大聖妙吉祥菩薩說除災教令法輪

At that time, the Bodhisattva Mañjuśrī arose from the Śūraṅgama samādhi. Looking out over the great assembly, he said: "I behold all sentient beings, who from beginningless time until now have been sinking in saṃsāra, bound and obscured by the burden of false sins and karmic deeds, and so they harbor love and hatred and the like, or, through their various karmic retributions, suffer manifold calamities. Now, by the sustaining spiritual power of all the Tathāgatas, I shall briefly expound the expedient means that accord with the world, that extinguish calamities and obstructions, that command the devas, and that perform the rite of the maṇḍala for chanting.

The Tathāgata, in his great compassion, has vowed for the sake of all sentient beings to teach in this way. I, throughout immeasurable kalpas in past ages, in the presence of the Buddha Śāla-tree King, heard this wondrous Dharma, and now I shall set it forth. All of you should listen attentively.

This Dharma's import is profound and vast, difficult to understand. Therefore one should, following the tradition-transmitting ācārya, beseech and request to learn it. One must also select an auspicious day and hour, receive and learn the mantras, the mudrās, and the homa rite, install the painted image, the command, and the Dharma-wheel, and one must study the precepts to purify body and mind.

The four grave precepts and the ten grave precepts must not be lacking or transgressed. If there be any lack or transgression, one should not, on that account, perform the rite of recitation, lest one incur calamities and the practice be without efficacy. One who upholds this Dharma must always remain pure.

If, on behalf of a king, one establishes a maṇḍala, then with powder of five colors, or with cords of silk of five colors, one paints the images of the Buddhas, the Bodhisattvas, and the various devas. Within and without, the divisions of the various honored ones are arrayed in order; one must work in purity and secrecy, and with body and mind sincere and reverent, efficacy will be attained. Calamities will be dispelled, merit and virtue will increase, like a net that resounds—there is nothing sought that is not obtained.

Moreover, one must not let those of various kinds who do not believe in cause and effect, who hold the wrong views of non-Buddhist paths, who have little wisdom and do not understand, the foolish, the various butchers, the five kinds of caṇḍālas, eunuchs, slaves, and harlots—such kinds, upon seeing the maṇḍala, are wont to give rise to slander. Slanderers incur a twofold harm. The images of the various devas do not accord with the foolish ordinary person, and so they are not to be shown; if one reveals them slightingly and arrogantly, the divine spirits will not be pleased, and the manifold blessings will be hard to obtain.

If the practitioner of the Dharma does not request in secret, his undertaking will be in vain. One of little wisdom does not understand the Tathāgata's great-compassion expedient means, which employ the awesome divine power of the mantra. The Buddha, with skillful wisdom, instructs, commands, and sustains.

The Sun, the Moon, the Stars and Constellations, and the deva-hosts that course through the sky he causes to bear a mind of compassion for the Dharma. As the Tathāgata has expounded in the Great Collection sūtras—the Sun-Treasury and the Moon-Treasury—and likewise revealed and proclaimed in the various assemblies. Now, for your sake, I shall clearly explain the arraying, before and after, of the maṇḍala, and the recitation that quells calamity.

If, within the realm, the Sun or Moon should be eclipsed or pale, or the Five Planets and the Seven Luminaries change their form and color, or comets and ill-omened stars, sweeping stars, encroach upon the king and upon the constellations of one's natal destiny—then one should employ the calamity-quelling homa rite. Or if there be various diseases sown by ghosts and spirits, or invasion by another land, then if there be someone of foreknowledge, he should reverently serve the supreme maṇḍala's sovereign lord, day by day giving rise to a mind of sincere reverence, making vows and praying for protection and aid, and thereby attain victory, the evil bandits being dispelled.

If a person of this world meets with manifold afflictions—calamity from kings, calamity from bandits, lawsuits and verbal disputes, or oppression by foes, or evil diseases that medicine and decoctions cannot cure—then at that very time, if there be a calamity, or if a vengeful ghost from a former life brings one near to death, one should, according to this Dharma, paint and establish the Calamity-Quelling maṇḍala, secretly and with sincere upholding and recitation, fervently praying.

The holy deva-lords will vow to remove the calamity and cause all things to be auspicious. One should sprinkle and cleanse the chamber until it is clean, using white cow dung, white sandalwood water blended with various fragrances, smearing it upon the ground, sprinkling the fragrant water upon the ground and the walls until they are truly clean. In the center, paint the Calamity-Quelling Wheel.

If one is making an earthen altar, one must, according to the teaching, dig the earth and remove all foul things—such as tiles, stones, bones, fur, hair, charcoal, ash, and all manner of poisonous insects and the like. Then take fine, clean earth from the bank of a river, sweet in quality, blend it with fragrant water to make a supple clay, and, according to the Dharma, plaster and build it up. The painter must not drink wine, eat meat, or the five pungent herbs; he must keep far from craving and desire, must boil fragrant water to bathe, and wear new, clean garments.

Each early morning he receives the eight precepts of abstinence, and upon white silk or clean cotton cloth he paints a single wheel of twelve spokes in yellow. If one is making the earthen maṇḍala, one should use powder of five colors, each color empowered with the mantra seven times, or twenty-one times, before it is used; or one uses the various colors to paint for three days and three nights, or seven days and seven nights.

When the meritorious matter is accomplished, one must relinquish and discard it. If it is an earthen altar, one should remove the various images and not leave them for long. If one lets the various kinds of birds and rats, the base and lowly, the wrong-viewed non-Buddhists, the five caṇḍālas, eunuchs, slaves and the like behold it, the holy multitudes will all be displeased and will cause one to incur calamity.

If one wishes to carry it upon one's body as one travels, then upon silk cloth one uses colors to paint it, measuring it one cubit square, or two cubits, but it must not exceed three or four cubits, divided into the seventy honored ones—Buddhas, Bodhisattvas, and devas—with the images arrayed according to the Dharma. In the spaces between the spokes one paints the Sanskrit-letter mantras, and one must not write their names.

If it is for a king, then one must make the earthen maṇḍala of sixteen cubits, twenty-four cubits, even up to twenty-eight cubits—these measures are not the same. If the king should give rise to doubt, then upon paper one writes all the names of the various devas, placing them beneath the various honored ones, so as to sever doubt and give rise to right faith. If one uses Sanskrit letters to inscribe the names, that is best; if one does not know Sanskrit letters, one may inscribe them in the local script as well.

At the hub of the wheel, in the lower half, paint a white lotus of eight petals; at the center of the flower, in gold or silver, engrave the Golden-Wheel Buddha-Uṣṇīṣa One-Syllable Dhāraṇī, "Bhrūṃ." After the syllable, paint the Blazing-Radiance Buddha-Uṣṇīṣa, whose body all around emits great radiance. Before the Buddha, facing the mantra, paint the Bodhisattva Buddha-Eye, the Mother of the Division, upon a red lotus, all bearing the banner-standard and mudrā.

To the right of the Buddha paint the Bodhisattva Mañjuśrī, reddish-yellow in color, bearing his own mudrā. To the left of the Buddha paint the Bodhisattva Vajrapāṇi, whitish-red in color, bearing the banner-standard. The honored ones all sit in the half-lotus posture, the four facing one another.

To the right of Mañjuśrī paint the Bodhisattva Acintya-Kumāra (Inconceivable Youth); to the left paint the Bodhisattva Rescuing-and-Protecting Wisdom. To the right of the Bodhisattva Vajrapāṇi paint the Bodhisattva Bhṛkuṭī; to the left paint the Bodhisattva Avalokiteśvara. Thus the appearance, banner-standards, and mudrās of the eight great Bodhisattvas all follow the original Dharma.

With a verse, it is said:

Only the syllable of the Uṣṇīṣa Wheel,

Upheld and revered, is the central honored one;

The dignified Blazing-Radiance Buddha-Uṣṇīṣa,

From every pore emitting radiance,

Upon his head bearing the crown of the five Buddhas,

His two hands like those of Śākyamuni.

To the right, the venerable Mañjuśrī,

Upon his head five topknots of hair,

His left hand a blue lotus,

Upon the flower set a vajra-pestle,

His right hand holding the sword of wisdom,

Seated in half-lotus upon the lotus dais.

In front, the honored Buddha-Eye,

Her body the color of a pink lotus,

Her left hand the Five-Eyes mudrā,

Her right hand the Tathāgata fist.

To the left is painted Vajra(pāṇi),

His body the color of a whitish-red lotus,

His right hand at the center holding a lotus,

Upon the flower a five-pronged pestle,

His left hand holding a precious bell,

In half-lotus upon a lotus.

Again paint the Inconceivable One,

His countenance of reddish-yellow hue,

His two hands joined in the inner-bound fist,

The two wind(-fingers) bent and facing each other,

The nails all leaning against one another,

Turned toward Mañjuśrī.

Again paint Rescuing-and-Protecting Wisdom,

His bodily form like a white lotus,

His wisdom hand placed at the heart,

The void(-finger) raised straight up.

To the right, Bhṛkuṭī,

Her bodily form lovely as jade,

Both hands, concentration and wisdom—

The concentration hand holding an unopened lotus,

The wisdom hand granting fearlessness.

From the two hands, concentration and wisdom,

The concentration hand holding a rosary,

The wisdom hand holding a kuṇḍikā (water-flask).

Again paint Avalokiteśvara,

Like the Cintāmaṇi-cakra (Wish-Fulfilling Wheel),

The wisdom hand a maṇi-jewel,

The right hand the wish-granting mudrā,

His bodily form of a whitish-pink hue,

Seated upon a jeweled lotus.

Thus, outside the eight honored ones,

Paint the boundary-path as a circle.

Upon that boundary-path,

Paint the mantras of the four honored ones,

Namely the Blazing-Radiance,

The Bodhisattva Buddha-Eye Mother,

Mañjuśrī, and Vajrapāṇi.

The divine spells are painted behind,

In white powder and in gold and silver—

This is the foremost meaning.

Outside the mantras one should paint the Nine Grasping Great Deva-Kings, which are: the Sun-deva, the Moon-deva, the Five Planets (Venus, Jupiter, Mercury, Mars, Saturn), the Eclipse-spirit (Rāhu), the Comet (Ketu), and the Great Brahmā Deva-Lord, the Pure-Abode deva (Śuddhāvāsa), the Nārāyaṇa deva, the Tuṣita deva, and the Śakra (Indra) deva; behind, paint Maheśvara—altogether twelve honored ones. The directional positions are divided out clearly and fully, with the mounts they ride and the objects they hold (the one who transmits and receives this Dharma must know these).

Outside the various Great Devas, array the boundary-path. Outside the painted boundary-path, paint twelve vajra-pestles, single-pronged and upright, extending to the outer Golden Wheel. In the spaces between the spokes, in front of the Buddha, following toward the right, install in order: the Lion sign (Leo), the Half-bow sign, the Crab sign, the Bow sign (Sagittarius), the Makara sign (Capricorn)—these six signs are to the right of the Buddha.

From behind the Buddha to the front of the Buddha, install the Jeweled-Vase sign (Aquarius), the Fish sign (Pisces), the Ram sign (Aries), the Bull sign (Taurus), the Man-and-Woman sign (Gemini), the Maiden sign (Virgo)—these latter signs are to the left of the Buddha. Behind the Buddha install the constellation Xu (Void); before the Buddha install the seven asterisms; outside the twelve signs install the twenty-eight constellations, each arrayed according to its own mansion, before and after.

Only for quelling calamity on behalf of a king does one paint in addition the various devas. In all other circumstances, one need only paint the deva-names in Sanskrit letters (the names of the devas in Sanskrit) and the forms of the constellations.

Outside the twenty-eight constellations, paint all around the wheel a net-like form, yellow and broad and great. Following along the top of the net (the rim of the wheel), paint the Deva-Kings of the eight directions. Before the Buddha install Yama-deva; behind Vajrapāṇi install Dhṛtarāṣṭra, the Gandharva-king.

At the four corners: the Southeast, Agni-deva (Fire-deva); the Southwest corner, the Rākṣasa-lord; the Northwest corner, Vāyu-deva (Wind-deva). Upon the net, in the empty space, in gold and silver paint the Blazing-Radiance Buddha-Uṣṇīṣa mantra, the four-line verse of dependent arising, and the chain of dependent action down to old age, death, sorrow, lamentation, suffering, and distress. Again paint the twelve cessations: with the cessation of ignorance, the cessation of action; down to the cessation of old age, death, sorrow, lamentation, suffering, and distress—divided out, all upon the rim of the wheel.

Outside the wheel, paint one hundred and eight blue lotuses, the tips of the petals and leaves as though bowing downward. Upon each lotus petal paint the syllable "A," painting it in white powder or in yellow—gold and silver being best. Outside the four corners of the lotus petals, paint the boundary-path; upon the boundary-path paint single-pronged vajra-pestles turning round in a circle to seal the boundary.

Within the bound region, outside the wheel, in the empty space at the four corners, paint the four Great Vidyārājas as the outer protectors. In front of the Buddha, at the inner right corner, paint the Four-Armed Trailokyavijaya Vidyārāja, blue in color; in front of the Buddha, at the inner left corner, paint the Acala Vidyārāja, blue in color. Behind the Buddha, at the inner right corner, paint the Four-Armed Aparājita Vidyārāja, purplish-black in color.

Behind the Buddha, at the inner left corner, paint the Four-Armed Mighty Ucchuṣma Vajra, red in color. The four Great Vidyārājas all sit upon precious stones, with blazing flames above, resplendent. Thus, accordingly, array them.

This is called the All-Tathāgatas Secret Calamity-Quelling Command Dharma-Wheel.

When there is a calamity—from the king above down to the hundred officials and the palace women, and below to the hundreds and thousands of ordinary folk—if the constellations of one's natal destiny press and oppress, or if there be solar or lunar eclipses, comets, ill-omened stars, the various malign stars shining down, then at that very time, employing this Dharma, adorn one chamber, a secret place, and there construct the maṇḍala, not letting others know of it.

If there be someone who knows, the prayers will not be fulfilled and the calamity will not be extinguished. If a king wishes to quell calamity, one must dig the earth deeply and establish the maṇḍala, adorning it strictly according to the teaching, guarding its purity as the sūtra has stated, not letting women, slaves, the base and lowly, or eunuchs behold it, lest the ritual ground be contaminated and defiled; nor let the various kinds of animals, the inauspicious breeds such as pigs, dogs, cats, and rats, behold the altar-ground either.

If one is able thus to enter the ritual ground and fervently pray, the devas reciting the Blazing-Radiance Buddha-Uṣṇīṣa mantra day and night without interruption, and reciting the mantras of the various honored ones—for as little as three days and three nights, for as much as seven days and seven nights, or fourteen days and nights—with single-minded upholding and recitation, performing the protective homa, until one obtains a response and auspiciousness, this is the most excellent.

Know that the sins and obstructions will surely be extinguished. Once the response is obtained, one must dismantle and discard the maṇḍala and not leave it long. Such is this Dharma.

If it is an earthen altar, one should take the various objects and cast them into a clean river or stream. If one cannot oneself enter the ritual ground—because of public affairs or private affairs, or because of official duties, or because one must attend to receiving guests, or because one must dwell in a place of pure restraint, or because oneself or someone in one's household is sick, or because as a servant one is not free, or because, drifting in another's land, one has no dwelling, or because one is near to the wrong-viewed, evil persons, foes, and the manifold calamities, and cannot establish the ritual ground—then one should seek out a person who understands this Dharma, who can guide one clearly, whether monastic or lay (a worldly person),

earnestly requesting and making offerings, providing the various requisites, relying on them to recite and pray, carefully and secretly establishing the ritual ground.

Thereafter, with single-minded upholding and recitation, one is made joyful. If, due to circumstances, one cannot establish the ritual ground, one may, in a clean and pure place, in a secluded chamber or in a monastery, use a single clean bed to construct the wheel-altar. To the north, hang the image of the Blazing-Radiance Buddha-Uṣṇīṣa Wheel-King, or a single image of a Wrathful King will do.

Banners and jeweled canopies adorn the altar; before the honored image, as with the maṇḍala, on all four sides arrange according to the Dharma the various foods and drinks—flowers, fruits, gruel, rice, milk, butter, sugar, honey, sugarcane, lamps, walnuts, and the like—burning incense and scattering flowers as offerings, with single-minded recitation. The one performing this Dharma wears all white; day and night as above, the calamity is forthwith extinguished.

The various vessels for the offerings are all of silver; if one has none, then use white copper or new white porcelain vessels—one must not use vessels already used. Day and night without ceasing, constantly recite the Blazing-Radiance Buddha-Uṣṇīṣa dhāraṇī. For the various incenses to be burned, use aloeswood, white sandalwood, white pine-resin, frankincense, and white fragrant grass blended together—up to one thousand, ten thousand, even up to one lakṣa or three lakṣas in number—and one's wishes are thereby attained; or one need not fix a number.

One should recite the Buddha-Eye mantra, and those of Mañjuśrī and Vajrapāṇi. The mantras of the eight great Bodhisattvas—each time one enters the ritual ground, for each honored one recite one hundred and eight times to invite and summon them into the ritual ground; and for the devas and the luminaries and constellations, recite each spell seven times. When reciting, one must give rise to a mind of compassion, and one should use the Buddha-Eye to gaze upon the wheel, upon the images of the various devas, burning incense and making vows, praying for the bestowal of blessings.

One must not perform the wrathful subjugating rite, which differs from the realm of the holy ones and is not in accord, for these honored ones are all Devas of Great Merit and Virtue, who in former times practiced the Bodhisattva path and, by the power of their vows, took on the bodies of devas, because they wished to benefit sentient beings, to cause the obstinate, fierce, and evil beings to fear and cultivate goodness—they are not the defiled bodies of ordinary persons.

If one wishes to subjugate them, one shall never succeed; one must reflect and practice the path with reverence and awe, must give rise to a mind of compassion, pitying all the sentient beings afflicted by the manifold calamities, vowing that they be liberated, single-mindedly upholding and reciting the Blazing-Radiance Buddha-Uṣṇīṣa mantra—the more the better. Now I shall speak the dhāraṇī:

— Where it says "sa-phaṭ" below, one should call it "śāntika śrīye."

— Namaḥ samanta-buddhānāṃ apratihata-śāsanānāṃ. Oṃ kha kha khā-hi khā-hi hūṃ hūṃ jvala jvala prajvala prajvala tiṣṭha tiṣṭha ṣṭri ri sphaṭ sphaṭ svāhā.

The Bodhisattva Buddha-Eye mantra:

— Namaḥ sarva-tathāgatebhyo arhadbhyaḥ samyak-saṃbuddhebhyaḥ. Oṃ ru ru sphuru jvala tiṣṭha siddha-locane sarvārtha-sādhani svāhā.

The Heart-mantra:

— Oṃ buddha-locani svāhā.

Both hands joined, palms hollow,

Open the wind(-fingers), resting against the back of the fire(-fingers),

The two void(-fingers) both standing straight—

This is the Five-Eyes of oneself.

Recite the mantra seven times,

Sealing the eyes and the two shoulders;

Between the brows make the Buddha-Eye,

Accomplishing the Buddha's eye of compassion.

After this, the Wondrous Auspicious (Mañjuśrī):

Use the topknot and the blue lotus.

Seven times, summoning thrice,

Beckon with the two wisdom-and-wind fingers,

Coming down upon the ritual ground,

Bestowing wishes fully.

Recite that mantra, saying:

— Namaḥ samanta-buddhānāṃ he he kumāraka vimukti-patha-sthita, smara smara prati-jñāṃ svāhā.

The Heart-mantra:

— Oṃ vākyedaṃ namaḥ.

After this is Vajrapāṇi,

The mudrā-sign and the mantra:

The two water(-fingers) crossed within,

The earth and fire(-fingers) joined and upright,

The two void(-fingers) also like the earth(-fingers),

The wind(-fingers) in the form of five prongs—

This is the secret mudrā.

The spell of Vajrapāṇi says:

— Namaḥ samanta-vajrāṇāṃ caṇḍa mahā-roṣaṇa hūṃ.

The Heart-mantra:

— Namaḥ samanta-vajrāṇāṃ oṃ vajra-pāṇi vajra-sattva hūṃ.

The Heart-mantra:

— Namaḥ samanta-vajrāṇāṃ oṃ vajra-pāṇi vajra-sattva hūṃ.

After this, Rescuing-and-Protecting Wisdom:

The concentration hand the vajra fist,

Sitting upright, placed at the flank;

The wisdom hand extending the five fingers,

Brought to rest at the heart,

Pressing firmly upon the void-wheel(-finger).

Recite that mantra, saying:

— Namaḥ samanta-buddhānāṃ he mahā mahā smara smarate prati-jñāṃ svāhā.

Again, Inconceivable Wisdom:

The mudrā-sign is as follows—

Concentration and wisdom crossed within,

Thus forming the fist mudrā,

The two wind(-fingers) extended and slightly bent

At the third joint,

So the backs of the nails lean against one another,

The two void(-fingers) both standing straight.

— Namaḥ samanta-buddhānāṃ he he kiñcirāye api-samaya nye svāhā.

After this, perform the reverence to the command:

The mudrā-sign as stated above—

The Bodhisattva Rescuing-and-Protecting Wisdom,

The mudrā as in the former spell.

Again, the honored Bhṛkuṭī,

The mudrā as follows—

Concentration and wisdom crossed within,

The wind-fingers joined at the upper joint.

It can dispel the various calamities,

Extinguish the various sufferings and evils,

For the benefit of sentient beings.

Then speak the mantra, saying:

— Namaḥ samanta-buddhānāṃ sarvārya-trāsani hūṃ sphaṭa

ya svāhā.

Then comes Avalokiteśvara,

The same as the Cintāmaṇi-cakra:

Concentration and wisdom the vajra-bond,

The forbearance and vow(-fingers) like lotus petals,

The two wind(-fingers) like a jewel-form,

The void-wheel(-finger) like a banner,

The earth(-fingers) joined at the upper joint—

This is the small heart-mudrā.

— Namaḥ samanta-buddhānāṃ. Oṃ padma-cintā-maṇi jvala hūṃ.

The Inner-heart of the Heart:

— Oṃ vara-na padme hūṃ.

The mantra of the Maheśvara Deva-King:

— Namaḥ samanta-buddhānāṃ. Oṃ hi hi ye he maheśvarāya svāhā.

The mantra of Īśāna, the Sovereign of the Desire Realm:

— Namaḥ samanta-buddhānāṃ rudrāya svāhā.

The mantra of the Great Brahmā Deva-King:

— Namaḥ samanta-buddhānāṃ. Oṃ mahā-brahmā-ye ehy-ehi svāhā.

The mantra for inviting and summoning the deva-spirits of the twelve signs:

— Namaḥ samanta-buddhānāṃ. Oṃ grahaiśvaryā prāpta jyotirmaya saṃ-ke hūṃ phaṭ svāhā.

The mantra for inviting and summoning the twenty-eight constellations:

— Namaḥ samanta-buddhānāṃ. Oṃ aṣṭā-viṃśati-nakṣatrebhyo nānā-dine saṃ-ke hūṃ sat svāhā.

For inviting and summoning the various devas and the seven luminaries, the deva-spirits of the twelve signs, the twenty-eight constellations, such as the Earth-Holding deva and the like:

— Namaḥ samanta-buddhānāṃ. Oṃ sarva-devatānāṃ ehy-ehi sama-anitya sarva-pañca-tsa jyo-grahaṇa rāhu-ketu nava-nadi-vimāna aṣṭā-viṃśati pari-tāveya saṃ-ki hūṃ svāhā.

After this, summon the devas.

The mudrā of the Great Maheśvara deva:

The wisdom hand extending the five fingers,

Extended downward, the fingers crossing over,

The samādhi(-hand) extending the five fingers,

The void(-finger) leaning against the wind-finger's upper joint.

Then the mudrā of the Great Brahmā deva:

Upright, with the mudrā recite the original spell;

The concentration hand clenched into a fist,

The fire(-finger) extended, the wind(-finger) bending at the joint,

Like leaning upon a spear-shaft.

The mudrā of the Īśāna deva:

The two hands joined together,

The two void(-fingers) standing straight,

Like a banner.

For all the mudrās of the luminaries,

Do not change the mudrā-sign above:

The void(-finger) and the fire(-finger) crossing one another,

The other fingers leaning against the back of the hand—

This is the mudrā of the constellations.

Again, for the devas outside the boundary,

The various secret mudrā-signs:

Īśāna and the lords as before,

In sequence the various devas.

Facing East is Dhṛtarāṣṭra:

The right hand raised into a fist,

The left hand braced upon the flank—

This is called the Original-Protection mudrā.

Concentration and wisdom in a fist,

The water-wheel(-fingers) extended upright,

As though playing music—

This is the mudrā of the Gandharva.

The concentration hand turned up at the heart,

The fire and void(-fingers) leaning against one another,

Like a triangular form—

This is the mudrā of Agni (Fire-deva).

The wisdom hand straight, four fingers,

The void(-finger) laid across within the hand,

The wind(-finger) bending thrice to invite—

This invites and summons the Agni deva.

At the Southern gate, Yama-rāja:

This mudrā is as follows—

Joined hands like a lotus,

The earth and wind(-fingers) bent within the palm,

The sign like a daṇḍa—

This is called the Sign of the King of Death.

Again is spoken the Southwest direction,

The mudrā of the Rākṣasa-king:

Joined hands like a lotus,

The two water(-fingers) crossed within.

Again, the Western Nāga direction:

The two hands joined and crossed within,

The two wind(-fingers) like a ring—

This is the mudrā of the nāgas.

The concentration hand clenched into a fist,

The earth and water(-fingers) like a banner,

Imagining the banner's staff swaying—

Thus guarding the corners.

Again is spoken, in the Northern direction,

The mudrā of the Vaiśravaṇa Deva-King:

Samādhi and the wisdom hand,

Crossed within and clenched into a fist,

The two fire(-fingers) straight like a mountain,

Like a jewel-form—

This is the mudrā of the Devas.

Forming the mudrā, invite and summon them,

Causing them to protect at the ritual ground,

That all may be fully accomplished.

Having invited and summoned the various devas,

Again recite the dependent arisings,

The verse-lines read out clearly,

Three times or seven times:

"All dharmas arise from causes;

The Tathāgata has spoken of their cause.

These dharmas' causes are exhausted—

Thus has the Great Śramaṇa spoken."

The verse of the twelve dependent arisings,

Reciting it fully, before and after;

Painting the altar and reciting—

Remember it well and do not forget.

Ignorance conditions action; action conditions consciousness; consciousness conditions name-and-form; name-and-form conditions the six entrances; the six entrances condition contact; contact conditions feeling; feeling conditions craving; craving conditions clinging; clinging conditions becoming; becoming conditions birth; birth conditions old age, death, sorrow, lamentation, suffering, and distress.

Again write the lines of cessation, that is, the cessation of the twelve dependent arisings: with the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six entrances cease; with the cessation of the six entrances, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age ceases, and death, sorrow, lamentation, suffering, and distress cease.

On the right, outside the wheel, upon the one hundred and eight lotus petals, paint upon each the syllable "A." Each time one upholds and recites, making vows and addressing the holy multitude, holding the incense-censer in one's hands, with sincere reverence kneeling and bowing to the Buddha, one says: "The disciple, named So-and-so, now takes refuge in the Buddha, the Dharma, and the Saṅgha, the Three Jewels, and the oceanic assembly of the holy multitude.

I respectfully address the Pure Dharma-Body Vairocana Tathāgata, and proclaim universally to the Buddhas and great Bodhisattvas of the ten directions, all the sages and saints, the Śrāvakas, the Pratyekabuddhas, the Five-Powered Divine Immortals, the Nine Grasping Great Devas, the lords of the twelve signs, the twenty-eight constellations, the holy and numinous multitudes, the Four Great Vidyārājas, the eight devas who protect the world together with all the retinue of Earth-spirits, of Mountains and Rivers, the good spirits who protect the Dharma, the bright officials of the karmic paths, and the star-lords of natal destiny.

I now have met with calamity (state fully whatever one is praying about) and oppression. May the Great Devas who course through the sky vow to obey the Buddha's command. Receive my reverent invitation; may you all come and gather, and receive the offerings of the altar-patron.

I humbly beseech the Great Holy Ones to embrace and receive me with compassionate power, that by this teaching of the Dharma we may be saved and delivered—I and all sentient beings who suffer in the wheel of saṃsāra. I pray that the Nine Grasping Deva-Spirits, in accord with the Buddha's teaching, may turn calamity into blessing, that I may attain fearlessness and gain peace, ease, and bliss. In a future life, may I become a member of the retinue upon the Bodhi-path, forever far removed from love and hatred, mutually benefiting one another.

Grant fearlessness, and bestow every peace and auspiciousness." Each day, at three times or four times, or at the hour of the Dragon, one makes vows and requests, and all one's wishes are granted—save only when one is not sincere of heart.

The person who meets with calamity, sincerely making vows, according to the mantra-teaching, uses butter, honey, curds, and milk, and the homa-wood, and offers to the devas of the eight directions and to the various ghosts and spirits the various foods and drinks; and into a basin of water one casts the various sweet and delicious foods and fruits, recites the food-offering mantra, gives rise to a mind of compassion, and empowers it seven times, or forty-nine times, or one hundred and eight times, then carries it out and sets it down in a clean place for the nameless, rankless ghosts and spirits to eat, or pours it into a river or stream where the water flows clean—and thus the various calamities are all extinguished.

Mañjuśrī said to the great assembly: "From the time I heard this teaching of the Dharma until now, I have always expounded it for the sake of sentient beings, and all the Tathāgatas know this of me." Having spoken the Command Dharma-Wheel, the devas paid homage to the Buddha and reverently undertook it.

When the devas had heard this spoken, they all rejoiced and with one voice said: "In accord with the holy decree, we dare not deviate." Faithfully accepting and obeying it, they made obeisance and withdrew.