菩提場所說一字頂輪王經

Chapter Three: The Ritual Procedures for Painting the Image

At that time, Śākyamuni Buddha surveyed all sentient beings with the Buddha-eye and addressed Vajrapāṇi, Lord of Secrets, saying: “For the benefit of all sentient beings, I shall now teach the ritual procedures of the Great Vidyārāja, as taught by all Buddhas, together with the worldly and supramundane mantras and painted images. The form and features of the original body of the Buddha-Crown Wheel-Turning King can eliminate all transgressions and enable all sentient beings to attain great nirvana. Through the supreme transformations of samādhi, it manifests the various bodily forms and colors of the Buddha. I shall now teach the method for painting the image of the Buddha-Crown Wheel-Turning King.”

The practitioner must first enter a mandala and receive from the master instruction in the mudras and ritual procedures; enter the altar of the Buddha-Crown Wheel-Turning King, the altar of the Wrathful Invincible One, or the altar of the Victorious Buddha-Crown; behold the samaya, receive the abhiseka, and obtain the acarya’s seal of approval before cultivating the path to unsurpassed nirvana. One should perform the preliminary practice according to the ritual procedure. After completing the preliminary practice, one may then paint the image.

Have an unmarried Brahmin girl from a noble family undertake the fasting precepts and weave the threads. In accordance with the ritual procedure taught in the sutra, she should weave a piece of cloth six cubits long and four cubits wide; if that is not possible, five cubits in length will also suffice. When the weaving is finished, soak it in scented water and remove all hairs and fibers. This should be done during one of the months of spiritual efficacy, on a day of the waxing moon.

Find a painter who reverently believes in the Three Jewels and whose faculties are complete. The painter must first bathe and purify himself, put on new clothes, and undertake the Eight Precepts for a day before he may paint. An auspicious day and month must be chosen. The painting may be done in mountains, caves, a Buddha hall, a pure chamber, or a place where sages attained the Way, far removed from impure places and from water containing insects.

First, in the center, paint the Buddha, the Blessed One, seated upon a lion throne. The throne should be adorned with various jewels, and the Buddha should appear to be teaching the Dharma. Halos of light should encircle his body, and rays of light should issue from his crown.

He should be endowed with all the marks of a Great Person. Paint the Bodhi tree with all its leaves, its trunk resembling a mani tree. From its branches should hang streamers of silk, various jewels such as vaidurya, fruits, bells and chimes, and diverse celestial objects.

Show showers descending from above, together with various flowers, fruits, coral, and lapis lazuli. Upon the Bodhi tree, paint various auspicious birds perched among the leaves, with clouds, rain, thunder, and lightning intermingled. This is called the Bodhi Tree of the Aeon.

Behind the Blessed One, on both sides, paint the following. On his right, paint the Great Wheel-Turning King in the form of a universal monarch, seated upon a white lotus throne and gazing toward the Buddha. His body should be golden-yellow, surrounded by a halo, and furnished with the seven treasures. Only the Wheel Treasure, surrounded by a halo, should be placed upon a lotus. Behind Buddha Sakyamuni, visualize the Crown Wheel-Turning King.

Not far from the Buddha’s left, paint the White Parasol Buddha-Crown King in the form of a great king, with a golden body, seated upon a lotus, holding a lotus in his hand and gazing toward the Wheel-Turning King. Not far from the White Parasol Buddha-Crown, paint the Lofty Buddha-Crown King in the form of a great king seated upon a white lotus, holding a kuyen fruit in his hand and gazing toward the Wheel-Turning King.

Not far from the Crown Wheel-Turning King, paint the Light-Cluster Buddha-Crown King seated upon a white lotus, surrounded by halos of light, with a golden body and holding Chon-da-na-mi in his hand. Beneath the Light-Cluster Buddha-Crown King, paint the reciters kneeling on one knee with palms joined, reverently gazing at the Crown Wheel-Turning King. The Wheel-Turning King extends one hand in the wish-granting mudra and looks toward the reciters.

Near the Light-Cluster Buddha-Crown King, paint the Victorious Buddha-Crown with a golden body, holding a jewel in his left hand and making the wish-granting mudra with his right, his eyes directed toward the Wheel-Turning King. All these Buddha-Crown Kings should have the form of great kings. Each should have a halo surrounding his body, be seated upon a white lotus throne, and have a golden body.

To the Buddha’s right, paint the bodhisattva Samantabhadra holding a white fly-whisk. To the Buddha’s left, paint the bodhisattva Maitreya holding a white fly-whisk. Both should be slightly smaller than the Buddha.

In front of the Buddha, paint the bodhisattvas Avalokitesvara and Vajrapani, each seated upon a jeweled lotus throne, with palms joined in the act of paying homage to the Buddha. Near the bodhisattva Samantabhadra, paint the bodhisattvas Manjusri, Stainless Wisdom, Tranquil Wisdom, Inexhaustible Wisdom, Akasagarbha, Stainless Space, and Great Wisdom. Paint them in the foregoing sequence, each seated upon a lotus throne with palms joined in homage to the Buddha. Their bodies should be serene and adorned with jewels; all should be golden in color, and their garments should be made of various fine silks.

Not far from the bodhisattva Maitreya, paint the Vidyarajni Buddha-Eye in the form of a celestial maiden, seated upon a jeweled lotus throne. Her body should be golden, beautifully adorned, and her eyes directed downward toward the assembly. She should wear a light silken robe, with skin visible at the corner of the garment. Her right hand should hold a wish-fulfilling jewel, while her left forms the wish-granting mudra. A brilliant halo should encircle her body.

Not far from the Venerable Buddha-Eye, paint the Venerable Urna-Mark in the form of a celestial maiden, holding a lotus in her right hand and forming the wish-granting mudra with her left, her eyes directed toward the Wheel-Turning King. Near and below the Venerable Buddha-Eye, paint the Vidyarajni Ton-na-li in the form of a celestial maiden, adorned with ornaments of bliss. Her body should be blue; she should hold a lotus, sit upon a jeweled mountain, and gaze toward the Blessed One.

At the feet near Vajrapani, paint Kundali. Near Kundali, paint Vajra Army and To-ma-ho. All three should have the forms of youths, their bodies adorned with ornaments of bliss. Their eyes should be directed toward the Wheel-Turning King, and their bearing should be fierce and terrifying.

To the right of the bodhisattva Avalokitesvara, paint the Great Vidyarajni Ha-na-hrit-phva. Her body should be the color of fire and her form wrathful, with a curved nose. Serpents should adorn her as bracelets upon her arms, around her neck, and upon her head. Her hair should resemble a lotus, and she should gaze toward the Wheel-Turning King.

Nearby, paint Lotus Ton-na-li with four arms. Her first right hand should hold a scripture, her first left hand an axe, her second left hand a fruit, and her second right hand should form the wish-granting mudra. She should be seated upon a lotus.

Again, near the Wheel-Turning Buddha-Crown, paint the Wrathful King Invincible. His body should be white, with four faces and four arms. His features should be contorted with anger. He should wear a tiger skin as a lower garment, a great serpent as earrings, the Dragon King Taksaka as a belt, and the Dragon King Hoa-to-chi as a sacred thread. His garment should reveal his elbows. Venomous serpents should adorn his crown and hang down on both sides, while flames blaze around his body.

His first right hand should hold a vajra mace, and his second should form the thi-ky-khac mudra. His first left hand should hold a trident, and his second an axe. His principal face should wear a smiling expression and utter the sound “ha tra tra ha sa,” while manifold flames issue from his mouth. The face on the right should look toward the Wheel-Turning King; the face on the left should look toward the reciter; and the upper face should look toward the assembly. He should stand upon a jeweled lotus throne.

The Wrathful King Invincible should be painted as described above. Beneath him, paint the Earth Deity with a white body, kneeling on both knees upon the ground and holding in both hands a bowl filled with flowers. Near the Earth Deity, paint the dark-colored deity of the Nairanjana River in the form of a naga maiden with seven heads, palms joined in homage to the Buddha.

Near the deity of the Nairanjana, paint the Great Dragon King Phva-li-ca and the Dragon King Mucilinda. These two Dragon Kings have seen innumerable Buddhas. Each should have seven heads and kneel upon the ground with palms joined. Near the Earth Deity, paint the Dragon King Upananda, the Dragon King Anavatapta, and the Dragon King Sagara holding garlands of lotus flowers, their heads bowed and palms joined.

To the right of the bodhisattva Great Wisdom, paint White-Robed Avalokitesvara, with garlands of lotuses adorning his body and jeweled silk wrapped around him. His right hand should hold a cintamani, and his left should form the wish-granting mudra. This bodhisattva is the mother of the Lotus Family and should be seated upon a lotus throne.

Near the Buddha’s urna-mark, paint the bodhisattva Ma-mo-chi, colored blue, red, and fiery, adorned with necklaces, her bodily form radiant and pure, and seated upon a lotus throne. She abides in the intrinsic nature of prajnaparamita. Her right hand should hold a Brahma casket, and her left hand a cintamani in the gesture of bestowal. She is the mother of all Buddhas and bodhisattvas.

The Great Holy Prajnaparamita abides in the form of Ma-mo-chi. She is the mother of the Vajra Family and should be depicted in the form of an unmarried girl, not tall in stature and exceedingly joyful.

Also paint the Vajra retinue, including Vajra Hook, Vajra Fist, and Vajra Embrace. These Great Vidyarajnis constitute the retinue.

Near and below White-Robed Avalokitesvara, depict the bodhisattva Tara adorned with various ornaments, wearing a thin garment, of medium stature, holding a blue lotus in her right hand and displaying the boon-granting gesture with her left, seated upon a lotus throne, her body dark green. Near the venerable Tara, depict Bhrikuti, her body white, with three eyes and four arms. Of her right hands, the first holds a staff and the second a rosary; of her left hands, the first holds a vase and the second a lotus.

Her form is beautiful. In the two corners of the image, depict devas playing music. Above the Buddha, depict the devas of the Pure Abodes scattering flowers from among the clouds as offerings.

In the respective directions, also depict the Four Heavenly Kings. In the east, depict Dhritarashtra, the Heavenly King Who Upholds the Nation; in the south, Yama Deva; in the west, Varuna Deva; and in the north, Kuvera Deva. In the four intermediate corners: in the northeast depict Pashala; in the southeast, Agni Deva; in the southwest, Rakshasa Deva; and in the northwest, Vayu Deva.

Depict each according to his original form. Near and below the Wrathful Invincible One, depict the practitioner of recitation in accordance with his original form, kneeling and holding a censer in his hands, gazing upon the Wheel King. Vajrapani!

This is the ritual procedure for painting the image of the Buddha-Crown Wheel King, taught by innumerable Buddhas. If one merely sees it, all karmic hindrances are extinguished. If it is painted completely and in accordance with the Dharma, sentient beings who have the affinity to behold it will have even the five uninterrupted offenses extinguished, how much more so other offenses.

If one beholds this wondrous image, the Buddhas have taught that, before the karmic results of this present life are undergone, all offenses accumulated throughout many lives and many kalpas will be entirely extinguished through seeing the image. By beholding this supremely excellent image, all siddhis become manifest before one; all the great vidya-mantras of the Tathagatas are accomplished, and whatever one wishes to invoke or recite, every undertaking will be fulfilled.

For mantras of the various families that are difficult to accomplish, if one recites them before this image, accomplishment will certainly be attained.”

At that time, the Blessed One said to Vajrapani, Lord of Secrets: “Lord of Secrets! Listen attentively. The method for painting the image of the White Parasol Buddha-Crown can accomplish all undertakings and benefit all sentient beings within samsara.

Buddhas as numerous as the kotis of grains of sand in the Ganges have also taught it. The cloth may measure three cubits; animal glue must not be mixed with the pigments. The painter must undertake the Eight Precepts.

In the center, depict the Buddha with a golden-white body, seated upon a lion throne and endowed with all the excellent marks. To the Buddha’s left, depict the bodhisattva Vajrapani, holding a white fly-whisk in his right hand and a vajra-mallet in his left. To Vajrapani’s left, depict the devas of the Pure Abodes wearing celestial garments wrapped around their bodies.

Before the Buddha, depict the Buddha-Crown King with a golden body, endowed with the excellent marks and holding a lotus in his hand. Below the Buddha, depict the practitioner of recitation holding a censer in his hands, and on the four sides depict various kinds of flowers. Vajrapani!

This is the method for painting the image of the White Parasol Buddha-Crown.”

The Blessed One then again said to Vajrapani: “Vajrapani, listen attentively! You must pay close attention. I shall now explain for you the method for painting the image of the Radiance-Cluster Buddha-Crown King, supreme among all worldly and supramundane teachings.

First soak the cloth in scented water. It may measure three cubits or one cubit. Animal glue must not be used.

The painter must undertake the Eight Precepts. Depict the Buddha seated upon a white lotus throne, in the posture of teaching the Dharma and endowed with all the excellent marks. Above the Buddha, depict a mountain peak; below the image, depict a lotus pond.

From the crown of the Buddha’s head, depict rays of light streaming forth. Below and to the Buddha’s right, depict the practitioner of recitation according to his original form, kneeling on one knee and holding a censer in his hands. Lord of Secrets!

This is the ritual procedure of the Radiance-Cluster Buddha-Crown King, taught by all Buddhas in order to subdue all sentient beings. This is the supremely excellent method for painting the Radiance-Cluster Buddha-Crown King, which accomplishes all undertakings.”

The Buddha Shakyamuni then again said to the Lord of Secrets: “I shall now explain the method for painting the image of the High Buddha-Crown, in accordance with the ritual procedure of the Wheel King. On a piece of cloth measuring three cubits or one cubit, from which all hair and fibers have been removed, the painter, having undertaken the Eight Precepts, should depict the Buddha, the Blessed One, seated upon a seven-jeweled lotus throne, sitting in the full lotus posture and endowed with all the excellent marks.

His right hand displays the boon-granting gesture, while his upturned left hand rests below his navel. From the crown of the Buddha’s head, depict rays of light streaming forth. In the two corners of the image, depict devas of the Pure Abodes.

On the right, depict the practitioner of recitation gazing upon the Tathagata. Lord of Secrets! This is the method for painting the image of the High Buddha-Crown King, taught by all Buddhas and praised by all Buddhas, out of compassionate concern for all sentient beings.”

The Buddha Shakyamuni then again said to Vajrapani, Lord of Secrets: “Lord of Secrets! I shall now also explain the ritual procedure for painting the image of the Victorious Buddha-Crown King, praised by all Buddhas. In accordance with the ritual procedure of the Buddha-Crown Wheel King, use silk measuring three cubits or one cubit, from which all hair and fibers have been removed.

The painter must undertake the Eight Precepts before painting it. First depict the Buddha with a golden body, seated upon a lion throne, forming the mudra of teaching the Dharma and endowed with the excellent marks. From the crown of the Buddha’s head, depict rays of light of various colors streaming forth.

Below the image, depict the practitioner of recitation according to his original form, kneeling on one knee, holding a censer in his hands, and gazing upon the Tathagata. Vajrapani! This is the method for painting the image of the Victorious Buddha-Crown King, taught by all Tathagatas.

Vajrapani! The majestic forms of the Tathagatas and great bodhisattvas may be painted as one wishes. Whether upon cloth, silk, paper, leather, or a wall, there is no fault.

Whether one paints them oneself or has another paint them, they should be painted according to their original forms. Whether one paints the form of a bodhisattva or sacred mantras, even if they are painted upon a chest containing sutras, upon the bark of a flowering tree, or if one paints images of the Supremely Victorious One large or small as one wishes, all are permissible and without fault.” At that time, the Blessed One again spoke these verses:

Paint them as one wishes,

For the benefit of sentient beings;

There is no fear of wrongdoing,

Therefore one should be diligent.

Always practice generosity,

Patience, and diligence;

Cultivate in accordance with these.

If one does not paint images,

One should preserve the great mudras.

The wise give rise to loving-kindness;

To attain accomplishment, they must reflect.

In order to embrace sentient beings,

Always maintain loving-kindness and compassion,

Together with pure moral discipline,

Meditative concentration, and prajna.

Attaining siddhi will not be difficult.

One must abide in bodhicitta

To attain the supreme accomplishment.

Chapter Four: Practice.

At that time, Vajrapani, Lord of Secrets, addressed the Buddha: “Blessed One, I beseech the Blessed One, for practitioners seeking accomplishment, to teach briefly the method of cultivating the Buddha-Crown Wheel King mantra, together with the skillful means by which its majestic power and meritorious practices may flourish. They seek siddhi from the Blessed One; by abiding in the mantra of the Tathagata Buddha-Crown King, all mantras are swiftly accomplished.”

The Buddha said: “Excellent, excellent, Lord of Secrets! You are able to ask about such a matter. Listen attentively, and I shall explain for you the skillful means practiced by all Buddhas, the Dharma phrases and gathas. This is an exceedingly wondrous Dharma-eye, cultivated by innumerable Buddhas for the accomplishment of every benefit.” At that time, the Buddha Shakyamuni surveyed the entire assembly and, in a Brahma voice, proclaimed the Dharma principle in gathas, supreme among all Dharma-eyes. The verses said:

He himself practiced immeasurable bodhi,

Afflicted by hundreds of thousands of sufferings;

For the sake of afflicted sentient beings,

The Buddha Shakyamuni proclaimed it.

If one sincerely cultivates this Dharma,

One will attain Buddhahood and receive offerings from devas and humans.

By cultivating this one Dharma, one attains Great Awakening;

The mantra’s majestic power is praised by all.

Before long, this person will realize bodhi

And extensively liberate immeasurable multitudes of beings.

At a great and secluded stupa,

By streams, forests, lakes, and ponds,

Beneath a great tree or within a cave,

Upon a mountain abundant in flowers and leaves,

Alone, with a steadfast mind,

Ever mindful of bodhicitta,

One should diligently cultivate in purity

The Mahayana Dharma of liberation.

Guarding body, speech, and mind,

And observing the four modes of eating and drinking,

The practitioner must understand

That this mantra is supremely honored.

Attaining the vidya-samadhi,

It gives rise to all siddhis.

Using mantra and vidya,

Practice as one wishes.

One must wear the two kinds of garments

And preserve them without error.

Siddhi is not difficult to attain;

That person will certainly attain it.

First, one must pay homage to all Buddhas;

The wise must remain steadfast.

A practitioner without companions,

Acting for the benefit of sentient beings,

Will find attainment not difficult,

And manifest inconceivable forms.

In this very life, attainment is gained.

One determined to seek siddhi

Should erect stupas

And perform homa and recitation.

Then, in this very life,

Attainment will swiftly be gained.

One who reflects carefully and thoroughly,

Who is courageous and firm of resolve,

Whose mind sincerely seeks to benefit others—

Such a person is truly worthy of praise.

With all faculties complete,

And wisdom ever luminous,

Able to endure hunger and thirst—

Such a person is worthy of praise.

One who wishes to seek attainment,

If one obtains this essential Dharma,

Before long

Will attain the supreme siddhi.

Vajrapani! After I have entered extinction, in the age of the Final Dharma, foolish upasakas and upasikas will be misled by deluded renunciants into doing useless deeds. Craving worldly pleasures without ever growing weary, associating with base persons, and failing to understand the Tathagata's samadhi within the profound and vast purport of the Mahayana, they will lack courageous diligence and skillfulness in the bodhisattva's conduct and disciplinary precepts.

Having received no abhiseka, they will not believe that the Buddhas and bodhisattvas possess vast samadhis, and they will fail to attain accomplishment. They will then slander me and the bodhisattvas, saying, “This was spoken by Mara, not by the Buddha,” thereby reviling the bodhisattvas. If good men or good women who abide in the Mahayana and wish to seek accomplishment through mantras perform harmful and profitless deeds, through these causes and conditions they will accumulate immeasurable karmic hindrances.

Therefore, Vajrapani, if good men or good women wish to cultivate the bodhisattva path, they must give rise to pure and steadfast faith, possess resolute conviction in the bodhisattvas, and, with vast vows, copy the Mahayana scriptures day and night, receive, uphold, read, and recite them, and explain them to others.”

He then spoke in verse:

Rely upon the precious sutras;

Such cultivation I praise.

Through this practice,

The principal deity will swiftly appear before you.

To accomplish the mantra,

You yourself must be diligent,

Practicing generosity, morality, patience,

Samadhi, and wisdom.

Concentrate with single-minded resolve,

And swiftly attain the principal deity.

Chapter Five: Ritual Procedures

At that time, Vajrapani again addressed the Buddha, saying, “Blessed One! How should a practitioner of the Buddha-Crown mantra abide in the pure ritual procedures and visualize the principal deity? I beseech the Blessed One to explain this, so that the siddhis of the Buddha-Crown may swiftly be attained.”

The Buddha said, “So it is, Vajrapani! Listen attentively. For the benefit of sentient beings, I shall explain it. Among the mantra teachings, it is taught that one must purify oneself at the three periods in exact accordance with the ritual procedures. One should constantly contemplate the Buddha's samadhi without distraction, attachment, or affliction; continually recollect the Buddha; and, through samadhi, universally take all sentient beings as the object of contemplation. At the three periods, bathe and cleanse yourself, and sprinkle water according to the Dharma. A wise and courageous person must not harm living beings. After putting on the undergarment, protect the body with this mantra:

-Oṃ ma ma hūṃ nac.

If earth is used, do not use earth containing insects. Use clean, fragrant earth that is neither excessively black, yellow, nor red. This is the method of using earth for accomplishment. For an especially forceful subjugation rite, use black or red earth. For a rite of increase, use yellow earth. To eliminate calamities and karmic offenses, use white earth. If seeking rajā, use earth that is neither white nor black. For a rite of love and attraction, use yellow-red earth. Thus should the wise use it accordingly. First empower the earth with the mantra:

-Oṃ na ra hūṃ.

Use this earth mantra

To bring all rites to accomplishment.

Then use the river mantra

To empower the river water:

-Oṃ jvala hūṃ.

This empowering mantra

May be used in every place.

Divide the earth into three portions

And place them in a clean location.

The earth must be far removed

From foul-smelling and filthy places,

Places where women assemble,

Places where children play,

Places frequented by cattle,

And places crowded with creatures.

In places such as these,

The practitioner must not bathe.

Stagnant or obstructed water,

And water with a foul, impure odor,

Should be avoided by the wise.

Seek instead a clean river

Whose water is clear and cool,

And free from mud and earth.

Moreover, along its banks

There should be various trees.

There one should bathe;

Such water is fit for use.

Likewise, in places such as those described above,

Where there are no insects

And flowers provide adornment,

The practitioner should bathe.

Afterward, again use the mantra

To empower the clean earth:

-Oṃ bala jvala hūṃ.

One should then put on the armor,

Placing the thumb at the heart,

And reciting the mantra seven times.

*Armor Mantra:

-Oṃ jvala teja hūṃ.

Through employing this armor vidya,

The practitioner applies it,

And the entire body

Receives great protection.

*Body-Armor Mantra:

-Oṃ jvala, bala hak ra na hūṃ.

This is called putting on the body armor;

The wise should perform it.

Visualize the mudra within the water,

From above all the way downward.

The obstructing Vinayakas

And all harmful creatures in the water,

Through the power of this empowerment,

Will be unable to cause harm.

-Oṃ tra he manda svāhā.

This mantra for accomplishing activities

Is the heart of the Buddha-Crown.

Through recollection of this mantra,

If any obstacles in the water

Should seek to cause harm,

Their mouths will all be sealed shut.

Use it to protect the earth,

Then divide the earth into three portions

And use them for purification.

From the feet up to the waist,

Rub with earth until clean,

Removing every foul odor and speck of dust;

This is the cleansing taught by the Buddhas.

Then use the second portion

From the waist up to the neck,

And rub the third portion upon the head.

Rub with earth until clean.

The earth must contain no insects.

First it must be divided into three portions,

And only then should one scrub and wash.

Use the mantra for accomplishing activities

To empower the water.

Recite it three times and sprinkle it upon the crown,

Thereby bringing about purification.

After bathing and cleansing oneself,

One must not sit and engage in conversation.

Then use the Buddha's urna mark

And the Buddha-Crown-destroying vidya

To bestow universal protection.

Use the Buddha-Eye mantra,

Which is universal throughout the Buddha family,

To assist all the Buddha-Crowns

In accomplishing the mandala.

Then establish the boundaries in every direction

And protect one's companions.

One may employ the Buddha-Crown

To accomplish all activities.

Sprinkle insect-free water everywhere

While reciting the mantra once.

*Purification Mantra:

-Namo sarva buddha bodhisattvānāṃ. Oṃ śodhane śodhanāya svāhā.

This is the mantra for washing and sprinkling,

Used for the Tathagata family.

When the time comes for recitation,

Concentrate without distraction.

One should look directly ahead,

At a point about three feet from the eyes.

The mind should accord with compassion

And be fully endowed with wisdom.

While engaged in recitation,

One should wear clean garments:

Nô cu la sô ma,

And also dà ma robes.

When the wise perform recitation,

They should follow the ritual procedures in every respect.

One must recite the purification mantra

And also utter the activity-accomplishing vidya,

Empowering the grass seat,

And then placing it before the Buddha.

Again recite the mantra of the principal deity

And invite all the noble sages.

The mantra and mudra should correspond,

And one should visualize the form of the principal deity.

Form the mudra of the Lotus family

And offer the seat.

The Buddhas provide protection and well-being;

The Buddha's feet are pure and beautiful.

The bodhisattva's lotus seat

Is a seat worthy of praise.

A practitioner of this mantra

Must not sit upon a high couch.

Visualize the body of the principal deity,

Hold the rosary, and perform recitation.

*Mantra for Stringing the Rosary:

-Oṃ anādbhute vijaye siddhi siddharate svāhā.

String a rosary of bodhi seeds,

And accomplishment will certainly be attained.

For superior, middling, and inferior siddhis,

It may be used with all mantras.

Gold and silver may be fashioned into beads

For rites of increase.

Śāntika and pauṣṭika

Accomplish every purpose.

Have a young boy string the beads,

In every respect according to the ritual procedures.

Then use the deity's own secret mantra

To empower them in this manner.

*Mantra for Empowering the Rosary:

-Namo bhagavate siddhi sādhaya sādhaya siddharate svāhā.

One should use this mantra

To empower the rosary.

It must be recited a full seven times,

While holding it in the palm of the hand.

Seated upon a seat of kusa grass,

Seeking to accomplish every undertaking,

The auspicious madhuka tree,

White sandalwood and deva-wood—

From such kinds of trees

Rosaries for rites of increase are made.

When reciting and performing homa,

One should use this kind of rosary.

Take wood of the khadira tree

And of the madhuguna tree;

Use this wood to make a rosary

For rites of subjugation.

Again, use this kind of wood

To make a bed or sitting seat.

If this wood is unavailable,

Take leaves free of insects

And spread them out for sitting or lying down.

Again, at the consecration seat,

Take ashes of gomaya,

Mix them with water, and sprinkle to purify.

Uphold the mantra according to the Dharma;

If accomplishment is not attained,

Add the Crown Wheel-King mantra,

And through its recitation accomplishment will be attained.

Also add the Heart and Auxiliary Heart mantras,

And recite them together.

If accomplishment still is not attained,

Add the Buddha-Eye mantra

And recite them in combination.

The Buddha-Eye Vidya of the Blessed One

Was taught by all Buddhas;

The Buddhas of former ages praised it,

And now I do likewise.

Those seeking accomplishment of the Buddha-Crown

Should thus uphold and recite it;

Recite all of them together,

And before long accomplishment will be attained.

Even one who has committed an uninterrupted offense

Will also attain accomplishment before long.

If there is no painted image,

Direct the mind and visualize it;

All Buddhas praise this.

Then form the Buddha’s mudra.

*Visualize and recite the mantra:

-Nẵng mồ ra đát nẵng đát ra dạ a tả ra vĩ lệ sa phạ ha.

Then form the Great Mudra and visualize upon the mudra immeasurable jewels. The jewels become a mountain. Upon that mountain, visualize a lotus made of the seven precious substances, with hundreds of thousands of petals.

Its receptacle is vast, and upon the receptacle is a pavilion. Within the pavilion sits the Buddha, just as the mantra-image is described in the rite for painting the image. The Blessed One sits cross-legged in the lotus posture, forming the Dharma-teaching Mudra, his body adorned with all the marks of a Great Man.

He is surrounded by an aureole; everything is exactly as described in the rite for painting the image. Then visualize atop the pavilion a wheel covered with immeasurable jewels. Visualize it expanding at will to one yojana, one hundred yojanas, or one thousand yojanas.

Concentrate upon the visualization without distraction, fixing the mind upon the Principal Deity and seeking empowerment and accomplishment.

Empower it with the Immaculate Ocean mantra. The Great Ocean mantra is:

-Úm vĩ ma lô nại địa hồng.

Empower the mountain with the Mountain mantra. The Mountain mantra is:

-Úm a tả la hồng.

Empower the lotus with the Lotus mantra. The Lotus mantra is:

-Úm hồng ca ma la sa phạ ha.

Use the Mantra of All Jeweled Pavilions. The Pavilion mantra is:

-Nẵng mồ tát phạ dát tha nghiệt đa mẫm tát phạ tha khiếm ôn nhạ nghiệt đế

tát phả ra nhất hàm nga nga năng kiếm sa phạ ha.

Then invite the Buddha, the Blessed One. Recite the mantra and visualize the Blessed One descending from Trayastrimsa Heaven and arriving at the bodhimanda; then immediately offer arghya.

Having arrived through spiritual power,

Please accept my offerings.

Thereafter, use the Six-Syllable Buddha-Crown mantra to establish the boundary above. Visualize bathing the Tathagata, the Principal Deity, and the lords of the three families. Then offer anointing incense, incense, flowers, garments, food, and drink.

If all the articles of offering are not available, visualize them in the mind and present them. Thus the offering ritual is completed. One should then perform repentance, rejoicing in merit, exhortation and invitation, dedication of merit, and the making of vows.

Thereafter, fix the mind upon the tip of the nose and recite single-mindedly until the prescribed number of recitations is completed. Again offer flowers, incense, burning incense, bright lamps, food, and drink; then present arghya as a farewell offering and escort the Principal Deity out through the eastern gate. Bow to all Buddhas and bodhisattvas, and then rise.

Practice three sessions each day. This ritual is taught for those who have no painted image.

Chapter Six: Distinguishing the Secret Signs

At that time, Buddha Sakyamuni again addressed Vajrapani, Lord of Secrets: “Vajrapani, listen well. This is the practice of the Buddha-Crown Wheel-King mantra, taught by all Tathagatas for the accomplishment of every undertaking. Those wishing to accomplish the Buddha-Crown should use the indestructible gatha verses. Vajrapani, I shall now briefly explain the successive matters of accomplishment.” He then spoke these verses:

Where the holy assembly gathers,

That place is sacred ground;

A pure chamber or Buddha hall,

An empty house or cave,

Beneath a great tree or in a charnel ground,

In mountain forests or mountain valleys—

Recitation there can bring accomplishment.

The mind should always recollect the Principal Deity.

Purify whatever is impure,

Transforming all into purity.

Accomplishment is gained in a pure place,

Through the two classes and two kinds;

This is called accomplishment.

When cultivating every siddhi,

Be moderate in food and drink,

Neither overly full nor overly hungry;

Consume only a sufficient amount.

Delicious, sweet, rich, and fatty things

Should be abandoned and not craved.

Greedy sentient beings,

Because they are attached and intoxicated by flavors,

Perform homa with a mind of craving,

And one-pointedness cannot arise.

From early evening until late at night,

Quietude is required throughout the night.

Sit upon a seat of kusa grass;

Everything must accord with the ritual.

The mantra and mudra should correspond.

Sleep in the lion posture,

A posture truly powerful,

Facing east or south,

With the arms extended while sleeping.

For pacifying and increasing homa rites,

Face east or south.

Place the left thigh upon the right,

And arrange the hands and feet likewise;

Fold the legs and then rest.

Use only modest adornment.

With the head toward the west

And the face turned south,

One should also protect the body;

The same applies to rites of subjugation.

Use firewood of white sandalwood,

The auspicious nyagrodha tree,

And the udumbara tree;

These kinds of wood mentioned above

Are signs of accomplishment.

Kalavinka birds,

Mandarin ducks and white cranes,

Peacocks and other auspicious birds—

If they are seen in a dream,

Such signs indicate

That siddhi will soon be attained.

If blood is seen in a dream,

This is a sign of accomplishment.

Again, if one sees in a dream

Banners and pennants intermingled,

Bright lamps upon a high pavilion,

Being sheltered and going forth in leisure,

These are signs of accomplishment.

Or one may see oneself riding a boat or raft,

Holding various musical instruments,

Or see a many-storied stupa;

All these are auspicious dreams,

Signs that accomplishment draws near.

If, however, in a dream

One sees dogs or candalas,

And prostitutes surrounding oneself,

All these are inauspicious signs.

Donkeys, horses, and vehicles—

If one sees or touches them,

Accomplishment will not be attained.

Thus, among the signs in dreams,

There are auspicious and inauspicious ones.

These are the two kinds of dreams

That seekers of accomplishment should know.

One should perform the homa rite,

Burning rice flower and sesame oil;

Then one will escape all demonic obstacles

And behold the Principal Deity.

One will also constantly receive reverent protection,

And the Noble One will manifest bodily,

Fully present before one.

Again burn ghee and honey,

And then all truth will be seen.

Abstention from food is truth;

The Path is ultimate truth.

If one has doubts concerning the Principal Deity,

Then, when lying down at night,

Pray that the Deity will manifest bodily.

If the form of a man appears,

Or one sees a woman

And a mind of desire arises,

One still must not allow the mind to become distracted.

When sleeping, one must perform empowerment;

Recite without discursive thought.

Money and precious treasures,

Whether present or future,

Must never be thought of—take careful heed—

Or the recitation rite will not be accomplished.

If the mind becomes agitated and distracted,

Contemplate the meaning of the mantra;

Recite while abiding in samadhi.

If defiled craving arises in the mind,

Contemplate impurity.

If anger arises in the mind,

Practice the contemplation of loving-kindness and compassion.

If delusion arises,

Or any such state arises in the mind,

One must concentrate the mind

And recite single-mindedly,

Clearly visualizing the Principal Deity.

If one has not yet entered the mandala,

The various incense and flowers one offers

Will be devoured by demons.

Because one does not follow the ritual

And does not understand it clearly,

And because one has not drawn near an acarya,

Demons will cling to one,

As a shadow follows its form.

The power of recitation will be lost;

The demons will consume the incense and flowers,

And the Principal Deity cannot receive

The recitation and homa offerings.

This mantra is sovereign;

To accomplish the Crown Wheel-King,

One should use it for empowerment.

When performing homa and other rites,

There will be no obstacles,

And the Wheel-King will be accomplished.

Through this empowerment,

Accomplishment is attained everywhere.

Again recite the Invincible One mantra

To empower one’s own body.

This mantra of the bodhisattva

Belongs to the retinue of the Wheel-King

And must be used for protection and empowerment.

When accomplishing the mantra,

Recitation and homa must be complete.

First, one should protect the body.

If this is not done,

The siddhi will not be accomplished.

The yakshas of the sky,

Ghosts, spirits, and rakshasas

Will come together to cause destruction,

Giving rise to a doubtful mind.

Flowers of the vinolva,

Arka, dhattura,

None of these should be used.

For all rites of the Buddha-Crown family,

The jati flower is praised,

The blue lotus and kumuda,

The lotus and yuthika flower,

And other kinds of flowers

That are fragrant and pure.

Those who know the Buddha-Crown vidya

Should always use them as offerings.

If the practice is not accomplished,

Perform the rite two or three times,

Even up to seven times;

It will then be accomplished.

Again, enter a great river or the sea

And perform the rite of molding stupas,

Whether one, two, three, or four,

Making them according to one’s ability.

Recitation and the mudra rite,

Reverence and praise,

And recitation of the wondrous scriptures—

The required numbers must be fulfilled repeatedly.

When three lakshas of stupas have been completed,

The transgressions of former lives are extinguished.

With truly fragrant flowers,

Burning incense and fragrant ointments,

Make offerings to the stupas.

Before each such stupa,

Empower it with the mantra;

For each and every stupa,

Recite one thousand and eighty times.

If the mantra is not accomplished,

It is because one’s transgressions have not yet been extinguished.

One should make a mandala one cubit across

And one thousand stupas.

Even one who has committed the five heinous offenses

Will certainly attain accomplishment.

Transgressions are extinguished through recitation;

How much more so by making stupas.

Within a great river or the sea,

Offer one hundred thousand lotuses.

After the full number has been completed,

Accomplishment will swiftly be attained.

At that great river or sea,

What need is there to set a fixed measure?

Whether accomplishment is slow or swift

Depends entirely upon oneself.

The accomplishment of mantra

Depends upon merit or lack of merit.

If one possesses abundant merit,

Before long one will

Swiftly attain siddhi.

Therefore one should make stupas;

They are the foundation of siddhi.

One must practice diligently

To attain firm accomplishment.

The mantra in this sutra

Does not exclude any kind of poison.

Having understood the meaning to be so,

One must exert oneself in recitation.

For the sake of one’s father, mother, and teacher,

And sentient beings undergoing suffering,

Dedicate a portion of the merit of recitation

On their behalf.

To eliminate karmic obstructions,

One must constantly bow to the Buddha.

Through bowing to the Buddha and reciting,

Accomplishment is swiftly attained.

The karmic reward of venerating the Buddha

Is merit truly beyond measure.

Knowing this, one should take refuge,

And strive to bow with reverence.

Thereafter siddhi will swiftly be accomplished.

In the age of the decline of the Dharma,

When mantras are not accomplished,

For this reason, I, Shakyamuni,

Teach the awe-inspiring virtue of disciples.

Those of future ages who seek liberation

Must cast away the mind of doubt,

Always remain diligent,

And cultivate the various siddhis;

Before long they will attain accomplishment.

Those endowed with merit

Swiftly attain siddhi.

Most possess little merit,

And therefore their accomplishment is delayed.

If compassion and wisdom are united,

Supreme siddhi is swiftly attained.

If there is no lapis lazuli,

One should use red crystal.

Upholding the Buddha-Crown mantra

Brings inconceivable attainment.

One should use pure oil

And present it to the principal deity,

Dividing it into three portions

Out of compassion for sentient beings.

First take one portion

And offer it to the principal deity.

Take another portion

And give it to passersby.

Eat the final portion oneself.

After the portion for the principal deity has been offered,

It should be taken out and given away.

If no guest arrives,

Give it to the birds.

When all the portions have been divided,

Give them all away completely.

For the sustenance of one’s life,

After the distribution has been fully made,

Face south and eat.

This is the rite of subjugation.

One should not face west.

When continually performing subjugation rites,

The northeast is for pacification and increase.

To accomplish the Buddha-Crown rites,

One should face east.

One should arouse a compassionate heart

And contemplate at the three periods:

‘Within the ocean of birth and death,

I must now bring beings to deliverance.’

With a mind united with great compassion,

Monastics and householders,

And even brahmins,

Must all arouse loving-kindness.

During recitation and while traveling,

One must always be cautious

And must constantly pay reverence

To stupas and shrines dedicated to the Buddha.

Mantras that are difficult to accomplish

Should be recited at all times.

One who diligently cultivates samadhi

Attains mastery

And subjugates all,

Manifesting every form.

Therefore, one should perform

Recitation and homa.

Bathe and sprinkle for purification

As explained above,

And afterward protect the body again.

Establish the boundary with mustard seeds and ashes,

Using the Karmic Affairs Mantra

Or the Crushing Crown Mantra.

Empower cords and stakes,

Fastening and driving them into the four corners.

Then make offerings again

And earnestly invite

All the assemblies of sages.

The homa brazier for recitation

Should be placed upon its seat.

This is the cause of accomplishment.

Mix cow dung with earth

To plaster the mandala ground.

Arrange all the offerings,

First for the Tathagatas,

Presenting them according to the ritual procedures.

Then, beside the Crown of the Wheel-Turning King,

Make offerings in sequence.

Next proceed to Avalokiteshvara

Together with his retinue.

Then proceed to Vajrapani,

Presenting offerings as to the Buddha.

All incense and flowers

Should accord with their respective families.

All three families in their entirety

Must receive offerings.

Through this, one arouses the attention

Of all the devas who protect the world.

Although foolish people obstinately say

That everyone who practices mantra

Is entirely deluded,

If they do not explain the ritual procedures,

They will fall because of their slander.

Sesame oil and white mustard seeds

Should be used for homa;

They can accomplish the rite of attraction.

Burning sesame oil and rice

Can accomplish the rite of increase.

Poisonous substances and poisonous trees

Mixed together for homa

Will cause all who harm the Buddhadharma

To be utterly eliminated.

Take wood of the vinolva,

White leaves of the ashoka,

And also use white ginseng wood;

Homa with these accomplishes increase.

Use trees such as these:

Nyagrodha and udumbara,

The resinous ashvattha tree,

And the trees called huonhi-tzu.

If performing a pacification rite,

Use these kinds of wood.

Also take khadira

And burn kalaka wood,

As well as karavira wood;

These kinds of wood

Are used for subjugation and increase.

Face south,

Call the person’s name, and burn them.

Visualize the person and recite the name aloud

To perform the rite of subjugation.

Face north,

And within the mantra phrase

Add the syllables svaha;

This performs the rite of pacification.

When cultivating the Buddha-Crown rites,

Sit facing east.

Perform homa for increase.

Sit in the lotus posture for pacification,

In the auspicious posture for increase,

And in the venerable posture for subjugation.

Performing homa to eliminate harm

Is called the rite of subjugation.

Preventing and ending all obstacles and calamities

Is called the rite of pacification.

Seeking that all affairs accord with one’s wishes

Is called the rite of increase.

Thus, in every place,

Contemplate and cultivate accordingly.

Cause those who resent the Buddhadharma

To be driven far away;

This is the rite of causing mutual enmity.

A pure practitioner

Must not allow the hair or nails to grow long.

In places such as these,

Siddhi cannot be accomplished.

Do not dwell where women reside

Or where there are many noxious winds.

In places such as these,

Accomplishment cannot be sought.

If the dwelling place is excellent,

Perform recitation and homa;

The assemblies of sages will all rejoice.

By performing homa,

All undertakings are accomplished.

Just as one who lacks the marks of a king

Cannot become a king,

Perform recitation and homa

According to one’s ability.

An inferior person who practices

Will also receive an inferior result.

If one seeks poison, blades, or elephants,

They cannot be bestowed,

Except through the rite of attraction

For the sake of protecting life

And eliminating afflictions.

Apart from causes such as these,

They cannot be granted.

When a pure practitioner

Is touched by impurity,

One must bathe and wash,

Mentally recite, and form the mudra.

All defilements

Are purified with the mantra.

For a householder who practices,

Keeping one’s hair is not a fault.

When performing recitation and homa,

If one harbors doubts,

Is drawn away by various affairs,

Keeps no fixed schedule,

Or, when making offerings to the assemblies of sages,

Has much grime upon the body

And lice breeding on the head,

Various faults will arise.

Do not gaze at the rising sun.

During a solar eclipse, do not look at it.

One must not look at a lunar eclipse.

Do not fail to honor the venerable teacher.

When making offerings to the assemblies of sages,

Do not entertain thoughts of sensual pleasure.

Do not allow the body to remain unclean.

Therefore, the practitioner

Must constantly abide in meditative concentration.

When famine prevails in the land,

Or when there is warfare,

Or the ruler of the country is not in harmony,

One cannot seek siddhi.

The sages have departed;

It is a place of ghosts, spirits, and yakshas.

Where nāga spirits cause affliction,

In foul and impure charnel grounds,

Where carts and carriages crowd together,

Where many snakes and serpents dwell,

Or in places stricken by drought,

Recite the mantra and form the mudra;

All shall thereby be purified.

All kinds of impure spirits,

Yakshas and corpse-raising spirits,

And accomplished rakshasas—

Above and amid the place of practice,

The wise should harbor no doubt.

At a clean stream or river,

Bathe in the waters of the true Dharma;

Contemplate with wisdom,

And duly perform the recitations.

All should sit in the full lotus posture,

Assisting one another in every task.

Whenever one wishes to rise,

One must first bathe,

Or act with a pure mind;

Then all endeavors shall be successfully accomplished.

VOLUME TWO

THE END