妙臂菩薩所問經

DISTINGUISHING THE VARIOUS FAMILIES
PART ELEVEN
Furthermore, I shall now distinguish, within the Vidyadhāra Treasury, the Buddhas, bodhisattvas, and all the mantras and mudrās of the various families that have been taught.
The Tathagata further taught three koṭis and five lakṣas of mantras, together with the names of the Lords of Vidyā; hence this is called the Vidyadhāra Treasury.
Next, Avalokiteśvara Bodhisattva also taught three koṭis and five lakṣas of mantras. The Lord of Mantras of this family is named Hayagrīva, whose name and the various maṇḍalas of his own family were also taught.
There are also seven Lords of Mantras. Each of these Lords of Mantras has twelve arms, six arms, or four arms, holds the Amogha-pāśa, and manifests transformations at will. Some have four faces, wear jeweled crowns upon their heads, and are adorned with wish-fulfilling jewels, their radiance blazing like the sun illuminating the world. All these Lords of Mantras are called those contemplated in Hayagrīva’s maṇḍala.
There are also eight Vidyā Queens named: Tārā, Suśveta, Pāṇḍara-vāsinī, Vilokini, Eka Jaṭa, Suvarṇa-mukha, Yaśa, and Bhṛkuṭī. These all are Vidyā Queens of the Lotus Family.
[Another version records the eight Vidyā Queens as: Tārā, Śvetarkya, Pāṇḍaravāsini, Vilokani, Gauri, Yaśamati, Yaśodhara, and Bhṛkuṭi.]
Also taught were seven koṭis of mantras, various maṇḍalas, and hand mudrās, to benefit all impoverished beings and subdue all obstructive, stealth-roaming spirits.
There are also seventeen Lords of Mantras and sixty-four attendants.
There are also eight Great Vidyā Kings.
There are also the Great Wrathful Vidyā Kings: Amṛta-Kuṇḍali Vidyārāja, Vijaya Vidyārāja, and Yamāntaka Vidyārāja.
This family of mine, Vajrapāṇi’s family, is called the Vast Great Vajra Clan, and it teaches eight lakṣas of mantras.
There is also a great deity named Pañcika, who taught twenty thousand mantras. This deity has a consort named Mikara, who taught ten thousand mantras; all belong to the Pañcika family.
There is also a great deity named Maṇibhadra who taught one lakṣa of mantras. Dhānapati also taught three lakṣas of mantras; all belong to the Maṇi family.
Moreover, all devas, nāgas, asuras, and others who had faith in the Buddha taught immeasurable mantras before the Buddha. These were dispersed among the various families: some entered my Great Vajra Family; some entered the Great Lotus Family; some entered the Akṣobhya Family, the Immovable Family; some entered the Pañcika Family; and some entered the Maṇi Family.
Such are the teachings of the various mantras described above. Practitioners may cultivate them within these five families.
It is further taught that among the Blessed One’s teachings is the supremely victorious inner treasure. From this there again pours forth the ultimate treasure of the Dharma, and from it arise the eight great, irreversible noble beings, the treasure of the Sangha. These Three Jewels are the most honored, supreme, and excellent great field of merit within the three realms. Therefore, practitioners who wish to extinguish offenses, generate merit, behold their chosen deity, and swiftly accomplish siddhi should first take refuge in these Three Jewels when reciting.
If one recites a mantra of my Vajra Family, one should first take refuge in the Three Jewels and then proclaim this praise: “Na Mô Thất Chiến Noa, Bạt chiết la bá noa duệ, ma ha dược xoa tế na bát đá duệ.”
*) NAMO RATNA-TRAYĀYA (Homage to the Three Jewels)
NAMAḤ ŚCAṆḌA VAJRAPĀṆAYE MAHĀ-YAKṢA-SENAPATĀYE
(Homage to the Fiercely Wrathful Vajrapāṇi, Great Lord and Commander of the Yakṣa Host)
Afterward, one recites the mantra. The same applies to the Lotus Family, the Pañcika Family, and the Maṇi Family.
Furthermore, when practitioners undertake recitation, they should first take refuge in the Three Jewels and then take refuge in the Lord of Vidyā of their own family. Only then may they recite the mantra of their particular practice.
If a practitioner does not believe in the Buddha but believes only in the teachings of the pratyekabuddhas and śrāvakas, then his faith is deficient. Moreover, because he constantly harbors jealousy and envy within, he must not hold the great vajra taught in my doctrine.
There are also bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās who, holding wrong views, slander the wondrous mantra teaching of the Mahayana, saying that it is not an authentic teaching but was taught by Māra. I say that such people are exceedingly foolish.
They further say that I, the great Vajrapāṇi, am merely a yakṣa and do not belong to a true and authentic tradition. Thus they neither believe in nor pay homage to me, nor even believe in or pay homage to the great bodhisattvas. If such a person recites my wondrous mantras, before long he will bring harm upon himself. Why is this? Buddhas and bodhisattvas never give rise to evil thoughts or harm sentient beings. Nevertheless, when the attendants and spirits associated with the family see this foolish person holding the great vajra of my Vajra Clan and reciting wondrous mantras from my teaching, they glare at him wrathfully and may even destroy his body and life.
If a practitioner among the fourfold assembly regularly reads and recites the Mahayana Vaipulya teachings, can also distinguish and explain them for sentient beings, possesses great diligence, turns the irreversible wheel, and single-mindedly advances toward unsurpassed bodhi, know that when this person recites my teaching, he will certainly and swiftly fulfill his aspiration.
Furthermore, I previously taught the various mantra doctrines of the Buddhas and bodhisattvas. You should concentrate your mind, faithfully accept them, and give rise to no doubt. I shall now also teach you the worldly and supramundane mantra doctrines of non-Buddhist traditions, heavenly māras, Brahmā, and others. Listen attentively.
Maheśvara taught ten koṭis of mantras.
Nārāyaṇa taught thirty thousand mantras.
Mahā-vāyu Deva taught sixty thousand mantras.
Āditya Deva taught two lakṣas of mantras.
The assembly of Indra’s devas taught eighteen thousand mantras.
Śaṇḍika taught eight thousand mantras.
Agni Deva taught 3,700 mantras.
Kubera taught three thousand mantras.
The Nāga Kings taught five thousand mantras.
The spirit kings taught twelve thousand mantras.
The Four Great Heavenly Kings who protect the world taught four lakṣas of mantras.
The Lord of the Trāyastriṃśa Heaven taught two lakṣas of mantras.
Each of these devas taught various mantras, mudrās, and maṇḍala procedures, which may be received and maintained in accordance with the Dharma. If one acts contrary to the original teaching, not only will the mantra fail to be accomplished, but one will also incur offenses oneself.

TEACHING THE EIGHT METHODS
CHAPTER TWELVE
Furthermore, there are eight kinds of methods of accomplishment in all:
1) The method for accomplishing mantras
2) The method for attaining longevity
3) The method for accomplishing medicines
4) The method for extracting hidden treasures
5) The method for entering an asura palace
6) The method for compounding gold, or alchemy
7) The method for turning earth and stones into gold
8) The method for producing priceless treasures
These eight methods are classified into three grades:
_ The three methods of accomplishing mantras, attaining longevity, and entering an asura palace are of the highest grade.
_ The three methods of producing priceless treasures, extracting hidden treasures, and turning earth into gold are of the middle grade.
_ The two methods of compounding gold and accomplishing medicines are of the lowest grade.
If a sentient being possesses superior wisdom and majestic virtue and also delights in cultivating the Mahayana Dharma, such a person may seek the highest grade.
If a sentient being has cultivated sufficiently but has not yet put an end to desire, that person may seek the middle grade.
If a sentient being remains foolish, that person may seek the lowest grade.
Practitioners, even if beset by poverty and hardship and never possessing sufficient necessities, should seek the middle grade and not the lowest grade.
If one wishes to attain the various accomplishments of these eight methods, one must cultivate merit as the supporting provision that sustains them.
If a meritorious person seeks the pleasures of humans and devas and all desirable things—longevity, health, power, special honor, a fine appearance, intelligence, and so forth—all these methods will be accomplished.
If a practitioner is not attached to worldly pleasures, delights in cultivation, constantly bears the Three Jewels in mind, always observes all the rules of mantra practice, and never interrupts recitation, such a person will surely gain accomplishment, extinguish karmic obstacles, and be liberated from all suffering.
If one is able to achieve every happiness in the present and future lives, it is solely through recollecting the power of the mantras taught by the Buddha; there is no other method. For example, when heaven sends down a disastrous fire or hail that harms plants and trees, nothing can withstand it. The power of mantra likewise crushes suffering and karmic obstacles.
Just as the kalpa-vṛkṣa, the wish-fulfilling tree, can fulfill all the wishes of sentient beings, the power of mantra can grant sentient beings every siddhi, together with wealth, beauty, health, longevity, and so forth.
Furthermore, when a bodhisattva observes sentient beings beset by danger from kings, water, fire, thieves, plunderers, murderers, and all manner of suffering and fear that surround body and mind, the bodhisattva transforms his own body into the various forms of Lords of Mantras, rescues those sentient beings, and causes them to attain liberation.
Furthermore, some sentient beings dwell at home, attached to delightful objects. Although they recite the mantra methods and ritual procedures daily, they have not yet developed vigorous and keen diligence. Only gradually, after a long time, do they complete the required number for the preliminary practice. After completing the preliminary practice, signs may manifest directly before them. Only then do they abandon the five desires, fully uphold the pure precepts, enter a secluded chamber, and recite the mantra for a full lakṣa of repetitions. Before long, they attain the siddhi they desire.
Furthermore, when practitioners recite, seek siddhi, enter a maṇḍala, or approach the sages and noble ones, they must be pure while cultivating these essential methods.
The method of bathing is as follows: First mix clean water evenly with clean earth and rub it over the entire body. Then enter a large body of water—a pond, lake, or the like—and bathe as desired.
After washing the hands and feet, face either east or west, squat, and perform the method of protecting the body. With the right hand, sprinkle water upon the body without allowing the water to make a sound. Again, take a handful of water in the right palm; no bubbles should form in the palm. Recite the mantra and empower the water in the palm three times. Then sip it in three sips, again without making a sound. Afterward, use water and the thumb to wipe both sides of the mouth, and sprinkle water upon the body for protection. If one suddenly notices residue between the teeth and touches it with the hand, coughs and spits it out, or belches, one should again empower the water, sip it, wipe the mouth, and rinse the mouth as before.
After bathing, immediately enter the pure chamber. From then onward, one must not speak with anyone except an assistant. Apart from that assistant, whether male or female, lay or ordained, a follower of an outside path, a śramaṇa, a person of pure conduct, a boy, a girl, an elderly person, or even one who is neither male nor female, one must neither come into contact with nor speak to such persons. If contact has occurred, one should again bathe, wipe the mouth, and rinse the mouth as before.
If a practitioner always delights in purity, bathes the body, delights in recitation, and has compassion for all sentient beings, that practitioner should not covet the benefit or property of others. One should live by alms, abide in self-possession, and cultivate mantra practice. Such a person naturally attains the wondrous dhāraṇī.
Furthermore, if a practitioner seeks siddhi and, during recitation, someone comes to offer fine clothing, gold, silver, jewels, ornamented horses and carriages, scented oil, incense, food, drink, or any musical instruments, whether much or little, none should be accepted.
Furthermore, while seeking accomplishment, whenever a practitioner has finished urinating or defecating, each time one should follow the prescribed method, repeatedly cleansing oneself with earth and water to attain purity. Fasting is best, for it prevents foul impurities from rising toward the sages and noble ones.
Furthermore, a practitioner seeking accomplishment may fail to behold siddhi because of karmic obstacles. One should first recite many times and openly confess and repent. It is like the heat of summer, when the wind shakes the trees. As the wood rubs together, fire arises and, without any added implement, naturally burns the plants and trees. When practitioners use the wind of diligence to shake the tree of pure morality, producing the fire of recitation that burns away offenses, it is likewise so.
Again, in winter snow naturally freezes and accumulates, but when the sun shines upon it, the snow melts away by itself. When a practitioner uses the sun of pure morality to radiate light, the snow of offenses is entirely melted away; it is likewise so.
Again, if a practitioner has accumulated dark karma within and without, but suddenly uses the fire of wisdom to light the lamp of recitation, the mighty radiance of that illumination dispels all dark karma.
Furthermore, if a practitioner cultivates recitation and even performs homa but does not attain siddhi, one should mix fragrant clay with clean sand. On the bank of a river or beside a pond or spring, select an excellent place and mold one lakṣa of stupas, contemplating each as identical to a Tathagata’s relic stupa. Because this is done with a reverent mind, all karmic obstacles created since beginningless time are extinguished. In this very life, the mantra siddhi one seeks will certainly manifest before one.
Furthermore, a person who recites and seeks siddhi takes moral discipline as the foundation. One then arouses the bodhicitta, brings forth courageous diligence, applies the power of right effort, recites the mantra without laziness or retreat, and develops redoubled reverence for the Buddhas and bodhisattvas. Just as a wheel-turning monarch can govern the realm peacefully only when endowed with the seven treasures, a practitioner must uphold pure morality and develop reverent faith in the Buddhas and bodhisattvas. Only when these qualities are complete can karmic obstacles be extinguished and siddhi attained.
Furthermore, a practitioner cultivating the preliminary method should do as much as possible, recite the full required number, and then perform homa. Through homa, the chosen deity is pleased. Therefore, whatever the practitioner seeks will be fulfilled according to the practitioner’s aspiration.
If a practitioner performs a method for attracting a person who pleases the mind, even one as far away as one hundred yojanas, all such beings beyond that point are yakṣiṇīs. If someone wishes to accomplish a yakṣiṇī, even if siddhi is obtained, it is not excellent. It is like a worldly person who flaunts and sells a woman’s beauty to someone seeking sexual pleasure.

The yakṣiṇī likewise transforms her body, goes to the practitioner, attends and provides for him, and does not disobey him in anything. This is not originally due to love but solely because she has been compelled by the power of mantra. Although she dwells with him and does not act contrary to him, an evil mind always remains.

She constantly watches for his weaknesses, and when she discovers a fault, she harms him. Only a fool seeks this siddhi out of lust. Not only does he personally commit the fault of sexual misconduct, but he also violates the four great vows and intentions of all the Buddhas, bodhisattvas, pratyekabuddhas, śrāvakas, sages, and noble ones.

Therefore, a wise person does not commit this error.
All devas, humans, asuras, yakṣas, nāgas, gandharvas, bhūtas, and other spirits, because they believed in and honored the Buddha, performed beneficial deeds. Before the Blessed One, they themselves taught their own vidyās and requested the Buddha to bear witness and grant approval. Through his compassionate vows, the Buddha accepted them all.
Furthermore, for all sentient beings in future ages who will have no lord and no refuge, the Blessed One distinguished and explained that by cultivating mantra practice they may attain the fruits of the highest, middle, and lowest grades.
The fruits of the highest grade are: attaining supernormal powers; entering asura caverns; gaining mastery of invisibility; transforming oneself into the husband and master of yakṣiṇīs; accomplishing sacred medicines; transforming one’s body into a member of the Vajra Bearers; becoming lord of a spirit realm; or manifesting a wrathful form to subdue spirits and all constellations and celestial luminaries.
The middle grade is: seeking longevity, affection and esteem, high status, or wealth.
The lowest grade is: using the power of the method and the mantra to treat illnesses caused by devas, nāgas, yakṣas, all bhūtas, stealth-roaming spirits, and possessing demons; using mantra power to cure every poison; restraining or binding all venomous creatures; or eliminating all illnesses caused by poisonous medicines.
Furthermore, the Buddha said: In the worlds there are immeasurable kinds of snakes and insects, venomous and nonvenomous. In brief, there are four classes: those with one fang, two fangs, three fangs, and four fangs. These four classes are divided into eighty kinds. Among them, twenty kinds travel with their heads raised; six kinds coil their bodies when still; twelve kinds have stingers but no venom; and thirteen kinds are kings of snakes. Besides these, there are creatures that are half insect and half snake. Venomous creatures also include toads, spiders, Ngu Đà, and others. Such creatures are exceedingly numerous. Yet the poisons of these creatures are of only six kinds:
1) Fecal poison: when their excrement adheres to a person, poisoning immediately occurs.
2) Urinary poison: when their urine adheres to a person, poisoning immediately occurs.
3) Contact poison: when they touch a person’s body, poisoning immediately occurs.
4) Salivary poison: when a person is moistened by their saliva, poisoning immediately occurs.
5) Ocular poison: when their eyes gaze upon a person, poisoning immediately occurs.
6) Fang poison: wherever they bite, poisoning immediately occurs.
The varying amounts of snake venom were described previously:
_ When a one-fanged creature bites, it leaves one tooth mark. This creature has little venom and is called “Wound.”
_ When a two-fanged creature bites, it leaves two tooth marks from which blood flows, and is called “Tainted Blood.”
_ When a three-fanged creature bites, it leaves three tooth marks and causes a very grave injury, and is called “Harm.”
Although these three classes are venomous, their victims can be saved.
_ When a four-fanged creature bites, it leaves four tooth marks. The poisonous illness spreads throughout the body and certainly leads to death; this is called “Life’s End.”
For this fourth class, only reliance on the power of the Dharma may bring rescue.
When one has been poisoned, however, medicinal treatment cannot equal the power of mantra. Why is this? It is like an extremely fierce fire: when it encounters a great volume of water, the fire is immediately extinguished. The power of the great mantra that overcomes such poison is likewise so. Wise persons thoroughly understand all these kinds of poison. By constantly reciting the mantra of great might, they may sport with poisons without fear. Why is this? It is like a lion sporting among cattle.
Furthermore, there are deva-grahās, asura-grahās, yakṣa-grahās, nāga-grahās, gandharva-grahās, preta-grahās, and every kind of grahā belonging to piśācas and others. Some seek sacrificial offerings; some come to tease and play; some wish to kill and harm. Acting in such ways, they roam the world, constantly eating flesh and blood and watching for people’s faults. Some bind sentient beings when angry; some disturb sentient beings because of hunger and thirst. They may cause the mind to become confused, or cause one to sing, dance, rejoice, grieve, become sorrowful, or speak incoherently. They produce all kinds of strange signs and cause people to laugh grotesquely. By treating them with the Vajra Sword, Vajra Adi, or the mantras of the Amṛta-krodha-vajras, they are eliminated.
One should also prepare beforehand by understanding the nature of these grahās and the methods for treating them. Only then can one perform subjugation without fear. One should additionally empower the practice with mantras taught by the Buddhas and bodhisattvas. Why is this? No mantra power of the devas can overcome the mantra power of the Buddhas and bodhisattvas.
Furthermore, I shall now teach the method for extinguishing offenses. If a practitioner wishes to cultivate this method, one should seek a secluded and pure place beside a river. Mix fragrant clay with sand and construct a caitya there. Place within it the wondrous verse of the Dharma-kāya. Then Brahmā devas, all other devas, yakṣas, great vidyādhara ṛṣis, garuḍas, gandharvas, bhūtas, and others, upon seeing it, will reverently bow in homage. Joining their palms, they will say: “How rare! How rare! This greatly compassionate one, pitying all sentient beings who have no refuge and no dwelling place, has performed this deed. How rare! How rare! This practitioner of wondrous conduct has done this out of compassion for sentient beings.”
Through the power of the Dharma, these devas may see the practitioner holding a great vajra in his hand and radiating brilliant light. Or they may see him holding a solid iron vajra; holding a great, fiercely sharp wheel; holding an Amogha-pāśa; holding a great three-pronged trident; holding a staff; holding a single-pronged spear; or holding all manner of extraordinary and terrifying weapons. Or they may see his face as dignified, handsome, and exceptional, so that everyone who sees him rejoices and delights in him.

These devas, down to the bhūtas, will all say: “We take refuge in the Venerable One. Before long, you will become a great vidyādhara ṛṣi, or at the least a wealthy and honored person. One who cultivates the true Dharma in this way swiftly extinguishes karmic obstacles, does not undergo great suffering, and possesses in the world a majestic radiance like the rising sun.

We shall protect such a practitioner, prevent his mind from being disturbed, and ensure that he achieves accomplishment according to his wishes.”
After the Brahmā devas have spoken these words, they all rejoice greatly, bow their heads at the practitioner’s feet, and then return to their original seats before dispersing and departing.
At that time, Vajrapāṇi Bodhisattva said to Subāhu Bodhisattva: “Subāhu! I have now spoken, and you have finished listening. You may transmit this teaching throughout the world and bring deliverance.”
Then Subāhu Bodhisattva received and respectfully practiced the teaching, bowed with his head to the ground, and withdrew. He then widely transmitted and expounded it in the world for the sake of sentient beings.