佛說毘奈耶經

At that time, the Buddha was dwelling on Vulture Peak in the city of Rajagriha, together with innumerable bodhisattvas, mantra-bearing rishis, great sages, Brahma kings, earth deities, and others who had assembled for the teaching of the Mantra Dharma.

Then Vajradhara rose from his seat, bowed his head at the feet of the Buddha, and said: “Today I am pleased to speak about the principles and regulations governing the wisdom of the Mantra Dharma. I beseech the Blessed One and the great sages to proclaim its essential points, so that they may be revealed to all mantra practitioners.”

He further said: “I beseech the Blessed One to listen to what I shall say.”

The Buddha said to Vajradhara: “You are one of great awesome virtue, inwardly endowed with loving-kindness and compassion, and you are able to speak these joyful words concerning this wondrous Dharma. Those who hear what you say will certainly obtain great benefit. My assembly will follow the Dharma that you expound.”

Vajradhara then said: “Blessed One! If good men or women recite the Mantra Dharma and joyfully desire to obtain its efficacy, they must first diligently uphold the mantra they have received. They should know how to make offerings to Buddha stupas, sacred images, and the deity of the root mantra. Thereafter, according to their ability, they should continually make offerings without interruption. Before the Three Jewels, they should openly confess and repent. Most importantly, they should vow to dedicate this merit to all sentient beings, wishing that all sentient beings may be freed from suffering and affliction.

“Having spoken thus, they should wash and cleanse both hands and join their palms. Before the image of the principal deity, they should kneel and sit upon kusa grass, saying: ‘May the Buddhas and bodhisattvas, mantra-protecting deities, and others throughout the ten directions compassionately protect and keep me, [name], in mind. I now joyfully wish to accomplish the spiritual efficacy of the deity belonging to this Mantra Dharma. If I am able to accomplish this Dharma here, may I behold a sign of accomplishment. If I am unable to accomplish it, may I behold a sign of non-accomplishment.’ After making this vow, they should single-mindedly recite the root mantra, or the heart mantra associated with the Dharma to be accomplished, 108 times, and then sleep there upon their seat.

_In a dream: If one sees oneself making offerings to the Buddha, Dharma, Sangha, spiritual friends, or one’s parents; or sees oneself wearing clean white garments and adorning one’s body and head; or sees rivers, oceans, great mountains, towers, or halls; or sees someone giving silk and cloth, and then sees oneself riding upon an elephant, horse, cow, or other animal; or obtains a sword, spear, great axe, bow and arrows, bronze wheel, hook, rope, or other implement; or sees another person presenting clean white garments, flower garlands, or vaidurya; or sees oneself exchanging auspicious words with a king, great minister, or elder; or sees a dignified woman holding a banner, parasol, flower, or vase; or sees oneself holding a halberd;

or flies up to a lion throne higher than all other seats; or sees blood flowing from one’s body or head—if one sees signs such as these, one should know: ‘I am now able to accomplish this Dharma.’

“Or, if in a dream one sees the countenance of the deity or the images of deities in a painted scroll become dilapidated and damaged; or sees one’s parents grieving and weeping; or sees naked non-Buddhist ascetics; or sees oneself without clothing; or sees people burdened by evil karma or chandalas dragging one into a filthy and defiled place; or sees a great body of water dried up; or sees the proper time for eating and drinking disrupted; or sees parts of one’s body, hands, or feet filthy and emitting a foul odor; or sees oneself fleeing in fear; or sees oneself pulling out the hair on one’s head; or sees snakes, scorpions, rats, wolves, or other creatures;

or sees oneself fall into a pit and become injured—if one sees signs such as these, one should know that the person faces great obstacles and difficulties regarding this mantra and will find it difficult to attain accomplishment.

_ If such a good man wishes to delight in receiving, upholding, and attaining efficacy, he must practice with even greater diligence and vigor. He must not allow his mind to become distracted or give rise to discouragement. At each appointed time of recitation, he must neither omit nor neglect the practice.

He should constantly maintain a mind of loving-kindness, remain apart from sensual desire, cultivate pure conduct, bathe and cleanse himself, be harmonious and gentle, carefully learn the methods, and enter the mantra mandala. Because he seeks the great fruition, he should cut off all false and improper speech and every kind of frivolous discourse. He should draw near to those who are alone, weak, poor, aged, or young, provide them with clothing and food, and cherish them as his own infants.

He should associate with spiritual friends so that they may encourage and inspire one another. Toward the Three Jewels, he should engender profound faith, reverence, and respect. He should listen to the true Dharma as a thirsty person longs for water to drink.

He should always seek wisdom. He should sincerely examine the mantra-mandala procedures transmitted by spiritual friends. He should clearly understand the signs indicating the arising of obstacles caused by the Vinayakas and the methods for pacifying and removing them.

He should also thoroughly learn the Dharma of the Great Offering and the rite of presenting food to nonhuman beings, as well as the mudras and mantras for welcoming, summoning, and dismissing them.

_ Furthermore, one must know which places are suitable for residence. One may dwell on a mountainside, beside the water, in a place with flourishing flower gardens and forests whose trees are not withered, beneath a solitary great tree, within a stupa containing the Buddha’s relics, or inside a pure monastery. All such places are suitable for residence.

“One should not reside in places troubled by bandits, prostitutes, widows, chandalas, savage beasts, or venomous snakes; near the homes of leather shoemakers, slaughterers who sell meat, or those who raise camels, donkeys, pigs, dogs, or chickens, or who hunt with falcons; nor near graveyards or the homes of non-Buddhist physicians. A mantra practitioner should not reside in places such as these.

“One must also inspect the place of residence to ensure that its water contains no insects or ants and that no corpses, excrement, or filthy objects float in it. One should likewise not reside on a mountainside permeated by harmful vapors. One should travel farther away and seek an excellent place with abundant sand and stones, rivers, streams, channels, or ponds; only then may one dwell there and undertake the practice of recitation.

_ Once the exterior has been purified, the interior must likewise be immaculate and radiant. One must relinquish selfish thoughts of craving and desire. In regard to anger and hatred, one must cultivate loving-kindness and patient endurance, and all afflictions must be subdued. Three times each day, one should enter a stupa or go to an open field to perform the Dharma rite. One should rejoice in all merit that arises and dedicate it to unsurpassed, complete, perfect enlightenment, never ceasing to voice the aspiration to attain the mind of Buddhahood.

“During the early and latter parts of the night, one should diligently contemplate and recite the wondrous scriptures of the Mahayana. One should receive and uphold the procedures of the mantra mandala without allowing them to be forgotten, and remember and recite the mantras of the Great Wrathful Vajra Kings (Maha Krodha Vajra Raja). With great joy, one should visualize the form of the deity as though it were directly before one’s eyes.

With a joyful mind, one should study and practice, single-mindedly contemplating the written syllables of the mantra. One should cause the mind’s eye to perceive impermanence (Anitya), suffering (Duhkha), and emptiness (Sunya), recognizing that nothing possesses true solidity. One should not follow after the objects of the five desires.

One should gently regulate the inhalation and exhalation of the breath, not allowing it to become unbalanced, and carefully observe and perform the prescribed ritual procedures.

“If one wishes to walk, each step must be placed with clear awareness. When reciting a mantra, the form, characteristics, sounds, and syllables of every phrase must all be clear. If one coughs while actually reciting the mantra, one should patiently endure it. The coughing may occur at the beginning, in the middle, frequently, or only slightly. If coughing occurs, one should begin the recitation again from the start.”

“World-Honored One! If mantra masters cultivate in accordance with this Dharma, before long they will attain great awe-inspiring spiritual efficacy, and all Vinayakas will be compelled to keep their distance and will be unable to create obstacles. If, while reciting a mantra, a mantra master pronounces its sounds incorrectly, omits characters from its text, suffers from a dry and constricted mouth, or frequently coughs, the mantra’s sounds will be interrupted.

If, moreover, the body is impure, the Vinayakas will then seize the opportunity to cause harm, while the benevolent spirits and virtuous deities will refuse to offer protection. Should illness or a great calamity also arise, the Dharma will fail to produce its efficacy. Under such circumstances, the rite should not be performed.

The mantra master should simply sit single-mindedly in the lotus posture upon kusa grass and sincerely recite the mantra. Cherishing loving-kindness and compassion within, he should contemplate with utmost sincerity: ‘I perform this Dharma rite for the sake of all sentient beings.’ In a single sitting, he should continue reciting until his body becomes weary; then he should rise and practice walking meditation, make offerings, read sutras, and praise and bow in homage to the World-Honored One.

As stated above, he should act in this way at all times.”

At that time, the World-Honored One praised him, saying: “Excellent! Excellent, Vajrapani! You have spoken thus to protect those who read and recite mantras. These are indeed the essential disciplinary rules governing wondrous mantras.”

Vajrapani then addressed the Buddha again: “I now wish to explain the Dharma of making offerings to the divine kings of the Root Mantra. The mantra practitioner should first bathe and purify his body in accordance with the Dharma, refrain from distraction, and contemplate the deities of the Root Mantra. He should then prostrate with all five limbs touching the ground and give rise to great faith: ‘The Dharma I seek depends entirely upon the empowering support of the power of the great awe-inspiring deities.’ He should recite that mantra and cause this contemplation to arise in his mind. Facing south, he should form the Vajra Noose Mudra or the Buddha-Crown Mudra, and then, with a mind of great wrath, silently recite the Great Vajra Noose Mantra:

“Án, bạt chiết-la, bả thế, ha-lị”

湡　向忝扒多　猭

OMÏ _ VAJRAPÀ’SE HRÌHÏ

If he forms the Buddha-Crown Mudra, he should then recite this mantra:

“Aùn, yết yết na ma la, hàm”

湡　丫丫左亙先　狫

OMÏ _ GAGANÀMARA HÙMÏ

“Having completed the Dharma rite while facing south, he should next direct his contemplation toward the west and form the Vajra Banner Mudra. With a wrathful mind, he should silently recite the mantra and contemplate: ‘I now establish the boundary in the west.’ The mantra is:

“Aùn, đa lăng-ương kỳ-nễ la tra”

湡　凹愬蚱　先誆

OMÏ_ TALUMÏGNI RATÏ

“Next, he should contemplate the north, form the Vajra-Crushing Mudra, and recite the mantra while contemplating as before:

“Aùn, ha-lị, bạt chiết-la ca lợi, ma tra”

湡　詴　向忝乙印　亙誆

OMÏ HRÌMÏ VAJRAKÀLI MATÏ

“Next, he should contemplate the east and form the Vajra Wind Mudra. He should recite the mantra and contemplate as before. The mantra for establishing the eastern boundary is:

“Aùn, bạt chiết-la, thí khư, lị lô, ma tra”

湡　向忝圬几　共冰　亙誆

OMÏ _ VAJRA SIKHA RIRU MATÏ

“Upon completing this rite, the boundaries in the four directions will be established. He should then rise and contemplate the Root Mantra to invoke the deity of the mantra. Holding an incense burner in his hand, he should burn incense as an offering and contemplate: ‘I now invoke the great awe-inspiring divine virtue of the mantra.’ He should bow with his body lowered to the ground, contemplate the Root Mantra, and sprinkle clean water upon his body. Once seated in stillness, he should hold the rosary before his chest and silently recite. If he becomes weary during the recitation, he should rise and make offerings of incense and flowers.

“When he wishes to go out through the door, he should recite the mantra single-mindedly. If his mind becomes distracted, all the ghosts, spirits, and Vinayakas—beings that create obstacles and calamities—will devise schemes to disturb the mantra master’s mind, preventing the Dharma from being accomplished. They may conjure flowers of unusual colors and extraordinary fragrances to stir the mantra master’s mind and cause him to delight in them. Therefore, the mantra master should neither crave nor cherish such appearances, but should smile and walk away. His mind should constantly recollect the deities of the Root Mantra, never forgetting them whether walking, standing, lying down, or sitting.

“World-Honored One! A mantra practitioner is constantly followed closely by Vinayakas seeking an opportunity to harm him. If he does not act in accordance with the Dharma, he will immediately encounter obstacles; but if he proceeds in conformity with the Dharma, they will have no opportunity to harm him.

My Vajrapani followers will wield their divine vajras to protect the mantra practitioner so that he may swiftly experience the accomplishment of the Dharma. If the mantra practitioner does not conform to the Dharma, we will depart from him. At that time, maras, Vinayakas, and spirits will be able to seize him or enter his body, causing the mantra practitioner frequently to harbor anger and to give rise to jealousy, greed, and delusion.

If he does not know how to remedy this, he will die. If he later gives rise to repentance and proceeds in conformity with the Dharma, he will still be able to subdue the maras, evil ghosts, and Vinayakas.”

The Buddha said: “So it is! So it is! What you have said is entirely true and without falsehood. If one follows these instructions, one will accomplish the Dharma of Mantras.”

At that time, Avalokitesvara Bodhisattva rose from his seat and addressed the Buddha: “World-Honored One! If there is a person who cherishes and protects his bodily life and wishes to accomplish realization and enter into the efficacy of the Dharma, that mantra master must eliminate all evil deeds and must not gaze upon the beauty of a woman’s form or the lovely appearance of her hands and feet. Even if he sees a naked body, he should not desire to look at it.

First, he should not entertain thoughts of circumstances connected with evil deeds. He should bind his mind to a single object, constantly recollecting the power of the great awe-inspiring might of the Three Jewels, and ever abide in the true characteristic of reality: all conditioned dharmas of the world are impermanent, suffering, empty, and without self. Abiding single-mindedly, he should recite the ritual procedures of the Root Mantra without distraction.

He should contemplate correctly and straightforwardly, without pursuing deluded thoughts, and should read and recite the wondrous, profound scriptures of the Mahayana. He should sincerely make offerings to the Buddha, Dharma, and Sangha and fashion koti—one hundred million—stupas, images, and sacred forms, without allowing time to pass in vain. If he can proceed in this manner, this good man will before long attain great spiritual efficacy, and no ghosts or spirits will be able to create obstacles or calamities for him.”

At that time, Mahabrahma Devaraja, relying upon the Buddha’s awe-inspiring spiritual power, addressed him: “World-Honored One! I often observe people who recite and uphold the Dharma while seeking accomplishment. Why do their vitality and strength decline?

Why do they frequently succumb to sleep, consume impure food and drink, suffer weakness in their hands and feet, become negligent and lazy, and endure the afflictions of illness? For the most part, they give rise to anger and jealousy, cling covetously to sensual forms, and, even at the place of contemplation, constantly entertain thoughts contrary to the Dharma. They are greedy and never satisfied, perpetually harbor doubts, and, although they have obtained the wondrous and secret Dharma, they do not practice in accordance with it.

Instead, they extensively seek other mantras to support their discussions and inquiries into right and wrong.”

He further asked:

“What kind of person attains efficacy through upholding mantras?

Which mantra can be accomplished? Who can fulfill his aspirations?

In which direction and upon what land does recitation and upholding attain efficacy?

“World-Honored One! How can such a person prevent the months and years from passing in vain? Furthermore, if a person painstakingly seeks to study the Dharma of Mantras in this way but is diligent only temporarily and then gives rise to a mind of retreat, violates the Buddha’s pure precepts, and acts contrary to the knowledge of the Sangha, I perceive that he should not engage in thoughts of such evil karma. If he forces himself to do so, it is like eating food that is unfit to be eaten; he will only reap affliction.

“World-Honored One! The wholesome affinities of the noble ones open the way to the Teacher of the path of humans and devas. Through that right karma, they are enabled to attain the wondrous fruit. May the World-Honored One compassionately benefit humans and devas and explain this matter for my sake.”

At that time, the Blessed One said to Brahma: “Listen! Listen! Reflect well upon this!

Great Brahma, you should know that if someone wishes to study, receive, and uphold mantras, he may, before the great assembly, give rise to the profound mind of great bodhi. Yet, because he harbors doubts, he receives mantra practices that were not transmitted according to the texts; he often encounters confused words and phrases in the writings; though he hears the subtle and secret rites recited, he does not retain them; he does not recite the mantras and perform the rites at the prescribed times; and he does not clearly understand the mantra practices or the mandala rites.

Such a person is like one born from his mother’s womb without two eyes: not understanding the meaning, he commits acts contrary to the Dharma, and he does not know even one of the methods contained in the mantras. This person has become entangled in the ignorance and inversion of self; therefore, he speaks foolish words while proclaiming himself a wise one who clearly understands all dharmas. Great Brahma!

If a mantra master performs the rite in this way and entertains such thoughts while doing so, a Vinayaka named Vajra Vigor will follow that person and create obstacles and difficulties, causing his body to be uneasy and preventing the mantra practice from being accomplished.

“Great Brahma! If that mantra master does not bathe his body according to the prescribed rules, or, when forming mudras and reciting mantras, does not contemplate his own body and does not sprinkle water, a Vinayaka named Joint Cultivation will immediately cause him harm.

“If the mantra master is obstructed and harmed by a Vinayaka, his strength and vital energy will decline, and he will often become drowsy. When visualizing during the performance of the rite, doubts will again arise in his mind; he will become negligent and cease to be diligent, and he will suffer from illness and affliction. Why is this? It is because he makes many insatiable entreaties but refuses to cultivate the practice.

“Great Brahma! If one encounters such conditions, by what rite can they be eliminated? The person who recites and upholds the mantra should entreat an acharya who clearly understands the mantra practices to establish a mandala. He should enter the mandala and receive one mudra from among the four mudra practices. After the acharya has completed the abhiseka, the practitioner should then recite the mantra 108 times, either before a sutra or a sacred image, empower black sesame seeds mixed with ghee, and burn them in the fire. All the Vinayakas will then scatter and flee.

“Great Brahma! Anyone who enters the mandala and receives the Dharma will possess great power. If he has not yet completely understood the mantra practice that he upholds, lacks the bodhi mind, does not honor the fields of merit, and does not understand the Vinayakas, he should steadfastly perform the great rite, recite the mantra, and make offerings.

“Moreover, there are people who have neither entered the mandala themselves, made offerings to an acharya, nor received the mudra practices, yet teach this secret Dharma to others, saying: ‘That mantra possesses such spiritual power. This mantra can be used to bind and subdue, summon, and command spirits in such-and-such ways.’ At the same time, they teach how to construct the mandala and its various ground mudras, while forbidding others to ask questions.

If there are such people, they will suddenly laugh and suddenly weep, because the deity of the mantra has such messengers (Cetïa). Great Brahma! Because this group of people lacks wisdom, although they can read the written words, they do not yet understand the principles and meaning of the subtle Dharma gateway or its ritual procedures.

Nevertheless, they devise their own methods and teach others to perform this rite. Such people will be seized by a Vinayaka named Lìchá Héngchá, who will cause many calamities and prevent their minds from attaining even the slightest stability. Great Brahma!

If such obstacles and difficulties arise, one must enter the Dharma assembly of the Lotus Mandala and receive the abhiseka from an acharya. Only then can that Vinayaka be expelled.

“Great Brahma! Within my Dharma there are also śramanas who do not understand the subtle ritual standards of the mantra practices. Toward the pure sila of the honored masters, they instead harbor contempt and disparage one another.

While dwelling in monasteries, they seek only to be honored; they exalt themselves in pride and arrogance, or denigrate the Buddha’s teaching and slander the true Dharma. Great Brahma! You should know that, because such people treat my pure Dharma with contempt, they are seized by a Vinayaka named Capable of Obstructing.

They extensively commit evil deeds without ever feeling concern or weariness. If they wish to expel this being, they must create ten million stupa images, kneel before an honored master, and solemnly receive the essential instructions concerning the prohibitions and restraints. They should also enter the Lotus Mandala to receive the abhiseka.

Only by means of what they have thus received and upheld can the obstacles and difficulties be eliminated, and only then may they seek instruction in the recitation and upholding of the Dharma so that accomplishment may readily be attained.”

“At that time, the Earth Deity Firm and Steadfast sprang up from beneath the earth, bowed at the Buddha’s feet, and said: “Blessed One! What should a mantra master do to purify body and mind? How should he perform walking meditation? How can he know what should and should not be done? Blessed One! At what prescribed times should a mantra master recite that mantra? How can he know the proper time for its recitation? I respectfully beseech the Tathagata, out of compassion, to explain this for me.”

The Buddha said to the Earth Deity: “Now listen well to the rules of conduct that a mantra master should observe. If one wishes to receive and uphold all mantra practices, it is essential that one’s mind possess profound faith and reverence, that one give rise to earnest respect, and that one remain far removed from wrong thoughts, unwholesome practices, and even frivolous laughter. With sincerity, one should reflect upon and remember that four kinds of pure conduct must be practiced.

What are the four? The first is pure conduct of the body; the second is pure conduct of speech; the third is pure conduct of mind; and the fourth is pure conduct in eating, drinking, and bathing. The conduct of body, speech, and mind constitutes inner purity, while the remaining conduct constitutes outer purity.

When a mantra master bathes and immerses himself in water, he must first put on a bathing garment, contemplate this mantra, and scrub his body. The mantra is:

“Aùn, độ ti độ ti, ca gia độ ti, bát-la xà-bạt lợi nễ, sa-phộc hạ “

湡　鉡扑　鉡扑乙伏　鉡扑　盲詷匡市　送扣

OMÏ DHUPI DHUPI KÀYA DHUPI PRAJVALANI SVÀHÀ

“He should use a rubbing stone or brick to scrub his body. He should then take clay, divide it into three portions, and grasp one portion in his left hand. The mantra is:

“Aùn, bộ, xà-bạt la, hàm”

湡　鉓　湞匡　狫

OMÏ _ BHUHÏ JVALA HÙMÏ

“While mentally reciting the mantra, he should use it to scrub and cleanse the lower part of his body. Next, he should take the second portion and, while mentally reciting the mantra, scrub his hands and feet clean. He should then take the third portion and recite the mantra while scrubbing his head. Afterward, he should recite the preceding mantra and sprinkle water over his body. He should then fill both palms with clean water and again recite the preceding mantra, signifying the words of his original mind, and offer that water to the deity of the root mantra.

“He should put on new, clean robes and, according to his ability, offer incense and flowers to all Buddha Tathagatas and all sages and holy ones. He should openly repent, saying: ‘I now offer this body to the Three Jewels.’ In accordance with the explanation given above, he should perform the rite and recite the mantra with a mind of genuine faith. Sitting upright and single-mindedly, he must not grow weary. If he becomes weary, he may rise as he wishes and practice walking meditation.

“Whenever he seeks food and drink, after obtaining them he should recite this mantra to empower the food and drink, and then distribute the pure portions. The mantra is:

“Na ma tát bà bồ đà bồ đề tát đóa nam. Aùn, bà lãm đà đế để thệ, ma lợi nễ, sa-phộc hạ “

巧休　屹楠　后盍　回囚屹玆觡　湡 向吋　叨只　包冗　交共市　送扣

NAMAHÏ SARVA BUDDHÀ BODHISATVANÀMÏ _ OMÏ VALAMÏ DADE MÀRINI SVÀHÀ

“After reciting this mantra three times, he should first set aside a small portion as an offering to the deity of the root mantra and then eat until satisfied. After washing his bowl and rinsing his mouth, he should bathe as before and return to the place of practice. There he should make offerings, repent, and read and recite the sutras. Afterward, he should sit and recite the mantra without growing weary. When his body becomes tired, he should rise and practice walking meditation. He should continue in the same way until dusk: when weary from reciting the mantra, he should practice walking meditation, make offerings to the Buddhas and bodhisattvas, bow in homage, and sing their praises.”

If one wishes to sleep, one should lie on one’s right side. Contemplate that the body is impermanent and without self, and ultimately is suffering, empty, and impure, brought into being only through the provisional conjunction of bones and skin. Recite this mantra before falling asleep. The mantra is:

“Ān, bạt chiết-la, xá ni, hồng”

湡　向忝在市　狫

OMÏ _ VAJRA‘SANI HÙMÏ

If this mantra is recited, all evil dreams will be dispelled, benevolent deities will protect one, and realization of the Dharma will swiftly be attained. Such are the ritual procedures for pure conduct and the proper times.”

At that time, the Firm and Solid Earth Deity again addressed the Buddha: “World-Honored One! When a mantra master recites and upholds the Dharma teaching, how can one discern from dreams whether the signs concerning realization of the rite are auspicious or inauspicious?”

The Buddha told the Earth Deity: “If mantra masters delight in receiving, upholding, and reciting the mantra Dharma, diligently practicing day and night without indolence or regression, then, while lying asleep upon their beds, if in dreams they see beautifully adorned boys or girls, or see the forms of their fathers, mothers, elder and younger brothers, or elder and younger sisters, they should know that the deity of the mantra has turned its regard toward them.

If they see men or women standing before them holding incense, flowers, food, drink, or marvelous fruits, they should know that the deity of the mantra has drawn near and come to their aid.

If they see their own bodies adorned with clean white robes, they should reflect: “The deity of the mantra compassionately protects and sustains me.” They should then become even more diligent and energetic.

If in dreams they see men or women standing before them holding banners, streamers, lofty canopies, jeweled necklaces, crowns, conch shells, tortoise shells, or knives, they should know that accomplishment in the mantra Dharma is close at hand.

If they see śramanas or men and women standing before them making offerings to the Three Jewels, giving alms and practicing generosity, or dwelling in a flower garden, monastery, or stupa, they should reflect: “I now pray that the deity of the mantra will accept and sustain me.”

If they see themselves ascending a mountain, seated upon a lion throne in a lofty pavilion, or wishing to leap into empty space, they should reflect: “I am now very close to realization of the Dharma.”

If they see themselves seated directly upon a mountain summit or upon a lion throne, riding on the back of a lion or a white elephant, or wearing a celestial crown upon their heads, they will become honored persons in that land and inspire the admiration of everyone. Those who see such signs will attain great realization of the Dharma.

Earth Deity, you should know that mantra masters must skillfully understand the names and characteristics of such dream omens.

If in dreams they see butchers, leaders of the caṇḍālas, naked non-Buddhist ascetics, Nirgranthas, madmen pulling out their hair, themselves without clothing and fleeing in terror, holding impure objects in their hands, grasping cooked fish or meat, eating the dregs of sesame oil, or falling into deep pits bearing the tracks of elephants or horses, they should know that obstacles have been created by a Vināyaka named Vajra Wrath. If they wish to expel it, they should perform the altar rite, mudras, and the other practices described above. They should also recite the mantra 108 times; this will constitute bodily protection, obstacles will be removed, and auspicious signs will naturally appear in their dreams. The mantra is:

“Ān, bạt chiết-la, na la, ha na, ma tha, bàn xà la noa, hàm, phán tra”

湡　向忝叨先　成巧　亙卉　矛蛭先仕　狫　民誆

OMÏ _ VAJRA DARA HANA MATHA BHARJARANÏA HÙMÏ PHATÏ

“Furthermore, Earth Deity! There is a Vināyaka named Crown of the Valiant and Diligent One. If it sees that a mantra master intends to practice diligently and accomplish the mantra Dharma, it causes that person’s resolve to waver between advancing and retreating. It prolongs the time, making the body uneasy and the mind distracted with the thought: ‘That place on that mountain would be excellent for performing the rite.’ Troubled by this, the practitioner then becomes indolent and inactive. He may also ask another person about that place, and the other may reply: ‘That is an excellent place, with few difficulties.’ This then increases his doubts and anxieties, leaving him of two minds and uncertain, and causing him to lose his original resolve.”

“What signs reveal the presence of this obstacle?”

“Although mantra masters may recite the mantra Dharma and lie down to sleep upon their beds, if in dreams they see the hands or feet of men severed and maimed, hear discussions containing sinful words, see shrines or temples of deities collapsing and being destroyed, or see a beautiful place that they are unable to enter, they should know that a Vināyaka is creating obstacles. If they suddenly see such evil signs, they will unwittingly regress and allow their bodies and minds to become lax.

If they wish to expel it, they should prepare offerings and place fine incense, flowers, fruits, food, and drink within the altar. They should also take a vessel filled with water and place it precisely in the center. They should recite the previously given bathing mantra over the vessel of fragrant water 108 times.

Then, by washing their bodies with this water, they will establish the rite of bodily protection and will thus be able to eliminate that Vināyaka.

“Furthermore, Earth Deity! There is a Vināyaka also named Vajra Exertion, which causes the mantra master’s strength and vital energy to decline. On hearing the sound of the mantra, the practitioner becomes disgusted, suffers headaches, constantly harbors doubts and anxieties, and habitually follows his innate temperament.

Even if another person offers admonition, he instead becomes angry, arrogant, and conceited, acting wantonly without observing distinctions of rank or proper order, and scorning and disparaging everyone. If one recognizes these signs of obstruction, one must receive and uphold the Great Vajra-Wheel Mudra. Afterward, construct an altar and enter it.

Then use the Tathagata Buddha-Crown Dharani Mantra given below. Recite it over fragrant water 108 times and then bathe the body with that water; the Vināyaka will be destroyed. The Tathagata Buddha-Crown Mantra is:

“Na mô bồ đà gia, ha-lị ô sa-ni sa, đà la, bạt chiết-la lợi nễ, bà bạt gia, la-ca xà bạ-lợi nễ, la bạt-la đá tri, sa-phổ la ha la, tăng ha la ha la, nễ ca-lị na-đá mạt đàm, hàm phán”

巧伕　后盍伏　猭　珈鉲好　叻先　向忝　捂再市 矛向仲硬　捂共市 全侶　凹廿　剉先　扣先 鉏成先　成先市　呼阢亙尼　狫　民誆

NAMO BUDDHÀYA HRÌHÏ USÏNÏÌSÏA DHARA VAJRA JVARÌNI BHAVAYA ARKA JVARINI RÀBRA TATÏI SPHARA HÀRA SUHARA HARA NIKRINTAMADHAMÏ HÙMÏ PHATÏ

Together with it, recite the Six-Syllable Heart Mantra:

“Án, la-am bàn đà, sa ha”

湡　劣　向神　送扣

OMÏ_ RAMÏ BANDHA SVÀHÀ

Repeated recitation of this mantra is supremely foremost, and that Vināyaka will immediately depart far away.

“There is also a Vināyaka named Vajra Snare, which causes people to lose their minds and confuses their intrinsic nature. It causes the practitioner, while recollecting the Ba-Deng (? Vajra-Deng), to give rise instead to other thoughts.

Images of things formerly done appear before him, resembling states produced through possession by malevolent spirits, so that he is bereft of conscious awareness. Whether the mantra is recited many or few times, different signs will invariably appear. At that time, because the deity of the mantra has departed far away, evil things appear in dreams and seek to summon the practitioner.

If one wishes to purify and eliminate such an obstructing being, one must make a great vow, arouse the bodhicitta, and pledge to bring universal deliverance. For one day and one night, one should, in accordance with the Dharma and with utmost sincerity, abstain from food, observe the fast, and receive the pure precepts. Recite the previously given Buddha-Crown Mantra without limiting the number of repetitions.

Use five-colored thread to make a mantra cord, recite the mantra over it seven times, and then tie it around the left arm. By performing this rite, one will be able to eliminate that evil Vināyaka.”

Next, the Dharma of the Mandala is explained. First, the Mantra Master must repent and purify himself, arouse bodhicitta, select an auspicious site, and fast and observe the precepts for one day and one night. Using five colors, he should paint within the Mandala, and with fragrant liquid depict the Buddha seated in the full lotus posture.

On the right, depict Avalokitesvara Bodhisattva with the waist exposed and sandals covered with tiger skin, the right hand holding a jeweled staff and the left hand holding a sprinkling vessel. On the left, depict Vajradhara Bodhisattva holding a fly-whisk in both hands. Next, below, depict the Wrathful Blazing Treasury, namely Amrta Kundalini, and beneath him depict a trident with three flames.

Next, depict an axe, a hook, a mallet, a pestle, a staff, a rope, a conch shell, and a tortoise shell, complete with all the Ground Seals arrayed majestically around them.

Below Avalokitesvara Bodhisattva, depict Hrtye Bodhisattva Mahasattva, Gauri, Pandara Vasini, and Maha Sveti, each with a topknot, celestial crown, garments, kundika, flowers, fly-whisk, and so forth, all portrayed according to the original Dharma rite. Depict Eka Jata Raksasa with terrifying fangs protruding from her mouth and a crown made of human skulls; immediately to the right of her seat, a serpent is coiled around it. Her body has four arms. On the right: one hand holds an axe, and the next holds a vajra pestle. On the left: one hand holds a freshly severed skull still dripping blood, and the next holds an implement. Her appearance is like that of the Vinayakas.

Next, below, depict the Lumbini Deity, whose body is draped in the hide of a freshly flayed elephant.

At each of the four corners of the Mandala, place a vajra pestle.

At the eastern gate of the Mandala, depict the Great Dread Deity, together with a pestle and Mộ Đà La Xà Tra.

At the southern gate, depict the Great Vajra, holding an axe in his hand and roaring to subdue the Vinayakas. This is the Vajra General Deity.

At the western gate, depict Liên Hoa Trung Kế Đà Lị Na Nam Đỗ Đề, holding a flaming torch in his hand.

At the northern gate, depict Ma Ha Bạt Chiết La Thi Khư La Nga Nẫm Na. This is the Vajra Wind Attendant.

After completing the ritual images, arrange the implements according to one's means and practice accordingly.

_ At the end of the Lingyun edition, it is recorded:

The above is a clear transcription, made in obedience to an order, of one fascicle of the Sutra of the Secret Treasury of Vinaya. I humbly hope that followers of the Esoteric School in later generations will examine it as Tĩnh Tắc Sa Giới Quần Loại Hợp Nhuận Pháp Trạch.

In the Jōkyō era, the Wood-Rat year, on the twenty-fourth day. (The transcription was completed in a single sitting.)

Enmei Temple, Cẩn District, Kawachi Province, Great Japan.

Recorded by the bhiksu TĨNH NGHIÊM.