Toh 561The Noble Queen of Incantations: The Great Amulet

Summary

The Noble Queen of Incantations: The Great
Amulet, one of five texts that constitute the Pañcarakṣā scriptural
collection, has been among the most popular texts used for pragmatic purposes
throughout the Mahāyāna Buddhist world. As its title suggests, The Great Amulet prescribes the use of amulets into
which the incantation is physically incorporated. These devices are then worn
around the neck or arm, attached to flags, interred in stūpas and funeral pyres,
or otherwise used anywhere their presence is deemed beneficial. Wearing or
encountering the incantation promises a range of effects, including the
prevention and healing of illness, the conception and birth of male offspring,
and control over the world of nonhuman spirit entities. The text also protects
against consequences of negative deeds, delivering evildoers from negative
rebirths and ensuring their place among the gods. The promise of augmenting
merit even extends in one passage to an increase of mindfulness and liberation
from saṃsāra.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the guidance
of Chokyi Nyima Rinpoche. The translation was produced by James Gentry, who also
wrote the introduction. Andreas Doctor compared the translation with the
original Tibetan and edited the text.

The translation was completed under the patronage and supervision of
84000: Translating the Words of the Buddha.

The translation of this text has been made possible
through the generous sponsorship of DJKR, Herlintje, Hadi Widjaja, Lina
Herlintje, Ocean Widjaja, Asia Widjaja, Star Widjaja and Gold Widjaja.

Introduction

The Noble Queen of Incantations: The Great
Amulet is the third scripture in a series of five works that are
widely popular in the Buddhist world for their power to bring about
practical and liberative benefit. In addition to The
Great Amulet, the other four texts are Destroyer of the Great Trichiliocosm (Mahāsāhasrapramardanīsūtra, Toh 558),
The Great Peahen (Mahāmāyūrīvidyārājñī, Toh 559),
The Sūtra of the Great Cool Grove (Mahāśītavatīsūtra, Toh 562), and Great Upholder of
the Secret Mantra (Mahāmantrānusāriṇīsūtra, Toh 563). Together these
scriptures have been apotheosized in the Mahāyāna tradition as five
goddesses known collectively as the Pañcarakṣā, or the Five Protectresses.
In the Tibetan tradition this collection is known as the gzungs chen grwa lnga, the Five Great
Dhāraṇīs.

Tibetan redactors of Kangyur collections have cataloged these five
texts together within the Kriyātantra section of the Collected Tantras
(rgyud ’bum) division of the canon.
Indeed, these scriptures do contain elements that resonate with standard
Kriyātantra practice as understood in Tibet: the use of powerful
incantations, an emphasis on external ritual hygiene, the pragmatic
application of ritual and mantra, and so forth. Yet, nearly absent from the
five Pañcarakṣā texts are detailed descriptions of the contemplative
visualization exercises, specialized ritual gestures (mudrā), elaborate maṇḍala
diagrams, and initiation ceremonies typical of full-blown Buddhist tantra. A
close perusal of these five texts might then lead the reader to construe
them as Mahāyāna texts with a preponderance of elements—magical mantra
formulas, ritual prescriptions, pragmatic aims, and so forth—that developed
into a tantric practice tradition with its own unique view, meditation, and
conduct. To complicate things further, core features of texts in this
collection are rooted in Indian Buddhist traditions that are not
specifically esoteric or even explicitly part of the Mahāyāna tradition.
The great peahen incantation, for example, appears
as a remedy for snakebites in the Mūlasarvāstivādavinayavastu. This accords
with Gregory Schopen’s general observation, based on inscriptional evidence,
that “Dhāraṇī texts were
publically [sic] known much earlier and much more widely than the texts we
think of as ‘classically’ Mahāyāna.”

The rites and incantations found in the Pañcarakṣā texts have long
functioned as important techniques for addressing pragmatic concerns
throughout the Mahāyāna-Vajrayāna world. While it seems certain that these
texts each developed independently and were only later combined into a
five-text corpus, their popularity is attested by their eventual spread from
India to Nepal, Tibet, Central Asia, China, Mongolia, Korea, Japan, and
Indonesia. In East Asia, the textual tradition associated with The Great Peahen in particular was instrumental in
integrating Buddhist and indigenous notions of divine kingship.
Moreover, the tradition of all five goddesses and their texts still to this
day occupies a place of central importance in the Vajrayāna Buddhism
practiced by the Newar population of the Kathmandu Valley, Nepal. Newar
Buddhist communities have even translated the texts of the Five
Protectresses into the modern vernacular, based on which they continue to
stage a number of annual rites for a broad range of pragmatic purposes.

The designation “Five Protectresses” denotes the set of texts, the
incantations presented therein, and the five goddesses presiding over each.
It is believed that all these texts, specifically their incantations,
provide special protection from a wide range of illnesses and misfortunes
for those who memorize, recollect, read, copy, teach, wear, or otherwise
come into contact with them. Each text promises protection from specific
misfortunes, with considerable overlap witnessed between the texts. Despite
the pragmatic thrust of these scriptures, each text also contains numerous
allusions to doctrinal notions, the range of effects described therein
sometimes, though rarely, extending beyond the pragmatic sphere to include
the purification of negative karma, deliverance from the lower realms, and
even the attainment of buddhahood.

The Great Amulet represents what became
the most popular scripture throughout the Mahāyāna world prescribing, as its
title suggests, the production and use of protective threads and amulets
(pratisara). The
tradition of using protective threads or amulets for a broad range of goals
is most likely rooted in the Atharvaveda and was only later integrated
within a specifically Buddhist framework. Eventually,
the dispensation of magically potent amulets became a staple component of
the Buddhist community’s medicinal and ritual intercessions on behalf of the
monastic and lay community. Indeed, The Great
Amulet stipulates that it should be painted or written down and
worn around the neck or arm of anyone and everyone, regardless of gender or
ordination status. The Great Amulet can be
attached to flags, interred in stūpas or funeral pyres, or otherwise used in
circumstances for which it is deemed to be especially beneficial. The text
also outlines the ritual procedures and material protocols that must be
followed precisely when writing and affixing the scripture to ensure its
efficacy. The effects promised by wearing the scripture include the
prevention and alleviation of illnesses and nonhuman interference; the
conception and birth of male offspring; the protection of travelers and
seafarers; the protection of persons and fields from natural disasters, from
unwanted creatures and pests, and from the elements in general; protection
against military invasion and corporal punishment; and control over the
world of nonhuman spirit entities. Wearing and otherwise coming into
physical contact with The Great Amulet is even
claimed to protect from the consequences of negative deeds, delivering
evildoers from negative rebirths and ensuring their place among the gods.
The promise of augmenting merit even extends in one passage to an increase
of mindfulness, liberation from saṃsāra, and the attainment of nirvāṇa.

The Great Amulet is structured
according to its two dhāraṇīs and four mantra formulas and a series of nine
narrative vignettes and two ritual procedures. The narratives are presented
as proof of the scripture’s power and efficacy and often provide the
background for the ritual preparations described in each episode. The text
first unfolds without the dialogic structure of the Buddha responding to the
questions of his entourage. Rather, after illuminating the universe with his
brilliance, the Buddha simply states his desire to teach the scripture out
of his compassion for beings, and without further ado he begins to dispense
The Great Amulet. Only later in the text
does a certain “great brahmin” emerge as the Buddha’s main interlocutor.
Like The Great Peahen but with much less
elaboration and specificity, The Great Amulet
stipulates the invocation of the pantheon of Indian gods and goddesses,
including the profusion of place-deities who dwell throughout the
subcontinent. These litanies have the effect of hierarchically ordering the
categories of nonhuman entities, rendering them all subordinate to the
command of the Buddha and his community. Appeals to the pantheon are framed
as methods both to protect against the violence of its members and enlist
their protection in confronting other threats.

The popularity of The Great Amulet is
attested by the significant number of surviving Sanskrit witnesses, the
earliest among which are manuscript fragments discovered in Gilgit that date
to approximately the early seventh century. Also among the earliest Sanskrit
versions are four manuscript fragments dating to the latter half of the
second millennium that were found in East Turkestan. The majority of
Sanskrit witnesses comprises manuscripts from eastern India, which can be
dated to the tenth and eleventh centuries, and a large number of manuscripts
that were scribed in Nepal beginning in the ninth century and continuing
into modern times. In addition to manuscript sources, the main Sanskrit
incantations from The Great Amulet have been
found on amulets, copper plate inscriptions, and bricks that date between
the eighth and eleventh centuries. These material applications of the
incantations were discovered across a wide geographic range, from Central
and East Asia to the Philippines and Indonesia. Comparisons of
these surviving Sanskrit versions of The Great
Amulet indicate that this text may have gone through two major
recensions—once in the sixth century and another in the late seventh
century—before it was grouped with the other four Protectresses in the early
eighth century.

The Great Amulet was first translated
into Tibetan under Tibetan imperial patronage sometime during the early
ninth century by a team that included the translator-editor Bandé Yeshé Dé
(ban+de ye shes sde, ca. late
eighth–early ninth centuries) and the Indian scholars Jinamitra and
Dānaśīla. Their translation is listed in the Denkarma (ldan kar ma) catalog, along with the other
Pañcarakṣā texts, under the category “the Five Great Dhāraṇīs” (gzungs chen po lnga). The
translation was revised several centuries later by Gö Lotsāwa Shönu Pal
(’gos lo tsA ba gzhon nu dpal,
1392–1481), who based his work on a Sanskrit manuscript that had been in the
possession of Chak Lotsāwa Chöjé Pal (chag lo tsA
ba chos rje dpal, 1197–1263/64). The Stok Palace Kangyur
contains another recension of Yeshé Dé’s translation that was revised by
Butön Rinchen Drup (bu ston rin chen
grub, 1290–1364) based on two Sanskrit manuscripts from
India.

The Great Amulet was translated into
Chinese twice. The earlier of the two translations is the Foshuo suiqiu jide dazizai tuoluoni shenzhou
jing (佛說隨求即得大自在陀羅尼神呪經, Taishō
1154), which was translated by Ratnacinta (Baosiwei
宝思惟, ca. seventh–eighth centuries) in
693. The second, the Pubian guangming qingjing
chicheng ruyibao yinxin wunengsheng damingwang dasuiqui tuoluoni
jing (普遍光明淸淨熾盛如意寶印心無能勝大明王大隨求陀羅尼經,
Taishō 1153), was prepared in the eighth century by Amoghavajra
(Bukong 不空, 705–74). Hidas notes evidence
that a third translation was made by Vajrabodhi (Jingang zhi 金刚智, ca. seventh–eight centuries) but is now
lost.

This English translation is based primarily on the Degé edition of
the Tibetan translation, with close consultation of Gergely Hidas’ Sanskrit
editions of the Gilgit fragments and Indian/Nepalese manuscript
sources. We have
also consulted his English translation and study of the incantation. In
addition to these sources, we have relied on the Stok Palace version of the
Tibetan translation and on the Comparative Edition (dpe bsdur ma) of the Degé Kangyur. Unless
otherwise noted, the transcriptions of the Sanskrit incantations and mantras
follow those given in the Degé edition. Minor orthographic emendations have
not been noted.

The Translation

The Noble Queen of Incantations

The Great Amulet

I
pay homage to Mahāpratisarā, queen of incantations, and to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was dwelling on the
summit of great vajra Mount Meru, in a mansion resting on the ground of
great vajra meditative absorption. The site was beautifully adorned with
great vajra wish-fulfilling trees and illuminated by the luster of the
jewels and lotuses in a great vajra pond. The ground was strewn with great
vajra sand and consecrated as a great vajra. The site had a surrounding
courtyard made of great vajras and was bedecked with billions of great vajra
lion thrones of Śakra, lord of the gods. The site was consecrated by the
blessings of all buddhas as a place of miracles where Dharma was taught,
where the equality of all phenomena is entered, and that was perfected by omniscience.

The Blessed One was dwelling there together with eighty-four hundred
sextillion bodhisattvas. They all
had one rebirth remaining, had become irreversible from unexcelled,
completely perfect awakening, and had attained great power. Through their
great vajra liberation and their meditative absorption, they could manifest
in numerous buddhafields and display great miracles. With the minutest
moment of thought they could, with breadth and eloquence, give various
Dharma teachings that were melodious, vast, and profound, and that were
appropriate for the mentalities and conduct of all beings. Possessing
miraculous powers, they could worship thus-gone ones in multiple
buddhafields with clouds of great offerings. Their mindstreams were replete
with the gates of liberation, retention, meditative absorption, control,
higher knowledges, the unique qualities, and the aspects of awakening, with
the paths, levels, and perfections, with skillful means, and with the means
of magnetizing, as well as with love, compassion, joy, and impartiality,
with the power of love, and with truth and complete purity.

These eighty-four hundred sextillion bodhisattvas included, among
others, the bodhisattva mahāsattva Vajragarbha, the bodhisattva mahāsattva
Vajragātra, the bodhisattva mahāsattva Vajramati, the bodhisattva mahāsattva
Vajrahasta, the bodhisattva mahāsattva Vajrasaṃhata, the bodhisattva
mahāsattva Vajranārāyaṇa, the bodhisattva mahāsattva Vajravikurvita, the
bodhisattva mahāsattva Vajrakūṭa, the bodhisattva mahāsattva Vajrarāśi, the
bodhisattva mahāsattva Suvajra, and the bodhisattva mahāsattva
Vajraketu.

There were also many great śrāvakas present. They were all arhats
whose defilements had been exhausted and whose bonds to existence had been
completely severed. Their minds were liberated through perfect knowledge.
They had attained the great powers of magical prowess and the ability to
create manifestations through inconceivable miracles, and they had a view
free of desire. They had all attained freedom from stains and had completely
scorched the seeds of afflictive habitual patterns.

They included, among others, venerable Śāriputra, venerable Pūrṇo
Maitrāyaṇīputraḥ, venerable Kaphina, venerable Subhūti, venerable
Mahāmaudgalyāyana, venerable Cunda, venerable Nanda, venerable Kāśyapa,
venerable Mahākāśyapa, and venerable Uruvilvākāśyapa.

There were also the gods from the pure abodes, immeasurably
limitless and beyond description, led by the god Maheśvara; many gods from
the Brahmā realm, led by Brahmā, lord of the Sahā world; the god Suyāma
along with his retinue of gods from the Heaven Free from Strife; and the
gods Santuṣita, Nirmāṇarati, and Paranirmitavaśavartin as well as Śakra,
lord of the gods, and his many entourages of gods.

There were infinite, innumerable, and limitless asura lords,
including Vemacitrin, lord of the asuras, Balin, Prahlāda, Rāhu, and
Vairocana.

There were infinite, innumerable, and limitless nāga kings led by
Sāgara, king of the nāgas, Takṣaka, Vāsuki, Śaṅkhapāla, Karkoṭaka, Padma,
and Mahāpadma.

The kinnara king Druma and his entourage of many kinnara kings were
there, as were the gandharva king Pañcaśikha with his entourage of many
gandharva kings, the vidyādhara king
Sarvārthasiddha along with his entourage of many vidyādhara kings, the garuḍa king
Suparṇākṣa with his entourage of many garuḍa kings, and the yakṣa kings
Vaiśravaṇa, Māṇibhadra, Pūrṇabhadra, and Pāñcika along with their entourages
of many yakṣa kings.

Hārītī and her entourage of five hundred children were
there, as were the seven mothers of the world, the seven great rākṣasīs, and
the seven great and foremost ṛṣis.

Also in attendance were the lunar mansions that course in the sky,
the gods of all the planets, the gods of the cardinal and intermediate
directions, Pṛthivī, Sarasvatī, bhutās, vighnas, vināyakas, pretas and
bhūtas with great magical powers, all the mountain kings, and Varuṇa,
protector of the world, along with his entourage of ocean gods.

Also present were Virūḍhaka, Virūpākṣa, Daṇḍapāṇi, Nairṛta,
Jātavedas, the seven great wind gods, and Īśāna with his
wife and billionfold entourage. Nārāyaṇa and his entourage were present, as
were Dattaka, Dāmaka, Śaśin, and Lohaka.
Mahāgaṇapati was present, as was Megholka, the lord of vināyakas, with his
entourage of many vināyakas and vighnas. The sixty koṭarās were present, as were as the Four
Bhaginīs and their brother. Also present were Vajrasaṅkalā, the sixty-four
vajradūtīs, Vajrasena, Subāhu, and Mūrdhaṭaka, together with their manifold
entourages of members of the vajra family.

There were, moreover, infinite, innumerable, and limitless gods,
nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, bhūtas,
pretas, piśācas, chāyās, unmādas, apasmāras, skandas, sādhyas, vyālagrāhas,
and ostārakas, all with intense faith in the Buddha, Dharma, and Saṅgha.
Also present were the god of the sun, the god of the moon, the god of the
dusk, the god of the dawn, all the gods of the seasons, and the god of the
earth.

The Blessed One, turner of the wheel of Dharma, had fully perfected
the deeds of a buddha. He had completed the accumulations of merit and
wisdom, had
fully taken hold of omniscience, and had mastered the perfections and levels
for the sake of awakening. His body, adorned with the thirty-two marks of a
great being, blazed brightly. His limbs and extremities were decorated with
the eighty sublime characteristics, the top of his head was beyond the sight
of all beings, and he understood all the activities of Māra. He comprehended
the mentality and conduct of all beings and possessed the five eyes. He was
replete with the most supreme of all characteristics and the wisdom of
omniscience. He possessed all the qualities of a buddha, had defeated all
the hordes of māras and foes, and was exalted in his use of speech, words,
and verses. He roared with the roar of a bull and a lion and
had completely removed the darkness of ignorance. He had been unflagging for
immeasurable, countless billions of eons in the practice of the perfections
of generosity, discipline, patience, diligence, concentration, insight,
means, power, aspiration, and wisdom, as well as in the performance of
austerities. His body was beautiful, adorned with the thirty-two major marks
and the eighty sublime characteristics of a great being.

He took his seat on a great lion throne that sat at the heart of a
lotus upon a vajra and jewel. The throne chimed
with the sound of many vajras, jewels, pearls, and lattices of bells. It sat
solidly on a plinth made of many vajras and jewels and was arrayed with a
pile of cushions bound with strings of red pearls that issued from the
mouths of numerous sea monsters made of vajra and jewels. The throne
sparkled brilliantly with the luster of jewels—chrysoberyl, great
chrysoberyl, sapphire, great sapphire, and topaz—that were affixed to the
pericarps of many jeweled lotuses. It was entirely alluring and was
completely shaded with billions of parasols whose shafts were festooned with
many sprigs of vajras and jewels.
It was also
abundantly beautified with many wish-fulfilling trees.

As the Blessed One sat on the vajra-jewel lotus throne the size of
Mount Meru, his splendor blazed forth like the king of golden mountains. The
area was engulfed in an orb of light brighter
than a thousand suns. Like a full moon, he shone pleasingly throughout all
worlds. He taught the Dharma while, like a great wish-fulfilling tree, he
was in full blossom with the qualities of a buddha. He gave instructions on
religious life that were virtuous in the beginning, middle, and end,
excellent in word and meaning, and unique, perfect, pure, pristine, and
genuine.

Then, from the hair between the eyes of the Blessed One streamed a
matrix of light rays called the revealer of the fields of all
buddhas. This matrix of light
rays flooded the entire trichiliocosm
with its brilliance. It flooded with its brilliance as many buddhafields as
there are grains of sand in the Ganges, where many blessed buddhas, seated
on their lion thrones in celestial palaces, were teaching the Dharma to
śrāvakas, bodhisattva mahāsattvas, monks, nuns, male and female laypeople,
gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas.

Then the Blessed One spoke to the vast assembly:

“Out of sympathy for all beings,

I will teach this dhāraṇī of the amulet

That completely destroys

All wrongdoing and offenses.

“Just by hearing this,

All misdeeds will be exhausted.

It grants happiness to all beings

And delivers them from all illnesses.

“Out of compassion for all beings,

The lord of the world taught it

To protect all embodied beings

Destined for the lower realms.

“When protected by this,

One can enter the asura realm

And, likewise, travel to Aḍakavatī

And the dwelling place of rākṣasas.

“When engaged in fierce and terrifying battle

With bhūtas, nāgas, and piśācas,

One will not be defeated by one’s enemies

Or by all the hordes of bhūtas.

“Memorizing just the title and uttering it

Vanquishes all grahas

As well as skandas, unmādas,

Apasmāras, ḍākinīs, and piśācas.

“The radiant power of the amulet

Paralyzes all the powerful beings

Who devour vitality

And bring harm to people.

“It destroys violent kākhordas

And the hordes of enemy armies.

One will not be harmed by mantra rites

And will be freed from root magic.

“One will not be affected by poison, poisonous compounds, and fire.

One will not be affected by weapons and water.

One will not be affected by lightning bolts.

One will not be harmed by seasonal winds.

“The radiant power of this queen of incantations

Will utterly defeat all foes.

It will accomplish all one’s aims,

And one will always be triumphant.

“Whoever keeps the incantation fastened

Around their neck or arm

Will have all their needs fulfilled—

Of this there is no doubt.

“They will always be protected

By courageous
bodhisattvas,

Buddhas, and solitary guides,

And likewise by nāga kings and lords of gods.

“Whoever holds the dhāraṇī of the great amulet

Will always be protected

By all śrāvakas and buddhas

And by the incantation goddess with her great magical powers.

“Vajrapāṇi, the lord of yakṣas,

And likewise the Four Great Kings,

Will protect one day and night—

Of this there is no doubt.

“Śakra with his gods,

Brahmā, Viṣṇu, Maheśvara,

Nandikeśa, Mahākāla,

Kārttikeya, and Gaṇeśvara,

“All the hordes of mātṛs,

And likewise the class of māras,

Ṛṣis with radiant power,

And the gods with miraculous powers—

“Will all protect the one who holds

The dhāraṇī of the amulet.

“The buddhas, who are great beings,

The goddesses of incantations with their might,

Māmakī, Bhṛkuṭī,

The goddess Tārā, and Aṅkuśī,

“Vajrasaṅkalā, Śvetā,

And Mahāśvetā,

Mahākālī, her dūtīs,

And the other vajradūtīs,

Supāśī, Vajrapāśī,

Vajrapāṇi, Mahābalā,

The great incantation goddess Vajramālā,

And likewise Amṛtakuṇḍalin,

“The great goddess Aparājitā,

The mighty Kālakarṇī,

The opulent Mahābhāgā

And Padmakuṇḍali,

“Puṣpadantī, Maṇicūḍā,

Svarṇakeśī, Piṅgalā,

The goddess Mahātejā,

And the opulent goddess Vidyunmālinī,

“The rākṣasī Ekajaṭā,

The protector named Buddhā,

The auspicious Kāpālinī,

And the opulent Laṅkeśvarī,

“And many more goddesses

Who look after beings

Will protect the one

In whose hand the incantation is placed.

“Hārītī and Pāñcika,

Śaṅkhinī, Kūṭadantinī,

And Sarasvatī, goddess of good fortune,

Will follow and always protect one.

“Any woman who continually wears

This great amulet

Will accomplish all her wishes

And will always conceive sons.

“Her pregnancy will proceed comfortably,

And she will comfortably deliver.

All illnesses and misdeeds

Will be vanquished, without a doubt.

“A person will become meritorious and powerful.

Their wealth and their grain yield will always increase.

Their words will be agreeable,

And they will be worthy of veneration.

“A pure person who keeps it,

Be they a man or a woman,

Will exert great effort

To liberate all beings.

“They will always be happy

And free of all illness.

Even kings, with their harem and court,

Will fall under their control.

“They will perpetually shine with success.

Their bounty of merit will increase.

Their wishes will all be accomplished.

They will enter all maṇḍalas.

“They will always know the commitments,

As taught by the victorious ones,

And nightmares will not occur.

The amulet is the supreme vanquisher of misdeeds.

“Along with negative deeds,

Foes, too, will be destroyed.

It was taught by the lords of wisdom

In order to destroy all grahas.

“It bestows all desires.

Thus, it should be worn continually!

Listen to me, host of bhūtas!

I will now speak it!

I pay homage to all thus-gone ones!

I pay homage to all buddhas and bodhisattvas!

I pay homage to the Buddha, the Dharma, and the Saṅgha!

Tadyathā oṁ vipula
vipulagarbhe vipulavimale vipulagarbhe vimale jayagarbhe
vajrajvālāgarbhe gatigahane gaganaviśodhane sarvapāpaviśodhane oṁ
guṇavati gaganavicāriṇi gagariṇi gigi giri giriṇi giriṇi gamari gamari
gaha gaha gargari gargari gagari gagari gambhari gambhari gabhi gabhi
gahi gahi gamani gamani gari gari gubha gubha guha guha guru guru guruṇi
cale guhaṇi guhaṇi guruṇi culu culu cale cale mucele mucele jaye vijaye
sarvabhayavigate satva sarvagarbhasaṃrakṣaṇi siri siri bhiri bhiri miri
miri miri miri giri giri ghiri ghiri ghiri ghiri
samantaparṣaṇi.

Ciri ciri viri viri dhiri dhiri vigatāvaraṇe viśodhane
vividhāvaraṇavināśani muri muri muci muci muli muli cili cili kili
kili mili mili kamale vimale jaye vijaye vijayāvahe jayavati
viśeṣavati
.

Blessed lady who wears a
jeweled crown and garland and who wears manifold
types of garments! Blessed lady, great goddess of incantations who
purifies all evil! Fully protect me everywhere! Protect me!

Huru huru muru muru rakṣa
rakṣa mama.

I have no protection, refuge, or recourse! Protect me!
Protect me! Deliver me from all suffering!

Caṇḍe caṇḍe caṇḍe caṇḍe
caṇḍeni caṇḍeni vegavati sarvaduṣṭanivāriṇi vijayavāhini huru huru muru
muru curu curu turu turu āyuḥpālani suravarapramathani
sarvadevagaṇapūjite ciri cirri dhiri dhiri samantāvalokite prabhe prabhe
suprabhe suprabhaviśuddhe sarvapāpaviśuddhe sarvapāpaviśodhane dhuru
dhuru dharaṇi dhare dhare dhara sumu sumu sumu sumu musu musu ruru cale
cālaya.

You of splendorous body, protect me from the ill
intentioned! Fulfill my wishes!

Jayakamale kṣiṇi kṣiṇi
varadāṅkuśe oṁ padmaviśuddhe śodhaya śodhaya śuddhe śuddhe bhara bhara
bhiri bhiri bhuru bhuru maṅgalaviśuddhe pavitramukhi khaḍgini khaḍgini
khara khara jvalitaśikhare samantāvalokitaprabhe suprabhaviśuddhe
samantaprasāritāvabhāsitaśuddhe jvala jvala
sarvadevagaṇagrahanakṣatrasamākarṣaṇi satyaprati oṃ hrī traṃ tara
tara tāraya tāraya.

O lady who peers with an elephant’s gaze! Deliver me
from harm by humans!

Lahu lahu hulu hulu hutu
hutu turu turu kiṇi kiṇi kṣiṇi kṣiṇi huṇi huṇi sarvagrahabhakṣaṇi
piṅgali piṅgali mucu mucu cumu cumu suvicare tara tara.

O lady who peers with an elephant’s gaze! With the
binding of the directions and the binding of the vajra fence and vajra
lasso, deliver me from the eight great dangers, everywhere and in all ways!

Vajrajvālāviśuddhe bhuri
bhuri dhara dhara tiri tiri turu turu bhagavati garbhaviśuddhe
garbhasaṃsodhaṇi kukṣisampūraṇi jvala jvala cala cala
jvālani.

May divine water pour down everywhere!

Amṛtavarṣaṇi
devatāvatāraṇi.

O you with the body composed of the supreme ambrosia
of the Sugata’s sublime speech, please anoint me! Purify all strife,
contention, quarrels, disputes, nightmares, bad omens, inauspiciousness, and
evil! Vanquish all yakṣas, rākṣasas, and nāgas! Protect me, always and
everywhere, from all threats of harm and from all fears, calamities,
epidemics, and illnesses! Protect me!

Bala bala balavati jaya
jaya vijaya vijaya.

Grant me victory always and everywhere! May this great
incantation be successful for me! Accomplish the great maṇḍala! Accomplish
the secret mantras! Destroy all obstructions!

Fulfill my wishes! O blessed lady whose body has
risen from all incantations, triumphant one, supremely triumphant one who is
the pristine essence of the thus-gone ones, please remain! Please
remain! Honor your commitment! See me through the dreadful eight great
dangers!

Sara sara prasara prasara
sarvāvaraṇaviśodhani samantākāramaṇḍalaviśuddhe vigate vigate vigatamale
sarvamalaviśodhani kṣiṇi kṣiṇi sarvapāpaviśuddhe malavigati jayavati
tejo tejovati vajra vajravati svāhā.

To he who is blessed throughout the three worlds, svāhā!

To he who is anointed by the crowns of the thus-gone ones,
svāhā!

To he who is anointed by all bodhisattvas, svāhā!

To he who is anointed by all deities,
svāhā!

To he who is blessed by the essence of all thus-gone ones, svāhā!

To he who has fulfilled the commitments of all thus-gone ones,
svāhā!

To he who is like Indra and is beheld by Indra, svāhā!

To Brahmā, who dwells in his Brahmā realm,
svāhā!

To he who is honored by Viṣṇu, svāhā!

To he who is honored and worshiped by Maheśvara, svāhā!

To he who is blessed by the power and vigor of the vajra-bearing
Vajrapāṇi, svāhā!

To Dhṛtarāṣṭra, svāhā!

To Virūḍhaka, svāhā!

To Virūpākṣa, svāhā!

To Vaiśravaṇa, svāhā!

To he who is honored by the Four Great Kings, svāhā!

To Yama, svāhā!

To he who is worshiped and honored by Yama, svāhā!

To Varuṇa, svāhā!

To Māruta, svāhā!

To Mahāmāruta, svāhā!

To Agni, svāhā!

To he who is beheld by nāgas, svāhā!

To the assemblies of gods, svāhā!

To the assemblies of nāgas, svāhā!

To the assemblies of yakṣas, svāhā!

To the assemblies of Yama, svāhā!

To the assemblies of rākṣasas, svāhā!

To the assemblies of gandharvas, svāhā!

To the assemblies of asuras, svāhā!

To the assemblies of garuḍas, svāhā!

To the assemblies of kinnaras, svāhā!

To the assemblies of mahoragas, svāhā!

To the humans, svāhā!

To all nonhumans, svāhā!

To all grahas, svāhā!

To all bhūtas, svāhā!

To the pretas, svāhā!

To the piśācas, svāhā!

To the apasmāras, svāhā!

To the ostārakas,
svāhā!

To the kumbhāṇḍas, svāhā!

Oṁ dhuru dhuru svāhā turu
turu svāhā muru muru svāhā hana hana sarvaśatrūn svāhā daha daha
sarvaduṣṭānāṃ svāhā paca paca sarvapratyarthikapratyamitrānāṃ
svāhā.

Let the body of all those wicked-minded beings who
are hostile to me blaze, svāhā!

To the blazing one, svāhā!

To the brilliant one, svāhā!

To the blazing vajra, svāhā!

To the blazing flame, svāhā!

To the pervasively blazing one, svāhā!

To Māṇibhadra, svāhā!

To Pūrṇabhadra, svāhā!

To Mahākāla, svāhā!

To the assembly of mātṛs, svāhā!

To the yakṣiṇīs, svāhā!

To the rākṣasīs, svāhā!

To the mātṛs of the sky, svāhā!

To those who live in the oceans, svāhā!

To those who move at night, svāhā!

To those who move during the day, svāhā!

To those who move during the three periods of the day, svāhā!

To those who move at the proper time, svāhā!

To those who move at the improper time, svāhā!

To those who devour wombs, svāhā!

To those who seize wombs, svāhā!

Hulu hulu svāhā oṁ svāhā
svaḥ svāhā bhūḥ svāhā bhūvaḥ svāhā bhūr bhuvaḥ svāhā ciṭi ciciṭi svāhā
viṭi viṭi svāhā dhāraṇi svāhā dhāraṇi svāhā agni svāhā tejovayuḥ svāhā
cili cili svāhā mili mili svāhā sili sili svāhā budhya budhya svāhā
sidhya sidhya svāhā maṇḍalabandhe svāhā sīmābandhe svāhā dhāraṇibhandhe
svāhā sarvaśatrūṇāṃ bhañjaya svāhā jambhaya jambhaya svāhā stambhaya
stambhaya svāhā chinda chinda svāhā bhinda bhinda svāhā bhañja bhañja
svāhā bandha bandha svāhā mohaya mohaya svāhā maṇiviśuddhe svāhā sūrye
svāhā sūryaviśuddhe svāhā śodhani svāhā viśodhani svāhā caṇḍe caṇḍe
paripūrṇacaṇḍe svāhā grahebhyaḥ svāhā nakṣatrebhyaḥ svāhā śivibhyaḥ
svāhā śāntibhyaḥ svāhā puṣṭibhyaḥ svāhā svastiyanebhyaḥ svāhā
garbhadhare svāhā śivaṅkari svāhā śaṅkari svāhā śāntiṅkari svāhā
puṣṭiṅkari svāhā balavardhani svāhā balavardhinikari svāhā śrīkari
svāhā śrīvardhani svāhā śrījvālini svāhā muci svāhā namuci svāhā muruci
svāhā vegavati svāhā.

Oṁ muni muni vimuni vimuni
dhari cala calani bhagavati bhayavigate bhayahariṇi bodhi bodhi bodhaya
bodhaya buddhili buddhili cumbuli cumbuli svāhā
sarvatathāgatahṛdayajuṣṭe svāhā. Oṁ muni muni munivare.

May I be consecrated with the consecrations of the
incantations of all thus-gone ones, all of which have been sealed with the
great vajra armor seal!

Sarvatathāgatahṛdayādhiṣṭhānādhiṣṭitavajre svāhā.

A great brahmin and his retinue then entered into the assembly. The
Blessed One addressed the great brahmin, “Great brahmin, this is the queen of incantations, the
great amulet, a dhāraṇī that is an invincible
essence-seal, a wish-fulfilling gem that sparkles all around with a pristine
garland of flames.

“A son or daughter of noble family is freed from all their misdeeds
as soon as they hear this dhāraṇī. Great brahmin, the body of a person in
whose heart this incantation resides should be understood to be a vajra.
Fire cannot harm their body. How do I know? Once, in the great city of
Kapilavastu, the child Rāhulabhadra resided in his mother’s womb. At that
time the Śākya girl Gopā threw herself into a fire, but a lotus appeared
within it. Rāhulabhadra had brought this incantation to mind while he was
dwelling in the womb, and he instantly quelled the fire by simply
recollecting it. The fire did not touch the body of the Śākya girl Gopā.
Why? This incantation has been blessed by all the thus-gone ones. That is
why, great brahmin, the fire did not burn her.

“Poison, too, cannot separate one from life. How so? Well, great
brahmin, once, in the city called Śūrpāraka,
a wealthy and powerful
merchant had a son who cast incantations. Through the power of his
incantation he summoned the nāga king Takṣaka, but he was careless after
summoning him and failed to control him. The nāga king angrily bit him,
causing a painful sensation. He thought, ‘This is how my life ends.’
Although several magicians were called, none could cure him of the
poison.

“A very compassionate woman with lay vows named Vimalaviśuddhi
lived in the city of Śūrpāraka. She knew to recite this great queen of
incantations, so she went to where the man was staying and uttered this
great incantation. By just reciting it to him once, the poison vanished and
he regained consciousness. After he was delivered from that intense
suffering, the merchant’s son took the mantra of the great incantation to
heart, precisely according to the prescribed procedure.

“But how do we really know, great brahmin? In the great city of
Vārāṇasī, during the reign of a king known by the name Brahmadatta,
the monarch who ruled the land along the eastern border amassed a
four-division army and surrounded Vārāṇasī in preparation for attack. The
ministers said to King Brahmadatta, ‘Your Majesty, if the enemy army should
take the city, what tactic could we employ to defeat them? Please tell us!’
The king then declared, ‘Do not worry! I have a queen of incantations called
the great amulet. With it I will defeat and
pulverize this four-division army!’ The ministers all bowed their heads and
said, ‘O great king! What is this thing about which we have never before
heard?’ The king replied, ‘I will demonstrate it.’ Thereupon, King
Brahmadatta washed his head with various perfumes, donned clean clothes, and
wrote down the great queen of incantations precisely as prescribed. Placing
it inside his topknot, he used the great queen of incantations as his armor
and entered into battle. He then singlehandedly defeated the entire
four-division army. Defeated, the enemy monarch was released once he took
refuge in the incantation.

“Great brahmin, this directly reveals the great power of the queen
of incantations, which has been blessed by the essence and seal of all
thus-gone ones. Given this evidence, it should be upheld. It should be seen
as equal to all thus-gone ones. It should be viewed as something that at a
future time, in future contexts, will benefit beings who have short
lifespans, little merit, and meager possessions. Great brahmin, anyone who
writes the great amulet, queen of incantations
precisely as prescribed and fastens it around their arm or around their neck
should be understood to be blessed by all thus-gone ones. They should be
understood to have the body of all thus-gone ones. They should be understood
to have a great vajra body. They should be understood to possess the essence
of the relics of all thus-gone ones. They should be understood to have the
eye of all thus-gone ones. They should be understood to have a
great vajra body. They should be understood to possess a body of blazing
flame. They should be understood to possess indestructible armor. They
should be understood as one who vanquishes all foes. They should be
understood as one who overcomes all obscurations and misdeeds. They should
be understood as one who purifies migration to the hells.

“Why? This can be understood from a previous event. Great brahmin,
in another land there was a monk who lacked faith, had lapsed in his
training in the family of the Thus-Gone One, and had become a thief. He
stole from the communal supplies and consumed the
articles amassed by the saṅgha from the four directions, taking them all as
his own. Later, he was
afflicted with a severe illness and experienced intense pain.

“Distressed, and with no recourse or protection, he wailed loudly.
Then, great brahmin, a
man with lay vows who lived in the area heard his wailing. He approached the
monk, wrote down the queen of incantations, the great
amulet, and fastened it around the monk’s neck. As soon as he
attached the queen of incantations, the great amulet,
around the monk’s neck, the monk’s painful sensations were completely
soothed, and he was released from every illness. He spent that night
restored to health, and then he died in a state of mindfulness. When he
discarded his body, he was born in the great Avīci Hell. The other monks
placed his corpse on the funeral pyre, with the queen of incantations,
the great amulet, still fastened to his neck. As
soon as the monk was born in the Avīci Hell, all the painful sensations of
the beings there were completely quelled, and they were satiated with every
comfort. All the roaring fires in the Avīci Hell went out completely. Yama’s
minions were all surprised and reported in detail to Yama, king of the
law:

“ ‘The unbearable suffering of beings,

Caused by their karmic actions, has been totally quelled.

It is completely amazing, Your Majesty,

What is being witnessed in the narrow confines of hell!

“ ‘The burning coals,

Ever present on the bodies of beings, have gone out.

The saws no longer work.

The razorblades do not cut.

“ ‘The iron-trunked śālmali trees have split.

All the iron cauldrons have cooled.

In the forest of sword leaves,

The leaves born from karma do no harm.

“ ‘Yama, King of the Law,

You govern people with justice.

It is right for you to tell us—

The reason for this is no trifling thing!’

“When the embodiment of the Law,

The King of the Law, resolute in justice,

Heard such words

From those bereft of compassion,

He said, ‘Tell me immediately what happened!

Tell me what it is like!’

“Then Yama’s cruel minions,

Wicked in their disposition,

Said to Yama,

King of the Law:

“ ‘A great being, Your Majesty,

Was born in the narrow confine of this Avīci Hell.

Avīci is its name,

And so it is called a narrow confine.

“ ‘This person, who made beings happy—

We see he has diverse karma.

Being happy everywhere,

He is now going to a divine realm.’

“When Yama perceived this,

The King of the Law was amazed and said:

“ ‘In a previous lifetime,

The body of this miraculous person

Was beautified by the amulet

Fastened around his neck,

Just as the caitya of the Teacher was beautified

By many hundreds of physical remains.’

“Then the yakṣa guardians of hell said to Yama, King of the Law:
‘Your Majesty, why is this called an amulet?’

“The King of the Law replied:

“ ‘One who recollects it, word for word,

Will not go to the lower realms.

The insightful who meditate on the amulet

Go to pleasant realms.

“ ‘You guardians of hell—

Go to Puṣḳalāvatī!

Look at the tall pyre there,

Surrounded by gods!

After seeing it,

You will feel love for all beings!’

“Yama’s minions went that very night to Puṣḳalāvatī.

“There and then,

Close to the king’s palace,

They saw a pyre engulfed

In a single blazing light.

“They also saw a human corpse

With the amulet fastened around its neck.

Gods, nāgas, gandharvas,

Yakṣas, rākṣasas, and kinnaras

“Were all around it,

Performing unexcelled worship.

The yakṣas then named it

The Amulet Pyre.

“Then, when they understood what Yama, King of the Law, had
recognized, the yakṣas returned and reported everything in detail, saying,
‘Your Majesty, it is exactly as you said.’

“As soon as the yakṣas spoke their final word, the great being
discarded his hell-realm body and was born among the gods of the
Thirty-Three. For that reason he was called the god Pratisarāpūrvin.

“Great brahmin, such was fully understood in the past.
Consequently, this great amulet should definitely be
memorized. It should be written down. It should be recited aloud. It should
always be attached to the body as prescribed and be worn. It continuously
frees one from all suffering and misfortune. It delivers from all the
terrors of the lower realms. One can no longer be struck down by lightning.
How is it that one cannot be struck by lightning? Great brahmin, this is
understood from the past.

“In the prominent city of Hiṅgumardana lived a prominent merchant
named Vimalaśaṅkha. He was very wealthy with much gold, and his treasury and
granary were abundantly full. He was also renowned as a trader. At one time
this great trader procured a large ship and set out on the ocean, where sea
monsters seized his vessel. Nāgas, wishing to destroy the vessel, became
agitated, bellowed roars of thunder, hurled bolts of lightning and meteors,
and began to cast down thunderbolts. The merchants were plunged into
distress. Seeing the violently agitated nāgas, the bolts of lightning and meteors,
and the rain of thunderbolts, and seeing their vessel seized by sea
monsters, they began to wail. They prayed to their respective deities, but
none came to their aid. They then approached their stable-minded captain and
woefully said, ‘O great being, please protect and deliver us from this great
danger.’ The stable-minded and intelligent captain then said to the
distraught merchants:

“ ‘Fear not! Fear not, O merchants!

Come to your senses!

I will deliver you

From the sea of great suffering!’

“Then, having regained their composure,

The merchants said:

“ ‘O great being, please promptly tell us

What will free us from the obstructors!

Keen one, it is on your power

That our lives depend.

Tell us about your deep insight

And what you will do next.’

“Then, the leader of the traders

Said these words to them:

“ ‘I have a great incantation

That is renowned as an amulet.

“ ‘Powerful and mighty,

It dispels all harm doers.

With it, I will deliver us

From the great danger of intense suffering.’

“Then the great trader wrote down this great queen of incantations
and fastened it to the tip of a flag. As soon as he fastened the
great amulet, the great queen of incantations, to the tip of
the flag, the sea monsters all saw the vessel become a single flame. The
nāgas, adopting a loving attitude, approached them and began to offer
worship. The sea monsters were burned by the power of the great
amulet, queen of incantations, and they dispersed and
disappeared. The great nāgas even transported the group of travelers to an
island of jewels.

“Thus, the great amulet, a great queen of
incantations replete with wisdom, is blessed by all thus-gone ones. Great
brahmin, this is why it is called a great incantation.
It should surely be fastened to the tip of a flag and carried. It pacifies
all wind, cold, unseasonable clouds, lightning, and thunderbolts. It helps
one escape from conflicts and disputes with gods, humans, and asuras. All
biting flies, mosquitoes, locusts, rats, and other types of creatures, in
their various forms, that are injurious to crops will be rendered powerless
and be pacified. All hostile beasts, birds, and predators will vanish. All
flowers, fruits, leaves, trees, medicinal plants, grain, and so forth will
increase and become juicy, delicious, and tender. They will all ripen to
perfection. Disasters from excess or inadequate rain will not occur. It will
rain seasonably, not unseasonably. The great nāgas who live in the area will
pour down torrents of rain perfectly, season after season. In any land
the great amulet, queen of incantations,
circulates, beings will come to know it, worship and revere it with various
perfumes, incenses, and flowers, wrap it in various fabrics, fasten it to
the tips of flags, and circumambulate it while singing and playing
instruments and cymbals. These great people will then have their
expectations fulfilled by the gods, such as Śakra and Brahmā, precisely in
accordance with their wishes. The more accurately it is done as prescribed,
the more effective it will be.

“A person who wants a son gets a son.

The pregnant woman will be well.

The fetus will develop nicely,

And the child will be born easily.

The fetus will develop according to the proper stages

And be born at the proper time.

“How can I be sure? Listen as before, great brahmin! Right here, in
the land of Magadha, there was a king named Prasāritapāṇi who did not have a
son. Why was he called Prasāritapāṇi? As soon as the king was born, he
extended his hands, grabbed his mother’s breasts, and suckled to his
satisfaction. Once he touched the two breasts, they turned a golden color,
and their milk consistently increased. The king was thus named Prasāritapāṇi.
Moreover, when beggars came to the king, the king would extend his right
hand into the sky. Because the king was a bodhisattva, the gods with strong
devotion for the Buddha would fill his hand with gold, gems, and special
divine jewels. The king thus gave liberally to all the beggars who
approached him. With a mere thought, the king gave every comfort and wealth
to all beggars in accordance with their wishes.

“Because he wanted a son, the king performed extensive worship and
paid great homage to the gods, but no son was granted to him. He began to
pay homage before the reliquaries of the previous thus-gone ones. There he
worshiped and paid homage, presented gifts, maintained temporary vows, and
performed great meritorious deeds. The gifts he offered were inexhaustible.
Why was that?

“Previously, great brahmin, in the prominent market town of Kuśinagara in the Malla region, right
here in the land of Magadha, there lived a prominent merchant named
Dharmamati. He was a great being whose mind was set on the Dharma and who
followed the doctrine of the Blessed One Prabhūtaratna. Driven by deep
compassion for all beings, he taught the Dharma, beginning with the queen of
incantations, the great amulet. Once, a pauper heard those
teachings and told the wealthy merchant, ‘I will work in your lordship’s
house as a servant and listen to the Dharma. When I earn something, I will
honor the Dharma with it!’ He thus worked in the merchant’s house and
listened to the Dharma. Later, the wealthy merchant gave him a gold
coin. The
pauper formed the motivation to awaken in order to protect all beings,
regarded all beings as equal, offered a handful of jewels to the
great amulet, and made the aspiration, ‘Through the
great fruition of this generosity, may my poverty and the poverty of all
beings be totally eradicated!’ That is why Prasāritapāṇi’s generosity is
inexhaustible.

“Prasāritapāṇi thus performed many diverse meritorious deeds. He
worshiped everyone from gods up to the blessed buddhas. When he did, the
gods of the pure abodes appeared to him in a dream and declared, ‘O great
king! There is a great dhāraṇī, a queen of incantations called the
great amulet. It is a wish-fulfilling gem, glittering all
around with a pristine garland of flames, whose seal and essence are
invincible. If you write it as prescribed, as it is taught in the ritual
manual, and fasten it as prescribed to the body of the principal queen who
has been observing a fast, you will then have a son.’

“When the king awoke and the night passed, he assembled all the
brahmin diviners versed in calculations, writing, lunar mansions, and
celestial bodies. Then, on the day of Puṣya, the king of constellations,
they meticulously washed the body of the principal queen, precisely in
accordance with the ritual manual. She observed a fast, after which this
amulet, a great queen of incantations, was written as prescribed and
fastened around her neck. The king then performed extensive worship to the
caityas of the buddhas and gifted many spectacular gems to beings. When nine
months had passed, a handsome, good-looking, and attractive boy was born,
replete with a fine complexion and a perfect figure. Knowing this, great
brahmin, this great queen of incantations, revered by all thus-gone ones, is
renowned as a wish-fulfilling and invincible great jewel
amulet.

“It is the perpetual crown jewel of Śakra. When Śakra, lord of the
gods, wishes to wage war on the asuras, he uses it as armor and fastens it
to the crown of his head and then defeats them all. Having defeated the
enemy, he successfully, easily, and happily enters the city of the gods. He
remains undefeated by all the asuras.

“Thus, great brahmin, a bodhisattva who wears the great
amulet, great queen of incantations, is unaffected by all
māras from the moment he first engenders the intent to awaken. A person who
fastens it to their body or neck will be blessed by all thus-gone ones. They
will be fully protected by all bodhisattvas, and they will always and
continually be venerated, worshiped, and honored by all gods, humans, kings,
ministers, brahmins, and householders. They will be respected and worshiped
by all gods, asuras, garuḍas, kinnaras, and mahoragas. Even the Blessed One,
the vanquisher of demonic hordes, will call them a great
being. They will be free of all illness, and all infectious
diseases, disasters, and epidemics will be quelled. This great being will be
free of all anguish and will be forever guarded, protected, and concealed by
all the gods.

“Once one has written down these essential syllables of this
invincible great mantra, one should constantly wear them fastened to the
body. They should be continually brought to mind and be recited. One should
meditate upon them intently. All suffering, nightmares, bad omens, and
inauspicious events will be vanquished, and every sublime joy will
occur.

“Here is the mantra formula, which brings about any effect and
accomplishes virtue:

Tadyathā oṁ amṛte amṛtavare
vare vare pravare viśuddhe hūṁ hūṁ phaṭ phaṭ svāhā.

Oṁ amṛtavilokini garbhe
saṃrakṣaṇi ākarṣaṇi hūṁ hūṁ phaṭ phaṭ svāhā.

“That was the invincible essence mantra.

Oṁ vimale vipule jayavare
jayavāhini amṛte viraje hūṁ hūṁ phaṭ phaṭ svāhā.

“That was the quintessence incantation.

Oṁ maṇidhari vajriṇi
mahāpratisare hūṁ hūṁ phaṭ phaṭ svāhā.

“That was the supremely secret essence mantra.

“These dhāraṇī-mantra formulas were uttered in unison, as a single
utterance, by all the buddhas and bodhisattvas. These mantras are the
essence and armor of the great amulet, great queen of
incantations. They are sealed by the seal of all thus-gone ones. If even
hearing them is rare, how much more so is writing them down, reciting them,
reading them, memorizing them, or teaching them to others? These activities
should be understood as fulfilling the aims of the Buddha. This dhāraṇī has
been praised, rejoiced in, and prophesied by all thus-gone ones.

“This invincible dhāraṇī, the great amulet, is
exceptionally rare. It is exceedingly difficult even to hear the name of
this great amulet. This great dhāraṇī purifies all
evil. It is strong, mighty, splendorous, and shining. Its good
qualities are extolled widely. It is the powerful vanquisher of all the gods
of the māra realm. It severs Māra’s noose, which binds habitual patterns
together. It neutralizes those with harmful intent who use rival mantras and
mudrās, poison, kākhordas, the enlistment of kiraṇas, and hostile magic. It
protects those who take great pleasure in making the finest offerings to all
buddhas, bodhisattvas, and noble assemblies. It protects those dedicated to
comprehending, writing down, reading, reciting, speaking, listening to, and
memorizing the Great Vehicle. Great brahmin, this great
amulet, queen of incantations, which perfects one all the way
to the complete awakening of buddhahood, is utterly unassailable. Just like
me, the teacher, the vanquisher of foes, it receives great reverence
everywhere.

“How do we know this? We know from the past that this queen of
incantations vanquishes all vighnas and vināyakas. Once, when the blessed,
thus-gone, worthy, completely perfect Buddha named
Vipulaprahasitavadanamaṇikanakaratnojjvalaraśmiprabhāsābhyudgatarāja
first reached full awakening, he approached the seat of awakening with the
intention to turn the wheel of Dharma that is exalted by all buddhas. At
that time, many billions of māras along with their helpers surrounded the
Blessed One. They magically appeared and approached him in many hideous
forms, terrifying to behold, while emitting cacophonous noises and wielding
the power specific to māras to create myriad miraculous appearances and rain
down many types of weapons. They surrounded the Blessed One on all
four sides and began to create obstacles.
Vipulaprahasitavadanamaṇikanakaratnojjvalaraśmiprabhāsābhyudgatarāja
remained silent for a moment as he mentally repeated the queen of
incantations, the great amulet, seven times.

“As soon as he had recited the great amulet,
great queen of incantations, all the evil māras instantly saw many billions
of men wearing armor and carrying blazing swords, axes, nooses, clubs, and
tridents emerge from each of the Blessed One’s pores. The men said,
‘Capture! Capture! Bind! Bind the hostile māras attempting to harm the
Blessed One! Vanquish all the hostile māras! Pulverize the life force of all
the hostile grahas, vighnas, and vināyakas!’ Once all the demons had been
tamed by the sword of love, some took up the foundational training, others
were even prophesied to reach unexcelled, perfect, and complete awakening,
while others took up practices in between.

“Other powerful beings who witnessed the great men emerge from the
Thus-Gone One’s pores cowered in the city. With their miraculous power
diminished and their confidence, strength, and courage lost, their bows and
arrows broke and they fled. Once the Thus-Gone One had vanquished all
vighnas, vināyakas, and evil māras, he turned the wheel of Dharma as other
buddhas had done before. He then crossed over and reached the far shore.

“Great brahmin, by simply recollecting the great
amulet, queen of incantations, its fierce strength and its
transcendent, miraculous power will deliver beings with both pure and
hostile intentions from all suffering and danger. Therefore, great brahmin,
it should be brought to mind by constantly recollecting it. And it should be
written down and always fastened to the body so it can be worn.

“How do we know? Listen as before! In the city of Ujjayani, in the
land of King Brahmadatta, there was a man who committed a crime. King
Brahmadatta ordered the executioners to kill him, so they led the man away
as the king had ordered. They reached a mountain cavern, drew their swords
from their scabbards, and were preparing to execute the man when he
recollected the great amulet, queen of incantations,
which had been written down and fastened around his right arm. Through the
power of that great man’s incantation, the swords became a single flame and
shattered to pieces that scattered like dust. The executioners reported in
detail what they had witnessed to the king. Enraged, the king commanded
them, ‘Hey, men, elsewhere there is a yakṣa cave in which there are many
hundreds of thousands of yakṣas who eat raw flesh. Take him there and leave
him!’ The executioners thus left the man in the yakṣa cave. The moment he
was left in the yakṣa cave, the yakṣas were delighted and rushed at him,
thinking they were going to get to eat human flesh. Yet, by the power of the
amulet, they saw the man as a single flame blazing with light. Seeing that,
they all became frightened. Then they saw that their own bodies were being
burned. Amazed, they led the man outside the cave and began to
circumambulate him.

“As before, the executioners reported this in detail to the king.
The king grew even angrier. Outraged, he commanded them, ‘Well then,
go right away! Chain him up and toss him into the river!’ The executioners
led the man away and tossed him into the river. The moment the man was
tossed in the river, it was as though he were sitting in a field: the river
had disappeared, and the chains had broken into pieces. When the king heard
about this, he was shocked, stared with wide eyes, and said, ‘Wow! This man
is amazing! I wonder why.’ Then the king summoned the man and said, ‘Man!
What do you know?’ The man replied, ‘Great King! I do not know anything at
all other than to wear the great amulet, the great
queen of incantations. This, Your Majesty, is its power.’ The king said,
‘This is spectacular! It is a well-spoken, great incantation!

“ ‘It confounds the cudgel of the Lord of Death.

It is blessed by all buddhas.

It delivers all beings.

It frees from all sickness and pain.

“ ‘This majestic great incantation

Saves from untimely death.

It cures severe illness.

It was uttered by the compassionate lords.’

“Then, in an ecstatic mood, the king worshiped and praised
the great amulet, queen of incantations. He
elevated the man to high rank, and in front of his
own people he anointed the man as lord of the city.

“Thus, great brahmin, this queen of incantations, the
great amulet, receives great honor everywhere. It cannot be
transgressed by any wicked being. Therefore, this great queen of
incantations, which has been previously understood, is utterly unassailable. It
should thus always and without a doubt be worn fastened on the body. Great
brahmin, this queen of incantations should be written down as prescribed
during an auspicious constellation.”

Then the great brahmin, in an ecstatic mood, prostrated to the
Blessed One with his five limbs touching the ground and asked, “O venerable
Blessed One,
what is the procedure for writing down this great queen of incantations?”

The Blessed One said,

“Listen, great brahmin!

Out of compassion for all beings

I will explain it to you.

“It can make beings happy,

Deliver beings from their confining karma,

Free them from their illnesses,

Bring pregnancy to women,

And heal the wounds

Of all beings’ poverty.

“During the constellation called Puṣya,

One should observe the temporary vows

And, immersed in the worship of the Buddha,

Engender the motivation to awaken.

“With a heart moistened by compassion

And replete with kindness,

One constantly makes effort

To bring benefit to all beings.

“One should first bathe

In a solution of sandal, saffron, and
musk,

Then don clean garments

That have been scented with incenses.

“Next, a maṇḍala should be fashioned

Out of a mixture of earth and dung.

“Four full vases should be set out,

With a fifth placed at the maṇḍala’s center.

“Valuable flowers, incenses, and perfumes

Should be placed on the maṇḍala.

Incense made of five ingredients—

Sandal, fenugreek, aloeswood, frankincense, and sugar—

Should be offered as prescribed

And according to season.

The maṇḍala should be decorated

With various grains, flowers, fruits, seeds, and perfumes.

“The oblation vases should be filled

With ghee, honey, milk,

Porridge, rice pudding, and so forth.

Adorned with auspicious symbols,

They should be placed in the four directions.

A fifth vase should be placed in the middle,

And bowls filled with perfumes

Should be placed in the four corners.

“Four stakes of cutch tree wood,

Tied tightly all around

With strings of five different colors,

Should be planted outside the maṇḍala.

“Once that is done, brahmin,

One who seeks their own attainment should write it down.

One who desires its benefits

Should write it while eating only white foods.

It can be written on cloth, fabric, birch bark,

Or anything else that is suitable.

“For women who desire sons,

It should be well written with cow bile.

In the center should be painted a boy

Who is adorned with every ornament.

“He should likewise be holding

A vase full of gems in his left hand

And be sitting on a lotus

Ornamented and in full bloom.

“He should be depicted as invincible

And adorned with gems, pearls, gold,

And a variety of different jewels.

Mountains should be drawn in the four corners.

“If one wants to live happily,

It should be carefully drawn like that.

“When specifically for a man,

It should be drawn in saffron.

Then his desired aims

Will be fulfilled—of this there is no doubt.

“One should draw two, three,

Four, or even five lotuses.

The great variety of symbolic insignia

Should be drawn on the lotus.

“The lotuses should likewise be drawn

With their filaments all around.

They should be drawn with petals open

And a silk ribbon tied to their stem.

“A lotus drawn with a trident on it

Has eight petals and is bound with silk ribbon.

Likewise, a lotus with an axe

Is drawn with eight petals.

“When a sword is drawn with a lotus,

That lotus should be white.

A conch shell can also be depicted on a lotus,

Which should be elaborate in all ways.

“In all cases an adept should draw

The attributes as they are prescribed.

“In contexts of harmful intent,

Images of children should not be drawn.

There should be drawn the form of a god

That is adorned with various ornaments.

“For monks, the vajra holder should be drawn

Energetically threatening yakṣas.

The Four Great Kings should be drawn

On each of the four sides.

“Īśvara should be painted for brahmins,

Maheśvara for kṣatriyas;

For śūdras the ever-peaceful Viṣṇu

Should be well drawn.

For vaiśyas should be drawn Vaiśravaṇa

And Indra, the lord of the gods.

“Prajāpati, the wise one,

Should be drawn for boys.

“For women of dark complexion,

A wrathful figure should be drawn.

For the fair complexioned,

One beautiful and famous should be drawn.

“For large women, Māṇibhadra

Should be carefully drawn,

For slight women, Pūrṇabhadra,

As I, the self-existing one, have taught.

“For pregnant women, Mahākālī

And the brahmā gods should be drawn.

Other deities should also be drawn

According to the prescriptions outlined above.

“When drawn correctly,

After carefully following the protocols,

An amulet that is constantly tied to one’s neck

Will bring about good fortune.

“One should paint a flaming wish-fulfilling gem

Atop a flag with the lotus at the tip.

A lasso or similarly a wheel

Should be drawn at the center of a lotus.

“One should draw a vajra above the lotus,

And a hammer at the lotus’s center.

A spear should be drawn atop the lotus,

Just as it occurs in the rite.

“As stipulated in the rite,

One should draw all gems

With tips aflame, aglow with light

And bound with silk.

“Hooded nāgas with nine heads

And flaming gems

Should be carefully drawn,

Each with vajras in their hearts.

“The adept should always paint

Bala and Sārthavāha for kings.

“For all vidyādharas,

The vidyā goddess should be
drawn.

The sun and moon with the lunar mansions,

The eight planets, Rāhu, and Ketu should also be drawn.

“If painted carefully as prescribed

And worn by an intelligent person,

Even the impotent and eunuchs

Will obtain a son.

“The amulet accomplishes all aims,

Brings auspiciousness, and quells all misdeeds.

As the self-existing one has taught,

The most sublime state will be attained.

“One will have supreme happiness in this world,

And one will have supreme happiness in the next world too.

The god realms, such as the Heaven of the Thirty-Three,

Will become one’s home.

“The great being will be born

In beautiful and pleasant Jambudvīpa

In an exalted, renowned family,

In a leading kṣatriya family,

Or in a leading brahmin family

And will always have the incantation and be happy.

“The amount of merit obtained

By a person wearing the amulet

Is a quantity of merit

All the buddhas cannot describe.

“The gates to the hells are closed.

The gates to the heavens are opened.

One will be prosperous and happy

And highly intelligent.

“One will constantly be encouraged

By buddhas and bodhisattvas,

Experience intense physical pleasure,

And have great strength.

“Just as the Victorious One has said,

One will become a universal monarch,

Be encouraged by gods and humans,

And strike fear in the evil minded.

This will not take long,

Because of the well-spoken incantation.

“One will not be harmed by weapons,

By poison, or even by fire.

Even the misfortunes of untimely death

Will stay far away.

“In every situation,

Encounters with bhūtas and grahas,

Disputes, the dangers of water and fire,

Predators, snakes, lions,

Nāgas, and unbearable illness

Will be prevented for those

Who have this well-spoken incantation,

Whether it is heard, seen, or touched.

“They will be supreme among all beings

And will be the object of worship

By all māras in every way.

Listen! I will explain this properly.”

This concludes the ritual procedure of “the great
amulet,” the queen of incantations.

“Out of compassion for all beings, I will next explain the ritual
procedure for protecting the vidyādhara.

“The ritual of protection,

Which brings great accomplishment,

Is effective, without a doubt,

For whatever it is used to protect.

“It frees from fear, prevents fevers,

Wards off the influence of celestial bodies,

Brings harmony with the lunar mansions,

And breaks the chain of karma.

“Indigestible food, traversed hexes,

The actions of one’s enemies,

The evil eye, written hexes,

And dreadful kākhordas,

“Mantra-infused powders,

Poisonous compounds, and poisoned food—

All of these will be pacified

For one who wears the protection.

“One who transgresses the incantation

Will bear the consequence of retribution.

Threatened by the amulet’s curse,

Dreadful rival armies

And fearsome enemies will flee.

“Omniscient buddhas and gentle bodhisattvas

Will afford their protection.

Śrāvakas of great austerity

And pratyekabuddhas will afford protection.

“Moreover, gods and nāgas

With miraculous powers and myriad forms

Offer protection to those

Who always make use of it.

“The Sage has said,

‘Merely by hearing

This queen of incantations,

The best of humans is always fearless.’

“Nightmares, misdeeds,

Severe epidemics,

Contagions, severe illness,

Royal consumption,

“The other myriad types of illness,

Including, boils, rashes, scabs,

And the infectious diseases

That grip all people,

“And perniciously harmful beings

Who seize humans—

None of these will occur

When one has powerful protection.

Even prisoners will be freed

When protected by it.

“Drawing the amulet

Will also increase the lifespan

Of one who is snared by the lasso of time

And led to Yama’s realm.

“One whose lifespan has run out,

Or who will die in a week,

Will continue to live, without a doubt,

Simply by writing it down.

“By performing the protection as prescribed,

Or even by merely hearing it,

One attains auspiciousness in all situations

And lives happily according to one’s wishes.

“The one hundred billion

Sixty-eight thousand

Gods of the Heaven of the Thirty-Three,

Who all dwell at the court of Śakra,

Will follow and dwell near such a being

So that they can protect them.

“The four protectors of the world

And mighty Vajrapāṇi,

Along with hundreds of classes of vidyā deities,

Will be present to continually provide protection.

“The benevolent Candra, Sūrya,

Brahmā, Viṣṇu and Maheśvara,

Māṇibhadra and Yama,

The mighty Baladeva,

“The great hero Pūrṇabhadra,

Hārītī with her children,

Pāñcāla and Pāñcika,

Kārttikeya and Gaṇeśvara,

“The great goddess Śrī,

Vaiśravaṇa and Sarasvatī,

Śaṅkhinī and Puṣpadantī,

And likewise Ekajaṭā

And Dhanyā the great yakṣī

Will always provide protection.

“Even the impotent will produce sons,

And the child will be healthy in the womb.

For as long as that child lives

This incantation will be their great protector.

“The amulet always grants victory to heroes

Waging battle against fierce armies.

Gods with confidence in the Dharma

Use this amulet to grant boons.

“If drawn with reverence

In order to vanquish evil deeds,

The thus-gone ones will watch over one,

As will bodhisattvas.

“One’s fame will spread,

And merit and lifespan will increase.

One’s wealth and grain

Will also be abundant, without doubt.

“One will sleep easily

And wake up easily.

One will be invincible to the hosts of bhūtas

And the rest of one’s foes too.

“Even when in the midst of battle,

Employing this incantation

Offers unexcelled protection

That always ensures victory.

“The incantation is easily accomplished;

There will be no impediment to it.

It fulfills all wishes

And is an entry point to all maṇḍalas.

“One will, in all lifetimes,

Quickly learn the samayas.

One will inspire confidence

In upholding the qualities of the victors.

“Every auspiciousness will be perfected.

Every wish will be fulfilled.

By simply drawing this amulet,

Every happiness will be achieved.

“Having died happily,

One will travel to higher realms.

“ ‘In quarrels and arguments,

And in battles that are extremely violent,

One will be free of all fears.’

So the Victorious One has said.

“One will always remember previous lives,

In life after life, without a doubt.

Kings, with their queens and courts,

Will fall under one’s control.

“One will be famed as virtuous in the world

And will always be in harmony.

One will be loved by everyone,

Be they gods or humans.

“One will always be protected

Throughout both the day and the night.

This incantation contains the complete mantra formula

Uttered by the completely perfect buddhas.

“I pay homage to the Buddha!

I pay homage to the Dharma!

I pay homage to the Saṅgha!

I pay homage to the blessed, thus-gone, worthy, completely perfect
Buddha, the compassionate Sage of the Śākyas!

I pay homage to all the completely perfect buddhas!

“After reverentially paying homage to them,

So that the Buddha’s teaching will spread,

I will now teach it

Out of compassion for all beings.”

As soon as this magnificent incantation,

Which defeats powerful opponents,

Was uttered by the Sage

As he sat on the vajra seat,

The māras and their kin,

And all the grahas, vināyakas,

And vighnas that exist,

Dispersed that very moment.

Tadyathā oṁ giri giri giriṇi giriṇi girivati guṇavati ākāśavati
ākāśaviśuddhe sarvapāpavigate ākāśe gaganatale ākāśavicāriṇi
jvalitaśikhare maṇimauktikakhacitamaulidhare sukeśe

suvaktre sunetre suvarṇe suvarṇagauri atīte
anutpanne anāgate pratyutpanne

namaḥ sarveṣāṃ buddhānāṃ jvalitatejaṣāṃ
buddhe subuddhe bhagavati surakṣaṇi sukṣeme suprabhe sudame sudānte
vare varte bhagavati bhadravati bhadre subhadre vimale jayabhadre
pracaṇḍe caṇḍe pracaṇḍe pracaṇḍe vajracaṇḍe mahācaṇḍe mahācaṇḍe
ghori gāndhāri ghauri cauri caṇḍāli mātaṅgi varcasi pukkasi sumati
śāvari śāvari śaṅkari dramiḍi drāmiḍi raudriṇi sarvagrahavidāriṅi
arthasādhani hana hana sarvaśatrūṇāṃ daha daha sarvaduṣṭān
pretapiśācaḍākinīnāṃ manuṣyāmanuṣyāṇāṃ ca paca paca
hrīdayaṃ
.

Crush the life force of all wicked grahas! Blessed
lady, destroy, destroy all my misfortunes! Protect, protect me everywhere
from all perils and disasters! Bind all wicked ones!

Sarvakilbiṣanāśani mārtaṇḍe
mṛtyudaṇḍanivāraṇi mānadaṇḍe mānini mahāmānini mahāviṇiṭi cale cale ciṭi
ciṭi viṭi viṭi niṭi niṭi tiṭi tiṭi natuṭi gauriṇi vīriṇi pravarasamare
caṇḍāli mātaṅgi rundhasi sarasi varcasi sumati pukkasi śavari śāvari
śaṅkari dramiḍi drāmiḍi dahani pacani mathani mardani sarale sarale
saralambhe hīnamadhyotkṛṣṭavidāriṇi vidhāriṇi vidhāriṇi mahile mahile
mahāmahile nigaḍe nigaḍabhañje matte mattini dānti cakre cakravākini jvale
jvale jvāle jvāle jvalini śavari śavari śāvari śāvari sarvavyādhiharaṇi
cūḍi cūḍi cūḍini cūḍini mahācūḍiṇi nimi nimi nimindhari trilokadahani
trilokālokakari traidhātukavyavalokini
vajraparaśupāśamudgarakhaḍgaśaṅkhacakratriśūlacintāmaṇimahāvidyādhāriṇi.

Protect me, protect me everywhere, any place I may
be, from all wicked ones, all dangers from humans and nonhumans, all
illnesses, and all dangers!

Vajre vajre vajavati
vajrapāṇidhare hili hili mili mili kili kili cili cili vili vili sili
sili vara vara varade sarvatra jayalabdhe svāhā sarvapāpavidāriṇi svāhā
sarvatra sarvavyādhiharaṇi svāhā sarvatra sarvaśatrubhayaharaṇi svāhā
sarvabharaṇi svāhā svastir bhavatu māṃ svāhā śāntiṅkari svāhā puṣṭiṅkari
svāhā balavardhani svāhā jayatu jaye jaye jayavati kamale vimale vipule
svāhā sarvatathāgatamūrte svāhā oṁ bhūri mahāśānti svāhā oṁ bhūri bhūri
vajravati sarvatathāgatahṛdayapūraṇi āyuḥsandhāraṇi bala bala balavati
oṁ jayavidye hūṁ hūṁ phaṭ phaṭ svāhā.

“Great brahmin, this dhāraṇī, the mantra formula for the
incantation, is the body of the Thus-Gone One. Anyone who is protected and
safeguarded by it, who is embraced and cared for, who becomes peaceful and
fortunate through it, and who uses it to escape punishment and weapons will
see their lifespan increase, even after it has run out, and will live a
long, happy life. They will have perfect memory. Through exorcism alone, and
by simply being rubbed with a vajra, they will be delivered from untimely
death and severe illness. All their ailments will be pacified. Even chronic
illness will cease simply by being rubbed. If one recites it every day, one
will become very smart. One will become rich in charisma, strength, vigor,
and confidence. All one’s misdeeds and karmic obscurations that must surely
be experienced will be entirely exhausted. All buddhas, bodhisattvas, gods,
nāgas, yakṣas, and so forth will augment one’s physical vitality, strength,
and vigor. One will become very joyful.

“Great brahmin, if the syllables of the mantra formula of this
great incantation so much as enter the ears of beings who have taken animal
births—such as beasts and birds—those beings will all become irreversible
from unexcelled, perfectly complete awakening. Thus, what need is there to
speak of what will happen when the dhāraṇī of the great
amulet is heard just once by sons and daughters of noble
families, monks and nuns, men and women observing lay vows, kings,
ministers, brahmins, kṣatriyas, or others with faith in it who, after
hearing it, with great faith, reverence, and lofty intentions write it down,
commission others to write it down, memorize it, recite it aloud, meditate
upon it intensively, or explain it to others in detail. Then, great brahmin,
they will not face the eight kinds of untimely death. Their bodies will not
incur severe illness, nor will they be harmed by fire, poison, weapons,
poisonous compounds, kākhordas, kiraṇas, mantra rituals, or powdered
concoctions. They will not experience pain in their limbs, will not be
afflicted with fever, and will not have headaches. Their bodies will not be
beset by one-day, two-day, three-day, four-day, or seven-day fevers. They
will sleep lucidly and comfortably and awaken easily and lucidly. They will
reach great nirvāṇa. They will immediately attain great supremacy aligned
with the Dharma. They will recollect each and every lifetime in which they
have been born. They will become loved by all beings and be objects of
veneration. They will be delivered from all dark migrations into the hells
and births as animals or pretas. They will illuminate all beings with their
light, just as the orb of the sun does. They will soothe the minds of all
beings with the ambrosia of the Dharma, just as the orb of the moon soothes
the bodies of all beings with the power of its ambrosia.

“Through the power of the great amulet, the
great queen of incantations, one cannot be hurt by any wicked yakṣas,
rākṣasas, bhūtas, pretas, piśācas, unmādas, apasmāras, ḍākinīs, and grahas
or by vināyakas, vighnas, and the like. When they approach, one should
recollect this great queen of incantations.

“It is also the case that the power of this great
amulet, the great queen of incantations, will bring all those
wicked beings under the control of the vidyādhara so they will obey his
command. He will fear no enemy and will not be overcome by any enemy troops,
kings, eminent ministers, brahmins, or householders. Even when a condemned
man is being borne down on by executioners, their weapons will break into
pieces, as though they were made of dust. At that very moment all phenomena will
become manifest to him, and the power of his mindfulness will increase.

“A supreme destroyer of rākṣasas,

This amulet purifies and removes misdeeds.

It brings prosperity, produces intelligence,

And enhances all good qualities.

“It provides every auspiciousness

And destroys every inauspiciousness.

It causes good dreams

And removes nightmares.

“This mighty incantation

Is the best protection for women and men.

It always instantly delivers them

From remote and impassable places.

Just as the perfect Buddha has said,

They attain all their wishes.

“If, having lost one’s way,

One recollects this incantation,

One will quickly find the road,

Along with the best food and drink.

“However much nonvirtue

Of body, speech, and mind

Has been committed in previous lives,

It will all be purified.

“Through recollecting, wearing,

Comprehending, writing down,

Chanting, reading,

Reciting, or teaching this incantation to others,

One will, before long,

Come to comprehend all phenomena.

“When thus discovering the taste of Dharma,

All misdeeds will be exhausted.

All aims, each and every thing desired,

Will be fulfilled.

“It will completely protect one

From every fear of death,

From kings, fire, and water,

From lightning, and likewise from thieves.

“Armies confronted in battle, opponents,

And fearsome carnivorous beasts

Will all flee the incantation

When it is recited a hundred thousand times.

“This incantation, this accomplishment most sublime,

Was taught by all the buddhas.

When spoken it allows no resistance

To completing the requisites for awakening.

“If one uses this incantation,

In any situation,

For the sake of oneself or others,

The incantation will surely fulfill

Whatever activity is desired

Without any need for effort.

“Now I will explain

How to heal the sick.

A square maṇḍala should
be formed

Using a mixture of soil and dung.

“A beautiful maṇḍala should be painted

With powders of five different colors.

On it the adept should place

Four full vases as prescribed.

“It should be strewn with flower petals

And scented with sublime incense.

To subdue a great being,

An oblation rite should also be performed.

“As before, flowers and perfumes

Should be offered as prescribed.

Four arrows, bound with cloth,

Should be set in the maṇḍala’s four corners.

“Next, the patient’s body

Should be bathed with fragrant perfume,

Dressed in clean clothes,

And laid in the center of the maṇḍala.

“Then, seated facing east,

The adept should speak the incantation.

By reciting it seven times,

He should effect the patient’s protection.

“If this incantation is then recited

Twenty-one times

On behalf of the patient,

All illness will be cured.

“Next, the oblation vase

Should be infused with mantra seven times.

The food, too, should be infused with mantras,

And the oblations and flowers as prescribed.

“They should be scattered seven times

On the southern side,

Precisely seven times to the west,

And precisely seven times to the north.

“Seven times below and above

Will effect the protection.

When this is done, best of brahmins,

One is delivered from all suffering.

“This protection was perfectly explained

By the protector, the Lion of the Śākyas.

There is no better protective incantation

In the three realms than this.

“One will not die, grow old, get sick,

Encounter the unpleasant, or part from loved ones.

“If one vigorously applies

This incantation to their own body,

The army of the Lord of Death will revere them.

Even Yama, the sublime King of the Law,

Will reverentially pay homage.

“ ‘Experience my hell briefly,’ he will say,

‘Then go to the city of gods!’

This one with great miraculous power

Will use many palatial crafts

To travel to the beautiful abode of the gods.

There, they will thus always be revered

By gods, humans, yakṣas, and rākṣasas.

“One will always be followed and protected

By Vajrapāṇi, lord of the yakṣas,

Indra, husband of Śacī,

Hārītī and Pāñcika,

The protectors of the world with their great miraculous powers,

The moon, the sun, the lunar mansions,

The celestial bodies who are supremely cruel,

All the great nāgas,

The gods, and likewise the ṛṣis,

Asuras, garuḍas, gandharvas,

Kinnaras, and mahoragas.

“The wise one who writes

The mighty incantation of great miraculous power

And wears it fastened to their arm

Will receive great reverence

And always have good fortune.”

This concludes the noble queen of incantations “The Great Amulet.”

Colophon

This was translated by the Indian preceptors Jinamitra and Dānaśīla
and the translator-editor Bandé Yeshé Dé. It was then finalized after
revising it based on the new lexicon. Later, the lotsāwa Shönu Pal revised
it based on a Sanskrit manuscript that had been in the possession of the
Dharma lord Chak Lotsāwa.

Notes

Abbreviations

Bibliography

Primary Sources

Secondary Sources

hundred sextillion
koṭīniyutaśatashasra

yakṣī
yakṣī

Jātavedas
jātavedas

Vipulaprahasitavadanamaṇikanakaratnojjvalaraśmiprabhāsābhyudgatarāja
vipulaprahasitavadanamaṇikanakaratnojjvalaraśmiprabhāsābhyudgatarāja
rgya cher rab tu bzhad pa’i zhal nor bu dang gser dang rin po che
’bar ba’i ’od zer snang ba mngon par ’phags pa’i rgyal po
རྒྱ་ཆེར་རབ་ཏུ་བཞད་པའི་ཞལ་ནོར་བུ་དང་གསེར་དང་རིན་པོ་ཆེ་འབར་བའི་འོད་ཟེར་སྣང་བ་མངོན་པར་འཕགས་པའི་རྒྱལ་པོ།