contracted the three diseases^[512] or have been afflicted by others, it should be drawn at a crossing point^[513] or a similar place. In the case of severe illness, a maṇḍala that destroys rākṣasas^[514] should be drawn on a river island or a riverbank. Drawn on a mountaintop, the maṇḍala counters all diseases, in whatever form they may be.^[515] For the diseases caused by ḍākinīs, it should be drawn in a brahmin’s garden,^[516] an empty house, F.129.aF.146.a a lonely spot, or a depression in the terrain. {3.7}

“In all rituals such as these, the maṇḍala should be drawn at midnight, or midday,^[517] or otherwise at any time. Employing this very one-syllable mantra, one should present a welcome offering of flowers to the deity and then dismiss him. Having done so, one should inundate the maṇḍala with water. This will provide strong protection to all those who are weary. {3.8}

Chapter 4

Homage to the Buddha and all buddhas and bodhisattvas!^[521]

Mañjuśrī then looked at the entire realm of the Pure Abode and again directed his gaze at the great assembly gathered there. Prostrating at the feet of Śākyamuni, he smiled and said this to the Blessed One: {4.1}

“It is good fortune, O Blessed One, that there is a painting procedure, intended for the benefit of all beings, from the extensive chapters that produce a rain of desired results falling down from the Cloud of Dharma that arises from the accomplishment of sādhana methods of mantra practice. This procedure generates a vast amount of merit and creates the seed of perfect awakening; it also brings complete omniscience.^[522]{4.2}

“In short, it completely fulfills all wishes; it grants the complete acquisition of the fruits of all mantras; it brings about accomplishments that are fruitful and effective, as well as the complete fulfillment of bodhisattva conduct; it equips one with the armor of a great bodhisattva; and it overpowers and puts to flight the entire army of Māra. Please take pity on us, O Blessed One, and on all beings, and teach us this procedure.” {4.3}F.129.bF.146.b

Being thus addressed by the divine youth Mañjuśrī, Lord Śākyamuni said this to Mañjuśrī, the divine youth:

“Good, Mañjuśrī! It is good that you, acting for the benefit of many people, with compassion for the world, deem this topic to be worthy of asking the Tathāgata. Listen well and reflect upon it thoroughly. I will teach your painting procedure to you in full—the procedure that is the means for all sentient beings to accomplish their practice.^[523] I will teach it just as it was previously taught by all the tathāgatas, introducing and expounding it in the right order. I will teach it now. {4.4}

“To start, the maṇḍala master should bring cotton to a patch of ground free of impurities and have it cleaned by people who have taken up the samaya vows. When it has been cleaned, the maṇḍala master^[524] should incant it with the mantra, as given next, one hundred and eight times. {4.5}

“Homage to all the buddhas and bodhisattvas whose intentions are impeccable and who practice impeccable conduct. Homage to the sovereign king of kings who purifies and pacifies suffering, the tathāgata, the worthy one, the perfectly awakened one. The mantra is as follows:

“Oṁ, purify purify! You are the destroyer of all obstacle makers, one of great compassion, possessed of the form of divine youth! Transform, transform! Remember your samaya! Remain, remain! Huṁ huṁ, phaṭ phaṭ, svāhā!^[525]{4.6}

“Then the maṇḍala master should procure a young girl, who has not yet had a sexual experience, born into a brahmin, kṣatriya, or vaiśya family. Those of a low-caste origin should be avoided.^[526] She should be physically unimpaired^[527] and beautiful in every limb. She should have obtained permission to take part in the ritual from her mother and father and should be observing the ritual fast. She should have developed bodhicitta and be compassionate. She should have a clear, light complexion without any discoloration. In short, she must have all the auspicious marks of a woman. On an auspicious day of the bright fortnight, having ascertained that the planets are astrologically auspicious and bright, in a clean, windless place that is free from smoke, fog, and clouds,^[528] having bathed the previously described girl, the maṇḍala master should dress her nicely in clean clothes F.130.aF.147.a and perform the protection ritual employing the mantra as given next along with the great mudrā.

^[529] He should mix some white sandalwood and saffron with water that is free of living organisms and, while the girl is drinking it, he should sprinkle her with this water,^[530] purified with the same mantra.{4.7}

“He should throw white sandalwood and saffron-scented water in the four cardinal directions, upward, downward, and in the four intermediate directions.^[531] Having blended white sandalwood, saffron, and camphor together,^[532] the master should offer it himself or have the practitioner do this.^[533] The following should be spoken three times: {4.8}

“ ‘May the blessed buddhas and the great bodhisattvas established on the tenth bodhisattva level bless the thread for making this cloth.’ ” {4.9}

“The blessed buddhas and the great bodhisattvas will subsequently give their attention to the ritual. While the master burns incense, at that time peacocks, curlews, wild geese, cranes, and ruddy geese—many beautiful birds who live on water or on land—will fly up into the air and utter their auspicious cries. The practitioner should then know, ‘My rite will bear fruit. The holy buddhas and the great bodhisattvas have blessed my canvas thread for me. My present life will be a happy one, and my mantra accomplishment will not be in vain.’ {4.10}

“The sounds of drums—big, medium, and small—conchs, lutes, flutes, cymbals, and tambourines will be heard. Women, boys, girls, and men—both real and imagined^[534]—will at that time spontaneously say the following:

“ ‘Victory is accomplished! Take the offering that has been offered! This is glorious and fruitful, with an opulence matching that of Śakra!’^[535]{4.11}

“They, and others too, will say similar words. Sounds of a bell or sounds of rejoicing may also be heard. Only then will the knowledge holder^[536] know F.130.bF.147.b that the thread has been blessed by the holy buddhas and the great bodhisattvas, not in any other way. The accomplishment will not be futile. {4.12}

“But, on that occasion, they may also say harsh words, such as:

“ ‘Seize, devour, and cause others to devour! It is lost, lost completely. Alas! It is far, very far! It is gone!’ {4.13}

“They could say words such as these. Also, the monkeys, buffaloes, jackals, donkeys, cats, and other detestable humans and animals might utter their cries. The practitioner will then realize that he has not succeeded, and that his present life will be short.^[537] As an option, he can do the preliminary practice and repeat the procedure from the beginning up to seven times. After the seven performances of the ritual, even someone who has committed the five acts of immediate retribution will succeed. {4.14}

“The practitioner should then perform the protection ritual for the previously selected girl and have her sit on a bundle of kuśa grass. He should place her facing the east or north, get his sacrificial food, and feed it to her.^[538] Following this procedure, he should have her spin the cotton upon the bundle of kuśa grass that was prepared beforehand. {4.15}

“The thread, well spun and white, should be twisted together by a girl who has previously been trained. It should be well measured into units of one, three, five, eight, or up to sixteen palas or karṣas.^[539][540]The best would be of sixteen units.^[541] The middling would be of eight units. The next in rank would be of five units. In rites where the target is of minor significance, the thread should be of one unit.^[542] A mantra adept should use this scheme in all rites according to his ability.^[543]{4.16}

“Then the knowledge holder should prescribe to the weaver the observance of a fast and, during an auspicious lunar asterism, on a bright day during the ‘fortnight of miracles’ when the planets have been ascertained as auspicious, or during another bright fortnight, in the spring, that best of seasons when mango trees are garlanded with blossoms and the best of trees are fully in bloom, in the morning when the sun has risen, he should give sacrificial food to the weaver who fits the previously described characteristics. He should dress him in clean clothes, tie a turban on his head, bathe and anoint him well, and smear his body with white sandalwood and saffron or some other such fragrance. F.131.bF.148.b He should perfume the weaver’s mouth with camphor, cheer him up, and make sure that he is neither hungry nor thirsty. The knowledge holder should then thoroughly clean the weaving implements, the rope, and other tools, using clay and cow dung. Placing them in front, he should rinse them with the five products of a cow again and again. {4.30}

“Then, having rinsed them with water free of living organisms, he should ritually besprinkle them with white sandalwood and saffron. Having chosen a clean spot on the ground in a place free from noise and people, the practitioner should sit on a seat that is secluded, peaceful, and adorned with flowers. He should then throw white mustard seeds incanted one hundred and eight times with the purification mantra in the four cardinal directions, upward, downward, and in the four intermediate directions. Then, having cast mustard seeds at the weaver, he should form the great five-crested mudrā and tie his hair into a topknot. This will afford powerful protection. {4.31}

“If the cloth is going to be of the superior kind, it should be four cubits wide and eight cubits long;^[554] he should supply the weaver with enough material for these measurements. If the cloth is going to be of the medium kind, it should be two cubits wide and five cubits long. If it is to be of the smallest kind, it should have the width equal to the thumb-to-index-finger measurement of the Sugata, and the length of one cubit.^[555] Regarding these particular measurements, the thumb-to-index-finger measurement of Lord Buddha corresponds to the length of the forearm of a man from the central region^[556]—this is what is known as the Buddha’s thumb-to-index-finger measurement as a unit of length. The cloth is said to be of the authentic size when these measurements are used. {4.32}

“Therefore, only a well-trained painter skilled in sādhana,^[562] or oneself if able to, should do the painting using uncontaminated paints. F.133.aF.150.a The painter, having undergone the ritual procedure as previously described for preparing the weaver, and endowed with the auspicious marks and so forth should choose any bright paints of strong colors and execute the painting in detail. The painting may be commissioned or done by oneself adhering to the same procedure as before in the case of the weaver. {4.63}

“One should infuse the paints with camphor, saffron, sandalwood, and so forth, and then, burning incense, incant them with the very same mantra one hundred and eight times.^[563] One should bestrew the cloth with the blossoms of the ironwood tree, pannay tree, bulletwood tree, and the flowers of champak, Arabian jasmine, dhānuṣkārika jasmine, and royal jasmine. Then, sitting on a bundle of kuśa grass and facing east, with a settled mind and thoughts directed to all the buddhas and bodhisattvas, one should take hold of a fine-tipped brush and, with a relaxed mind, commence the painting. {4.64}

“First one should paint the Tathāgata Śākyamuni, endowed with all of his excellent forms, his body marked with the thirty-two marks of a perfect man and adorned with the eighty minor characteristics. He sits on a jeweled lotus, his form surrounded by a halo of light to the distance of one fathom all around. He teaches the Dharma with a serene expression. {4.65}

“Beneath the great throne in the center, which consists of a lotus with a strong beryl stalk, are two nāga kings—Nanda and Upananda—who support the stalk. They should be painted in half-human, half-serpent form, looking at the Tathāgata and greeting him with their right hands. A lotus pond should be painted surrounding them that is filled with lotus leaves and flowers with opening buds and teeming with aquatic creatures such as birds, fish, and so forth. All the figures throughout it should be of exquisite form. {4.66}

“At the base of the stem of the Blessed One’s lotus spring several other lotus flowers, all growing progressively higher. F.133.bF.150.b To his left, eight lotuses should be drawn with the figures of the eight great bodhisattvas seated upon them. {4.67}

“On the first lotus is Noble Mañjuśrī. His color is either whitish like the filaments of a lotus^[564] or golden like saffron. His form is that of a divine youth with the features of a young male child. On his head are five decorative locks of hair, and he is ornamented with all the adornments of a divine youth. In his left hand he holds a blue lotus, and with his right he salutes the Tathāgata, at whom he is directing his gaze. His bodily form is charming and peaceful, with a slightly laughing countenance, and a halo of blazing light encircling him. {4.68}

“The noble Candraprabha should be painted on the second lotus, also in the form of a divine youth. On the third should be Sudhana; on the fourth, Sarva­nīvaraṇa­viṣkambhin; on the fifth, Gaganagañja; on the sixth, Kṣitigarbha; on the seventh, Anagha; and on the eighth, Sulocana. All of them should be painted as divine youths ornamented with the corresponding adornments. {4.69}

“To the right of the Blessed One there are another eight great bodhisattvas, all of them, except Maitreya, adorned with all types of jewelry. The noble Maitreya, who is next to the Blessed One, wears the attire of one who is celibate and has a topknot held up with a crown. His body is golden colored and his robes red ocher. His silken upper garment is red. His elegant form is marked with the triple line^[565] of an ascetic. Inside his left arm he carries a staff with a water jar suspended from it, and he has a black antelope skin thrown over his left shoulder. With his right hand he holds a rosary and greets the Tathāgata at whom he directs his gaze. His mental activity has its basis in mental absorption. {4.70}

“On the second lotus is Samantabhadra, his body the dark color of the beautyberry flower F.134.aF.151.a and adorned with all types of jewelry. In his left hand he holds a wish-fulfilling gem and in his right a bel fruit, which he holds out in the boon-granting gesture. He should also be painted with a charming form. {4.71}

“On the third lotus is the noble Avalokiteśvara, white as the autumn moon^[566] and adorned with all types of jewelry. He wears a topknot and a crown and is invested with a white sacred thread. On his head is the noble omniscient Amitābha, sitting nestled in the ends of his matted hair—wondrous and beautiful in form and possessed of the ten powers. He should be painted holding a lotus in his left hand^[567] and displaying the boon-granting gesture with his right. His mental activity is grounded in mental absorption, and his body is surrounded by light. {4.72}

“On the fourth lotus is the noble Vajrapāṇi, with a vajra in his left hand. Golden in color, he is adorned with all kinds of jewelry. His right hand is clasped around a fruit and displays a boon-granting gesture. His charming form is of gentle aspect. His body is adorned with long and short pearl necklaces, and a pearl necklace serves as his sacred thread. He wears a crown studded with sparkling jewels, short trousers^[568] of fine cloth, and an upper garment of white silk. Just like the noble Avalokiteśvara and Samantabhadra, he wears a cloak used for visiting holy bathing places, and his appearance^[569] is as previously described. {4.73}

“On the fifth lotus is the noble Mahāmati; on the sixth, Śāntamati; on the seventh, Vairocana­garbha; and on the eighth, Apāyajaha—these bodhisattvas, too, should be depicted. They hold in their hands fruits and books, are adorned with all types of jewelry, and wear an upper garment and short trousers of fine silk. {4.74}

“Above them should be painted the eight pratyeka­buddhas, F.134.bF.151.b attired in monks’ garb. Their robes are red ocher and their bodies possess the marks of a great being. They sit cross-legged on seats of jeweled lotuses in serene absorption,^[570] surrounded by halos of blazing light. While painting the picture, one should strew the cloth with fragrant flowers such as royal jasmine, Arabian jasmine, dhānuṣkārikā jasmine, blossoms of the pannay tree and ironwood tree, and so forth. {4.75}

“To the left of Lord Śākyamuni and above Noble Mañjuśrī one should paint a lofty palatial maṇḍala, decorated with many gems and adorned with the king of mountains.^[571] It has the shape of a mountain entirely covered with precious stones.^[572] There one should paint the eight blessed buddhas, as listed below. {4.76}

“The first, Ratnaśikhin, should be painted adorned with jewels the color of beryl and with an aura of light extending one fathom all around him. He shines in all directions with the glow of many exquisite jewels, such as rubies, sapphires, emeralds, beryls, and so forth. His body of a tathāgata has the soft color of the rising sun. He wears the yellow robes and upper garment of a monk, sits in the cross-legged posture, and expounds the Dharma. His outer garment is yellow. His body is armored with the thirty-two marks of a great being and is also adorned with the eighty minor marks. He is of peaceful appearance and in all aspects excellent. Thus should Tathāgata Ratnaśikhin be depicted. {4.77}

“The second, Tathāgata Saṃkusumita­rājendra, should be painted in golden color and richly bestrewn with flowers, such as the blossoms of the ironwood tree, bulletwood tree, and so forth. His gaze is directed at Noble Mañjuśrī. He is surrounded with light that forms a halo sparkling with the colors of precious jewels.^[573]{4.78}

“Tathāgata Śālendra­rāja^[574] should be painted as the third. He is of the color of lotus filaments and is expounding the Dharma. The fourth to be painted is Tathāgata Sunetra; the fifth is Duḥprasaha; the sixth is Vairocana, the Victorious One; the seventh, Bhaiṣajya­vaidūrya­rāja; and the eighth, Tathāgata Rājendra, the pacifier of all suffering.^[575]F.135.aF.152.a All of them should be depicted endowed with tathāgata forms of golden color, displaying the hand gesture of granting fearlessness. {4.79}

“Two gods from the realm of the Pure Abode should be painted among the clouds above the tathāgatas, each in an upper corner of the canvas. They should be depicted releasing a rain of flowers. Standing in the midst of space, they salute all the buddhas, bodhisattvas, pratyeka­buddhas, and the noble śrāvakas. {4.80}

“Beneath^[576] the pratyeka­buddhas should be painted the eight great śrāvakas, seated separately near the bodhisattvas’ heads. They are Elder Śāriputra, Mahā­maudgalyāyana, Mahākāśyapa, Subhūti, Rāhula, Nanda, Bhadrika, and Kaphiṇa. {4.81}

“The eight pratyeka­buddhas are Gandhamādana, Candana,^[577] Upariṣṭa, Śveta, Sita, Ketu,^[578] Nemi, and Sunemi. All of them are beautiful, serene, and self-controlled. They and the great śrāvakas fold their hands in reverence, looking at the blessed Buddha Śākyamuni. {4.82}

“Above them should be painted two more gods, near to the other two gods of the Pure Abode. They hold a long, elegant canopy of fine cloth, spreading it above all the buddhas, bodhisattvas, pratyeka­buddhas, and noble śrāvakas. They should be depicted wearing celestial garlands and clothes. {4.83}

“Above the head of Lord Śākyamuni one should paint a bundle of jeweled threads, including strings of pearls, gems, rubies, sapphires, and so forth. On this bundle, there should be a well-arrayed canopy of silk, decorated all around with hanging strings of pearls. {4.84}

“Below the lotus seat of Lord Śākyamuni, near the base of Noble Mañjuśrī’s F.135.bF.152.b feet and to the side of Upananda, the king of nāgas, one should paint a great jewel mountain, rising up from a lotus lake. The mountain is overgrown with jeweled sprouts, vines of coral, and jeweled trees; it abounds in gorges and hidden caves and is frequented by great sages and siddhas. {4.85}

“On the mountain’s summit one should paint Yamāntaka, Lord of Wrath, most terrible in form, holding a noose in his right hand and a staff^[579] in his left. He knits his brow and looks at Noble Mañjuśrī, awaiting orders. He has a ‘wolf’s belly’^[580] and upwardly flowing hair. His body color is that of collyrium or a dark cloud. He has a reddish beard, prominent fangs, long nails, and red eyes.^[581] He is adorned with snakes coiling around his neck and clothed in tiger skin. Extremely fierce, he destroys all obstacles. One should thus paint Yamāntaka, Lord of Great Wrath, with flames blazing all around him. {4.86}

“Below this mountain, one should paint the practitioner sitting on a slab of stone, with his knees touching the ground, and with an incense censer in his hand. He holds the emblems consistent with his dress and form and acts in the attitude of obedience. He should be depicted with his gaze directed at Noble Mañjuśrī. {4.87}

“Near Nanda, the king of nāgas, and off to the right below Lord Śākyamuni, one should paint the great jewel king of mountains^[582] rising from a lotus lake, as previously described.^[583] This time one should paint it without Yamāntaka, Lord of Wrath; also it should be bestrewn with celestial flowers and located below the noble Avalokiteśvara.^[584] This tall and lofty mountain should be painted as made of ruby, with a single summit made of beryl in the shape of a sprout.^[585]{4.88}

“Resting there should be painted the goddess who is the compassion of the noble Avalokiteśvara embodied—the noble Tārā. She is adorned with all types of jewelry and wears a red bodice and brightly colored silken garments. Her whole body is adorned with feminine adornments. F.136.aF.153.a In her left hand she holds a blue lotus. Her body color is golden and her waist slim, but not overly so. She is neither too young nor too old.^[586] Her mind is absorbed in meditation, and she is awaiting an order. Her body is slightly bent forward with her right hand displaying the boon-granting gesture, and so forth. She sits in a cross-legged posture, turning her gaze slightly toward^[587] Avalokiteśvara. She is surrounded by a halo of blazing light. {4.89}

“There, on the jeweled peak made of beryl, completely enclosed and shaded by a pannay tree whose branches are all covered in flowers with buds fully open, is the blessed Tārā. The tree’s overspread branches are bent down with fresh sprouts, in a variety of shapes, bright and colorful. The goddess Tārā should be painted looking ahead. {4.90}

Chapter 5

Now, Lord Śākyamuni, looking at the entire assembly, spoke to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, yet another procedure from your ritual of cloth painting—the medium one. I will teach it now, so listen well and duly reflect upon it. {5.1}

“First, to produce the medium painting, thread should be used as previously described, following the same procedure as before. The work should be done by craftsmen who have been trained beforehand, applying the same measurements as the previous cloth. Just as before, the cloth should be of excellent quality, white, tightly woven, and thoroughly clean^[597] and have fringe tassels.^[598] The painting should then be executed using uncontaminated paints free of hairs, dust, or other debris, with everything done just as before, except for the sizes and forms of the painted figures. {5.2}

“First one should paint the realm of the Pure Abode, its form beautiful in every respect, abounding in things made of jewels, and adorned with garlands of white pearls. Portrayed in the middle should be Lord Śākyamuni, sitting on the lion throne expounding the Dharma and excellent in every aspect. {5.3}

“To his right is Noble Mañjuśrī, the color of lotus filaments, saffron, F.137.bF.154.b or the sun, with a blue lotus near his left shoulder. With the palms of his hands folded in reverence, he looks toward Lord Śākyamuni. He has the form of a divine youth, with a gentle smile on his face, and his head is adorned with a crown of five decorative locks of hair. He is ornamented with the adornments of a young boy and inclines his head toward his right knee. {5.4}

“To the left of Lord Śākyamuni is the noble Avalokiteśvara, white as the autumn moon and painted just as he was described before, but this time fanning the Blessed One with a yak-tail whisk. To his left, arranged one next to the other, are the noble Maitreya, Vajrapāṇi, Mahāmati, Śāntamati, Gaganagañja, and Sarva­nīvaraṇa­viṣkambhin. They should be painted as before and adorned with all kinds of jewelry. {5.5}

“Situated above them the eight blessed buddhas should be painted in a standing position, displaying the boon-granting gesture with their right hands, their bodies covered in the yellow robes of a monk and an upper cloak. With their left hands they hold the corner of their robes. The well-fitting robes are yellowish with a slightly red hue. They are surrounded with halos of light and are excellent in every aspect. The blessed buddhas that should be portrayed are the tathāgatas Saṃkusumita­rājendra, Ratnaśikhin, Śikhin, Viśvabhuk, Krakucchanda, Bakagrīvin, Kāśyapa, and Sunetra. {5.6}

“To the right of the Blessed One and near Noble Mañjuśrī should be depicted the great assembly. The eight great śrāvakas and eight pratyeka­buddhas should be painted exactly as before, except that the noble Mahā­maudgalyāyana and Śāriputra are standing up and fanning Lord Śākyamuni with a yak-tail whisk. {5.7}F.138.aF.155.a

“The gods from the realm of the Pure Abode, Śakra, the lord of gods, and Suyāma, as well as the gods from the heavens of Tuṣita, Sunirmita, Śuddha, Vimala, Sudṛśa, Atapas, and Ābhāsvara should also be included. In addition, Brahmā Sahāmpati and the gods from the Akaniṣṭha heaven should be included. These and other gods who dwell in the realm of form and the realm of desire should be painted arranged in sequence, near to Noble Mañjuśrī. They should be painted arranged in tiers above the assembly with their respective features and dress. {5.8}

“Below the lion throne of the Blessed One, a great mountain should be painted rising from a great ocean and extending up to the edges of the canvas. In one corner of the canvas should be depicted the practitioner in the same form and dress as in real life. He should be depicted with his head inclined toward his knees and holding an incense holder in his hand. On the same jewel mountain, below Noble Mañjuśrī, is Yamāntaka, Lord of Wrath. He should be painted as previously described. {5.9}

“To the left of the Blessed One, below his lion throne, and near to the soles of the noble Avalokiteśvara’s feet, the Goddess Tārā should be painted sitting on that jewel mountain. She should be depicted exactly as previously described. The canvas should be strewn all over with flowers, such as champak, fragrant blue lotus, royal jasmine, Arabian jasmine, dhānuṣkārīka jasmine, and blossoms of the pannay tree, ironwood tree, and so forth. {5.10}

“And above, in the upper two corners, two gods should be painted releasing a great flood of flowers. They each have variegated, bright forms and rest within rain clouds in the midst of space. They should be depicted as white and flying. {5.11}

Chapter 6

Now, Lord Śākyamuni again addressed Mañjuśrī, the divine youth:

“There is, Mañjuśrī, yet another secret^[604] cloth-painting procedure,^[605] a third type, referred to as ‘smallest,’^[606] by the means of which all beings can effortlessly win accomplishment. {6.1}

“Following the procedures as previously described, skilled craftsmen should prepare a cloth one width of the Buddha’s hand across that is in the same four-sided shape as before. The painting should then be done with the paints as previously described. {6.2}

“First one should paint Noble Mañjuśrī, sitting on a lion throne with the form, as before, of a young boy expounding the Dharma. F.139.aF.156.a He should be painted as having a charming form that radiates light. To his left, the noble Samantabhadra stands on a dais of precious stone, with his right hand extended forth holding a yak-tail whisk and his left hand holding a wish-fulfilling gem. As before, he should be painted in the dark blue color of the beautyberry flower. To the right of Noble Mañjuśrī stands the noble Avalokiteśvara on a dais of precious stone.^[607] As before, he has a yak-tail whisk in his [right] hand and a lotus^[608] in his left. He should be drawn with his form haloed in blazing light. {6.3}

“Below Mañjuśrī’s lion throne should be painted a golden-colored mountain, extending down to the edge of the canvas. In the corner at the edge of the canvas, below the lion throne of Noble Mañjuśrī and to his right, Yamāntaka, the Lord of Wrath, should be painted with the same details as before. The practitioner should be painted^[609] as before, holding an incense holder. {6.4}

“Above Noble Mañjuśrī should be painted Tathāgata Saṃkusumita­rājendra, sixteen fingers tall, sheltering in a cave on a jeweled mountain. Its ten peaks should be drawn to resemble palaces.^[610] Around the perimeter of the cloth one should draw a ring of mountains.^[611] Above, perched on the front slopes of the mountains located in the two upper corners of the cloth, are two divine sons from the realm of the Pure Abode, named Śuddha and Viśuddha, who scatter heaps of flowers that float in arrays. They should be painted [with the same details] as before.^[612] The painting should be drawn with various flowers placed all around it. {6.5}

Chapter 7

Now Mañjuśrī, the divine youth, rose from his seat, circumambulated Lord Śākyamuni three times clockwise and, having prostrated at his feet, said this to the Blessed One:

“Good! It is good that you, the blessed one, the tathāgata, the worthy one, the perfectly awakened one, gave this Dharma discourse in such a clear way for the benefit, the welfare, and the happiness of all who observe their vidyā vows and in order to show your compassion for the world. You exemplified the bodhisattvas’ skill in means with this particular method that takes them higher than nirvāṇa^[616]F.140.aF.157.a and, with their continuous dedication to the goal of awakening,^[617] accomplishes their conduct consistent with all the goals of the mantras. This will promote the spread of this^[618] secret mantra among all people. {7.1}

“In the future, when the teachers of the world have entered nirvāṇa and the sun of the tathāgatas has set—when their lineages have ended and all the buddhafields are empty of all the buddhas, bodhisattvas, noble śrāvakas, and pratyeka­buddhas; when the inhabitants of the world have become blind with ignorance; when the noble eightfold path has been cut and the medicine of all the vidyā mantras that are like precious gems is lost; when the world spheres have gone dark, devoid of good people^[619]—at that time, beings will be lazy because of lack of interest;^[620] they will lack faith, will be willfully destructive,^[621] and will not rely on spiritual friends.

They will be deceitful and treacherous, and they will act like rogues.{7.2}

“Such people, when hearing this Dharma discourse, will become frightened. Indulging in idleness and apathy, they will lack faith. Seeking sensual enjoyments, they will lack conviction. Delighting in wrong views,^[622] they will generate a lot of negativity. Rejecting the true Dharma, they will move from one terrible state to one even worse, bound for Avīci Hell.^[623] For the sake of those suffering like this, to enthrall the unsubmissive and, once they are enthralled, to grant them fearlessness, please muster your skill in means, O Blessed One, and teach them the procedure of painting involving mantras if you think that the time is right.” {7.3}

Then Lord Śākyamuni applauded Mañjuśrī, the divine youth:

“Good, Mañjuśrī! It is good that you ask the Tathāgata about this matter. There is, Mañjuśrī, your most secret and detailed teaching on another procedure of cloth painting, with its associated conduct and practice of the vidyā observances. It includes the supreme and most secret meaning of the mantras of the ultimate essence—the great meaning that is the foundation of all mantras. {7.4}F.140.bF.157.b

“These six six-syllable mantras of the ultimate essence will, at that time, lead to an accomplishment without a doubt. I too will now teach what was previously taught by seven hundred and sixty million buddhas in order to tame such beings, to help them develop the skill in means, to cause them to take up the practice of the mantra, and to invariably bring them to perfect awakening. Focusing on the people of the future, listen well and reflect on the meaning thoroughly. I will now tell you, so what are they?” {7.5}

Lord Śākyamuni then pronounced the mantras:

“Oṁ vākyārthe jaya.^[624]

“Oṁ vākyaśeṣe sva.^[625]

“Oṁ vākyeyanayaḥ.^[626]

“Oṁ vākyaniṣṭheyaḥ.^[627]

“Oṁ vākyeya namaḥ.

“Oṁ vākyeda namaḥ.^[628]{7.6}

“These six mantras of yours, Mañjuśrī, each numbering six syllables, are of great power and equal in their great potency. They are the supreme heart mantras that bring the highest accomplishment, as if they originated from the Buddha himself. They have been proclaimed by every buddha for the benefit of all beings. They involve and activate the samaya^[629] and are suitable for all types of activity. They are signposts for the road to awakening and are the most important mantras of the Tathāgata family. They can be employed in all three levels of ritual, the highest, the medium, and the lowest. They bring the ripening of the fruit of virtuous karma. They will lead to accomplishment at the time when the Buddha’s teaching has disappeared. {7.7}

“For those who will have succeeded in finding, for the sake of protection, a true Dharma guide, these mantras will, even through only basic application, accomplish the goals of kingship, good fortune, and great powers.^[630] They will swiftly lead them to accomplishment at that time and juncture. Therefore, these supreme heart mantras should be accomplished even if it were only out of curiosity. In short, in whatever way they are employed, they will lead to corresponding accomplishments. The painting procedure involving these mantras will now be presented in brief.^[631]{7.8}

“At that time, during the terrible period of five degenerations, beings will have very little merit. They will be petty,^[632] with short lifespans and little happiness. Being weak in diligence,^[633]F.141.aF.158.a they will not even be able to begin the very elaborate rites for the painting procedures. It is for their benefit that I will teach a very short procedure. {7.9}

“First, one should purchase thread with due care, one pala or half a pala in weight, and commission a weaver to make a cloth one cubit long and half a cubit across, together with a fringe.^[634] Alternatively, one should obtain a different, new piece of cloth that is free from hairs,^[635] measuring—as one prefers—two, four, six, five, ten, or eight cubits from top to bottom,^[636] and very white,^[637] and one should have the painter do the painting according to one’s wish. {7.10}

“It should be painted using uncontaminated paints infused with sandalwood, camphor, and saffron. First one should mix together sandalwood, camphor, and saffron into a homogenous substance and blend this with water free of living organisms and impurities. One should soak the cloth in a vessel with this mixture, cover it well with a lid, and leave it for three days. Then, having performed the protection rite, in a clean place, having ritually purified oneself, during the bright fortnight, on the full moon day,^[638] one should sit on a bundle of kuśa grass in front of the vessel with the cloth in it and, facing the east, recite the words of the following mantra one hundred and eight times: {7.11}

“Oṁ he he! O blessed one with many forms and the divine eye, look after me, look! Remember your samaya! O great bodhisattva with the form of a divine youth, why do you delay? Hūṁ hūṁ phaṭ phaṭ svāhā!^[639]{7.12}

“Having recited this mantra, one should go to sleep right then. While asleep, one will receive a sign whether the procedure will be successful or not. Upon awakening, one should commission the painting without delay if one’s dreams indicated success. If the dreams conveyed no sign of success, one should take the cloth out of the vessel and dry it in the sun. When dry, one should again place it in a different new vessel. One should keep it well hidden, and also do the protection rite over it. Then, choosing whichever among the six-syllable heart mantras given previously one wishes, recite its syllables one hundred thousand times. One will then be able to swiftly^[640] accomplish the cloth-painting procedure. {7.13}

“To begin, one should take this cloth, F.141.bF.158.b and, during the prātihāra fortnight, or any day during the bright fortnight when the stars are auspicious, and during an auspicious lunar asterism, on a night augured as favorable by the cries of auspicious birds, at midnight, one should have the painter do the painting. This should be done in a clean place, by a painter who is observing the ritual fast and burning an incense of camphor.^[641]{7.14}

“The painter should first^[642] paint Noble Mañjuśrī with the form of a young boy, his hair in five locks, and dressed with all the adornments of a boy. Golden in color, he wears short trousers and a shirt of blue silk. He expounds the Dharma while sitting on a lion throne in the cross-legged posture with his right foot placed on a jeweled footstool and his left^[643] on the seat of the lion throne. Adorned with all types of jewelry, he is of charming appearance.^[644] Smiling slightly, he is directing his gaze at the practitioner. {7.15}

“On his right side should be painted the noble Samantabhadra, waving a white yak-tail whisk. He is of the dark blue color of the beautyberry flower. In his left hand he holds a wish-fulfilling gem. He is beautiful in every limb and adorned with all types of jewelry. He wears short trousers of blue silk and is invested with the sacred thread made of a garland of pearls. He should be painted standing on a white lotus. {7.16}

“The noble Avalokiteśvara, white as the autumn moon and wearing short trousers of blue silk, should be painted to left side of Noble Mañjuśrī. Beautiful in his every limb and adorned with all types of jewelry, he is invested with the sacred thread made of a garland of pearls. He holds a white lotus in his left hand, and with his right he holds a white yak-tail whisk with a golden handle, which he waves. Peaceful in form, he, just like the noble Samantabhadra, directs his gaze at Noble Mañjuśrī. Both of them should be painted standing on white lotuses.^[645]{7.17}

“Next, three lotuses spring from a single stalk. On the pericarp of the middle, primary lotus is the lion throne of Noble Mañjuśrī and his jeweled footstool. On the second lotus the noble Samantabhadra stands on a white^[646] lotus seat. On the third lotus is the noble Avalokiteśvara. The beautiful, emerald-like stalk F.142.aF.159.a rises from Anavatapta Lake, which is covered in lotus buds with leaves, half-opened lotuses, and lotuses in full bloom. This lotus stalk is supported by two nāga kings, Nanda and Upananda. {7.18}

“These two nāga kings should be painted as white, each of them adorned with seven hoods. Their bodies, adorned with all types of jewelry, are half human, and the other half is distinguished by the coils of a snake. With their [lower] bodies submerged in water, they direct their gaze at Noble Mañjuśrī. They are shaded with parasols decorated with jewels. {7.19}

“In the right corner of the cloth, on the margins below the great lake, the practitioner should be painted looking at the orb of Noble Mañjuśrī’s face. He holds an incense holder in his hand and inclines his head toward his knee. He should be depicted with all the respective details of dress and colors.^[647]{7.20}

“Above Noble Mañjuśrī, in the two corners at the edge of the cloth, two divine sons wearing garlands^[648] and holding garlands of flowers should be painted. They float nestled within clouds and release a great flood of flowers. Both are very beautiful. Blossoms of the ironwood tree and so forth should be painted strewn all around the cloth. One may create this painting, presided over by the three forms,^[649] however one desires.^[650]{7.21}

“They may be painted as the practitioner pleases, but these three figures must be included—the noble Mañjuśrī expounding the Dharma and the noble Samantabhadra and Avalokiteśvara, both of whom are painted with yak-tail whisks in their hands. Optionally, other forms may be added as desired, arranged according to their respective places. Whatever forms the practitioner finds agreeable, these forms may be painted. {7.22}

“Noble Mañjuśrī should always be painted in the middle, with the noble Avalokiteśvara and Samantabhadra on either side. The other forms, however, can be painted as preferred.^[651] One can also use any piece of cloth as available, which could be one vitasti or one cubit in size and either do the painting oneself or have it done by any painter whether he observes the fast or not, has faith or not, is pure or impure, or of good or bad morals. F.142.bF.159.b If, however, the practitioner does the painting himself, he must certainly first complete the preparatory rites, have faith, and have given rise to bodhicitta. {7.23}

Chapter 8

Now Lord Śākyamuni addressed Mañjuśrī, the divine youth:

“The full topic of the cloth-painting procedure, Mañjuśrī, has now been taught by me for the benefit of those beings you foretold. They will succeed even with little skillful means.^[657] For their benefit I will now teach a sādhana method classified according to the type of activity, describing at length its different virtues. Listen to it well, F.143.aF.160.a and reflect upon it thoroughly. I will speak for the benefit of all beings.”^[658]{8.1}

The divine youth Mañjuśrī, in turn, said to the Blessed One, “Good! It is good, O Blessed One, that you will give this eloquent exposition that illuminates our incisive meditation and causes the qualities of mantra practice to fully manifest.^[659] So do teach this method, Blessed One, if you think that the time is right. Do so out of compassion for us.” {8.2}

Lord Śākyamuni looked then at the entire assembly and smiled. At that moment rays of blue, yellow, and translucent crystalline light^[660] issued from the mouth of Lord Śākyamuni. As soon as these rays issued forth, they illuminated the entire assembly and dimmed the worldly realm of the great trichiliocosm, including the abodes of all the māras. This included the light of the entire multitude of stars, celestial bodies, mountain ranges, and the moon and the sun, those two luminaries of great power and might, which were also dimmed by the light of Śākyamuni’s rays. They lost their radiance and did not illuminate the worlds. They did not shine and appeared dark. The rays dimmed also the jewel light of all gems, mantras, and medicines and then disappeared back into Lord Śākyamuni’s mouth. {8.3}

Bodhisattva Vajrapāṇi, the great being, was present at that time in the midst of this great gathering. Seated, he rose from his seat in his beautiful form pleasing to beings,^[661] prostrated at the Blessed One’s feet, and said this to him:

“It is not without a cause or a reason that the blessed^[662] buddhas smile. What is the cause, Blessed One, what is the reason for your smile?” {8.4}

Being thus asked, the Blessed One said to Bodhisattva Vajrapāṇi, “It is so, Vajrapāṇi, it is so. It is exactly as you say. The smile of the tathāgatas does not happen without a cause or a reason.^[663] There is a cause, F.143.bF.160.b there is a reason: future beings will take up and follow this king of the lords of sūtras, this root manual of Mañjuśrī, which arose out of the tenth bodhisattva level, Cloud of Dharma—a collection of skillful methods such as ritual practices that involve knowledge-vidyās and practicing the right conduct. Future beings will study this manual in full, memorize it, spread it by word of mouth, and put their faith in it. {8.5}

“Having written it down in the form of a book, they will worship it with sandalwood powder, ointments, incense, flower garlands, parasols, flags and banners, or other different means, in particular with the music^[664] of various instruments and cymbals. Through that they will attain a continuous mental state of inner rejoicing that makes their bodily hair bristle with joy. Learning about the power and efficacy of vidyās, they will be thrilled, rejoice, and will take up the right conduct. I predict that all of them will become blessed buddhas, established in supreme, perfect awakening. It is for this and no other reason that the victorious ones smile. {8.6}

“To start, one who observes his samaya of, who has completed the preparatory rites for, and who has been ritually initiated into this king of manuals should choose either the root mantra, heart mantra, subsidiary heart mantra, or another mantra, whether of one syllable or another one as desired and go to a large forest. There one should recite the mantra three million times, living on fruits, water, roots, or leaves. This constitutes the preliminary practice. {8.7}

“One should then climb to the top of a mountain and position the superior^[665] painting so that it faces the west. Then, sitting on a bundle of kuśa grass and facing east, one should offer, below the painting, one hundred thousand white lotuses smeared with white sandalwood^[666] and saffron to Lord Śākyamuni and all the buddhas, bodhisattvas, pratyeka­buddhas, and noble śrāvakas. One should burn camphor incense according to one’s means^[667] and make offerings to the gods and nāgas F.144.aF.161.a of whatever flowers are available. {8.8}

“Then, at the midnight hour, on a bright full moon night, the completely full moon of the prātihāra fortnight, one should dig, in front of the painting, a fire pit in the shape of a lotus and kindle the fire using white sandalwood sticks. One should blend together saffron and camphor and offer it into the fire one thousand and eight times, [or as many times] as one can. [In this way] one becomes ritually protected. {8.9}

“Then rays of light emanate from Lord Śākyamuni, encircle the painting, and envelop it with blazing light. The practitioner,^[668] in a form pleasing to beings,^[669] should then circumambulate the painting three times clockwise, bow to all the buddhas, bodhisattvas, pratyeka­buddhas, and noble śrāvakas, and take the painting into his hands.^[670]{8.10}

“As soon as one grasps the end of the cloth where the practitioner had been painted earlier, one will fly upward.^[671] In the snap of a finger, one will ascend to the realm of Brahmā. One will reach the world sphere called Kusumāvatī, where dwells Tathāgata Saṃkusumita Rājendra. There he upholds, maintains, and expounds the Dharma. One will see there Noble Mañjuśrī in person and will hear his Dharma discourse. One will also see many hundreds of thousands^[672] of bodhisattvas and attend upon them. One will live for one thousand great eons, enjoying^[673] freedom from old age and death. {8.11}

“The painting also remains there and is blessed by all the buddhas and bodhisattvas; one can clearly feel the blessing. One will be able to visit hundreds of thousands of buddhafields, display hundreds of thousands of bodies, and develop many magical powers. Noble Mañjuśrī will become one’s spiritual friend, and one will be destined to attain awakening.” {8.12}F.144.bF.161.b

Chapter 9

Now Lord Śākyamuni addressed the hosts of gods who were sitting among the entire assembly:

“Esteemed friends! Please listen to my discourse about the method for accomplishing the conduct, maṇḍala, and mantra of Mañjuśrī, the divine youth. Hear this great vidyārāja—the supremely secret and sublime heart mantra that was taught by all the tathāgatas for the sake of protecting the practitioner—by the uttering of which all mantras are uttered. {9.1}

“This vidyārāja, O hosts of gods, is inviolable. With this vidyārāja even Mañjuśrī, the divine youth, can be summoned, enthralled, and made to comply. Why say more? There are, O bodhisattvas, other mantras, both worldly and transcendental, but this unique mantra of great valor and power is said to be the best of all mantras—it can destroy all obstacles.^[674] Among all one-syllable mantras, only this one is called the syllable.^[675]{9.2}

“This single syllable fulfills all purposes and accomplishes every task; it nullifies all the mantras of evildoers and removes all sins;^[676] it makes all the other mantras effective; it brings that which is virtuous. It surpasses all other worldly and transcendental mantras. It is the impeccable essence of all the tathāgatas that fulfills all wishes. Which mantra is this? It is kḷlhīṁ.^[677]{9.3}

“Friends, this most secret vidyārāja called One Syllable can be employed in all rites. No being F.145.aF.162.a may transgress it; it cannot be assailed by any spirit; it constitutes the auspiciousness of all the buddhas; it makes all mantras effective; it is the master of the worlds; it is the lord of all the lords of wealth;^[678] it is the love for all those who hate; it awakens the compassion of all beings; and it is the remover of all obstacles. In short, whatever it is employed in, that very thing it will accomplish. It can perform tasks even when it is not fully mastered. {9.4}

“Whomever one touches while reciting this mantra^[679] will become enthralled. If one wears incanted clothes, one will obtain good fortune. If one bites an incanted tooth stick, one will get rid of a toothache. If one bites an incanted tooth stick from the white oleander tree,^[680] food will be found without one’s having to ask for it. {9.5}

“If one has eye pain, one should grind sea salt, incant it seven times, and apply it to the eye. This will remove the pain. If one has an earache, one should take a mushroom^[681] that has grown in elephant dung while it thundered, wrap it in a leaf of kedhuka, and cook it over a low fire until it is well cooked. Having then added a lukewarm solution of sea salt, one should incant the decoction seven times and pour it into the ear.^[682] The pain will be assuaged at that moment. {9.6}

“If, at the time of giving birth, a woman is having a difficult delivery and is overcome with pain, one should grind the root of Malabar nut with water that is free of living organisms and smear it over the navel area.^[683] She will give birth with ease. If a person with a splinter in his flesh^[684] drinks old ghee incanted one hundred and eight times, or smears it over the affected area, the splinter will come out. {9.7}

“In the case of indigestion with vomiting and dysentery,^[685] one should incant seven times some sochal salt, sea salt, or other type of salt, and eat it. One will be free from this disease the same day and will become well. In the case of the twofold dysentery or a sudden dysentery,^[686] one should mash the fruits^[687] of citron^[688] with water that is free of living organisms and has been incanted once or more.^[689]F.145.bF.162.b By this method one will be freed from the unpleasant symptoms. {9.8}

“In the case of a barren woman, or a woman who wants but is unable to conceive, one should cook the root of winter cherry with ghee,^[690] blend it with cow’s milk, and dilute it with more milk. One should incant it twenty-five times and give it to such a woman to drink during her period, after bathing. The householder-husband, staying away from the wives of others and avoiding inappropriate sexual conduct, should then approach her sexually, or she him. She will then conceive a son. {9.9}

“If she experiences bleeding within the next three to five years when she is with child; if she does not conceive a child for many years;^[691] if she is harmed by the mantra magic, medicines, or mudrās of others;^[692] if she suffers a miscarriage; if she falls ill; if there is any other disorder caused by others; or if she is poisoned by animate or inanimate, or natural or artificial means—if any of this was effected by the friendly or hostile use of any root or medicine mantras, one should chant the mantra twenty-seven times and then grind old ghee with the moon-like eye of a peacock feather, making it homogenous. When it is finely ground, one should mix it with sugar and eat an amount the size of myrobalan fruit every day over seven days. {9.10}

“The patient should be made to drink milk cooked with sugar, having incanted it again and again. If one has a headache, one should wipe the head with a crow’s pinion incanted seven times. One will become well. {9.11}

“For female disease such as hypermenorrhea, one should grind the root of nīlikā^[693] together with milk,^[694] add to it some root of the indigo plant, and incant this one hundred and eight times. One should then blend it with milk and give it to the patient to drink. Similarly, in the case of a fever, be it a quartan, one-day, two-day, three-day, chronic,F.146.aF.163.a constant, or recurrent one, one should have the patient drink milk with ghee, incanted one hundred and eight times. The patient will become well. {9.12}

“Similarly, if someone is seized by a ḍākinī or a graha,^[695] one should incant one’s own face one hundred and eight times and face the affected person; they will become well. Similarly, if someone is seized by any terrible and evil nonhuman being, such as a mātṛkā, a pūtanā that attacks children, a vetāla, or a graha that seizes children, one should incant one’s own hand one hundred and eight times and touch the affected person on the head. They will become well. {9.13}

“A single repetition of the mantra will protect oneself; a double repetition, one’s friends; a triple one, one’s house; a fourfold one, one’s village; a fivefold one, everybody within the greater village area; up until, with one thousand repetitions, one may protect an army. One may perform these and all the other similar minor acts, even if one has not fully mastered the mantra. {9.14}

“One who desires accomplishment should not engage in trivial activities.^[696] One should go alone to a secluded place at the source of a river that flows into the ocean or on the ocean shore, on the bank of the Gaṅgā, or on the bank of any big river. There, in a clean spot, one should build a hut.^[697] One should perform the threefold ablutions, wear the three garments, observe silence, and live on food obtained by begging or on the practitioner’s diet of milk, barley, and fruit. Living thus, one should recite the mantra three million times. Then, once the sign has been observed, one should commence the sādhana practice. {9.15}

“On that location, in the same place, one should install the superior^[698] painting and offer a big pūjā with lamps of gold and silver, or of copper and clay, filled with olibanum oil or ghee,^[699]F.146.bF.163.b with wicks made of high-quality fabric. One should prepare one hundred thousand^[700] such lamps and offer all of them before the painting. {9.16}

“With the lighted lamps evenly arranged in contiguous rows, light will radiate from the painting. The moment the light shines, the painting will be haloed with a blazing ring of light that pervades everywhere. In the sky above drums will sound and congratulatory cheers will be heard. {9.17}

“At that point, a vidyādhara, in a form that delights sentient beings, will emerge from the corner where the practitioner is depicted on the previously painted cloth. One should give him a welcome offering, circumambulate him, bow to all the buddhas, and seize him. As soon as one has seized him, one will fly up together with all the beings holding lamps and, perhaps, ascend to 100,001^[701] palaces. Surrounded by vidyādharīs playing divine instruments, singing songs in sweet voices, and dancing, one will be consecrated by them to kingship as a vidyādhara-cakravartin. Together with the holders of the lamps, one will revel in freedom from old age and death, endure for a great eon, have the luster of the rising sun and divinely beautiful limbs, and be adorned with a diverse array of garments.^[702]{9.18}

“The vidyādharas, for their part, will become one’s servants.^[703] Together with them, one will travel around as the king of all of them,^[704] and they will attend upon one as servants. One will become a monarch of vidyādharas. One will live long, be unassailable by all siddhas, be supremely attractive to vidyādhara girls, and will master all substances. One will worship the buddhas and bodhisattvas and will be placed on the pinnacle of their victory banners.^[705] One will be able to ascend even to the world of Brahmā in an instant. One will not even need to consider Śakra, let alone other vidyādharas. F.147.aF.164.a In the end, one will attain the state of awakening. Noble Mañjuśrī will become one’s spiritual friend.^[706]{9.19}

“There are, however, those practitioners whose^[707] sādhana practice is more intense. In such a case, one should go alone to a secluded place free from the distractions of attachment. One should retreat to a big forest and find a place where there is a lotus pond adjacent to a lonely mountain and fed by a stream.^[708] One should climb to the top of the mountain and, having chosen either the single-syllable vidyārāja taught in the Mañjuśrī’s manual of rites, one taught by the Tathāgata or another bodhisattva, or any other one prefers, one should live on lotus roots and milk products, recite the vidyāmantra three million six hundred thousand times. At the end of the recitation, one should install, following the same procedure as previously taught, the superior one of the previously taught types of painting and prepare the lotus flowers smeared with white sandalwood and saffron paste. Having lit a fire of cutch tree sticks, one should offer into the fire the already-prepared lotuses thirty-six thousand times. {9.20}

“Then, at the conclusion of the homa rite, rays of light will issue forth from the painting of Lord Śākyamuni. Having illumined the practitioner, they will dissolve into his head. As soon as one is touched by these rays, one will attain the five superknowledges. Having attained the levels of a bodhisattva, one will go about as one pleases in the form of a god. One will live thirty-six eons and will traverse thirty-six buddhafields, beholding all their might. One will memorize the teachings of the thirty-six buddhas and will delight in worshiping and serving them. In the end, dedicated to the attainment of awakening, one will be wholly taken care of by the spiritual friend, Noble Mañjuśrī, right until the ultimate state of awakening, the final nirvāṇa.” {9.21}F.147.bF.164.b

Chapter 10

At that time Lord Śākyamuni taught yet another supreme ritual practice:

“Having chosen another mantra from this king of manuals, one should go down to [the bank of] the great river Gaṅgā. Staying in a boat in the middle of the river, one should incant rice gruel mixed with milk three million times on the days of one’s choice. Subsequently, at the end of recitation, one will perceive all the nāgas. One should then start the main practice. For that, one should prepare, in the middle of the boat, a fire pit in the shape of a lotus. One should prepare a big offering of ironwood blossoms to the painting. The painting of the superior type should be positioned facing west, with oneself sitting on a bundle of kuśa grass facing east. One should incant each of the ironwood blossoms seven times and offer it into the blazing fire of cutch tree sticks. One should do this until one has offered thirty thousand such blossoms, each smeared with white sandalwood and saffron paste. One should use nothing else. One should wait for the nāgas to appear.^[710] They will be enticed by the power substances, but will not take them. {10.1}

“Then, at the conclusion of the homa ritual, one will fly up together with the boat. One will become a vidyādhara-cakravartin, and all the nāga kings will become one’s followers, acting as servants. One will live thirty intermediate eons and will be able to act as one pleases. One’s activities will be unimpeded. One will be able to perceive Noble Mañjuśrī face to face. He will touch one on the head, and as soon as he has done so, one will obtain the five superknowledges. One will be certain to attain buddhahood. {10.2}F.148.aF.165.a

“There is another supreme ritual practice. One should descend to the bank of the great river Gaṅgā and construct a boat from a single block of wood from the bilva tree. It ought to be well made and attractive. One should board it,^[711] bringing an oar of bilva wood. With this, one should propel the boat, employing a genuinely skilled assistant. One should have him row the boat, without leaving the great river Gaṅgā, in circles, across, or lengthwise.^[712] One should choose either the six-syllable root mantra, the eight-syllable mantra, the single-syllable one, or another, such as those of the wrathful deities, dūtas, or dūtīs, or yet another mantra.^[713] One should then install the painting of the superior type facing west, with the practitioner facing east. From this point onward one can conduct the ritual as one wishes. One should use either a dish of milk, barley, and fruit, or one of water, radishes, and fruit. One should observe silence, ritually bathe three times a day, and possess three changes of clothing. One should practice pure conduct, with a very pure mind. First, one should recite the mantra,^[714] in front of the painting, six million times, following the previously described procedure. Then, at the end of the recitation, the boat will be fit to sail across a big ocean.{10.3}

“For that reason, the practitioner should collect the things that he will need and put them in the boat in advance. He should not be afraid when sailing across the great ocean. The boat will not be obstructed. It cannot be forced to turn back, except through the practitioner’s own will. He will thus be able to enter the big ocean in an instant even if this ocean is a thousand leagues away, so what need is there even to mention short distances? {10.4}

“Having entered it, this home of all rivers, one should start one’s practice.^[715] Having lit a fire of cutch tree sticks in a previously constructed pit or a clay basin made by a potter, one should offer into the fire six million oblations of stamens of ironwood blossoms mixed with white sandalwood and camphor. These individual oblations could be either small or big. {10.5}F.148.bF.165.b

“While one is offering the oblations, the rākṣasas who dwell in Laṅkā and assume many forms will cry, ‘Ha, ha!’ The nāga kings who dwell in Bhogavatī, a city of the nāgas, will emerge from the water in their different forms, ranging from exceedingly fierce to very peaceful. These nāgas and rākṣasas will say, ‘Get up, sir, get up! Become our master!’ In this way, the asuras, the yakṣas, the gods, the mahoragas, the celestial siddhas, and all the humans will try to entice the practitioner. One should neither get up, nor be afraid. {10.6}

“At that time, the adept of vidyās should, while reciting the mantra, threaten them with the index finger of the left hand. They will then disperse, running hither and thither, and be gone.^[716] Then, at the conclusion of the homa ritual, they will seize the boat together with the practitioner and, in an instant, take it to the realm of Akaniṣṭha. One can thus go to and return from other world spheres. One will become equal in mental power to a bodhisattva,^[717] possessing the five superknowledges, great magical abilities, and great power. One will be able to see Noble Mañjuśrī at all times. All the nāgas, rākṣasas, gods, asuras, and every other being will come under one’s control, having been appointed to carry out one’s orders by all the buddhas, bodhisattvas, pratyeka­buddhas, noble śrāvakas, and those who have accomplished the mantra. They will be lovingly disposed toward the practitioner and act in his interest, so that he cannot be harmed by any being.^[718]{10.7}

“There is another supreme ritual practice. One should commission the construction of a boat from a big log of bilva wood, or perhaps from the pieces of a single block of wood. One should construct a big wharf on an island in the middle of the Gaṅgā. F.149.aF.166.a One should build a boat docked at that place. In that boat, there should be one hundred and twenty passengers—each holding a flower and a lamp—who have performed the protection rite and are wearing white clothes. One should have them place the flowers and the lamps in front of the superior of the different types of painting, installed according to the previously described procedure.^[719] One should then perform a large pūjā in front of the painting and offer into the cutch-wood fire thirty-six thousand oblations of powdered ironwood blossoms mixed with saffron, white sandalwood, and camphor. {10.8}

“Subsequently, at the conclusion of the homa ritual, the boat will ascend to the world of Brahmā in an instant. When one arrives there, one will be able to move around at will. One will perceive Noble Mañjuśrī face to face. As soon as one beholds him, one will attain the bodhisattva levels and the five superknowledges. One will live for a long time, enduring for one great eon. One will become the great monarch of the vidyādharas, who, holding lamps in their hands, will become one’s helpers. Together with them one will be able to wander as one pleases; one will be able to go wherever one wants to. One will delight in worshiping the blessed buddhas.^[720] In the end, one will be certain to attain buddhahood. {10.9}

“If one does not find, among those places that were taught for all rites, places for the practice of the rites that bring supreme accomplishment, one should perform the preliminary practices in any clean place anywhere. With faith and resolve, one should commence the supreme rites employing the sādhana method.^[741]{10.51}

“To start, one should install the painting of the superior^[742] type facing west, with oneself facing east. One should take some clay, either from a fine anthill or from the bank of the Gaṅgā, and, optionally, [the root of] khaskhas grass, white sandalwood, and saffron. One should mix this very well with camphor and fashion from this an effigy of a peacock. One should place it in front of the painting and fashion with kuśa grass that has grown in a clean place, with the tips of the grass blades untrimmed, the shape of a ring. Holding this ring with one’s right hand in front of the painting, and the peacock^[743] with one’s left, one should, on the night of the full moon, offer to the painting a large pūjā, burning an incense of camphor.^[744] One should recite the mantra until daybreak. {10.52}

“Then, at sunrise, this clay peacock will become the great king of peacocks,^[745] and the ring of grass will blaze with light. Oneself will become possessed of a divine body, adorned with divine garlands, clothes, and ornaments. One will be graced with a desirable form that resembles the rising sun. One should bow to all the buddhas and bodhisattvas, circumambulate the painting clockwise, take the painting into one’s hands, F.151.aF.168.a and sit upon the peacock as one’s mount. In an instant one will ascend to the realm of Brahmā. One will become the great emperor of vidyādharas, surrounded by many hundreds of thousands of millions of them. One will live for sixty eons of Manu.^[746] One will be able to go wherever one wants, and one’s movement will not be impeded. One will be endowed with divine good fortune and be able to see Noble Mañjuśrī face to face. Mañjuśrī will become one’s spiritual friend and, in the end, one will attain buddhahood. {10.53}

“Similarly, one should procure a mendicant’s staff, a water pitcher, a sacred cord, red arsenic and bovine orpiment, a sword, an arrow, a javelin, an axe, and [other] different kinds of weapons and also, made of clay, humans and animals, different types of birds for riding, lions, tigers, hyenas, and so forth, fashioning them from clay from an anthill or clay from a riverbank^[747] richly scented with pleasant scents. Likewise, one should procure conveyances provided with a chair or a bed, white parasols, various types of head ornaments, all types of jewels, and all the different requisites of one who has gone forth, including a rosary of rudrākṣa beads,^[748] sandals, wooden clogs, an alms bowl, an ascetic’s robes and staff, a needle, and a knife and any other implements made of ‘flower-metal,’^[749] starting with a bowl. One should fashion them from flower-metal, clay from an anthill, or clay from the riverbank, and smear or sprinkle all of them with the five products of a cow.^[750] One should incant them one hundred and eight times with the purificatory mantra, one-syllable mantra, or any other mantra taught in this king of manuals, with the exception of the mantras employed in subsidiary practices.^[751] Having performed, as appropriate, the desired protection ritual for oneself and one’s friends, one who is well acquainted with the knowledge of the mantra system F.151.bF.168.b should secretly install, in any of the previously described places, the painting of the superior type facing west, with oneself facing east, and offer to it a large pūjā.

Burning incense of camphor, one should grasp any one of the previously mentioned individual weapons and implements,^[752] fashioned as specified, and recite over it the mantra on a bright night of the full moon until sunrise.{10.54}

“Immediately, the painting will appear enveloped in a great halo of light. If it was a mode of conveyance that was grasped by the practitioner, he will be able, after boarding it, to go wherever he pleases. If, on the other hand, it was an ornament or a weapon item, he will become, when holding it, a venerable^[753] vidyādhara-cakravartin. He will be able to go wherever he pleases, possessed of divine form, effulgent as the rising sun, enveloped in a halo of great light, with the body as bright as lightning.^[754] He will be the master of all vidyādharas, will live for one great eon, have a retinue of many hundreds of thousands of millions of vidyādharas, and live in a divine palace made of precious jewels and gems.^[755]{10.55}

[The ability] that was perceived in the previously crafted conveyance, whatever [that being] was good at, will now become its great power.^[756] This being will become one’s conveyance for riding and a companion. Thwarting the minute powers of others’ mantras^[757] and employing the powers of one’s own, it will become compassionate at heart, desiring to benefit others, and always devoted [to the practitioner]. And whatever items of weaponry, ornaments, jewels, and so forth one took up, starting with the beings who serve as seat and bed conveyances, they will always follow the practitioner to give him good protection, cover, and shelter. {10.56}

“One will obtain great power, energy, and a superb physical body. One will behold Noble Mañjuśrī face to face and be applauded F.152.aF.169.a by him. When touched by him on the head, one will receive the boon of spiritual friendship until one has reached the essence of awakening. One will definitely obtain the ten powers. One will be venerated by all beings^[758] and will never be assailed or defeated by spirits. One will not be separated from the lineage of the final goal and will attain the bodhisattva levels. One will follow the obligations of a bodhisattva consistent with the ten powers.^[759] In short, all the supreme rites should be performed in these supreme places, and one who delights in the supreme worship in front of the superior painting should only perform the supreme rites.^[760]{10.57}

“One should become a sky-traveling vidyādhara—a bodhisattva endowed with the five superknowledges, established on the bodhisattva levels, and able to traverse the world spheres in this very body—in order to swell the lineage of the buddhas possessed of the ten powers, to be able to see Noble Mañjuśrī face to face, to give Dharma discourses that will bear fruit, to encourage others to listen to Dharma teachings, to prevent the lineage of the buddhas from dying out, to gradually attain omniscience, to reach the tenth bodhisattva level called The Cloud of Dharma,^[761] to dry up and pacify the afflictions with the rain of ambrosia, to continually confer benefits on the people of the world, to guard the Dharma eye of the Tathāgata, to make the doctrine of the Tathāgata bear fruit, to manifest the power of the sādhana methods that involve the mantra practice,^[762] and to propagate the teaching of the greatness of all the buddhas, bodhisattvas, pratyeka­buddhas, and noble śrāvakas.^[763] For all this, one needs to accomplish the complete teachings in this king of manuals. {10.58}

“This ritual of the king of paintings should be accomplished following the procedure taught in all the tantras and manuals of worldly and supramundane mantras that are to be recited by the practitioner in front of the superior type of painting. F.152.bF.169.b Briefly speaking, it can be accomplished through the rites taught in this and also other manuals. These mantras will quickly bring on the accomplishment. Whatever I have taught here will definitely bring accomplishment.” {10.59}

Chapter 11

Now Lord Śākyamuni looked again at the realm of the Pure Abode, and said this to Mañjuśrī, the divine youth:

“There is, Mañjuśrī, in your ritual, a painting procedure of the medium type, a practice procedure serving as the means for accomplishing middling rites. I will teach it in brief, so please listen carefully and reflect upon it well. I will teach it now.” {11.1}

Mañjuśrī, the divine youth, for his part, said this to the Blessed One:

“May the Blessed One, the teacher, full of compassion for the world and delighting in benefiting all beings, speak! Please speak, if you think that the time is right, out of compassion for us and regard for future generations.” {11.2}

Having been thus addressed by Mañjuśrī, the divine youth, the Blessed One said this:

“Listen, Mañjuśrī. All the rites involved in the practice of the mantra conduct will bear fruit and not be futile for those who, first of all, are firmly established in discipline, ritual observances, purificatory acts, ritual obligations, mantra recitations, homa ritual, and the meditation methods.^[764] Then, the application of all the mantras will swiftly^[765] lead to success. Why is this so? I will explain that. Listen, O divine youth! {11.3}

“To start, one should assume the disciplined conduct and observances pertaining to the practice of vidyās. First, one should take the samaya pledge according to the instructions^[766] of the maṇḍala master as clearly taught in your king of manuals. One should acquire a learned master who has received the ‘master empowerment’ (ācāryābhiṣeka) and has the acumen of a spiritual instructor.^[767]F.153.aF.170.a Such a master should possess the Dharma that is virtuous and clear and be truthful, diligent, grateful, steadfast,^[768] good natured, not too old and not too young, free from desire with regard to all gain and favors, and celibate. He should be compassionate, but not merely on account of desire or based on sensual pleasure or emotional attachment. He should not speak untruth out of strong delusion and greed, let alone due to trivial reasons. He should keep his promises and be equanimous toward all beings, have compassion for them, and practice generosity.^[769] He should have completed the preparatory rites and the preliminary practice that involves the recitation of your secret mantra and have gained [therefrom the requisite] knowledge.^[770] He should have entered your maṇḍala according to the right order of succession.

He must understand the ways of the world and also know the ritual procedure. He should be kind, industrious, and wise. He must practice goodness and be fearless, free from hesitation or vacillation,^[771] stable, and diligent. He should not be afflicted by any disease that would render him inactive, and he should be disciplined.^[772] He should come from a great and illustrious family. These are the qualities that the maṇḍala master should be endowed with.{11.4}

“The practitioner, for his part, should be either the same as him or lacking in some attributes.^[773] After worshiping such a maṇḍala master, he should supplicate him as follows:

“ ‘I would like to enter the samaya with you, master, who are identical with the great bodhisattva, the divine youth Mañjuśrī.^[774] Out of the master’s^[775] kindness, please instruct me with a benevolent and kind mind.’ {11.5}

“The maṇḍala master then, F.153.bF.170.b following the same procedure as previously explained, should examine the disciples as before and usher them in. He should give the empowerment as before and give them the mantra.^[776] He should then explain the stages of samaya and the secret tantra, mudrā, and rites. After examining them for a long time and determining their character, he teaches them the rites for all tantras, mantras, and so forth. He should not teach this to anyone else.^[777] This is the accepted procedure. {11.6}

“The disciple, for his part, should gratify the maṇḍala master with anything that may be pleasing to him, and offer himself and the enjoyments. {11.7}

“The maṇḍala master should then regard the disciple as his son, and treat him as such. Like a mother, he should offer him comforts and enjoyments. {11.8}

“The disciple then, having obtained a particular mantra, should retire to a secluded area, to a place as previously described in more detail, and, in short, employ this mantra for the summoning, dismissing, and offering to the deities a bali consisting of lamps, perfume, and incense, following the elaborate procedure that has been taught as part of the maṇḍala instructions. He should thus summon the deity and present it with a welcome offering and a seat at the three junctions of the day. He should perform ritual ablutions three times a day, wear the three-piece apparel of an ascetic, and recite the mantra every day. Regarding the junctions of the day, the first junction is said to be from the end of the night until the sun is four angular cubits^[778] above the horizon. The second junction is said to be at midday, for as long as the center of the sun disk traverses in the sky the distance of four cubits. The third junction is said to be at sunset, for as long as it takes the sun to move the full distance of four cubits. {11.9}

“ ‘Homage to all the buddhas, the perfect teachers. The mantra is:

“ ‘Oṁ, bring everyone to your celestial palace in the sky, quick, quick! Remember your samaya pledge! O summoner, do not tarry, do not tarry! Give me good fortune’^[853]

“Having said this, Lord Kāśyapa remained silent. {11.149}

“As soon as Lord Kāśyapa, the perfectly awakened one, spoke the words of this mantra in full, the entire sky appeared filled with a cloud consisting of choicest foodstuffs. The entire great trichiliocosm appeared to have its sky canopied with a cloud consisting of food. Whatever food the beings F.159.bF.176.b desired to satisfy their individual needs, whatever food they wished for, that had manifested for them. Whatever food preparations the beings desired to appease the pains of hunger, whatever drinks the thirsty ones wanted to drink, a stream of water along with the eight articles of offering, [all this] fell down exactly wherever it was wished for. {11.150}

“All the beings, for their part, had on that occasion, at that particular time, the suffering of their hunger completely pacified and all their thirst completely removed. The entire assembly became greatly amazed and elated and rejoiced at the Blessed One’s words. Joyfully they bowed their heads to his feet and disappeared at that very moment. Lord Kāśyapa, for his part, said, ‘Lord Śākyamuni and I sojourned on earth as tathāgatas. At that time this mantra was taught in this king of manuals and celebrated.’^[854]{11.151}

“This mantra^[855] ought to be accomplished for the benefit of all beings, in particular the mantra reciters, to remove their hunger and thirst, just as it was previously accomplished by the reciter [Kāśyapa]. If one does not feel up to wandering around for the sake of alms, one should climb to a mountaintop and recite that mantra six hundred thousand times,^[856] living on the three pure food products^[857] or milk dishes. {11.152}

“There, on the mountaintop, one should install the medium painting of Noble Mañjuśrī and, as before, offer a big pūjā [followed] by a big bali offering of food. Employing the mantra taught by Kāśyapa and other perfectly awakened buddhas, one should make a fire of cutch tree sticks and offer into it, [while reciting the mantra], one thousand and eight sticks of either the cluster fig or bilva tree, nine inches long, [moist with sap], and smeared with curds,^[858] honey, and ghee. {11.153}

“Then, at the midnight hour, a great whirlwind will arrive in the form of a black cloud. F.160.aF.177.a One should not be afraid, nor should one get up or approach it.^[859] Just as before,^[860] one should effect protection for oneself and the protective binding of the maṇḍala for one’s companions by means of the eight-syllable heart mantra of Noble Mañjuśrī. The black whirlwind will subsequently disappear, and in front of the practitioner will appear women adorned with all types of jewelry. One of them, with a halo of light illuminating the space around her, will say, ‘Rise up, O great being! You have reached accomplishment.’^[861]{11.154}

“The practitioner should then give her a welcome offering of water with floating jasmine flowers. At that very moment she will disappear. On that very day, she will give to the practitioner and twenty-five of his companions, or whomever the practitioner fancies, foodstuffs and any useful objects that they may want. At that point the practitioner should give a farewell offering and circumambulate the painting clockwise three times. He should then take the painting, bow to all the buddhas and bodhisattvas three times,^[862] and go to a place of his choice that is conducive to sādhana practice as previously described, such as a big forest, a mountaintop, or any uninhabited place. There, he should build a hut and live there alone or with companions. While living there, he should do the rites that involve sky travel, and so forth. {11.155}

“As before, the practitioner should sit on a bundle of kuśa grass, place the medium painting before himself, and, as before, light a fire of cutch tree sticks. He should offer one thousand and eight oblations of white flowers^[863] smeared with curds, honey, and ghee, three times a day for twenty-one days. {11.156}

“Then, at the end of the homa ritual, at the midnight hour, one will see Noble Mañjuśrī in person. He will grant a desired boon, such as the ability to fly, F.160.bF.177.b become invisible, an attainment of a bodhisattva level, the state of a pratyeka­buddha or a śrāvaka, the five superknowledges,^[864] long life, a great kingdom with its many pleasures, the affection of a king, or the ability to commune with Noble Mañjuśrī himself. In short, he will grant whatever one may wish for. Or whatever one may ask for, that he will give. One may obtain all the power substances or be able to magically summon great beings. In short, he will do anything the way it is described to him. He may also purify one’s former transgressions. This was taught by Lord Śākyamuni. {11.157}

“Another practice procedure that constitutes the means of accomplishing medium rites will now be taught. To start, one should select a place in a clean area or a sandy bank of a river,^[865] distinguished by the necessary qualities, and do everything as before. One should position the painting to face west, with oneself facing east. Sitting on a bundle of kuśa grass, one should repeat in full the same procedure as before. One should recite the mantra at the three junctions of the day six hundred thousand times.^[866] At the end of the recitation, one should offer into the fire, prepared exactly as before, one hundred thousand blossoms of the bayur tree mixed with white sandalwood or saffron. {11.158}

“If the painting trembles violently at the conclusion of the homa ritual, it is a sign that one will become a minister. If the painting becomes luminous with light and rays of light issue forth from it, one will obtain a kingship. If the painting is completely enveloped in a halo of light, one will obtain the kingship over the realm of the four great kings. If the painting speaks,^[867] one will obtain the position of Śakra—dominion over the realm of the Thirty-Three. If the painting delivers Dharma instructions, one will attain lordship of the [first] three bodhisattva levels. If one touches one’s head and arms with the painting, one will obtain the five superknowledges, the seventh bodhisattva level, and the ten powers. One will certainly obtain them one after the other. {11.159}F.161.aF.178.a

“When one has accomplished the mantra taught by Lord Kāśyapa and achieved the goal of removing hunger and thirst, one should practice the teachings on the method for accomplishing the goal of mantra activity, strictly following the procedure and using the specified implements. Otherwise one will not succeed. {11.160}

“In brief, one should follow the mantra practice step by step in this way, and one will certainly succeed.^[868] One will definitely obtain all the power substances, special implements, and medicines, as well as jewels and gems as previously described. {11.161}

“Homage to all the buddhas, the perfect teachers! The mantra is as follows:

“Oṁ, you who remove all faults, destroy, destroy all those who engage in evil! Remember your samaya! Hūṁ jaḥ, svāhā!^[877]{11.188}

“Whatever rice dishes one has obtained through alms, or any other food that one is going to eat, one should eat it after incanting it with the above mantra.^[878] Having eaten and ritually rinsed one’s mouth, one should wash the whole body as before, in the direction toward the head, and then take rest. Having rested for three quarters of an hour, or half of a half of one night-watch,^[879] one should respectfully salute the painting and recite^[880] genuine Dharma texts taught by all the buddhas.^[881]{11.189}

“The texts to be recited are the noble Prajñāpāramitā, Candra­pradīpa­samādhi,^[882]Daśabhūmika,^[883]Suvarṇa­prabhāsottama,^[884]Mahā­māyūrī,^[885] or Ratna­ketu­dhāraṇī.^[886] One should recite them in turns,^[887] until the sun has risen one angular cubit above the horizon. Then, when one has finished reading and bowed down to one’s ability, one should put the books aside and cover them with a clean cloth. Having bowed to this work of Dharma, one should descend to a riverbank or a big pond in order to bathe. There, one should take some clay that is free of living organisms, incant it seven times F.152.bF.179.b with the following mantra, and throw it into the water. What mantra? {11.190}

“Homage to all the buddhas, the perfect teachers. The mantra is:

“Oṁ, paralyze all evildoers, hūṁ! You who hold a blue lotus and possess the graceful form of a divine youth, bind them, bind! Remember your samaya! Phaṭ phaṭ, svāhā!^[888]{11.191}

“One should use this mantra to effect protection [for oneself], bind the directions, form a protective circle for one’s companions, bind the fire pit,^[889] and summon all the wicked and utterly wicked beings. With this mantra one can also arrest semen.^[890] One should roam everywhere with a cord tied around one’s waist and incanted seven times. One should recite this mantra one hundred thousand times in order to destroy or appease the evil obstacle makers, reciting both during recitation sessions and the time of ritual bathing. In this way one will be able to accomplish all activities. When performing any ritual, one should put on the great fivefold seal [of Mañjuśrī].^[891] One will be able to accomplish everything; it cannot be otherwise.^[892]{11.192}

“The practitioner should take some powder consisting of dried clay and cow dung and do the ritual ablutions as he pleases. He should bathe in water that is free of living organisms. In all the rites, one should always use only water that is free of living organisms. Having bathed, one should smear oneself with a paste of clay and cow dung, or other fragrant unguents that are especially helpful.^[893] One must not release into the water any phlegm,^[894] urine, or feces. One should not splash in the water or engage in play. One should compassionately reflect on oneself and others and on the absence of self, emptiness, and the pain of experiencing pervasive suffering, which is like the pain experienced by someone separated from their mother.^[895] A mantra adept should thus imagine himself to be a being without a practice to follow, one subject to ruin, fall, decay, and destruction, all of which are attended by suffering. He should think of himself as sinking deep into the ocean of saṃsāra,F.163.aF.180.a without a place to rest, protection, or refuge, and miserable. He should thus meditate, focusing his mind one-pointedly, while standing right there surrounded by water, submerged up to his neck or his waist.

{11.193}

“First one should visualize a huge lotus stalk supporting a big lotus flower. It is adorned with big petals and made of beautiful-looking jewels. Its pericarp is of beryl, its petals of emerald, and its stamens of crystal.^[896] It has one thousand petals and is in full bloom. It is adorned with flowers made of crystal and ruby.^[897] On this lotus there is a lotus throne made of precious stone, adorned with many gems, and shaded by a pair of cloth canopies. On the throne, one should visualize Lord Buddha expounding the Dharma. He is of pure golden color, surrounded by bright light, and adorned with a halo one fathom wide. He is large in size, appearing as if painted in the sky, and sitting in a cross-legged posture. {11.194}

“To his right, on a lotus seat, one should visualize Noble Mañjuśrī, adorned with all the superb ornaments. He is not sitting but standing,^[898] and holding, in his extended hand, a yak-tail whisk to fan the Blessed One. He is of light red hue or the color of ground saffron. To the left of the Blessed One, there is the noble Avalokiteśvara, the color of a full autumn moon, with a yak-tail whisk in his hand. Similarly, the eight bodhisattvas^[899]—the noble Maitreya, Samantabhadra, Kṣitigarbha, Gaganagañja, Sarva­nīvaraṇa­viṣkambhin, Apāyajaha, the noble Vajrapāṇi, and Sudhana—should be visualized. These are the ten^[900] bodhisattvas. {11.195}

“To the right,^[901] one should visualize the eight pratyeka­buddhas—Candana, Gandhamādana, Ketu, Suketu, Sitaketu, Riṣṭa, Upāriṣṭa, and Nemi. F.163.bF.180.b In the same place^[902] there are also the eight great śrāvakas—the noble Mahā­maudgalyāyana, Śāriputra, Gavāmpati, Piṇḍola­bhara­dvāja, Pilindavatsa, the noble Rāhula, Mahākāśyapa, and the noble Ānanda. {11.196}

“Next to these eight great śrāvakas, one should visualize an infinite assembly of monks; next to the pratyeka­buddhas, an infinite numbers of other pratyeka­buddhas; and in the eight places of the eight great bodhisattvas, infinite assemblies of other bodhisattvas. In this auspicious way should one visualize the canopy of the sky filled with this great assembly. {11.197}

“Still standing in water reaching up to one’s navel, one should perform a big pūjā, offering flowers of many types, earthly and celestial, including māndarava and great māndarava, lotuses and great lotuses, or, according to season, blue lotuses^[903]—different flowers of great size, baskets with flowers, and flowers piled as high as a mountain. Also, one should perform a pūjā, pleasing to the mind, for all the śrāvakas, pratyeka­buddhas, and bodhisattvas, offering fragrant powders, parasols, flags, and banners—both earthly and celestial, in great numbers—including thousands of millions of billions of bright lamps. One should offer, in the same manner, requisites and articles used for a bali offering, such as incense and food. {11.198}

“One should then visualize oneself and everything illumined by the light issuing forth from the tuft of hair between Lord Śākyamuni’s eyebrows. Immediately entering samādhi while reciting the mantra, one will obtain fruits of the accumulated great merit and will certainly become destined for awakening. {11.199}

Chapter 12

Now Lord Śākyamuni again looked at the entire Pure Abode, and said this to Mañjuśrī, the divine youth:

“Listen, Mañjuśrī, to [the instructions] for the followers of your vidyā mantra who strive to benefit all beings—what mantras^[949] they should be made to recite, by whom these mantras are to be recited, and the attendant rosary rites that are methods for accomplishing all the common mantras of all tantras. Listen carefully and reflect on this well. I will teach this [now].” {12.1}

At these words, Mañjuśrī, the divine youth, said this to the Blessed One:

“Good! May the Blessed One show us^[950] the favor of teaching this for the sake of all those who entered the samaya of mantra practice, as well as every other being.” {12.2}

After Mañjuśrī, the divine youth, spoke thus, the Blessed One said this to him:

“Listen, Mañjuśrī, as I will teach at length and in detail how beings can accomplish all their aims by applying all the mantra conduct. And how [do they do this]? First there is [the following] mantra. Homage to all the buddhas whose forms are marvelous and inconceivable. It is:

“Oṁ, act, act! Accomplish all aims, accomplish!^[951] O (female) sky dweller who dumbfounds all the wicked ones, effect the purification! Svāhā!^[952]{12.3}

“One should employ this mantra in the rites of crafting all types of rosaries, those that involve cleaning, drilling, threading, separating, and so forth.^[953]{12.4}F.167.bF.184.b

Chapter 13

Now Lord Śākyamuni again looked at the realm of the Pure Abode, and said this to Mañjuśrī, the divine youth:

“There is, O Mañjuśrī, a ritual sequence for a special worship of [the god of] fire, which is meant for those practitioners of vidyā who engage in the rite of homa according to the special procedure that has been succinctly explained in the chapter on mantras in your manual. Once established in this routine, beings become actively engage in the conduct of all vidyās. What is this sequence? The mantric words of the secret vidyā spell are as follows: {13.1}F.169.bF.186.b

“Oṁ, rise up, O tawny [flame] with red eyes! Give and cause to give! Hūṁ, phaṭ phaṭ!^[983] Destroy all the obstacles, svāhā!^[984]

“This, O Mañjuśrī, is the supreme heart [mantra] of [the god of] fire that accomplishes all activities and fulfills all wishes. {13.2}

“At the beginning, the practitioner should offer into the fire three oblations of ghee, incanted each time with this heart mantra of fire. For someone engaged in this way in the performance of the pacifying, nourishing, or wrathful activities, there are prescribed three types of firewood, respectively. {13.3}

“Homage to all the buddhas and bodhisattvas, the perfect teachers. The mantra is:

“Oṁ, burn! Remain, hūṁ! Ru ru, you from whom all things arise! You who are the origin, svāhā!^[1009]{13.60}

Chapter 14

Then Lord Śākyamuni again directed his gaze at the realm of the Pure Abode and said this to Mañjuśrī, the divine youth:

“There is, O Mañjuśrī, a secret vidyā mantra of yours that accomplishes all mantras. It was granted by the tathāgatas, arose from the treasury of their teachings, belongs to the ‘Cloud of Dharma,’ and is of the essence of the sky. This vidyā is the supreme lord of all mundane and supramundane mantras, just like the divine youth is the lord of all beings. This lord is described as a tathāgata, the supreme and the most excellent. Just as Lord Buddha, O divine youth, is the most eminent person among gods and men, so he—this supreme vidyārāja—is among all the mantras. He has been formerly taught by the blessed buddhas who are equal in number to the grains of sand in the river Gaṅgā and whose merits are ineffable. He has been regarded by them as the supremely secret heart mantra F.172.bF.189.b of the tathāgata Ratnaketu, auspicious in every respect. He is praised and extolled by all the buddhas, is the relief of all beings, and is the destroyer of every evil. He grants every wish and fulfills every hope. So what is this mantra?”^[1014]{14.1}

While he spoke, a ray of light called arouser of all the buddhas emerged from the tuft of hair between the eyebrows of the blessed Śākyamuni. It illuminated all the buddhafields in the ten directions, above, below, and everywhere, delighting the minds of all beings. It then disappeared into Blessed Śākyamuni’s uṣṇīṣa. Subsequently, there emerged from the same uṣṇīṣa the lord of vidyās named One Syllable, as a form ablaze all around with the light that all ordinary beings find impossible to look at, or to lay hold of. Out of this great effulgence emerged his body, consisting of a halo of light, displaying multiple aspects and the great form of a cakravartin. {14.2}

Having emerged, he illuminated the entire sky. He had a retinue of all the vidyā kings and was attended on and worshiped by many hundreds of thousands of millions of vidyās. He was praised by all the supramundane cakravartins and vidyārājas, eulogized by all the mantras,^[1015] and cherished by all the buddhas and the bodhisattva great beings who had attained the tenth level of realization. Together they filled the entire canopy of the sky. His body was adorned with celestial gems and bedecked with great jewels and gems, beautiful in appearance, supremely radiant, emanating hundreds of thousands of millions of magical creations in various forms,^[1016] pronouncing the one-syllable word of his mantra, and radiating a great mass of light. He positioned himself in midair above Lord Śākyamuni, facing and looking upon the entire realm of the Pure Abode and illuminating the circle of the great assembly. {14.3}

Lord Śākyamuni then pronounced the One Syllable, this vidyā cakravartin, the heart essence of all the tathāgatas, the supreme secret heart essence of the tathāgata called Ratnaketu; the One Syllable that is taught and cherished by all the tathāgatas intimately connected with Lord Ratnaketu^[1017]—Śālendra­rāja, F.173.aF.190.a Amitābha, Duḥprasaha, Sunetra, Suketu, Puṣpendra, and the sage Supināntaloka—and also by the [three] tathāgatas starting with Kanaka; the One Syllable that is taught and celebrated by all the perfectly awakened ones who have gone beyond. What is this One Syllable? {14.4} It is bhrūṁ.^[1018]

“This, Mañjuśrī, is the supreme essence of all the tathāgatas.^[1019] This is the great means of purification, One Syllable by name, the vidyādhara-cakravartin. When used along with him, all mantras will be successful.^[1020] He is, O divine youth, recommended as the secret, supreme mantra that accords with all the mantras in your excellent king of manuals. He is the purifier of obscurations in all rites. A practitioner must first utter this mantra three hundred thousand times, and then, O divine youth, the rites for all the mantras and all the worldly and transcendent mantra methods in your king of manuals will be accomplished.^[1021] When protected by One Syllable, one becomes invulnerable to attacks by any being.

One will also not succumb to any obstacles, whether mundane or supramundane.”{14.5}

As soon as the One Syllable was pronounced by Lord Śākyamuni, all the world spheres of the great trichiliocosm shook in six different ways. All the buddhafields became filled with light and all the blessed buddhas dwelling there joined the circle of the great assembly gathered in the realm of the Pure Abode. So, too, all the bodhisattvas on the tenth level of realization who were irreversibly established in perfect awakening, all the śrāvakas and pratyeka­buddhas, all the beings possessed of great powers, roused by the light from One Syllable, the vidyārāja, arrived enthralled^[1022] in the assembly. F.173.bF.190.b And other beings living in infinite worldly realms who followed the painful destinies of hell, the hungry ghosts, and animals, were touched by the radiance of the great light. When thus illuminated, those who were acutely suffering, immersed in their painful experience, became cheered in their minds. They entered definitively into the three vehicles. {14.6}

Then Lord Śākyamuni looked again at this great circle of the assembly and said this to Mañjuśrī, the divine youth:

“Listen, Mañjuśrī, as I tell about this vidyārāja! He possesses great magical power. As a maṇḍala deity, he is depicted without a retinue. He is suitable for all types of activity. He is the supreme monarch of all vidyās and fulfills the hopes of all beings. For all the profusion of rites,^[1023] he is present in the large body of rites of the mantra system associated with you. He accomplishes all mantras and is universally applicable. He is renowned as a great lord who is very energetic and is particularly skilled in the method and wisdom that benefit beings who practice. He clears up the entire path to awakening and establishes beings in nirvāṇa. He causes one to ascend to the seat of awakening,^[1024] and he [facilitates] the accumulation of virtue. {14.7}

“It is his extensive ritual that I will now briefly teach, including the procedure of making his painting and his maṇḍala and how it is the means of accomplishment, and also how to practice the previously mentioned mantra conduct, established in which sentient beings will succeed in the practice of this great cakravartin, the marvelous vidyārāja, the supreme lord of all mantras, the illuminator, the fulfiller of all wishes, the guide, the benefactor of the whole world, who, like the Buddha, appears directly, is self-arisen, and may be employed in all activities—the highest, the medium, and the minor. {14.8}