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 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 exactly as you say: a dharani is neither a position nor beyond position; neither a Dharma gateway nor beyond a Dharma gateway; neither past, future, nor present; neither a phenomenon nor beyond phenomena; neither related nor beyond relation; neither transformation nor beyond transformation.

Nothing is born, and nothing ceases. Nevertheless, the Tathagata teaches it for the benefit of bodhisattvas. Through efficacy, the right path, the principle, and power ⁽⁶⁴⁾—through these four aspects—the Tathagata establishes the dharani, declaring it to be the fruit attained by the Tathagatas, the precepts of the Tathagatas, the training of the Tathagatas, the secret of the Tathagatas, and the birthplace of the Tathagatas.

Therefore, 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, I pray that the Blessed One will teach me this dharani. Bodhisattvas who stand firmly established in this dharani do not regress from unsurpassed bodhi. The fulfillment of right aspirations, the attainment of freedom from defilement, innate eloquence, the attainment of what is rare, and abiding in the noble path—all these come entirely from attaining the Stainless Dharani.”

The Blessed One said to the elder Sariputra, “Excellent. It is so; it is exactly as you say. Any bodhisattva who realizes the Stainless Dharani is no different from the 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 though they were Tathagatas. This is because, through this cause, they will attain the supreme fruit 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 receives and upholds this Stainless Dharani should be understood to have made inexhaustible right aspirations for one kalpa or even a hundred thousand kalpas. 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 gives 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, were to fill a great trichiliocosm with the seven kinds of precious treasures and offer them to the Tathagatas, and were also to present them with many kinds of the finest and most exquisite clothing, food, and drink throughout innumerable kalpas. Suppose, on the other hand, that someone were to receive and uphold even a single syllable of the Stainless Dharani. The merit arising from that act of receiving and upholding it would be many times greater than the merit of the former person. Why is this? Because, Sariputra, 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, in the midst of 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 removes all calamities, wards off 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 humans and devas, compassionately protects the world, and safeguards 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, wishing to hear the Wish-Fulfilling Dharani.

The Blessed One said, “Great assembly, listen attentively. 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 all fear and calamity. If their names are written at a dwelling place, that dwelling need no longer fear thunderbolts; it will be free from calamities and hindrances, 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 place 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 midst of the great assembly, rose from his seat, bared his right shoulder, respectfully joined his palms, and said, “Blessed One, I too shall now briefly proclaim the Wish-Fulfilling Dharani before the Blessed One. This dharani brings great benefit to humans and devas, compassionately protects the world, and safeguards all beings so that they may dwell in peace and happiness. This dharani possesses exceedingly great spiritual 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, and may the great bodhisattva Avalokitesvara constantly sustain and protect 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, Lord of Secrets, also rose from his seat, respectfully joined his palms, and addressed the Buddha: “Blessed One, I too now wish to proclaim a vidya-mantra named Unsurpassed. This vidya-mantra brings great benefit to human beings and devas, compassionately cares for the world, and protects all beings. It also possesses exceedingly great power, fulfilling every wish.” Vajrapani, Lord of Secrets, then proclaimed the Unsurpassed vidya-mantra: 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 vidya-mantra of mine is called the Unsurpassed Protection. If any man or woman single-mindedly receives and upholds it, copies it, reads and recites it, and keeps it in mind without forgetting, I shall constantly protect that person throughout the day and night, keeping them far 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 addressed the Buddha: “Blessed One, I too possess a wondrous vidya-mantra that brings great benefit to human beings and devas, compassionately cares for the world, and protects all beings. This vidya-mantra also possesses exceedingly great power, fulfilling every wish.” Brahma then proclaimed that vidya-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 vidya-mantra of mine is named Brahma’s Counteracting Protection. It protects all who receive and uphold it, causing them to remain far 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 addressed the Buddha: “Blessed One, I too possess a vidya-mantra named Va ja xá ni. It is an exceedingly radiant vidya-mantra that dispels every fear, even untimely death; relieves suffering and bestows happiness;

and benefits devas and human beings.” Sakra then proclaimed the Va ja xá ni vidya-mantra: 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, the Heavenly King of Great Learning; Dhrtarastra, the Heavenly King Who Upholds the Realm; Virudhaka, the Heavenly King of Growth; and Virupaksa, the Heavenly King of Broad Vision—these Four Heavenly Kings—also rose from their seats, respectfully joined their palms, and addressed the Buddha: “Blessed One, we too possess a vidya-mantra named Bestowing Fearlessness upon Sentient Beings. This vidya-mantra always protects beings from every suffering, brings them peace and happiness, increases their lifespan, and frees them from all calamities, even untimely death.” The Four Heavenly Kings then proclaimed that vidya-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 dragon kings, including the Dragon King Manasi, the Dragon King Lightning Radiance, the Dragon King of Lake Anavatapta, the Dragon King Lightning Tongue, and the Dragon King Wondrous Radiance. Together they rose from their seats, respectfully joined their palms, and addressed the Buddha: “Blessed One, we too possess a Wish-Fulfilling vidya-mantra that can restrain violent lightning, eliminate fear, bring great benefit to human beings and devas, compassionately care for the world, and protect all beings.

It possesses exceedingly great power and fulfills every wish. It keeps even untimely death far away, neutralizes every kind of poison, and eliminates all inauspicious things, including implanted poison, poisonous gu insects, sorcery, and spells. We now offer this vidya-mantra to the Blessed One.

We pray that the Blessed One, out of compassion for us, will graciously accept it, so that we may cast off the karmic retribution of being dragons and forever eliminate avarice—the avarice through whose evil nature we have had to endure suffering. We vow, [through offering this vidya-mantra to the Blessed One,] to eradicate the seed of avarice.” The dragon kings then proclaimed the vidya-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 recites this vidya-mantra aloud, copies it, receives and upholds it, reads and recites it, and reverently makes offerings to it, that person will never be struck by thunder or lightning and will remain far from every fear, suffering, sorrow, and even untimely death. Neither poison, poisonous gu insects, demons, curses, tigers, leopards, lions, venomous snakes, mosquitoes, nor horseflies will be able to cause harm.”

At that time, the Blessed One proclaimed to the entire assembly: “Excellent! The vidya-mantras [that you have proclaimed] all possess great power and fulfill whatever sentient beings seek. Such are their great benefits, except for those who lack sincere devotion. All of you in this assembly should 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 assembly, the Goddess of Great Eloquence rose from her seat, bowed her head at the feet of the Blessed One, and addressed him: “Blessed One, whenever a Dharma teacher expounds this Sutra of Golden Light, I shall increase that teacher’s wisdom and enable them to perfect eloquence that is both dignified and persuasive. If that Dharma teacher forgets any passage or word in the Sutra of Golden Light, I shall cause them to remember it, skillfully opening their eyes and awakening them.

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

Blessed One, for the Dharma teachers who receive, uphold, and propagate this sutra, and for those who delight in hearing it, I shall explain a method of bathing with medicinal water. Thus, if those people suffer calamities caused by inauspicious stars, if at birth they came into conflict with the star governing them, or if they suffer from infectious diseases, warfare, evil dreams, malevolent spirits, poisonous gu insects, demons, evil spells, or corpse-raising demons—if such evils create obstacles and afflictions for them, all shall be eliminated.

Those who possess wisdom should bathe in the following manner. They should use equal measures of the following thirty-two kinds of aromatic medicines ⁽⁶⁷⁾:

⁽¹⁾ sweet flag,

⁽²⁾ bezoar,

⁽³⁾ fenugreek incense,

⁽⁴⁾ musk,”

⁽⁵⁾ realgar,

⁽⁶⁾ albizia tree,

⁽⁷⁾ bletilla,

⁽⁸⁾ Sichuan lovage,

⁽⁹⁾ goji root,

⁽¹⁰⁾ pine resin,

⁽¹¹⁾ cinnamon bark,

⁽¹²⁾ nutgrass,

⁽¹³⁾ agarwood,

⁽¹⁴⁾ sandalwood,

⁽¹⁵⁾ lingling incense,

⁽¹⁶⁾ cloves,

⁽¹⁷⁾ turmeric,

⁽¹⁸⁾ balika ointment,

⁽¹⁹⁾ vi incense,

⁽²⁰⁾ tabasheer,

⁽²¹⁾ cardamom,

⁽²²⁾ spikenard,

⁽²³⁾ patchouli,

⁽²⁴⁾ fragrant cogongrass root,

⁽²⁵⁾ sachi,

⁽²⁶⁾ ainaxiang,

⁽²⁷⁾ benzoin,

⁽²⁸⁾ mustard seed,

⁽²⁹⁾ macan,

⁽³⁰⁾ dragon-flower stamens,

⁽³¹⁾ white resin,

⁽³²⁾ qingmu incense.

On the day of the star Pushya ⁽⁶⁸⁾, pound these ingredients and sift them into powder, then consecrate 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 perform the ritual bath,

one should prepare a ritual ground

eight cubits square,

in a secluded place

that is secure and peaceful,

and there concentrate the mind

upon one’s prayerful aspiration.

⁽²⁾ The ground of that ritual space

should be coated with cow dung ⁽⁶⁹⁾,

and over it should be strewn

flowers of many colors.

Then use fine vessels

of pure silver and gold,

filled with delicious foods,

or with milk or honey.

⁽³⁾ On the four sides of the ritual ground,

or at its four gates,

place four persons

to guard it according to the rite.

Have four youths ⁽⁷⁰⁾,

adorned in splendid attire,

stand one at each corner,

each holding a water vase.

⁽⁴⁾ Then continually

burn benzoin incense,

while music of the five tones ⁽⁷¹⁾

sounds without cease.

Arrange banners and canopies properly,

and also hang colored silks,

adorning all four sides

of that ritual ground.

⁽⁵⁾ Within the ritual ground,

place bright mirrors,

sharp knives, and arrows,

four of each kind.

In the center of the ritual ground,

bury a large basin,

with a perforated board

placed over it.

⁽⁶⁾ Mix the powdered fragrant medicines

with hot water,

and place this as well

within the ritual ground.

When everything has thus

been fully arranged,

recite the mantra

to establish the boundary of the ritual ground.

The mantra for establishing the boundary of the ritual ground 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⁾ Having thus established

the boundary of the ritual ground,

one should then enter

within that ritual ground,

consecrate the water [in the vases]

by reciting the mantra twenty-one times,

and sprinkle it everywhere

on all four sides of the ground.

⁽⁸⁾ Next consecrate

the hot, fragrant medicinal water

by reciting the mantra

one hundred and eight times.

Then screen the four sides

of the ritual ground with curtains,

and bathe

the entire body.

The mantra for consecrating the water [in the vases] and the hot, fragrant medicinal 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 the bath, the hot bathing water [which has flowed into the large basin], together with the offerings presented within the ritual ground, 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 ground and entering the purified chamber, the mantra master should instruct that person how to make a great vow directed toward eliminating evil and cultivating good, and toward arousing a mind of great compassion for sentient beings. Precisely because of making this great vow, one will obtain blessings and rewards in accordance with one’s wishes. The Goddess of Great Eloquence then spoke the following verses:

⁽⁹⁾ Those who suffer

from various illnesses,

who have undergone every kind of treatment

yet still cannot be cured,

should perform the ritual bath

properly as described above,

and in addition recite

this King of Sutras.

⁽¹⁰⁾ Day and night, let their thoughts

never become distracted;

with single-minded earnestness

and profound faith,

all their illnesses

will be completely dispelled.

Their poverty will also end,

and they will possess abundant wealth.

⁽¹¹⁾ The stars of the four directions,

together with the sun and moon,

will protect them through their divine power

so that they may enjoy long life.

They will be auspicious and secure,

and their merit and virtue will increase;

all disasters and tribulations

will be completely 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).

Having explained the method of bathing, the ritual ground, and the mantra, the Goddess of Great Eloquence stepped forward, bowed at the feet of the Blessed One, and said: “Blessed One, if any among the four assemblies of your disciples accepts, upholds, reads, recites, copies, and circulates this wondrous King of Sutras and practices in accordance with its teachings, then whether they dwell in a city, village, wilderness, mountain forest, monastery, nunnery, or any other place, I and my retinue will play celestial music and go together to that place to protect them.

Illness and suffering, falling stars, ominous portents, epidemics, warfare, imprisonment, evil dreams, malevolent spirits, sorcery, spells, and such hindrances and calamities will all be subdued, bringing benefit to those who uphold the sutra. We shall also enable the four assemblies of the Blessed One’s disciples, and all those who listen to this sutra, swiftly to 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! By teaching this mantra, the fragrant water, and the ritual ground, you are able to benefit countless sentient beings. Your blessings and rewards are truly inconceivable. You should protect and uphold this supreme King of Sutras, preventing it from disappearing and enabling it to circulate forever.” At that time, the Goddess of Great Eloquence bowed at the feet of the Blessed One and returned to her former place.

Then the Brahmin of the Kaundinya clan, named Prophecy-Receiving Dharma Master, through the awesome 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

extends everywhere,

and she grants the wishes

of countless sentient beings.

⁽¹³⁾ Upon a lofty mountain peak,

in a most exalted place,

she dwells within

a thatched hut.

She weaves soft grasses

to make her garments,

and wherever she may be,

she always stands on tiptoe upon one foot.

⁽¹⁴⁾ Yet the devas

continually gather there,

and with one accord

offer praise and make supplication.

We reverently beseech you, O Goddess,

great and valiant in eloquence:

bestow upon everyone

your wondrous words and voice.

The Goddess of Great Eloquence then 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).

After the Goddess of Great Eloquence had proclaimed this mantra, she said to the brahmin, “Excellent, noble one! For the sake of those who seek wondrous eloquence, jewels, supernatural 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 taught above.” The Goddess of Great Eloquence then spoke the following verses.

⁽¹⁵⁾ To retain this mantra,

first learn it by heart

until thoroughly proficient,

without error or omission.

Next, reverently take refuge in

the Three Jewels and the devas,

and pray for their empowering aid,

that your wishes may be fulfilled.

⁽¹⁶⁾ Reverently bow to the Buddha Jewel,

together with the Dharma Jewel,

the Sangha Jewel, 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 cultivate pure conduct,

bow with your whole heart,

in earnest reverence.

In a secluded place,

peaceful and secure,

recite aloud

the mantra taught 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,

arouse a heart

of loving-kindness, compassion, and sympathy.

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

has a body of purple-gold;

focus your mind

upon those excellent marks.

Empowered by the Blessed One,

proclaim the teachings

for those who are suited

to cultivate meditation.

⁽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,

single-mindedly and with right mindfulness

contemplating his teachings.

⁽²¹⁾ Thus you will attain

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 and guides

devas and human beings.

⁽²²⁾ His tongue, responding to circumstances,

manifests a rare wonder,

broad and long, covering

the great trichiliocosm;

the wondrous voice of that tongue

of the Blessed One—

remember it with utmost sincerity,

your heart free from doubt.

⁽²³⁾ Because the Blessed One

made vast vows,

he attained a tongue-mark

that is inconceivable,

proclaiming that all dharmas

are entirely without inherent existence,

like space,

free from obstruction.

⁽²⁴⁾ Contemplate these two marks—

the voice and the long tongue

of the Blessed One—

and your prayers will be fulfilled.

On seeing anyone make offerings

to the Goddess of Great Eloquence,

or seeing a disciple

follow the teacher’s instructions,

⁽²⁵⁾ transmit the esoteric Dharma to them

and tell them to cultivate and study it;

with earnest devotion,

every wish will be fulfilled.

Those who wish to attain

supreme awakened wisdom

must single-mindedly

retain that esoteric Dharma.

⁽²⁶⁾ Their provisions

of merit and wisdom will increase;

they will certainly attain accomplishment—

have no doubt.

Those who seek wealth

will obtain abundant wealth;

those who seek renown

will obtain good renown.

⁽²⁷⁾ Those who pray for liberation

will attain liberation;

they will certainly attain accomplishment—

have no doubt.

They will accomplish merit

immeasurable and boundless,

entirely in accord with

the supplicant’s innermost wishes.

⁽²⁸⁾ Those able to practice

in accordance with this teaching

will attain accomplishment—

have no doubt.

⁽²⁹⁾ Choose a clean place

and wear clean garments,

then prepare a ritual sanctuary,

large or small as you wish.

Use four clean vessels

to hold fine delicacies,

and together with incense and flowers,

offer them at the appropriate times.

⁽³⁰⁾ Hang colored silks,

banners, streamers, and jeweled canopies;

anoint and scatter everywhere

fragrant powders.

Make offerings to the Blessed One

and the Goddess of Eloquence;

if you pray to behold her divine form,

that wish too will be fulfilled.

⁽³¹⁾ For twenty-one days,

recite the mantra above

while facing an image

of the Goddess of Eloquence.

If you have not yet beheld

the form of the Goddess of Eloquence,

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, in the proper manner, paint

an image of the Goddess of Eloquence;

make offerings and continue reciting,

never abandoning the practice.

⁽³³⁾ Throughout both day and night,

without any indolence,

you will gain immeasurable benefit

for yourself and others.

Dedicate those results

to all sentient beings,

and whatever you pray for

will be accomplished.

⁽³⁴⁾ If your wish is not yet fulfilled,

continue for three months,

six months, nine months,

or as long as one year;

pray with utmost earnestness,

your mind unwavering,

and you will attain the divine eye

and the knowledge of others’ minds.

When the brahmin Kaundinya heard the Goddess of Great Eloquence speak in this way, he rejoiced, was elated, and praised it as unprecedented. He addressed the assembly, saying, “All those in this great assembly, humans and devas alike, should know and listen: I now wish, in accordance with conventional worldly truth, to praise the Goddess of Great Eloquence.” He then spoke the following verses.

⁽³⁵⁾ Reverence to the Goddess,

the greatly valiant one,

the greatly sovereign one

within this world;

I now praise

that exalted one

with words resembling

those of the ancient seers.

⁽³⁶⁾ Perfectly auspicious,

with a serene and liberated mind,

intelligent, modest, and conscientious,

she possesses great renown.

She is the mother who gave birth

to the entire world,

valiantly and constantly practicing

great diligence.

⁽³⁷⁾ Amid armies in battle,

she is ever victorious;

she teaches, tames, and transforms

with compassion and patience.

She now appears as the elder sister

of King Yama,

and always wears robes

of blue wild silk.

⁽³⁸⁾ Her countenance is at times beautiful

and at times hideous;

when hideous, a mere glance from her eyes

inspires terror.

Many extraordinary deeds

surpass those of the world;

those who place their trust in her

shall receive them all.

⁽³⁹⁾ Whether in mountain caves,

in deep and perilous places,

or in deep pits,

or beside rivers,

or beneath great trees,

or amid groves,

the Goddess most often

dwells in such places.

⁽⁴⁰⁾ Suppose there are people

in wild mountain forests

who constantly make offerings

to the Goddess,

using peacock feathers

to fashion banners and standards;

they too shall always receive

the Goddess's protection.

⁽⁴¹⁾ Lions, tigers, and leopards

often 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 of the Vindhya Mountains

also hear its reverberations.

⁽⁴²⁾ At times she holds a halberd,

her hair bound in a round topknot,

and in her hands she constantly bears

standards of the sun and moon.

On the ninth and eleventh days

of the dark half of the month ⁽⁷²⁾,

at those times one should

make offerings to the Goddess.

⁽⁴³⁾ She now appears as the younger sister

of the great god Vasu;

when she sees warfare,

her heart is filled with compassion.

Observing all

the many kinds of sentient beings,

one sees that there is no one

who surpasses the Goddess.

⁽⁴⁴⁾ She also appears as the woman

Gopi Joyful,

who, when battling the devas,

is ever victorious.

She is able to dwell long

within the 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 thoroughly masters them all.

She is the most sovereign

among the divine seers,

bringing forth seeds

together with the earth.

⁽⁴⁶⁾ When the goddesses

gather together,

the Goddess responds and comes

just like the tide ⁽⁷³⁾.

Among the various classes

of nagas, spirits, and yakshas,

she acts as their leader

and is able to tame them all.

⁽⁴⁷⁾ The Goddess of Brahma-conduct

surpasses all women.

Her speech is truthful, like that

of 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 outstanding eloquence

is 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,

looks upon her with

profound reverence.

⁽⁵⁰⁾ Whatever sentient beings

may wish and 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 becomes a great lamp

that constantly shines and illuminates.

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 lives long in the world,

like the seers of old.

She is constantly free from desire,

like the Celestial Maiden.

Her words are sincere,

like the Great Lord of the World.

⁽⁵³⁾ Surveying the world

and its different kinds of beings,

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 a fiery pit,

those imperiled by rivers

or encountering bandits—

she causes them to become

free from every fear.

⁽⁵⁵⁾ Those arrested and shackled

under royal law,

and 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⁾ The virtuous and the wicked

she assists alike;

thoughts of loving-kindness and compassion

are constantly before her.

Therefore, I now,

with a sincere heart,

reverently bow and look up to

the Great Goddess of Eloquence.

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

⁽⁵⁷⁾ I reverently bow to the one

honored throughout the world,

the supreme mother

among all mothers.

The three kinds of worlds ⁽⁷⁶⁾

all make offerings to her.

Her face and bearing

are delightful for all to behold.

⁽⁵⁸⁾ Manifold wondrous virtues

adorn her body.

Her eyes resemble blue lotus petals,

broad and long.

The radiance of her merit and wisdom

is renowned everywhere,

like a precious,

priceless wish-fulfilling jewel.

⁽⁵⁹⁾ I now extol

this transcendent one,

the one who fulfills

all that is sought,

the one of wondrous auspiciousness

and true virtue,

the one who, like a lotus flower,

is utterly pure.

⁽⁶⁰⁾ Her bodily form is majestic,

delightful for all to behold.

Her rare excellent marks

are inconceivable.

She emits the radiance

of pure wisdom.

Her intention is supreme

among all intentions.

⁽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, a spear, and an axe,

a vajra club, an iron wheel,

and a binding rope.

⁽⁶²⁾ Beautiful and delightful to behold,

she resembles the full moon.

Her speech is fluent

and also gentle.

Whatever prayers

people hold within their hearts,

this Noble One fulfills

according to their recollection.

⁽⁶³⁾ Shakra and the devas

all revere her,

and together 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⁾ Whoever wishes to supplicate

the Great Goddess of Eloquence

should follow the words and phrases

of this mantra of praise,

and, pure morning and evening,

recite it with utmost sincerity;

then whatever is prayed for

shall be fulfilled according to one's wish.

The Blessed One then said to the brahmin: “Excellent! You are able to benefit sentient beings in this way and bestow peace and happiness upon them by praising the Great Goddess Sarasvati and requesting her protective blessing, thereby gaining 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” means eliminating evil and engendering goodness.

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

⁽⁶⁶⁾ The translation “Avalokiteshvara” derives from another interpretation, and this title is incomplete, not the correct 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 bletilla (indrahasta) 8. lovage (syamaka) 9. Chinese wolfberry root (sami) 10. pine resin (sri-vibhitaka) 11. cinnamon bark (tvaca) 12. nutgrass rhizome (musta) 13. agarwood (agaru) 14. sandalwood (candana) 15. tagara fragrance (tagara) 16. clove (?) 17. turmeric (knnkuma) 18. galava paste (galava) 19. subtle fragrance (naradamsa) 20. bamboo bezoar (gorocana) 21. fine cardamom (sukumara) 22. spikenard (misganta) 23. patchouli (patna) 24. fragrant vetiver root (usira) 25. sallaki (sallaki) 26. tree moss (saileya) 27. benzoin (guggula) 28. mustard seed (sarsapa) 29. makana (sophaghni or sosani) 30. naga-flower 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 floors or covering walls, modern materials should be used so that they are new, clean, and dignified.

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

⁽⁷¹⁾ India and China both analyze all musical 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 day is the twenty-sixth.

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

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

⁽⁷⁵⁾ A “mantra of praise” means praising by means of a vidya-mantra; here, the vidya-mantra is expressed in explicit language, its words and phrases not being secret.

⁽⁷⁶⁾ These are the three kinds of world. Ordinarily, they are: 1. the world of the five skandhas: the world as a totality, 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 foregoing is a mantra for recitation and retention, and also a mantra of praise. When reciting the mantra, this mantra of praise must be recited first. (Taishō 16/437).