妙臂菩薩所問經

HAVING AN EXCELLENT MASTER AND HELPFUL COMPANIONS, ONE QUICKLY ATTAINS SIDDHI

----- PART ONE -----

At that time, Yaksa Lord Vajrapani (Yaksadhipati Vajrapani), out of great loving-kindness and compassion for future generations, emitted a thousand rays of light and then abided single-mindedly in concentration. At that time, Bodhisattva Subahu, through the practice of recitation, had understood the meaning of attainment and non-attainment in all mantra-vidyas. He single-mindedly paid reverence to Bodhisattva Yaksa Lord Vajrapani and asked:

“Bodhisattva! I see that there are people in the world who undertake recitation, observe pure fasting precepts, and diligently cultivate mantra-vidyas, yet do not attain accomplishment.

Bodhisattva! Just as the sun emits light and there is nowhere it does not illuminate, I pray that the bodhisattva, out of compassion, will explain the causes and conditions of this matter. Why is it that practitioners who have devoted themselves with foremost and supreme diligence to the mantras and to their superior, middling, and inferior methods are still unable to attain accomplishment? What causes have they cultivated that they do not obtain the fruit? Is it because their karmic offenses and obstructions have not yet been eradicated? I pray that the bodhisattva will explain the various difficulties and obstructions, so that those practitioners may understand the meaning of attainment and non-attainment.

Bodhisattva! As the Buddha taught: ‘The light of wisdom can eradicate the darkness of delusion.’ If the darkness of delusion is not eradicated, how can illuminating wisdom remain?

Bodhisattva! Why is it that, although recitation, homa, and other rites are performed as their practice, the Mantra Kings and noble sages do not grant accomplishment? I pray that the bodhisattva, moved by great compassion, will explain each matter so that no doubts remain.

Bodhisattva! Is it because the power of those methods is ineffective? Is it because the rites are performed at an improper time? Is it because lineage is taken to be the essential nature? Is it because the words and syllables of the mantra are excessive or deficient? Is it because the practitioner cultivates with contempt or negligence? Is it because the offerings are insufficient? I pray that the bodhisattva will disclose each kind of circumstance and every difficulty and obstruction, so that all practitioners may understand them completely.”

At that time, after Bodhisattva Vajrapani heard Bodhisattva Subahu speak these upright and beneficial words, he closed his lotus eyes, which shone like flames, for a brief moment. Having reflected and contemplated, he then said to Bodhisattva Subahu:

“Subahu! You have aroused this resolve for the benefit of sentient beings. This mind is like the full moon at night, radiating pure light without clouds or mist, enabling practitioners not to lose the right path, to enter the realm of the Buddhas, and to reach the other shore. A bodhisattva does not act in pursuit of personal pleasure, bears no malice toward sentient beings, regards the suffering of others as his own suffering, and regards the happiness of others as his own happiness.

Subahu! I see that you cherish sentient beings like beloved infants and have therefore asked about this meaning. Listen attentively, and I shall explain it to you.

Subahu! What I now teach accords with the Buddha’s words. If a practitioner wishes to undertake the supreme work, cultivating mantras in pursuit of accomplishment, he should abandon all afflictions, give rise to profound faith, arouse the bodhicitta, revere all Buddha-Dharmas, faithfully revere me, Vajrapani, take refuge in the Great Vajra Family (Maha Vajra Kulaya), and forsake the ten unwholesome actions of body, speech, and mind.

In all that he undertakes, he should always remain far removed from deluded conduct and wrong views. If one seeks the fruit, one must possess wisdom. It is like a farmer who cultivates crops but plants withered seedlings in fertile soil.

Although he expends much effort and abundant rainwater thoroughly moistens the ground, the withered seeds cannot produce fruit. Delusion and wrong views are likewise.

All practitioners who wish to undertake this work must first remove delusion and wrong views from their own minds, steadfastly practice the ten wholesome actions, and continually practice every wholesome Dharma. Various heavenly maras, asuras, raksasas, blood-and-flesh-eating spirits, and others roam the three realms with malicious minds, tormenting sentient beings and disturbing practitioners. If a practitioner delights in my Dharma and cultivates the conduct of mantra recitation, those beings, upon seeing him, will naturally become afraid and will be unable to invade or torment him.

If one wishes to prevent powerful heavenly maras, astral beings, ghosts, and spirits from creating obstructions, and also wishes to subdue them, one must enter the samaya of the Great Mandala. It is called the Great Mandala because one enters the secure abode of the powerful devas and the noble assembly. One should also enter the supreme mandalas and receive the great mantras of the Great Vidyarajas.

By repeatedly entering the Great Mandalas—the fields in which the merit of the Great Vidyarajas, the Great Vajra Family, the Buddhas, and bodhisattvas is accumulated—one serves the Buddhas, bodhisattvas, and Great Vidyarajas. Therefore, the images of those Buddhas and bodhisattvas protect and assist the practitioner, preventing heavenly maras, asuras, yaksas, nagas, ghosts, and other obstructing beings from invading or tormenting him.

When such beings see the dwelling place of a mantra practitioner, they feel unable to approach it and naturally retreat and disperse, not daring to create obstructions.

If one cultivates the rites of accomplishment belonging to all worldly and supramundane mantras, one should continually enter those mandalas and samayas. By conforming to the empowering aid of the noble ones’ power, one naturally destroys every malicious intention. Although one has become capable of entering those samaya mandalas, one must still give rise to a courageous resolve, arouse the bodhicitta, and place faith only in the Buddha, not in non-Buddhist paths or heavenly maras. If one opposes this resolve while reciting my Dharma, one will naturally be destroyed.

Furthermore, a practitioner of recitation who has not yet attained accomplishment must first rely upon an acarya whose pure moral virtue is free from transgression and deficiency and whose merit is supremely excellent. If one meets such an acarya, receives the recitation practice from him, and personally resolves to be courageous, one’s cultivation will readily attain accomplishment and quickly produce efficacious signs.

It is like rice seed sown in good, fertile soil, from which fruit is easily harvested. Meeting an excellent master is likewise. If efficacious signs are difficult to obtain, this is due to karma from a previous life.

One should then, in accordance with that sacred place, make a stupa from molded sand or construct one from clay, placing an image and relics within it. One should then make Dharma offerings of various kinds of incense, flowers, lamps, implements, curtains, banners, canopies, and music. One should also sincerely and single-mindedly offer praises, confess one’s faults, and perform repentance.

After repenting, one should continue single-mindedly to recite as before, without interruption; efficacious signs will certainly be obtained. Cultivation performed in this manner is called CULTIVATION WITH FULLY SUPPORTIVE COMPANIONS. If one lacks supportive companions, one’s cultivation will be deficient.

It is like a cart, which requires both wheels; if one is missing, the cart cannot move. Supportive companions in cultivation are likewise. If one seeks a supportive companion, one should seek a person of honorable family, dignified appearance, complete faculties, gentle disposition, delighting in wholesome practices, keen and bright in wisdom, diligent and courageous, endowed with great compassion, always delighting in generosity, faithfully revering the Three Jewels, serving and making offerings to them, and never taking refuge in non-Buddhist paths or heavenly maras.

Such a person possesses the complete virtues required to assist you during the Auspicious Kalpa. Through this, practitioners of recitation will quickly attain accomplishment in their cultivation. You should understand this well.

SELECTING AND SEEKING A SUPREME PLACE

---- PART TWO ----

Furthermore, practitioner of recitation! If you wish to cultivate mantra conduct and seek accomplishment, you should first seek a Dharma taught by the Buddhas and look for a former dwelling place of a Buddha, bodhisattva, pratyekabuddha, or sravaka, for such a place is supreme ground. Devas, nagas, and asuras constantly revere, guard, and make offerings there.

Why is this? It is because the most excellent beings among devas and humans once dwelt there. After obtaining such ground, a practitioner of recitation must purify body and mind, fulfill the moral discipline, and dwell there continually.

If such blessed ground cannot be found, a place beside a great river or a small river, by a pond or spring, or even in a mountain ravine filled with clear water and free from vicious aquatic creatures will also suffice. One may also seek a place with lotuses, utpala flowers, fragrant blossoms, unusual herbs, and soft grass covering the ground. Alternatively, one may seek a recess in a mountainside or a mountain cave free from fearsome animals such as lions and wild beasts.

After finding such a place, one must dig to a depth of one cubit and remove thorns, bricks, tiles, ash, charcoal, saline soil, filthy bones, hair, and nests of worms or insects. If, after digging deeply, these things cannot be removed, one should abandon that place and seek another. As before, dig to a depth of one cubit, fill the pit evenly with clean soil brought from elsewhere, and then construct a dwelling.

Pulverize clean earth, mix it into plaster, and coat the dwelling inside and outside. Apply gomaya to the ground where one sits and lies. One must always remain upon the ground and must not use a bed or platform.

The dwelling should have a door facing east, west, or north, but not south. In this manner the dwelling is completed. Then, in accordance with the orientation of the sacred image, perform the appropriate work.

First use various fine fragrances to adorn the place where the sacred image will be installed. The sacred image may be carved, cast, modeled, or painted on cloth. If it is to be painted, seek clean threads, remove all hair, and weave them into a piece of cloth whose dimensions and proportions are suitable.

The threads at the two ends of the cloth must not be cut away. When the cloth has been woven, wash it in scented water, stretch it straight, and engage an artist. The artist must eat vegetarian food, bathe and cleanse himself, and undertake the Eight Precepts so that he is pure within and without; only then should he apply his mind to painting.

For the pigments, the finest colors should be sought. Above all, glue boiled from animal skins must not be used; instead, glue prepared from fragrant substances should be used to blend the pigments.

When the image has been completed, position it according to its proper direction. Make a great Dharma offering with various foods and drinks, incense, flowers, lamps, and other articles. If one lacks the means, make offerings according to one’s ability; what is essential is to be single-minded, sincere, faithful, and reverent in praising, bowing, and making offerings. Having done so, recite before the sacred image, and all that one seeks will quickly be accomplished.

When about to begin cultivation, the practitioner must first shave his head, bathe, and put on clean new clothing. He must not use silk garments, nor may he wear white. He may use only cloth, tree bark, or materials from various plants and grasses. Cloth should be dyed with red ocher to alter its original color.

He should also carry an alms bowl. It may be made of sal wood, earthenware, copper, iron, or a gourd shell. The bowl must be kept smooth and clean, without leaks, cracks, or broken edges. He should then carry this bowl when seeking alms.

When seeking alms, he may do so only in villages neither too near nor too far away, where many sudras have faith in and revere the Three Jewels, where food and drink are abundant, and where there are no non-Buddhist brahmans. Such brahmans tend to cling to caste, lack moral shame, and are arrogant. Moreover, when non-Buddhists encounter a practitioner carrying an alms bowl, reciting mantras, and cultivating according to the Buddha’s Dharma, they immediately create difficulties and obstructions, saying: ‘You were born into the brahman caste (Brahmanah) and may therefore cultivate the brahmanical teachings, such as observing the six duties, becoming learned in pure conduct, faithfully revering the devas, serving kings, and taking a wife to produce heirs.

If you practice these things, you will attain liberation. Why must you recite the mantras of the Sakyan teaching and faithfully practice the Buddha-Dharma?’

If the practitioner belongs to the ksatriya caste, they say: ‘You belong to the ksatriya caste and should therefore uphold royal law and succeed to the royal throne. Why do you uphold Buddhist mantras, betray your ancestral tradition, and seek liberation?’

If the practitioner belongs to the vaisya or sudra caste, the non-Buddhists likewise speak of the doctrines of his ancestral tradition as the path of liberation and say that it is improper for him to recite Buddhist mantras in pursuit of liberation. Their minds are constantly burned by the fire of anger. Through frivolous speech and many expedient means, they create obstructions and difficulties to trouble the practitioner and cause him to retreat.

One who cultivates the right path always seeks alms at the proper time and does not follow non-Buddhists who continue seeking alms after noon. When seeking alms, one must not visit the homes of non-Buddhists or places where many non-Buddhists reside.

When discussing the law of wholesome and unwholesome causes and effects, one should understand that those who skillfully practice wholesome Dharmas will realize nirvana, whereas those who create unwholesome karma will ultimately fall into the realms of suffering. The recompense of wholesome and unwholesome deeds does not arise from caste; caste is merely a false discrimination of the world. Furthermore, sentient beings’ bodies have been defiled since beginningless time.

Body and mind are not purified merely by consuming pure food and drink. One must abandon all evil, constantly practice every good deed, and accumulate wholesome Dharmas; only then can body and mind be purified. It is like a person with an abscess upon his body, who seeks only medicine to eliminate the abscess and desires nothing else.

A practitioner consumes food and drink solely to remove hunger, not because he delights in fine flavors. Again, suppose someone falls into a drought-stricken land and, oppressed by hunger and thirst, must kill his own child for food. He does so to eliminate the suffering of hunger, not out of craving for flavor.

A practitioner’s consumption of food and drink is likewise. The proper measure of food is like a balance: when an object is neither too heavy nor too light, the scale remains level. A practitioner’s consumption of food and drink is likewise.

He must neither eat excessively nor reduce his food too much, but should merely protect himself from harm caused by fullness or hunger. It is like replacing the posts and rafters of a dilapidated house to prevent its collapse, or applying oil to a cart axle solely to allow the wheel to turn smoothly forward. A practitioner’s consumption of food and drink is likewise: it serves only to preserve health, not to savor flavors.

Therefore, the Buddha said: ‘Sentient beings in the desire realm abide in dependence upon food.’ Furthermore, although a practitioner must consume food and drink to preserve his body, he should always contemplate that this body is like a plantain tree, without firmness or solidity, and should constantly use this contemplation to restrain his mind from abiding in craving and attachment.

When seeking alms, one should carry the alms bowl and proceed from house to house in sequence, continually recollecting what the Blessed One taught. With wisdom and skillful means, discipline the six faculties and do not allow them to become distracted. When seeing beautiful forms and the various objects of the senses, regard them as domains of Mara seeking to delude the human mind. Therefore, if such an expedient is required, the practitioner should prefer to thrust a red-hot iron rod into both eyes rather than gaze covetously with a distracted mind at beautiful forms, sensory objects, or extraordinary sights.

A practitioner should seek alms only according to circumstances, without attachment. He should constantly use comparisons such as these to discipline his mind and then calmly proceed from house to house in sequence, making no distinction among superior, middling, and inferior households and always remaining free from acceptance and rejection. However, the practitioner must not stay where someone has recently given birth, where many people drink alcohol, where men and women are intoxicated by lustful attachment, where many children laugh and play, where crowds of men and women gather, where many men and women enjoy music and amusements, or where there are many vicious dogs. He should not dwell in any such place.

After receiving food, the practitioner carries the bowl back to his former dwelling, washes his feet, sits down, and only then eats. Before eating, he divides the food into three portions: one portion is offered to the principal deity, one portion is given in unobstructed charity, and one portion he eats himself. He must eat at the proper time. After eating, he rinses his mouth and washes himself clean. He should bathe three times each day. First he purifies himself; then, with incense, flowers, lamps, candles, and other offerings, he praises, bows to, and presents offerings to the honored Buddha. All food must be pure and clean and free from the defiling five pungent plants. Whenever reciting, he should sit upon kusa grass.

As for the Dharma of offerings, if one cannot perform it extensively, one should apportion offerings according to one’s ability and present such incense and flowers as Ling-ling fragrance, arghya, auspicious fruit, Mo-li-ha-di, kusa grass, and lotuses mixed together, so that the honored ones are pleased.

Whether walking or sitting, the practitioner of recitation must contemplate deeply. Only while asleep is he not expected to maintain recollection. Having completed the recitation, he practices throughout the six periods, his mind continually recollecting merit without interruption until fulfillment is reached.

˜

DISTINGUISHING ROSARIES—GUARDING THE MIND AND ABANDONING OBSTRUCTIONS

---- PART THREE -----

Furthermore, because the various afflictions of sensual desire combine with the mind, this is called SAMSARA. If the root afflictions are eliminated, one becomes pure like a sphatika crystal; thus samsara is then called LIBERATION (VIMUKTI). It is also like something originally pure that, within a ksana, becomes stained by dust and turns turbid. Likewise, the mind-source of sentient beings is originally pure, but within a ksana it becomes entangled in afflictions and is defiled.

Next, the rosary (mala) shall be explained. Rosaries are of many kinds: bodhi seeds, vajra seeds, lotus seeds, soapberry seeds, mother-of-pearl, various precious substances, tin, lead, copper, and so forth. Any one of these may be used to make a rosary of 108 beads. Having obtained such a rosary, the practitioner should always cherish and carefully preserve it.

When reciting, sit calmly before the principal deity according to the Dharma, discipline the faculties, and sit upright without leaning. Mindfully hold the principal deity, the mantra, and the mudra; gather and restrain the mind so that it does not become distracted. Hold the rosary in the right hand, with the upturned left hand supporting it.

For each repetition of the mantra, pass one bead. The prescribed number of empowered recitations should always remain fixed, neither excessive nor deficient. The method of recitation is to move the lips slightly without producing sound and without exposing the teeth.

Be single-mindedly concentrated and do not allow distraction or agitation. The mind of an ordinary being in the realm of sentient existence is like an ape or monkey, always craving and clinging to objects, delighting in them and refusing to let them go. It is like the great ocean stirred by the wind, producing waves that cannot calm themselves.

Ordinary beings’ perception of sensory objects is likewise. Therefore, practitioners should constantly gather and restrain the mind, not allowing it to become distracted or the mind-source to surge with waves.

If a practitioner of recitation becomes weary, grows drowsy, and fears losing mindfulness, he should rise and practice walking meditation, or look toward the four directions to refresh his mind and spirit, or wash his face and eyes with cold water to become alert. He should then sit again and continue reciting.

If the practitioner fears hardship and his mind becomes unsettled, he should give rise to this thought: ‘This body has no master. It exists because of karmic recompense and has no true refuge. Everywhere it is tormented by heat and cold, hunger and thirst, lice, mosquitoes, and other afflictions! When will this suffering ever end?’

Furthermore, if one has abundant sensual desire, one should practice contemplation of the white bones and of decay and impurity. If one has much anger, one should contemplate loving-kindness and compassion. If one possesses much illuminating wisdom (prajna), one should contemplate dependent arising. If one encounters an enemy (satru), one should regard that person as a familiar spiritual friend. Or, if a familiar spiritual friend suddenly becomes an enemy, the practitioner will thereby comprehend the condition in which enemy and intimate exchange places. Therefore, the practitioner should not give rise to discriminating thoughts of love and hatred, but should always abide in equanimous mindfulness without attachment.

Furthermore, one should not converse with a hermaphrodite or with a woman. If one sees or comes into contact with feces or urine, one should bathe with water until clean. One should offer incense, flowers, lamps, and candles, praise and make offerings, uphold the precepts, diligently recite, and cultivate all wholesome Dharmas (kusala-dharma).

At the same time, one should dedicate all the merit thus obtained to anuttara-samyak-sambodhi, the fruit of unsurpassed, complete, and perfect awakening. It is like all rivers flowing toward the sea: after entering the sea, they all become of one flavor. Likewise, when all wholesome causes are gathered and directed toward the fruit of Buddhahood, immeasurable merit (punya) naturally follows and accumulates.

It is like a farmer who plants rice and hopes only that the grain will ripen without being lost. When he obtains abundant ripe grain, the straw comes naturally. Seeking the fruit of Buddhahood is likewise: every meritorious happiness comes of itself without being sought.

Furthermore, a practitioner of recitation should not harm a great matter for the sake of something minor. If someone comes to invite him, he should reply: ‘Wait until I myself attain longevity, possess every happiness, and fulfill this resolve. Then I shall be able to fulfill all the aspirations of sentient beings.’

Furthermore, the practitioner should abandon the eight worldly Dharmas (asta-loka-dharma): good reputation (yasa—honor), bad reputation (ayasa—disgrace), gain (labha—prosperity), loss (alabha—decline), praise (prasamsa—commendation), blame (ninda—censure), pain (duhkha—suffering), and pleasure (sukha—happiness). He should not retain these Dharmas in his mind, just as the great ocean does not retain a corpse for even one night or consent to remain with a corpse for even a single ksana.

Again, when a lamp burns in a room, it must be protected from the wind. If its flame is allowed to flicker, it will easily be extinguished; if kept steady, it radiates brilliant light. A practitioner of recitation is likewise.

When reciting, he must apply himself courageously. Like a steady lamp, his wholesome Dharmas will then increase.

Furthermore, a practitioner of recitation must gather and restrain his mind. He must not indulge in play, singing, dancing, arrogance, wrong views, corrupt desire, jealousy, negligence, laziness, drowsiness, festive gatherings, attachment to wrong theories and meaningless discussions, anger, harsh speech, divisive speech, and the like. All such things must be abandoned.

Furthermore, the practitioner must not eat food left over from offerings or food left over from offerings to ghosts and spirits. He may consume only the three white foods—milk, curds, and rice—together with fruit, vegetables, butter, barley, noodles, cakes, sesame-oil residue, and various soft porridges.

Furthermore, the practitioner of recitation must diligently recite day and night according to the Dharma. Before the Buddha, Dharma, and Sangha, and wherever bodily relics remain, he should always reverently place his faith, sincerely repent with utmost respect, and pray that all former offenses be eradicated. Whenever reciting, he must first perform the invitation according to the Dharma.

After finishing the recitation, he must dedicate the merit and make vows according to the Dharma, and then invite the honored ones to return to their original palaces. At midnight, when preparing to sleep, he should spread kusa grass upon the ground at a place neither too near nor too far from the principal deity, and then lie or sit upon it. Having seated himself in meditation, he should arouse the resolve to benefit and bring happiness to all sentient beings and contemplate loving-kindness (maitri), compassion (karuna), sympathetic joy (mudita), and equanimity (upeksa).

Only then should he go to sleep.

AN EXPLANATION OF THE VAJRA AND THE VINAYAKAS

---- PART FOUR -----

I shall now distinguish and explain the measurements of the vajra. Its length may be eight finger-widths, ten finger-widths, twelve finger-widths, sixteen finger-widths, or, at the longest, no more than twenty finger-widths. None of these five kinds should exceed the prescribed length. According to what is sought, different kinds of vajras may be made from gold, wood, and other materials.

If one wishes to accomplish the mantra-vidyas of the Buddha-Dharma, the vajra should be made from bodhi wood.

If one wishes to subdue the earth deities (Prthiviye Deva) and vidyadhara deities (Vidyadhara Deva), the vajra should be made of gold.

If one wishes to obtain great wealth and nobility, the vajra should be made from precious stone.

If one wishes to subdue nagas, the vajra should be made from tempered copper.

If one wishes to subdue asuras or enter an asura cave, the vajra should be made from precious stone.

If one wishes to accomplish all Dharmas, gold, silver, and copper may be combined to make the vajra.

If one wishes to attain auspicious longevity, freedom from illness, abundant treasure, and even the subjugation of astral beings, khadira wood may be used.

If one wishes to subdue yaksinis, madhu wood may be used.

If one wishes to subdue an enemy (satru), thorny wood may be used.

If one wishes to subdue an extremely vicious foe, human bone may be used.

If one wishes to become an illusionist, crystal may be used.

If one wishes to subdue a hostile person, chinaberry wood may be used.

If one wishes to raise troops against an enemy or subdue ghosts and spirits, Fei-sui-ya-ka wood may be used.

If one wishes to accomplish the rites of yaksas, gandharvas, and asuras, cypress or pine wood may be used.

If one wishes to become beloved and esteemed by a nagini, naga wood should be used.

If one wishes to accomplish the ability to transform one’s appearance, earth and silver may be used to make the vajra.

If one wishes to obtain money and wealth, asoka wood should be used.

If one wishes to attain victory when confronting an opponent, auspicious wood, A-zu-nang wood, or willow wood may be used.

If one wishes to accomplish everything desired, red sandalwood or white sandalwood may be used.

All the vajras described above should be made as five-pronged vajras, without any prongs missing. The vajra must be clean, polished, exquisite, dignified, and pleasing. If it is even slightly chipped or damaged, the rite cannot be accomplished.

When performing recitation, present incense paste, exquisite incense, flowers, and other articles as offerings. Then arouse a vast mind of loving-kindness and compassion. Holding the vajra in one hand, single-mindedly recite the mantra of the corresponding family according to the Dharma.

The number of repetitions must be exact, neither excessive nor deficient. After reciting the full prescribed number at the proper time, place the vajra beneath the feet of the principal deity and again offer exquisite incense, flowers, incense paste, and other articles. If one does not hold the vajra while reciting, the Dharma will ultimately not be accomplished.

Whenever one recites again, one must follow the preceding sequence without omission. Furthermore, if any offering articles or ritual matters are deficient, one should form the corresponding mudras to make the offerings and then perform the recitation.

The rites of accomplishment employ many kinds of substances, such as realgar, orpiment, bezoar, red lead, eye medicine, acorus medicine, and others. They also employ clothing, armor, spears, swords, silk cords, tridents, various weapons, and other implements. The accomplishments involving such things possess three grades of signs, as taught in the mantra ritual manuals of the principal deities. Even the rites of accomplishment contained in the various mantras do not go beyond these.

Furthermore, among worldly practitioners of vidya who recite mantras and seek accomplishment, there are Vinayakas who create obstructions. Watching for an opportunity, they enter the practitioner’s body, causing the mantra practitioner’s mind to become as if intoxicated and producing various illnesses. In this way, they devise every means to create obstructions and difficulties. These obstructing beings comprise four divisions. The first is DESTROYER, the second is JACKAL, the third is SINGLE TUSK, and the fourth is NAGA-ELEPHANT. Each of these four divisions has immeasurable Vinayakas as its retinue, and they create obstructions in various places throughout the great earth.

The first is the DESTROYER division. Its lord is named ASOKA and has a retinue of seven kotis. They specialize in obstructing practitioners who recite mantras spoken by the Four Heavenly Kings, Protectors of the World (Caturmaharajika Deva).

The second is the JACKAL division. Its lord is named ELEPHANT-HEAD and has a retinue of eighteen kotis. They specialize in obstructing practitioners who recite mantras spoken by the Great Isvara Deity (Mahesvara).

The third is the SINGLE TUSK division. Its lord is named PENDANT TOPKNOT and has a retinue of sixty kotis. They specialize in obstructing practitioners who recite mantras spoken by the deities Mahabrahma, Indra Deva, Aditya Deva, Candra Deva, Vayu Deva, and Narayana Deva.

The fourth is the NAGA-ELEPHANT division. Its lord is named MOTHER LI-DAT-TRA-KA and has a retinue numbering kotis of nayutas of thousands of padmas. They specialize in obstructing practitioners who recite mantras taught in Buddhism.

There is also a son of HARITI named BELOVED CHILD (Pingala—Bing-jie-luo), who specializes in obstructing practitioners who recite mantras spoken by PANCIKA, the Esoteric Lord.

There is also a son of the general MA-LI-BHADRA named PURNABHADRA, who specializes in obstructing practitioners who recite mantras spoken by his own division.

The Vinayakas of these various groups remain within their respective divisions and create obstructions and difficulties, not wishing practitioners to attain accomplishment. Sometimes they transform themselves into the lord of the relevant root mantra, go to the practitioner’s place, and accept the offerings. When the true lord of that root mantra arrives at the place of practice and sees what has happened, he returns to his original palace and thinks: ‘Why does the Tathagata, who possesses such aspirations, refuse to eliminate these classes of beings, but remains silent while practitioners endure so much affliction and fail to attain accomplishment despite all their efforts in recitation?!’

Because Brahma, Indra, the devas, and the nagas cannot break the Vinayakas’ vows to create obstructions, only the Great Vidya Mantra (Maha Vidya Mantra) possesses sufficient power to drive away these obstructing Vinayakas. Practitioners should recite it according to the Dharma for the full prescribed number of repetitions. They will then naturally accomplish the Wondrous Mandala (Sumandala) and, by performing the homa rite, cause the obstructing Vinayakas to retreat, disperse, and flee far away, not daring to harm the practitioner.

THE SUTRA OF QUESTIONS ASKED BY BODHISATTVA SUBAHU

FASCICLE 1 (End)