金光明最勝王經

Chapter 13: The Stainless Dharani

At that time, the Blessed One said to the elder Sariputra, “There is a Dharma called the Stainless Dharani. It is a Dharma cultivated by bodhisattvas. Bodhisattvas of the past have received and upheld this Dharma. This Dharma is the mother of bodhisattvas.”

After the Blessed One had spoken thus, the elder Sariputra said, “Blessed One, what is the meaning of the term ‘dharani’? Blessed One, a dharani is neither a position nor beyond position.”

After the elder Sariputra had spoken thus, the Blessed One said, “Excellent, elder Sariputra! You have now entered the Mahayana, have faith in and understand the Mahayana, and honor the Mahayana. It is just as you say: a dharani is neither a position nor beyond position, neither a Dharma gateway nor beyond a Dharma gateway, neither past nor future nor present, neither a phenomenon nor beyond phenomena, neither related nor beyond relation, neither transformation nor beyond transformation.

There is nothing that arises and nothing that ceases. Nevertheless, the Tathagata teaches it for the benefit of bodhisattvas. By means of capability, the true path, the underlying principle, and power ⁽⁶⁴⁾—through these four aspects—the Tathagata establishes the dharani.

Because it is the fruition of the Tathagatas, the precept of the Tathagatas, the training of the Tathagatas, the secret of the Tathagatas, and the birthplace of the Tathagatas, it is called the Stainless Dharani, the most wondrous Dharma.”

After the Blessed One had spoken thus, the elder Sariputra said to him, “Blessed One, please teach me this dharani. When bodhisattvas stand firmly in this dharani, they do not regress from unsurpassed bodhi. Fulfillment of right aspirations, attainment of stainlessness, intrinsic eloquence, attainment of what is rare, and abiding in the noble path—all come entirely from possessing the Stainless Dharani.”

The Blessed One said to the elder Sariputra, “Excellent! It is so, precisely as you say. Any bodhisattva who realizes the Stainless Dharani is no different from a Tathagata. If anyone makes offerings to that bodhisattva, you should understand that person to be making offerings to the Tathagata. Elder Sariputra, apart from bodhisattvas, if other people hear this dharani, receive and uphold it, read and recite it, and give rise to faith and understanding, they too should be revered and presented with offerings as a Tathagata is. This is because, through this cause, they attain the supreme fruition of the path.”

The Blessed One then proclaimed the Stainless Dharani to the great assembly:

Tát da tha, sa đa ra ni, a pa đa ra ni, su săm pra tít thi ta, su na ma, su pra tít thi ta, vi ja da ba la, sát da, pra ti sin ja, su rô ha, sin ja na ma ti, u pa đa ni, a ba na ma ni, a bi sích ni, a biv da ka ra, sú ba pa ti, su ni sí ta, ba hum, gun ja, a bi pa đa, soa ha. (Tadyatha sandharani apadharani susampratisthita sunama supratisthita vijayabala satya pratisinja suroha sinjanamati upadhani ubanamani abhisigni abhivyakara subhapati sunisita bahum gunja abhipada svaha).

The Blessed One said to the elder Sariputra, “Any bodhisattva who skillfully abides in and accurately upholds this Stainless Dharani should be understood to have made inexhaustible right aspirations for one kalpa or even a hundred thousand kalpas, and that bodhisattva’s body will not be harmed by weapons, poisons, water, fire, or ferocious beasts. Why is this, elder Sariputra? Because the Stainless Dharani is the mother who gave birth to the Tathagatas of the past, the mother who will give birth to the Tathagatas of the future, and the mother who gives birth to the Tathagatas of the present.

“Elder Sariputra, suppose someone, throughout ten innumerable kalpas, filled a great trichiliocosm with the seven kinds of precious treasures and offered them to the Tathagatas, and also presented offerings of the finest and most exquisite clothing, food, and drink in many forms throughout innumerable kalpas. On the other hand, suppose someone received and upheld even a single syllable of the Stainless Dharani. The merit arising from that act of receiving and upholding would be many times greater than the merit of the former person. Why is this, Sariputra? Because the Stainless Dharani is an exceedingly profound Dharma and the mother who gives birth to the Tathagatas.”

At that time, when the elder Sariputra and the entire great assembly heard the Stainless Dharani, they all rejoiced greatly and together vowed to receive and uphold it.

Chapter 14: The Wish-Fulfilling Jewel

At that time, within the great assembly, the Blessed One said to the Venerable Ananda, “You should know that there is a dharani called the Wish-Fulfilling Dharani. It causes all calamities to be left far behind, averts violent thunderbolts, and was proclaimed by the Tathagatas of the past. Now, in this sutra, the Tathagata also proclaims this dharani to the great assembly. This dharani brings great benefit to human beings and devas, compassionately cares for the world, and protects all beings so that they may dwell in peace and happiness.”

When the great assembly and the Venerable Ananda heard the Blessed One speak thus, they all gazed upon him with utmost sincerity and listened for the Wish-Fulfilling Dharani.

The Blessed One said, “Great assembly, listen well. To the east of this place is a lord of thunderbolts named A ga ta. To the south of this place is a lord of thunderbolts named Sa tát ru. To the west of this place is a lord of thunderbolts named Chu ta ba. To the north of this place is a lord of thunderbolts named Su ta ma ni ⁽⁶⁵⁾. Any good man or good woman who hears the names of these lords of thunderbolts and knows their locations will be freed from every fear and calamity. Wherever their names are inscribed in a dwelling, that dwelling will no longer have reason to fear thunderbolts; it will be free from calamities and obstructive difficulties, as well as untimely or wrongful death.”

The Blessed One then proclaimed the Wish-Fulfilling Dharani:

Tát da tha, ni mi ni, ni mi ni, ni min đa ri, tri lô ka, lô ka ni, tri su ra pa ni, rát sa, rát sa, soa ha; may I and this dwelling be freed from fear, suffering, thunderbolts, and wrongful death. (Tadyatha nimini nimini nimindhari triloka lokani trisurapani raksa raksa svaha).

At that time, the great bodhisattva Avalokitesvara ⁽⁶⁶⁾, who was in the great assembly, rose from his seat, bared his right shoulder, joined his palms respectfully, and said, “Blessed One, I shall now also briefly proclaim the Wish-Fulfilling Dharani before the Blessed One. This dharani brings great benefit to human beings and devas, compassionately cares for the world, and protects all beings so that they may dwell in peace and happiness. This dharani possesses exceedingly great power, and whatever one seeks will be fulfilled according to one’s wishes.”

The great bodhisattva Avalokitesvara then proclaimed that dharani:

Tát da tha, ga tê, vi ga tê, ni ga tê, prát da tha kê, pra ti mi trê, sút đê, mút tê, vi ma lê, pra ba soa rê, ăn đa rê, păn đa rê, suê tê, Păn đa ra va si ni, Ha ri, Kăn ta ri, Ka pi li, Pin ga lát si, Đa đi mu khi, rát sa, rát sa, soa ha; may I and this place be freed from every fear and suffering, even wrongful death; may I never behold evil deeds; may the great bodhisattva Avalokitesvara always protect and sustain me with the light of his great compassion. (Tadyatha gate vigate nigate pratyarthake pratimitre sudhe mukte vimale prabhasvare andare pandare svete Pandaravasini Hari Kantari Kapili Pingalaksi Dadhimukhi raksa raksa svaha).

At that time, Vajrapani, the Lord of Secrets, also rose from his seat, respectfully joined his palms, and said: “Blessed One, I too now wish to proclaim the mantra called Nothing Surpasses It. This mantra also brings great benefit to human beings and devas, compassionately caring for the world and protecting all beings. This mantra also possesses exceedingly great power, and whatever is sought will be fulfilled as wished.” Vajrapani, the Lord of Secrets, then proclaimed the mantra Nothing Surpasses It: Tát da tha, mu ni, mu ni, mu ni nê, ha rê, ma ti, ma ti, su ma ti, ma ha ma ti, ha, ha, ha, ha, ma ba, i na si thi tê, pa pa, va jrắt pa ni, a hăn, chi ri, cha, soa ha. (Tadyatha muni muni munine hare mati mati sumati mahamati ha ha ha ha mabha inasthite papa vajrapani aham ciri ca svaha).

“Blessed One, this mantra of mine is called Unsurpassed Protection. If any man or woman single-mindedly receives and upholds it, copies it, reads and recites it, remembers it, and never forgets it, then throughout both day and night I shall constantly protect that person, keeping them far removed from every fear, even untimely death.”

At that time, Brahma, lord of the Saha world-system, also rose from his seat, respectfully joined his palms, and said: “Blessed One, I too possess a wondrous mantra that brings great benefit to human beings and devas, compassionately caring for the world and protecting all beings. This mantra also possesses exceedingly great power, and whatever is sought will be fulfilled as wished.” Brahma then proclaimed that mantra: Tát da tha, hi li, mi li, đi li, soa ha, Brắt ma pu rê, Brắt ma ma ni, Brắt ma gar bê, pút pa săm si thi rê, soa ha. (Tadyatha hili mili dhili svaha Brahmapure Brahmamani Brahmagarbhe puspasamsthire svaha).

“Blessed One, this mantra of mine is called Brahma’s Remedy. It protects all who receive and uphold it, causing them to be free from sorrow, evil karma, and even untimely death.”

At that time, Sakra, lord of the devas of the Heaven of the Thirty-three, also rose from his seat, respectfully joined his palms, and said: “Blessed One, I too possess a mantra named Va ja xá ni. It is an exceedingly radiant mantra that can dispel every fear, even untimely death; relieve suffering and bestow happiness; and benefit devas and human beings.” Sakra then proclaimed the mantra Va ja xá ni: Tát da tha, vi ni, va ri ni, van đa ma đăn đê, ma ni nê ti ni, Gau ri, Chăn đa li, Ma tăn gi, Pút ka si, sa ra pra ba, hi na mát da, ta ma, út ta ra ni, ma ha ra ni, đa ra ni ku, chắt ra va kê, sá va ri, sá va ri, soa ha. (Tadyatha vini varini vandhamadande maninetini Gauri Candali Matangi Pukkasi saraprabha hinamatya tama uttarani maharani dharaniku cakravake savari savari svaha).

At that time, Vaisravana, Guardian King of the North; Dhrtarastra, Guardian King of the East; Virudhaka, Guardian King of the South; and Virupaksa, Guardian King of the West—the Four Guardian Kings—also rose from their seats, respectfully joined their palms, and said: “Blessed One, we too possess a mantra called Bestowing Fearlessness upon Sentient Beings. This mantra continually protects beings from every suffering, brings peace and happiness, increases longevity, and frees them from all calamities, even untimely death.” The Four Guardian Kings then proclaimed that mantra: Tát da tha, pút pê, su pút pê, đu ma, pa ri ha rê, a ry da pa ri sá sít đê, săn ti ni, mút tê, măm găn dê, si tu tê, sít đa vi tê,

soa ha. (Tadyatha puspe supuspe duma parihare aryaparisasidhe santini mukte mamgalye stute sidhavite svaha).

At that time, there were also great naga kings, including the naga king Manasi, the naga king Lightning Radiance, the naga king of Lake Anavatapta, the naga king Lightning Tongue, and the naga king Wondrous Radiance. Together they rose from their seats, respectfully joined their palms, and said: “Blessed One, we too possess the Wish-Fulfilling Mantra, which can prevent violent lightning, dispel fear, bring great benefit to human beings and devas, compassionately care for the world, and protect all beings.

It possesses exceedingly great power; whatever is sought will be fulfilled, and even untimely death will be kept far away. Every kind of poison will be rendered harmless, while planted poison, poisonous insects, sorcery, spells, and every inauspicious thing will all be eliminated. We now offer this mantra to the Blessed One.

May the Blessed One have compassion for us and mercifully accept it, so that we may cast off the karmic retribution of being nagas and forever eliminate miserliness—the miserliness born of that evil disposition through which we have had to endure suffering. We vow, [through offering this mantra to the Blessed One,] to eliminate the seed of miserliness.” The naga kings then proclaimed the mantra: Tát da tha, a cha lê, a ma lê, ăm ri tê, át sa, dê, a ba dê, pun da, par dáp tê, sar va pa pa pra sá ma ni dê, soa ha, a li dê, pan đu, su par ni dê, soa ha. (Tadyatha acale amale amrte aksa ye abhaye punya paryapte sarvapapaprasamanye svaha aliye pandu suparniye svaha).

“Blessed One, if any good man or good woman utters this mantra, or copies it, receives and upholds it, reads and recites it, reveres it, and makes offerings to it, that person will never be harmed by thunder or lightning and will be freed from every fear, suffering, sorrow, and even untimely death. Neither poison, poisonous insects, demons, malign spirits, curses, tigers, leopards, lions, venomous snakes, mosquitoes, nor gadflies will be able to cause harm.”

At that time, the Blessed One proclaimed to the entire assembly: “Excellent! The mantras [that you have proclaimed] all possess great power, and whatever sentient beings seek will be fulfilled. They confer such great benefit, except when one lacks wholehearted sincerity. All of you in this assembly must harbor no doubts.” When the entire assembly heard the Blessed One’s instruction, everyone rejoiced, believed, and accepted it.

Chapter 15: The Goddess of Great Eloquence

At that time, within the great assembly, the goddess Sarasvati immediately rose from her seat, bowed her head at the feet of the Blessed One, and said: “Blessed One, whenever a Dharma master expounds this Sutra of Golden Light, I shall increase that teacher’s wisdom and enable that teacher to perfect solemn and persuasive eloquence. If that Dharma master forgets any passage or word in the Sutra of Golden Light, I shall cause it to be remembered again, skillfully opening that person’s eyes and awakening them.

I shall also bestow upon that teacher a mantra so that the teacher may attain penetrating dharani. Furthermore, because this Sutra of Golden Light is continually received and upheld by those who have planted roots of virtue in the presence of hundreds of thousands of Blessed Ones, it shall spread throughout the continent of Jambudvipa and shall not quickly disappear. It shall enable those who listen to this sutra to attain inconceivably keen eloquence; attain inexhaustible great wisdom and skillfully understand the various treatises, arts, and techniques; swiftly escape birth and death and attain unsurpassed bodhi; and, in the present life, enjoy increased longevity and abundant provisions.

“Blessed One, for the Dharma masters who receive, uphold, and propagate this sutra, and for those who delight in listening to it, I shall explain the method of bathing with medicinal water, so that if those people encounter calamities caused by inauspicious stars; if, at the time of birth, there was a conflict with the star governing them; or if they suffer from epidemics, warfare, nightmares, evil spirits, poisonous insects, malign spirits, evil spells, corpse-raising demons, or other such evils that create hindrances and difficulties, all these may be eliminated. The method is as follows: those who possess wisdom should bathe in this manner. Take the following thirty-two kinds of aromatic medicines ⁽⁶⁷⁾, in equal amounts:

⁽¹⁾ sweet flag,

⁽²⁾ bezoar,

⁽³⁾ muxu incense,

⁽⁴⁾ musk,”

⁽⁵⁾ realgar,

⁽⁶⁾ bark of the albizia tree,

⁽⁷⁾ bletilla,

⁽⁸⁾ Sichuan lovage,

⁽⁹⁾ goji root,

⁽¹⁰⁾ pine resin,

⁽¹¹⁾ cinnamon bark,

⁽¹²⁾ nutgrass rhizome,

⁽¹³⁾ agarwood,

⁽¹⁴⁾ sandalwood,

⁽¹⁵⁾ lingling incense,

⁽¹⁶⁾ cloves,

⁽¹⁷⁾ turmeric,

⁽¹⁸⁾ bdellium ointment,

⁽¹⁹⁾ vi incense,

⁽²⁰⁾ tabasheer,

⁽²¹⁾ cardamom,

⁽²²⁾ spikenard,

⁽²³⁾ patchouli,

⁽²⁴⁾ fragrant cogon-grass root,

⁽²⁵⁾ sachi,

⁽²⁶⁾ ainaxiang,

⁽²⁷⁾ benzoin incense,

⁽²⁸⁾ mustard seed,

⁽²⁹⁾ maqian,

⁽³⁰⁾ dragon-flower stamens,

⁽³¹⁾ white resin,

⁽³²⁾ qingmu incense.

On the day of the Pushya constellation ⁽⁶⁸⁾, pound these ingredients and sift them into powder, then empower the powder by reciting this mantra one hundred and eight times: Tát da tha, su kri ti, kri ti, kri ti, ka ma ta lê, jăn ka ra ti, u ka ra ti, in dra ja li ni, sát a ran tê, va cha chi lê, a ban ti, ka si kê na, ku đu, ku đu, kha ka vi lê, ka pi lê, ka pi lê, ka pi la ma ti, si la ma ti, săn đi đu ra ma ti, pa ba, ka, bam chi lê, Si rê, Si lê, sa ti dát thi tê, soa ha. (Tadyatha sukrti krti krti kamatale jankarati ukarati indrajanili sakarante vacacile abanti kasikena kudu kudu khakavile kapile kapile kapilamati silamati sandhiduramati paba ka bhamcile Sire Sile satyasthite svaha).

⁽¹⁾ When one wishes properly

to bathe according to the rite,

one should prepare a ritual platform

eight cubits square,

in a secluded place

that is peaceful and secure;

there one should concentrate

upon the object of one’s prayer.

⁽²⁾ The platform should have

its ground coated with cow dung ⁽⁶⁹⁾,

and over it should be strewn

flowers of many colors.

Then use vessels

of pure silver and gold,

filled with delicacies,

or with milk or honey.

⁽³⁾ On the four sides of the platform,

or at its four gates,

station four persons

to guard it according to the rite.

Have four youths ⁽⁷⁰⁾,

adorned in ceremonial attire,

stand one at each corner,

each holding a water jar.

⁽⁴⁾ Then continually

burn benzoin incense,

while music of the five tones ⁽⁷¹⁾

sounds without interruption.

Arrange banners and canopies properly,

and also hang colored silks,

adorning all four sides

of that ritual platform.

⁽⁵⁾ Within the ritual platform,

place bright mirrors,

sharp knives, and arrows,

four of each kind.

In the center of the platform,

bury a large basin,

with a perforated board

placed above it.

⁽⁶⁾ Mix the powdered fragrant herbs

with hot water,

and place this as well

within the ritual platform.

When all these arrangements

have been completed,

recite the mantra

to establish the ritual boundary.

The mantra for establishing the boundary of the ritual platform is as follows: Tát da tha, ăn ra kê, na da nê, hi lê, mi lê, gi lê, ki ki lê, soa ha (Tadyatha anrake nayane hile mile gile kikite svaha).

⁽⁷⁾ After the boundary

of the ritual platform has thus been established,

only then should one enter

within the ritual platform,

empower the water in the jar

with twenty-one recitations,

and sprinkle it throughout

the four sides of the platform.

⁽⁸⁾ Next empower

the hot fragrant herbal water

with the full number

of one hundred and eight recitations.

Then screen the four sides

of the ritual platform with curtains,

and thereafter bathe

the entire body.

The mantra for empowering the water in the jar and the hot fragrant herbal water is as follows: Tát da tha, su ga ti, vi ga ti, vi ga cha, va đê, soa ha. (Tadyatha sugati vigati vigaca vade svaha).

After bathing, the hot bathing water [that has drained into the large basin], together with the offerings presented upon the ritual platform, should all be cast into a river or lake. Everything else should be put away. After bathing, one should put on clean garments. Upon leaving the ritual platform and entering the purification chamber, the mantra master should instruct that person to make a great vow directed toward eliminating evil and cultivating goodness, and toward arousing a mind of great compassion for sentient beings. Through the very act of making this great vow, that person will obtain blessings and rewards in accordance with their aspirations. The Goddess of Great Eloquence then spoke the following verses.

⁽⁹⁾ Those who suffer

from various illnesses,

which cannot be cured

despite every kind of treatment,

should bathe properly

according to the rite described above,

and in addition read and recite

this king of sutras.

⁽¹⁰⁾ If day and night their thoughts

never become distracted,

and they remain single-minded, earnest,

and filled with deep faith,

all their illnesses

will be completely dispelled;

their poverty will also end,

and they will possess abundant wealth.

⁽¹¹⁾ The constellations of the four quarters,

together with the sun and moon,

will protect them through divine power,

enabling them to enjoy long life.

Auspiciousness and peace

and their merit will increase,

while disasters and calamities

will all be eliminated.

After [making the great vow], recite the following mantra for protecting the body twenty-one times: Tát da tha, săm mê, vi săm mê, soa ha; su ga tê, vi ga tê, soa ha. Vi ga ta, va ti, soa ha; Sà ga ra săm bút đa da, soa ha; si kăn đa, ma ta da, soa ha; ni la kăn ta da, soa ha; a pa ra ji ta, via da da, soa ha; hi ma van ta da, soa ha; a ni mi la vát ta da, soa ha; nam mô, ba ga va tê, Brắt, ma ni, soa ha; nam mô, Sa rát va ti, ma ha, đev dê, soa ha; sít dăn tu, măm, măn tra pa đa, soa ha; đa ra ta, va chi tô, Brắt ma nu, ma nô ra, soa ha. (Tadyatha samme visamme svaha; sugate vigate svaha.

Vigata vati svaha; Sagarasambudhaya svaha; skanda mataya svaha; nilakantaya svaha; aparajita viryaya svaha; himavantaya svaha; animilavaktaya svaha; namo bhagavate Brah mani svaha; namo Sarasvati maha devye svaha; siddyantu mam mantrapada svaha; dharata vacito Brahmanu manora svaha).

After the Goddess of Great Eloquence had explained the bathing rite, the ritual platform, and the mantras, she came forward, bowed at the feet of the Blessed One, and said: “Blessed One, if any among the fourfold assembly of your disciples receives, upholds, reads, recites, copies, or circulates this wondrous king of sutras and practices in accordance with its teachings, then whether they dwell in a city, village, open field, mountain forest, or monastic residence—wherever they may be—I and my retinue will play celestial music and go together to that place to protect them.

We will eliminate the suffering of illness, falling stars, ominous apparitions, epidemics, warfare, imprisonment, evil dreams, malevolent spirits, sorcery, spells, and curses. All such obstacles and calamities will be suppressed, bringing benefit to those who uphold this sutra. We shall also assist the fourfold assembly of the Blessed One’s disciples and all who listen to this sutra, so that each may swiftly cross the great ocean of birth and death and never again regress from unsurpassed bodhi.”

When the Blessed One heard the Goddess of Great Eloquence speak in this way, he praised her, saying: “Excellent, Goddess! You are able to benefit countless sentient beings by teaching these mantras and the rites involving fragrant water and the ritual platform. Your blessings and rewards are truly inconceivable. Goddess, you should protect and uphold this supreme king of sutras, so that it does not disappear but continues to circulate forever.” The Goddess of Great Eloquence then bowed at the feet of the Blessed One and returned to her former place.

At that time, the brahmin of the Kaundinya clan named Dharma Master Prophecy, through the awe-inspiring power of the Blessed One, stood before the great assembly and praised the Goddess of Great Eloquence.

⁽¹²⁾ The Goddess of Eloquence,

intelligent and diligent,

is worthy to receive

the offerings of humans and devas.

Her renown throughout the world

resounds everywhere,

and she grants the wishes

of countless sentient beings.

⁽¹³⁾ On the summit of a lofty mountain,

in a most exalted place,

she thatches a chamber with grass

and dwells within it.

She weaves soft grasses

to make the garments she wears,

and wherever she may be,

she constantly stands upon one foot.

⁽¹⁴⁾ Nevertheless, the devas

continually gather around her,

and with one mind

praise her and make their supplications.

We reverently beseech the Goddess,

the one of great and heroic eloquence:

bestow upon all people

a voice of wondrous beauty.”

The goddess Sarasvati immediately accepted the request and proclaimed the following mantra: Tát da tha, mi ri, chi ô rê, a va tê, a va jê va ti, hin gu lê, min gu lê, pin ga lê va ti, ăn khu sa, ma ri chi dê, sặm ma ti, vi sặm ma ti, a gra ti, mắc khi dê, ta ra chi, ta ra chi va ti, chia si, chi ri, si ri mi ri, ma nan đi, đa ma khê, ma ri chi dê, pra na pa ri dê, lô ka ji dết tha, lô ka, si nết thi, lô ka via dê, sít đa, pa ra tê, bi ma mu khi, su chi cha ri, a pra ti ha tê, a pra ti ha ta bút đi, na mút chi, na mu chi, ma ha đếp dê, pra ti, gra ha, na mát ka ra, ma ma, bút đi, đa sa hi, bút đi, a pra ti ha ta, ba va tu, si ra ha mê, vi sút đa, chi tô, sát tra si lô ka, măn tra, pi ta ka, ka pi da đi sô, tát da tha, ma ha pra ba va, hi li, mi li, vi cha ra tu, vi bút đi, ma ma, bút đi,

sút đi, ba ga vát ti dê, đê vê dăm, Sa rát va tim, ka ra ti, kê du ra ma ti, hi ri, mi ri, hi ri, mi ri, a ba da, mê, ma ha đê vi, bút đa, sát dê na, đa ma, sát dê na, săn ga, sát dê na, In dra, sát dê na, Va ru na, sát dê na, dê lô ki dê sát da, sát dê na, tê săm, sát dê na, sát da va cha ni da, a ba da, mê, ma ha đê vi, hi li, mi li, hi li, mi li, vi cha ra tu, ma ma, bút đi, nô, nam mô, ba ga va ti, ma ha đê vê, Sa rát va ti da, sít đi dăn tu, măn tra, pa đa, mê,

soa ha. (Tadyatha miri cyore avate avajevati hingule mingule pingalevati ankhusa maricye sammati visammati agrati makhye taraci taracivati cirsi ciri sirimiri manandhi damakhe maricye pranaparye lokajyestha loka snesthi lokavirye siddha parate bhimamukhi sucicari apratihate apratihatabuddhi namuci namuci mahadevye prati graha namaskara mama buddhi darsahi buddhi apratihata bhavatu sirahame visuddha cito sastrasloka mantra pitaka kapiyadiso tadyatha mahaprabhava hili mili vicaratu vibuddhi mama buddhi suddhi bhagavatye deveyam Sarasvatim karati keyuramati hiri miri hiri miri abhaya me mahadevi buddha satyena dharma satyena sangha satyena Indra satyena Varuna satyena yelokyesatya satyena tesam satyena satyavacaniya abhaya me mahadevi hili mili hili mili vicaratu mama buddhi no namo bhagavati

mahadeve Sarasvatya siddhiyantu mantra pada me svaha).

Having thus proclaimed the mantra, the goddess Sarasvati said to the Brahmin, “Excellent, noble sir! For the sake of those who seek wondrous eloquence, precious jewels, spiritual powers, and wisdom, so that they may benefit all beings and swiftly realize bodhi, you should know the method of receiving and retaining the mantra proclaimed above.” The goddess Sarasvati then spoke the following verses.

⁽¹⁵⁾ To retain this mantra,

first learn it by heart

until it is thoroughly mastered,

without error or omission.

Next, reverently take refuge in

the Three Jewels and the devas,

and pray for their empowering protection,

that your wishes may be fulfilled.

⁽¹⁶⁾ Reverently bow to the Jewel of the Buddha,

together with the Jewel of the Dharma,

the Jewel of the Sangha, the bodhisattvas,

the pratyekabuddhas, and the sravakas;

next bow to Brahma,

together with Sakra,

and the Four Heavenly Kings

who protect the world.

⁽¹⁷⁾ To those who

constantly practice the holy life,

bow with wholehearted sincerity

and earnest reverence.

In a secluded forest dwelling,

peaceful and secure,

recite aloud

the mantra given above.

⁽¹⁸⁾ Before an image of the Blessed One

and before the devas and nagas,

offer in worship

whatever you possess.

Toward all the many kinds

of sentient beings,

let your heart give rise to

loving-kindness, compassion, and sympathy.

⁽¹⁹⁾ The Blessed One, adorned with excellent marks,

has a body the color of purple-gold;

focus your mind in contemplation

upon those excellent marks.

Empowered by the Blessed One,

proclaim the teachings

for those who are fit

to cultivate meditative concentration.

⁽²⁰⁾ Skillfully contemplate the words and meanings

of those teachings,

and, in accordance with the meaning of emptiness,

cultivate them correctly.

Sit before

an image of the Blessed One,

with one-pointed right mindfulness

of his teachings.

⁽²¹⁾ You will thereby accomplish

the samadhi of wondrous wisdom,

and also attain

the supreme dharani.

The golden mouth of the Blessed One

proclaims the teachings;

his wondrous voice tames

devas and human beings.

⁽²²⁾ His tongue, responding to circumstances,

manifests a rare wonder:

vast and long, it covers

the great trichiliocosm;

of that wondrous tongue and voice

of the Blessed One,

be sincerely mindful,

with no doubt or apprehension.

⁽²³⁾ Because the Blessed One

made vast vows,

he obtained a tongue

beyond conception;

the dharmas he proclaims

are all devoid of inherent existence,

like space,

entirely unobstructed.

⁽²⁴⁾ Contemplate these two marks—

the voice and the long tongue

of the Blessed One—

and your prayers will be fulfilled.

When you see someone making offerings

to the goddess Sarasvati,

or see a disciple

following the teacher’s instructions,

⁽²⁵⁾ transmit the esoteric Dharma

and instruct them to cultivate it;

if they cherish it with earnest devotion,

every vow will be fulfilled.

If you wish to attain

supreme awakening and wisdom,

you must single-mindedly

retain that esoteric Dharma.

⁽²⁶⁾ Your accumulations of

merit and wisdom will increase;

you will certainly attain accomplishment—

do not harbor doubts.

Those who pray for wealth

will obtain abundant wealth;

those who pray for renown

will obtain an excellent reputation.

⁽²⁷⁾ Those who pray for liberation

will attain liberation;

they will certainly attain accomplishment—

do not harbor doubts.

They will accomplish merit

immeasurable and boundless,

entirely in accordance with the aspirations

held within the supplicant’s heart.

⁽²⁸⁾ If one is able

to practice in this manner,

one will attain accomplishment—

do not harbor doubts.

⁽²⁹⁾ Choose a clean place

and put on clean garments,

then establish a ritual altar,

large or small as desired.

Use four clean vessels

to hold exquisite delicacies,

and, together with incense and flowers,

offer them at the proper times.

⁽³⁰⁾ Hang colored silks,

banners, pennants, and jeweled canopies;

anoint and scatter everywhere

powdered incense.

Make offerings to the Blessed One

and to the goddess Sarasvati;

if you pray to behold her divine body,

that wish too will be fulfilled.

⁽³¹⁾ For twenty-one days,

recite the mantra above

while facing an image

of the goddess Sarasvati.

If you have not yet beheld

the body of the goddess Sarasvati,

then apply your mind diligently

for nine more days.

⁽³²⁾ If, after midnight,

you still have not beheld her,

then seek a place

more pure and beautiful,

and there correctly paint

an image of the goddess Sarasvati;

continue making offerings and reciting,

without abandoning the practice.

⁽³³⁾ Throughout both day and night,

never grow indolent;

you will gain immeasurable benefit

for yourself and others.

Dedicate those results

to sentient beings,

and whatever you pray for

will be accomplished.

⁽³⁴⁾ If your wish has not yet been fulfilled,

continue for three months,

six months, nine months,

or even one year;

pray with earnest devotion,

your mind unwavering,

and you will attain the divine eye

and the knowledge of others’ minds.

When the Brahmin Kaundinya heard the goddess Sarasvati speak in this way, he rejoiced, was inspired, and praised it as unprecedented. He addressed the assembly, saying, “All you humans and devas in this great assembly should know and listen: I now wish, in accordance with worldly convention, to praise the goddess Sarasvati.” He then spoke the following verses.

⁽³⁵⁾ Reverence to the Goddess,

the greatly valiant one,

possessed of great sovereignty

in this world;

I now praise

this exalted one

with words resembling

those of the ancient seers.

⁽³⁶⁾ Perfectly auspicious,

with a liberated mind,

intelligent, modest, and conscientious,

she possesses great renown.

She is the mother who gives birth

to the entire world,

valiantly and constantly practicing

great diligence.

⁽³⁷⁾ Amid armies in battle,

she is ever victorious;

she teaches and tames with

compassion, loving-kindness, and patience.

She now appears as the elder sister

of King Yama,

and habitually wears a robe

of blue wild-silkworm silk.

⁽³⁸⁾ Her countenance is sometimes beautiful

and sometimes ugly;

when ugly, a glance from her eyes

inspires terror.

Many extraordinary deeds

surpassing the worldly realm—

those who place their faith in her

shall receive them all.

⁽³⁹⁾ Whether in mountain caves,

in deep and perilous places,

whether in deep pits

or beside rivers,

whether in great trees

or amid groves,

the Goddess most often

dwells in places such as these.

⁽⁴⁰⁾ If people dwelling

in wild mountains and forests

constantly make offerings

to the Goddess,

using peacock feathers

to fashion banners and standards,

then they shall also always receive

the Goddess’s protection.

⁽⁴¹⁾ Lions, tigers, and leopards

frequently surround her;

cattle, goats, chickens, and pheasants

also often seek refuge with her.

When the great bell is shaken

and its sound rings forth,

the hosts upon Mount Tinda

also hear its reverberations.

⁽⁴²⁾ At times she holds a halberd,

her hair bound in a round topknot,

and in her hands she often bears

standards of the sun and moon.

On the ninth and eleventh days

of the dark fortnight ⁽⁷²⁾,

one should then

make offerings to the Goddess.

⁽⁴³⁾ She manifests as the younger sister

of the Great God Vasu;

when she sees warfare,

her heart is filled with compassion.

Surveying all

the many kinds of sentient beings,

one sees that there is no one

who surpasses the Goddess.

⁽⁴⁴⁾ She also manifests as the woman

called Joy of the Cowherds;

in battles with the devas,

she is ever victorious.

She can dwell long

within this world,

at times gentle and forbearing,

at times fierce and wrathful.

⁽⁴⁵⁾ The four kinds of Vedic treatises

of the brahmins,

including their arts of transformation,

she has mastered completely.

She is the most sovereign

among the divine seers,

bringing forth seeds

together with the earth.

⁽⁴⁶⁾ When the goddesses

assemble together,

the Goddess arrives in response,

just like the ocean tide ⁽⁷³⁾.

Among the various classes

of nagas, spirits, and yakshas,

she becomes their leader

and is able to tame them all.

⁽⁴⁷⁾ The Goddess of Pure Conduct

surpasses all women.

Her words are true, as befits

the sovereign of the world.

Among kings and rulers,

she is like a lotus flower.

Across the river of delusion to the shore beyond suffering,

she serves as bridge and boat.

⁽⁴⁸⁾ Her countenance resembles

the perfectly full moon.

Perfect in great learning,

she is a place of refuge.

Her eloquence towers

like a lofty mountain.

For all who recollect her,

she becomes an island and a sandbank ⁽⁷⁴⁾.

⁽⁴⁹⁾ The hosts of asuras

together with the devas

all praise

the virtues of the Goddess.

Even Shakra,

with all his thousand eyes,

beholds her with a heart

of profound reverence.

⁽⁵⁰⁾ Whatever sentient beings

may seek,

she enables them

to attain it swiftly.

She helps the eloquent

perfect their learning and memory.

She is supreme among those

who preserve the earth.

⁽⁵¹⁾ Throughout the worlds

of all ten directions,

she is a great lamp

that shines without cease.

Even ghosts and spirits,

together with birds and beasts,

she enables to fulfill

whatever they seek.

⁽⁵²⁾ Among all women,

she is like the summit of a lofty mountain.

She dwells long in the world,

like the seers of old.

She remains ever free from desire,

like the Celestial Maiden.

Her speech is sincere,

like that of the Great Lord of the World.

⁽⁵³⁾ Looking throughout the world

at its different kinds of beings,

and even among all the devas

of the Desire Realm,

one sees only the Goddess

as worthy of honor and veneration;

one sees no one

who surpasses the Goddess.

⁽⁵⁴⁾ Those terrified

amid battle,

those who have fallen

into fiery pits,

those imperiled by rivers and streams

or confronted by bandits—

she causes them to be freed

from every fear.

⁽⁵⁵⁾ Those arrested and shackled

under royal law,

or those whom enemies

seek to kill or harm,

if they recollect the Goddess

with unwavering hearts,

shall certainly escape

all their fears and anxieties.

⁽⁵⁶⁾ Both the virtuous and the wicked

she assists alike;

thoughts of loving-kindness and compassion

are ever before her.

Therefore, I now

with a sincere heart

bow reverently and look up to

the Great Eloquence Goddess.

At that time, the brahmin again praised the Great Goddess Sarasvati with a mantra-hymn ⁽⁷⁵⁾, as follows:

⁽⁵⁷⁾ I bow reverently to the one

honored in the world,

the supreme mother

among all mothers.

The three kinds of worlds ⁽⁷⁶⁾

all make offerings to her.

Her face and bearing

delight all who behold them.

⁽⁵⁸⁾ Manifold wondrous virtues

adorn her body.

Her eyes resemble blue lotus petals,

large and elongated.

The radiance of her merit and wisdom

is renowned everywhere,

like the precious,

priceless wish-fulfilling jewel.

⁽⁵⁹⁾ I now praise

this transcendent one,

the one who brings fulfillment

to all aspirations,

the one of wondrous auspiciousness

and true virtue,

the one like a lotus flower,

utterly pure and immaculate.

⁽⁶⁰⁾ Her form is majestic,

delighting all who behold it.

Her rare and excellent marks

are inconceivable.

She radiates the light

of pure wisdom.

Her resolve is supreme

among all resolves.

⁽⁶¹⁾ Just as the lion

is foremost among beasts,

she always has eight arms

with which she adorns herself:

holding a bow, an arrow,

a sword, spear, and axe,

a pestle, an iron wheel,

and a binding cord.

⁽⁶²⁾ Beautiful and delightful to behold,

she resembles the full moon.

Her speech is fluent

and also gentle and harmonious.

Whatever people

may pray for in their hearts,

this Good Being

fulfills according to their thoughts.

⁽⁶³⁾ Shakra and all the devas

revere her;

together they praise her

as a place of refuge.

The virtues she brings forth

are truly inconceivable;

at all times

I give rise to reverence.

Svaha ⁽⁷⁷⁾.

⁽⁶⁴⁾ Those who wish to supplicate

the Great Eloquence Goddess

should follow the words and syllables

of this mantra-hymn,

and, pure morning and evening,

recite it with utmost sincerity;

then whatever they pray for

shall be fulfilled according to their hearts.

The Blessed One then said to the brahmin, “Excellent! By praising the Great Goddess Sarasvati and beseeching her protection in this way, you are able to benefit sentient beings and bestow peace and happiness upon them. You shall obtain boundless merit.”

Notes:

⁽⁶⁴⁾ “Capacity” means attaining the result; “the right path” is freedom from the two extremes; “the essential principle” is suchness; and “strength” is the power to extinguish evil and produce goodness.

⁽⁶⁵⁾ The Sanskrit forms of the names of these four figures are as follows: Agate, Satadru, Cyutaprabha, Sutamani.

⁽⁶⁶⁾ The translation “Avalokiteshvara” derives from another interpretation, and this title is incomplete and not the proper translation (Taisho 39/300).

⁽⁶⁷⁾ These are the Sanskrit names of the thirty-two substances. See Taisho 16/434–435.

1. sweet flag (vaca) 2. bezoar (gorocana) 3. sephalika fragrance (sephalika) 4. musk (mahabhaga) 5. realgar (manassila) 6. sirisa tree (sirisa) 7. white hyacinth orchid (indrahasta) 8. cnidium (syamaka) 9. goji root (sami) 10. pine resin (sri-vibhitaka) 11. cinnamon bark (tvaca) 12. nutgrass rhizome (musta) 13. agarwood (agaru) 14. sandalwood (candana) 15. fragrant valerian (tagara) 16. clove (?) 17. turmeric (knnkuma) 18. galava paste (galava) 19. vi fragrance (naradamsa) 20. bamboo bezoar (gorocana) 21. small cardamom (sukumara) 22. spikenard (misganta) 23. patchouli (patna) 24. fragrant vetiver root (usira) 25. sallaki (sallaki) 26. saileya (saileya) 27. benzoin (guggula) 28. mustard seed (sarsapa) 29. maqin (sophaghni or sosani) 30. nagakesala stamens (nagakesala) 31. white resin

(sarjarasa) 32. costus root (kustha).

⁽⁶⁸⁾ Sanskrit: Pusya. The older sutra calls it the “ghost constellation” (Taisho 39/302).

⁽⁶⁹⁾ Whether paving house floors or walls, modern materials should be used so that they are new, clean, and dignified.

⁽⁷⁰⁾ “Youth” means the age between childhood and adolescence.

⁽⁷¹⁾ Both India and China analyze all tones into five pitches, called the five tones.

⁽⁷²⁾ This refers to the latter half of each lunar month, namely the sixteenth through the thirtieth days. The ninth day is the twenty-fourth, and the eleventh is the twenty-sixth.

⁽⁷³⁾ This means responding like the ocean tide responds to the moon.

⁽⁷⁴⁾ This means becoming an islet or an emerged sandbank so that people are not swept away.

⁽⁷⁵⁾ A mantra-hymn is praise expressed through a mantra; here, the mantra is in manifest language, meaning words and syllables that are not secret.

⁽⁷⁶⁾ These are the three kinds of world. Ordinarily they are: 1. the world of the five skandhas—the world as a whole, namely the five skandhas; 2. the world of sentient beings—the subjective world, namely feeling, perception, formations, consciousness, and the internal portion of form; 3. the world of lands—the objective world, namely the external portion of form.

⁽⁷⁷⁾ Master Yijing notes: The above is a mantra for upholding and recitation, and also a mantra of praise. When reciting the mantra, one must first recite this mantra of praise. (Taishō 16/437).