妙臂菩薩所問經

VOLUME 2

ON THE VAJRA PESTLE—VINAYAKA

PART FOUR (Another Section)

Furthermore, while the practitioner is reciting and making offerings, up to the time of performing homa, if the practitioner does not act in accordance with the Dharma or omits some part of the ritual procedure, obstructing beings will find an opportunity to cause harm.

Or if the practitioner’s resolve is uncertain and doubts arise, such as: “Should this mantra be recited? Can that incantation be recited?”—when such thoughts arise, obstructing beings immediately find an opportunity to cause harm.

Furthermore, if the practitioner engages in idle worldly conversation, including talk of farming, commerce, and other matters that bring no meaningful benefit to the practice, those obstructing beings will find an opportunity to cause harm.

Those Vinayakas enter the practitioner’s body and, in accordance with the corresponding division, seek out the practitioner’s weaknesses in order to create obstacles and difficulties, preventing the Vidya Dharma from being accomplished. It is like a person walking along a riverbank: although the person’s body is on the bank, its reflection appears upon the water and follows every step without ever departing. In the same way, once an obstructing being has entered the practitioner’s body, it will not depart, but follows like a shadow following its form.

Some Vinayakas take advantage of the time of bathing to enter the body. Some Vinayakas take advantage of the time of recitation to enter the body. Some take advantage of the time of deep sleep to enter the body. Some take advantage of the time of offering incense and flowers to enter the body.

It is like sunlight shining through a fire lens and, through that causal condition, producing a flame. A Vinayaka dwelling within the practitioner’s body finds a weakness, confuses the practitioner’s mind, and causes the flames of greed (Raga, Lobha), anger (dvesa), and ignorance (Avidya) to arise.

When a Vinayaka takes advantage of the time of bathing, finds a weakness, and enters a person’s body, it causes the practitioner to develop harmful faults such as suddenly feeling hungry and thirsty and thinking about food and drink; or thoughts of indolence and laziness; or a craving for deep sleep; or thoughts of anger and jealousy.

When a Vinayaka takes advantage of the time of presenting incense and flowers, finds a weakness, and enters a person’s body, it immediately causes the practitioner to develop harmful faults such as longing for their homeland, country, and birthplace, or conceiving covetous thoughts that discriminate among wondrous sensory objects.

When a Vinayaka takes advantage of the time of burning incense, finds a weakness, and enters a person’s body, it immediately causes the practitioner to develop harmful faults such as jealousy and envy; or thoughts of anger; or wrong views; or thoughts of sexual misconduct.

When a Vinayaka takes advantage of the time of offering lamps, finds a weakness, and enters a person’s body, it immediately causes mental afflictions to arise in the practitioner, such as a mind of sorrow and suffering, even to the point of mental impairment.

When a Vinayaka takes advantage of the time of offering flowers, finds a weakness, and enters a person’s body, it immediately causes the practitioner to develop harmful faults such as a high fever and bodily aches and pains; or quarreling with friends and assistants, even to the point of separation.

When a Vinayaka takes advantage of the time of recitation, finds a weakness, and enters a person’s body, it immediately causes the practitioner to develop harmful faults such as afflictive illness; bodily aches and pains in cold weather; abdominal pain; or dysentery.

Furthermore, after the Vinayakas have entered a person’s body, they immediately cause practitioners to develop harmful faults. When demonic obstructions become intense, the mind is deluded: one may be unable to distinguish east from west; see bizarre apparitions; hear oneself reciting indistinct words; pace about restlessly for no reason; or, because the mind cannot reach a firm decision, give rise to wrong views. One may say that no one is born in the heavenly realms and that no one incurs offenses; or say that there is assuredly no cultivation and that sacred power does not exist; or recite mantras in vain and thereby bring suffering upon oneself.

One may say that there is no good, no evil, no cause, and no effect, while constantly uttering confused and frivolous speech. One may even display all manner of abnormal behavior, such as breaking plants and grasses by hand or playing with soil and sand. Or one may deludedly give rise to lustful thoughts and become infatuated with women.

If those women are unwilling to take pleasure with the practitioner, or if that affection does not accord with the practitioner’s wishes, the person will remain awake throughout the night, unable to sleep or rest.

– Or, while asleep, one may have evil dreams, such as seeing creatures called Xa Ly Noa La, lions, wolves, dogs, and others chasing in pursuit; or seeing camels, donkeys, pigs, cats, and jackals; or seeing vultures, Lo Tu birds, monkeys, foxes, and strange flying creatures. One may also see naked non-Buddhist ascetics adorned with various ornaments made from fresh bones and dry bones; or dream of vicious dwarfs or ugly people with red beards; or see skulls in dry wells or dried-up ponds; or dream of houses being destroyed and people abandoning them; or dream of evil people bearing spears, swords, and various weapons, coming with the intent to attack.

– If one dreams of such things, one should know with certainty that Vinayakas are creating difficulties and obstacles. At that time, the practitioner of recitation should immediately perform the rite of the Wrathful Vidyaraja Amrta Kundali (Amrta Kundali Krodha Vidyaraja), reciting the mantra to protect the body, thereby overcoming all demonic obstructions and preventing the Vinayakas from inflicting harm. If one constantly upholds this mantra, none of the demonic obstructions will find an opportunity to enter.

Furthermore, if a practitioner of recitation wishes to perform a rite to eliminate demonic obstructions and seek liberation, the practitioner must first invite a pure and awe-inspiring acarya (Acarya) to preside over the ritual altar. Thereafter, the rite may be performed in the mountains, beside a river, beneath a tree, in a tranquil house within a village, or at a clean crossroads. Having found such a place, use five-colored powders to draw a mandala (Mandala—ritual enclosure). The five colors are yellow (pita), blue (Nila), red (Lohita), white (Avadata), and black (Krsna).

The Mandala is drawn in the shape of a square, each side four cubits long, with four gates. In the very center, dig a square pit, each side two cubits long, and spread auspicious grass within it. On the four outer sides of the pit, arrange the stations of the Mantra Lords and Vidyarajas.

In the eight directions, use colored powder to draw the deities (Devatā) of the respective directions. Use four precious vases, or substitute four earthenware or porcelain vases. The earthenware must not be black, and the porcelain must not be overfired or underfired.

Fill the vases with five kinds of grain, five kinds of precious substances, and scented water. Then place red lotuses and various other flowers in the vases. Tie five-colored thread (pañca-varṇa-sūtra) around their necks.

Afterward, place the four vases in the four directions to perform the abhiseka rite. Also offer wine, meat, various vegetables, and fruits to the deities of the eight directions and to the obstructive Vinayakas. Thereafter, the person afflicted by obstacles should sit upon the grass-covered pit within the altar, facing east.

The acharya recites the mantra of the wrathful Vidyaraja Amritakundalin. He empowers the vases in the four directions, reciting the mantra seven times over each vase. When the required number of recitations has been completed, he performs the ritual acts according to the Dharma.

Afterward, the acharya takes water from the vases and pours it upon the crown of the afflicted person’s head. In this way, that person is immediately liberated from the affliction of demonic obstacles.

This Mandala is not used solely to liberate beings from demonic obstacles; it can also diminish and eliminate all transgressions and increase immeasurable merit. If cultivated and practiced according to the Dharma, there is nothing for which an efficacious response will not be obtained.

DISTINGUISHING THE CHARACTERISTICS OF SIDDHI

PART FIVE

Now, when a practitioner of recitation is beset by demonic obstacles and subjected to all manner of disturbances that cause the resolve to regress, upon knowing that harm is being inflicted by demons, the practitioner should immediately perform the rite for their removal. Once they have been removed, body and mind will become peaceful and pure, free from defiling disturbances. It is like the bright moon covered by clouds: when wind disperses the clouds, the moonlight, freed from all obstructions, once again shines unhindered throughout the sky. Practitioners of recitation who become free from demonic obstacles are likewise.

Furthermore, why does the practice of recitation sometimes fail to attain accomplishment? Consider a seed: when the soil, season, rain, and wind are harmonious and it receives sufficient moisture, it can sprout and eventually bear ripe fruit. If the seed is used at the wrong time and is not sown in suitable soil, upon what could its sprout rely in order to grow, much less produce leaves and bear fruit? If practitioners of recitation do not act according to the Dharma and are not pure; if their offerings are not sincere and undefiled; or if, in reciting the written mantra, they add or omit syllables, or even breathe irregularly in a manner contrary to the prescribed method, then the various siddhis cannot manifest before them. The failure of recitation to attain accomplishment is likewise.

It is also like clouds gathering and pouring down rain: beings receive much or little according to their merit. In the same way, practitioners of recitation attain greater or lesser accomplishment according to the diligence of their practice.

If such practitioners obtain an excellent ritual site, act in accordance with the prescribed rules, and do not transgress the precepts, their unwholesome karma will be eliminated and their wholesome karma will gradually increase. Consequently, whatever they seek through the practice of recitation will be accomplished. If every matter is carried out in accordance with the Dharma in this way, without transgression, accomplishment will certainly be attained.

Furthermore, if, during the practice of recitation, practitioners commit omissions or transgressions, interrupt the prescribed recitation and recite only the mantra by itself, or give the mantra they are reciting to persons of differing resolve for them to recite, then even if the practitioners complete the required number of repetitions, they will not attain accomplishment. At that time, they should recite with wholehearted concentration and twice the diligence they previously applied.

Three times each day, they should make offerings according to the Dharma. They must be pure and undefiled both inwardly and outwardly, without deviating from the ritual rules, and recite the mantra a full laksha (Laksana—100,000) times. Once this number has been completed, they may perform the homa offering.

In this homa rite, practitioners should take barley or rice ears, sesame seeds, white mustard seeds, or lotus flowers. They may use any one of these substances, mix it with ghee, and make offerings four thousand, seven thousand, eight thousand, or as many as ten thousand times. They should also take wood from the udumbara tree, bodhi tree, White-Red Alika tree, Dragon Tree, ashoka tree, auspicious tree, Er Ngu Lu Dan Da Mo tree, Khư Nễ La Xá Di tree, Bát La Xoa tree, A Ma Mạt Lý Na Mạt Độ tree, or jambu tree.

They may use wood from any one of these trees as fuel, but must not use wood that is damp, withered and dry, bored by insects, or partially burned. Cut the wood into fuel-sticks twelve finger-widths long and anoint both ends with ghee (ghṛta—made from the essence of curds). Take any one among rice ears, sesame seeds, or white mustard seeds and burn it together with the fuel-sticks to perform the homa rite.

After the prescribed number has been completed, all previous omissions and transgressions will be purified. Only then may practitioners seek mantra siddhi without encountering obstacles or afflictions.

Furthermore, the lord of the mantra-vidya upheld by the practitioner may be restrained and bound, severed, or harmed by another family, causing the desired accomplishment not to be attained. The practitioner should then make an image of the principal deity, place it beneath the feet of the deity of its own family with the two facing one another, and recite the mantras of the wrathful and greatly awesome deities of the respective families. The practitioner should also bathe the principal deity with ghee and curds three times each day. If this is done for ten days, the restraint and bondage will naturally be released.

Furthermore, practitioners may clearly know that there is no deficiency in the mantra they uphold or in the ritual practice they cultivate, yet the siddhi they seek is not attained. There must then be some deficiency in that Dharma, though they themselves do not know with certainty what circumstance has caused it. At that time, they should become even more diligent and must not be remiss by day or night. The principal deity will naturally appear in a dream and tell the afflicted person the appointed time when the response will be experienced, just as the ocean tide rises at its appointed hour.

It is like two close friends agreeing with one another: “From this day onward, do not go to that person’s house, and do not speak with that person.” The two friends both honor their agreement and never again associate or speak with that person. The practice of recitation is likewise. For this very reason, practitioners must not use mantra-vidyas to cause destruction, nor should they assist in acts of restraint and bondage, or perform homa to create unwholesome karma (akuśala-karma).

Furthermore, practitioners must not add to or subtract from mantras or Mandalas when transmitting them, nor should they exchange one Dharma for another. They must not strike or bind sentient beings without cause, nor perform homa to injure another’s body or even kill or harm sentient beings. They must not destroy clans of spirits or punish nagas. Nor should they recklessly perform acts of restraint and bondage against any constellations, spirits, or deities. They must not use incantation rites intended to cure children’s illnesses in a way that causes grave harm.

Furthermore, the Vidyadhara devas and the various Vidyadhara traditions do not teach identically concerning “the complete Dharma by which the intended purpose is accomplished.”

Some say that ten dharmas must be complete for siddhi to be attained: the practitioner, an assistant, the object to be accomplished, diligence, the place, the excellent ground, the proper season, the principal deity, the mantra, and financial resources. When these ten dharmas are complete, siddhi is immediately attained.

Another tradition says that three kinds of dharmas must be complete for siddhi to be attained: the mantra, the practitioner, and an assistant.

Another tradition says that accomplishment depends upon four dharmas: diligence, an auspicious day, an auspicious hour, and a favorable place.

Another tradition says that five dharmas must be complete: the principal deity, the mantra, the place, financial means and physical strength, or the object to be accomplished.

Another tradition says that ten dharmas must be complete.

Another tradition says that eight dharmas must be complete; others speak of five, four, three, or two dharmas, each establishing the number according to its own tradition.

As for My Vajra Family (Vajra Kùlaya), belonging to the Buddhist tradition, only two dharmas need to be complete for siddhi to be immediately attained: first, the practitioner; second, the mantra.

1) The practitioner: The practitioner must be fully endowed with the virtue of moral discipline, right effort, and diligence; must not give rise to greed or jealousy regarding the fame and gain of others; and must never cherish or begrudge personal possessions or even life itself.

2) The mantra: When reciting the mantra of one’s own division, the practitioner must ensure that its words and phrases are complete and that its sounds and forms are distinct. All the dharmas required for the accomplishment being sought must be fully present, without deficiency. One should also seek a place formerly inhabited by Buddhas and bodhisattvas. Having found such a place, if one recites in accordance with the Dharma, one’s aspirations will certainly be completely fulfilled.

When these two dharmas are complete, siddhi will certainly be attained.

Furthermore, the practice of recitation by a practitioner is like a lion driven by hunger that must seize an elephant for food. At the outset, it must summon the strength of its entire body. Even when seizing smaller animals, such as goats or deer, it exerts its strength in the same manner as when seizing an elephant. In the same way, a practitioner of recitation who seeks a superior, middling, or inferior accomplishment must be diligent and courageous like the Lion King, without any distinction between them.

When a practitioner of recitation is engaged in recitation, if dwelling at a city-god shrine or near a marketplace entrance, lice, fleas, mosquitoes, and insects may bite the body. Or the practitioner may see women dressed in beautiful garments, adorned with bracelets, necklaces, and jeweled ornaments, and may hear various kinds of sounds.

If dwelling in deep mountains or dense forests, there may be abnormal heat and cold, or illness may arise and torment both body and mind. Furthermore, fierce and vicious beasts may approach to cause harm, giving rise to fear.

If dwelling on the seashore, the practitioner may see the wind stir the ocean into enormous waves, with violent, terrifying sounds that give rise to fear.

If dwelling on the banks of rivers, lakes, ponds, or marshes, there may be snakes, insects, and venomous creatures that sting, bite, and harm people.

If a practitioner of recitation wishes to recite in places such as these, the practitioner must first understand clearly that all such occurrences are demonic obstacles. When encountering them, one must patiently endure and not allow the mind to follow these conditions and become distracted.

Alternatively, one may seek a different excellent place in which to commence cultivation. One should not become discouraged upon encountering such circumstances, but should instead arouse a courageous and steadfast resolve. If the mind retreats, becomes frightened, or gives rise to wrong thoughts, evil Māras will find an opportunity to inflict harm. The skillful means of the wise is to bestow happiness upon sentient beings and not allow any sentient being, on account of this, to incur offenses and undergo painful consequences.

Furthermore, the reciter must be neither hurried nor sluggish. The voice should be harmonious, neither high nor low. The mind must not be allowed to pursue other objects, nor should the practitioner interrupt the recitation by engaging in idle conversation with others.

Moreover, none of the mantra’s words or phrases should be omitted. If its words or phrases are deficient, its meaning and principle will become distorted, and siddhi will therefore be difficult to attain. It is like a traveler who continually proceeds in the wrong direction while seeking to reach a destination—how could the traveler ever arrive? If one can remain free from this error, spiritual efficacy will swiftly be obtained.

Again, just as a river flows day and night without ceasing, so too should the practitioner of recitation continue without interruption throughout day and night; then merit and virtue will increase. If thoughts of attachment arise, accomplishment will be delayed. Recognizing this as the work of Māra, one must quickly turn the mind back. One should close both eyes and contemplate, either attending to the words and phrases of the mantra or visualizing the principal deity, firmly binding the mind so that it does not become distracted. If such circumstances are encountered again and the mind remains unmoved, that practitioner has accomplished CONTEMPLATIVE PRACTICE.

Furthermore, if a practitioner of recitation wishes to seek siddhi, it is essential to gather the mind and make it abide upon a single object of concentration. If the mind is subdued, the body will naturally abide in peace. When the body is no longer disturbed, the mind becomes joyful. When each successive thought is unified, this is called the attainment of samādhi (Samàdhi). When a practitioner of recitation attains this CONCENTRATED MINDFULNESS, all offenses of the past and present are extinguished. Once these offenses have been extinguished, body and mind become PURE, and every undertaking will be accomplished without doubt.

The Buddhas have said: “Among all dharmas, MIND (Citta) is the foundation. If the mind is impure, it will bring forth the unpleasant fruits of poverty and low status, or cause one to fall into the realms of hell-beings or animals. If the mind is pure, one will be born in the heavenly or human realms and experience happiness, until one transcends earth, water, wind, fire, birth, aging, sickness, death, impermanence, non-self, and the happiness that is subject to decay, ultimately attaining the peace and bliss of nirvana—quiescence, liberation.”

Furthermore, all dharmas arise in dependence upon the mind. They do not exist spontaneously, nor are they produced by the seasons or by the god Maheśvara. Nor are they without causes and conditions.

Rather, through conditions arising from ignorance (Avidyà), beings revolve in birth and death. The conjunction of the four great elements is provisionally called form (Rùpa). Form does not possess a self (Àtman), nor does the self possess form.

Form has nothing belonging to a self, and the self has nothing belonging to form. Thus, the five skandhas (Panca skandha) are ultimately all empty (‘sunya—void). Form is like a mass of foam; feeling (Vedanà) is like a floating bubble; perception (Samjnà), formations (Samskàra), and consciousness (Vijnàna) are all like mirage-images in sunlight.

If one is able to see dharmas in this way, it is called Right View (Samyag Drsti). If one gives rise to any other view, it is called Wrong View (Mithyà Dar’sana).

Furthermore, when a practitioner has recited the prescribed full number of repetitions of the mantra being cultivated, how can the practitioner know that siddhi is near?

When sleeping, the practitioner may have auspicious dreams. In a dream, the practitioner may see the self being escorted by banners, pennants, and jeweled canopies into a supremely wondrous palace.

Or the practitioner may ascend a tower, a high mountain, or a great tree.

Again, the practitioner may dream of riding a lion, a white elephant, a white horse, a white ox, a rhinoceros, a yellow ox, Xá Ni Noa, and so forth.

Or the practitioner may hear a great peal of thunder resounding through space.

Or, in a dream, a joyful person may present the practitioner with fragrant incense, flower garlands, or clean new garments.

Or the practitioner may obtain fruit growing beneath the water, a five-colored lotus flower, an image of the Buddha, relics of the Buddha, or Mahāyāna scriptures.

Or the practitioner may see the self seated within a great assembly, sharing a meal with Buddhas and bodhisattvas.

Or the practitioner may see the self entering a monastery or stūpa, or entering the Sangha’s quarters.

Or the practitioner may see the Tathāgata seated upon a jeweled throne, teaching the Dharma to the eight classes of devas and nāgas, while the practitioner personally enters the assembly, sits down, and listens to the Dharma.

Or the practitioner may see a pratyekabuddha teaching the Dharma of the twelve links of dependent origination (Pratìtya-samutpàda).

Or the practitioner may see a śrāvaka teaching the Dharma for realizing the four fruits.

Or the practitioner may see bodhisattvas teaching the Dharma of the six pāramitās (Sada Pàramità).

Or the practitioner may see devas speaking of the happiness of the heavenly realms.

Or the practitioner may see an upāsaka (Upàsaka—male lay disciple) teaching the Dharma of disenchantment with and detachment from household life.

Or one may see an upasika—a female lay devotee—preaching the Dharma of renouncing womanhood.

Or one may see a king; a brahmin of pure conduct; an extraordinary and wondrous noble man; a dignified woman; a wealthy elder; an ascetic rishi; vidyadhara rishis; or an excellent practitioner of recitation.

Or one may see oneself swallowing the sun and moon.

Or one may see oneself crossing a great sea, river, stream, pond, or lake—or drinking all the aforesaid waters until none remains.

Or one may see a great fiery radiance issuing from the crown of one’s head.

Again, one may dream of a great cart laden with objects, drawn by oxen and calves together.

Or one may see oneself obtaining a white fly-whisk, leather sandals, a knife or sword, an exquisite fan, gold, jewels, mother-of-pearl, pearls, necklaces, and so forth.

Furthermore, one may see one’s parents, or boys and girls whose bodies are adorned with various jewels, or one may even obtain the finest food and drink.

If one has auspicious and fortunate dreams such as these, one must practice diligently, energetically, joyfully, and courageously. Why is this? One should know that within one month, half a month, one day, or even a single kshana, one will certainly attain great siddhi.

KNOWING THAT SIDDHI IS NEAR

PART SIX

Furthermore, the practitioner should personally observe that the power of the recitation has multiplied, giving rise to delight. When confronted with objects of defilement, the mind does not pursue conditions. Regarding all transgressions, no offense arises. The practitioner is not afflicted by heat, cold, hunger, thirst, or suffering; even mosquitoes, gnats, flying insects, venomous snakes, and bloodsucking creatures cannot harm the practitioner. Furthermore, pretas, pishacas, and kataputanas do not even dare approach the practitioner’s shadow.

The practitioner faithfully accepts every teaching, and thus understanding, intelligence, and wisdom multiply. The practitioner skillfully comprehends the meanings and principles of written characters, books, commentaries, and spoken words; delights only in all wholesome dharmas; and practices diligently and energetically.

The practitioner is also able to see treasure buried underground without obstruction. The body is free from illness, is unstained by grime, and emits a fragrance that delights everyone. All who see or hear the practitioner rejoice. Moreover, no women lusting after sensual pleasure come to seduce the practitioner, and this causes body and mind to remain pure. The practitioner also hears the speech of devas in empty space, sees the bodies of heavenly beings, and may even see asuras, gandharvas, and yakshas.

If such auspicious signs appear to a practitioner of recitation, that person should rejoice, knowing that the siddhi of the mantra is near, and should prepare to perform the rite of accomplishment.

Furthermore, when a practitioner wishes to begin the work of attaining siddhi, one should first fully observe the Eight Precepts. One should fast for four days, three days, or two days and nights, and only then seek siddhi.

At that time, after Bodhisattva Subahu heard Bodhisattva Vajrapani speak thus, he remained silent for a moment and then said to Bodhisattva Vajrapani: “Previously, the Bodhisattva said that purity is not attained through fasting. Why do you now say that one must fast? As the Buddha taught: ‘Human nourishment is like applying oil and grease to a cart. If a cart is not lubricated with oil and grease, it can scarcely proceed forward.’ How, then, should this matter be understood?”

Then Bodhisattva Vajrapani spoke in a voice resounding like thunder: “I have not said this now in order to purify the mind. It is merely because the body of a sentient being is inherently impure. Formed solely from semen and blood, it produces bones and marrow, generates flesh and skin, and produces hair on the head, hair on the body, the face, eyes, ears, nose, fat, stomach, saliva, spittle, feces, and urine, with the nine orifices continually discharging.

Such bodily constituents, with all their various impurities, circulate and transform in dependence upon earth, water, fire, and wind. If one seeks siddhi, one must first become clean, so that at the time of accomplishment feces and urine will not be discharged. Therefore, fasting is prescribed in order to seek cleanliness; it is not taught as something that harms the Path.

Through such cleanliness, the body becomes comfortable and joyful, and at the time of accomplishment it will not be defiled by impurities.

“Furthermore, if at this time the practitioner suddenly gives rise to affliction and sensual desire, one should use wisdom to practice the following contemplation: ‘This body is formed from impure substances and must also depend upon the various flavors of food for its nourishment and preservation.’ If one contemplates in this way, the thought that had previously arisen will immediately be extinguished, and one will not begrudge even one’s entire body and life or one’s wealth.

“For example, at night there is immeasurable darkness, but when sunlight appears, all of it vanishes. The practitioner is likewise. If one has cultivated the practice to this point, one should know that siddhi is not far away.

“Furthermore, having understood this, on the eighth, fourteenth, or fifteenth day of the bright fortnight—shukla, the first fifteen days of the month—take clean earth, mix it with freshly purified cow dung, and smear it upon the ground. Next, use incense to purify the ground and prepare the seats of the Noble Ones. Once the place has been purified, seat those Noble Ones on the eastern side—the eastern side of the altar—and make offerings of incense, flowers, wax lamps, food, drink, and so forth in their proper sequence.

“First make offerings to the Buddha; next to the Vidyaraja of the original division of the Great Vajra Family; and then to the lord of the mantra being upheld. In this sequence, beginning with the Buddha, then the bodhisattvas, and continuing through to the Vidyarajas, make offerings and praises to each one. Afterward, arouse the mind of great bodhi and the mind of great loving-kindness and compassion, vowing to liberate all sentient beings afflicted by birth, aging, illness, and death.

“After forming this resolve, one should recite the Mahasamaja Sutra, the Auspicious Gathas, the Tathagata’s Secret Great Lamp of Wisdom Sutra, and the Sutra of Turning the Supreme Dharma Wheel. One may recite all these sutras in their entirety or recite any one of them as appropriate.

“Thereafter, establish the boundaries of the eight directions, the earth boundary, and the empty-space boundary. These boundaries are like the walls outside the dwellings of worldly people, used to ward off evil. Establishing boundaries to guard against Mara is likewise: it prevents malicious beings, obstructing beings, heavenly maras, asuras, and all manner of ghosts and spirits from approaching. At the same time, recite the ‘Armor-Rosary Mantra’ to protect one’s own body.

“Previously, I taught the various mandala rites. One should use powders of five colors to make any appropriate mandala. After completing it, first make an image of a guardian deity for each of the eight directions as appropriate; these deities can crush all kinds of obstructing beings.

At the four corners of the mandala, draw vajras and three-pronged tridents. Then recite the Vidya for Offering the Lion Throne, empowering a seat spread with kusha grass. Place the object to be accomplished in the very center of the mandala.

First use three bodhi leaves to form a receptacle, then cover it with four bodhi leaves and place it upon the seat. Next, empower scented water with the mantra and sprinkle it to dispel the hindrances of Mara. Then sit on the left side and recite the corresponding mantra.

After a short while, again sprinkle scented water for purification. Thereafter, perform one thousand homa offerings according to the corresponding rite, reciting with one-pointed concentration and without interruption until the three kinds of signs appear. This constitutes accomplishment of the rite.”

– The three kinds of signs are: the sign of heat, the sign of smoke, and the sign of flame.

If the sign of heat is obtained, one will receive the love and esteem of all the world.

If the sign of smoke is obtained, one will attain invisibility.

If the sign of flame is obtained, one will transform into a wondrously subtle body, become a Vidyadhara Rishi, fly through empty space, and enjoy a long lifespan.

The sign of siddhi entering the body is like cold entering the body of a dead person and spreading throughout the entire body. It is also like the intermediate-state being entering the womb, which only the pregnant woman herself knows. It is also like the various fragrances in the world: although fragrance has no visible form or shadow, people can smell it. It is also like a fire-jewel that shines by means of sunlight; when sunlight enters it, fire immediately appears. When siddhi enters the bodies of practitioners, it is likewise. The signs of attainment first appear either in external objects and images or as distinct signs within the mind of the person seeking attainment.

– When the practitioner concentrates upon recitation without interruption, efficacious signs of attainment will certainly be perceived. One may see the image that is being worshiped tremble.

– Or the face of the image may radiate brilliant light.

– Or the body of the image may tremble.

– Or flowers may rain down from empty space.

– Or a subtle rain may fall when there are no clouds.

– Or an extraordinarily wondrous fragrance may descend and spread.

– Or one may feel the earth shake.

– Or one may hear the spontaneous sound of celestial drums.

– Or one may see devas, asuras, and others abiding in empty space.

– Or one may hear the voices of devas speaking.

– Or one may hear the resonant sounds of all kinds of magnificent ornaments, necklaces, bracelets, and the like.

– Or one may see the lamp flame increase in clear golden radiance.

– Or one may see that although the lamp has exhausted its oil, its flame burns even more vigorously.

– Or one may hear a voice in empty space telling one to state the wish one seeks to fulfill.

– Or one may perceive every hair on one’s body standing on end.

– When such signs appear, one may know with certainty that the desired siddhi has been attained. One should use a thoroughly clean and excellent vessel, fill it with fresh flowers, grind fragrant substances in water, blend them with five kinds of precious substances to prepare argha water, and then kneel upright and offer it to the principal deity. One should recite the mantra and then express praises in wondrous gathas. With a joyful mind, right faith, and diligence free from negligence, one should bow and make offerings.

– After doing so, one should state aloud, one by one, the things one seeks. If one remains sincere and uninterrupted in purpose, whatever one seeks will surely receive a response.

After obtaining one’s wish, one should remain single-minded and concentrated. One should always have joyful faith in and praise the principal deity, again respectfully offering argha in worship. One should then recite the mantra of the principal deity, followed by the dismissal mantras of the various families. In accordance with the ritual procedures, after reciting the mantras one should bow and request the noble sages to return to their original stations.

ON ATTAINMENT

CHAPTER SEVEN

Furthermore, although practitioners who concentrate upon recitation, diligently and without negligence, may accomplish their intended rites as wished, they must remain mindful at all times. Why is this? Because all extremely evil ghosts and spirits, driven by evil karma, do not wish practitioners to attain accomplishment. If someone attains the majestic power of a mantra, then within a hundred yojanas, or even a thousand yojanas, demons, ghosts, and spirits will not dare approach. For precisely this reason, such beings will harbor evil thoughts, seeking to ensure that in this present life and future lives the practitioner receives no benefit from my Dharma—the Dharma of Vajrapani. Therefore, practitioners must always guard their minds.

It is like a person who dons armor, mounts an elephant, and, carrying a bow, arrows, and various weapons, charges into a great battle. When hostile enemies see his formidable might, they retreat and scatter far away, not daring to oppose him. If practitioners of recitation are flawless in the Dharma and do not violate even the slightest precept, then the precepts are like armor, the mantra is like a bow and arrows, and their courage is like riding an elephant. If they are fully equipped in this way, evil demons, ghosts, and spirits will not dare approach. It is likewise.

– Furthermore, a practitioner seeking attainment of Vetada or Vetala, the corpse-raising spirit, should enter a charnel forest (shmashana) and find a corpse that has not yet decomposed. The corpse must possess all bodily parts and bear the marks of a virile man. One must not use a corpse that is hunchbacked, lame, or decomposed. Nor should one use a corpse that is excessively fat or thin, lacks any of its faculties, or does not possess either superior or middling characteristics. If a corpse possessing all the superior characteristics can be found, that is best.

Furthermore, one must not use the remains of a person who died from respiratory disease, malaria, dysentery, a malignant abscess, or from being bitten by insects or snakes, whether in water or on land, so that the poison spread throughout the body and the person died foaming at the mouth. None of these remains may be used.

After finding a suitable corpse, one should instruct an assistant to hold a staff and guard it day and night. One may go directly to a charnel forest, or separately seek an empty and secluded house, beneath a solitary tree, at a crossroads, beside a spring or pond, or within a mountain rich in precious substances. If such a supremely excellent site is obtained, the rite of Vetada will certainly and swiftly be accomplished.

Having found such a supremely excellent and agreeable place, one should purify the ground according to the prescribed rules. Then blend clean earth with gomaya, smear the surface of the ground, and use blue, red, white, black, and yellow pigments to make a samaya mandala. I have previously explained the various names of those mandalas. One may freely choose and make any one of them.

Within the mandala, arrange four auspicious vessels, filling them with water and all the required substances. One may use bitter water and then find seasonal vine-flowers—flowers from plants with spreading roots—or any other kinds of flowers, and place them in the vessels within the mandala.

After this has been done, one should instruct the assistant to arouse a courageous mind and not be afraid. First shave the corpse’s hair cleanly, then use the water from the auspicious vessels to bathe and cleanse it. Afterward, anoint the corpse with fragrant oil. When the anointing is complete, dress the corpse in the finest white garments.

When this has been done, spread kusha grass and scatter various flowers inside the prepared mandala. Then, together with the assistant, carry the corpse and place it within the mandala, with its head facing either east or north.

After arranging everything according to the Dharma, make offerings of fragrant oil, burning incense, renowned flowers, flower garlands, wine, meat, and various foods. If one cannot arrange abundant offerings, it is also permissible to make them according to one’s means.

Next, recite and empower with the mantra of the Jewel Family corresponding to the lineage of the mandala.

Furthermore, toward the Vidya Lord of the mantra of this root lineage, one should arouse a mind of faith, diligently and respectfully venerate him, and, in accordance with the ritual procedures, concentrate upon recitation while seeking attainment.

Because all kinds of bhutas, nagas, pretas, and others may secretly create obstacles, the practitioner should also make offerings to such beings. First, scatter offerings in the four cardinal and four intermediate directions, as well as above and below, giving them to the obstructing bhutas, nagas, and pretas.

At the outset, recite the mantra to protect oneself and the assistant, preventing those obstacles from approaching. Afterward, perform the recitation to seek attainment.

At the time of recitation, if that corpse rises and displays evil signs, one should immediately know that these are the various obstructions caused by Mara. Having recognized this, the practitioner should mix white mustard seeds with ash, recite the Buddha-Crown King Mantra, and cast the mixture upon the corpse’s face. Through the great awesome power of the mantra, the obstructing beings will flee and scatter in all directions. Once the demonic obstructions have departed, the corpse will lie down again as before.

If the corpse rises without displaying any evil signs, one should immediately know that this is due to the efficacy of the mantra and that the desired aim will certainly be accomplished.

If this occurs, one must resolve firmly within one’s own mind. Whatever vows or petitions the practitioner previously made should now each be spoken accordingly.

Whether one needs to discover hidden treasure; seeks to enter an asura cavern to obtain sacred medicine; wishes to ride upon a sword-tree; seeks eye ointment or the subjugation of ghosts and spirits; or even seeks to be cherished and honored by a Raja (king)—all such matters can be accomplished.

Ordinarily, the practitioner should cultivate the Supreme Practice and protect himself through the power of the Great Mantra; only then can he accomplish the Vetala rite. Why is this? It is like a fierce beast which, though possessing great strength, lacks wisdom and is therefore wounded and harmed by evil people. So too, if the practitioner does not undertake the Supreme Practice and does not protect himself, evil demonic obstructions will find an opportunity to inflict harm.

THE SUTRA OF THE QUESTIONS OF THE BODHISATTVA SUBAHU

FASCICLE 2 (End)