蘇婆呼童子請問經

CHAPTER I

THE RULES

At that time, Vajrapani Bodhisattva, the Great Yaksha General, whose awe-inspiring power was inconceivable and whose radiance was like that of a thousand suns, stood silently in that place. In the great assembly there was a youth named Subahu, endowed with great compassion. Rising from his seat, he sincerely bowed at the feet of the Vajra-Wielder, then joined his palms and said: “Great and Mighty Venerable One! For a long time I have harbored many doubts and wish to ask about them. I pray that you will permit me.”

The Great Vajra Yaksha General then said: “Ask whatever doubts you may have, and I shall explain them for you.” The youth Subahu said: “Venerable One! For a long time I have closely observed people in the world, both householders and renunciants, who seek swiftly to accomplish the Dharma of dharanis. They eat little, single-mindedly uphold and recite them, and willingly endure hardship.

Why do such people still fail to attain accomplishment? I pray that the Venerable One will distinguish and explain the Dharma of causes and conditions whereby accomplishment is attained or not attained. The light of your compassion can eradicate the deeply rooted sufferings and afflictions of sentient beings, and the mantras you utter can destroy all obstacles.

The bodhisattva practice of the Six Paramitas is exceedingly sublime; your words and deeds never diverge, and all that you teach is intended to enable sentient beings swiftly to reach bodhi. Why, then, do sentient beings who uphold and recite mantras fail to obtain results? They seek instruction from a master in the Dharmas of superior, middling, and inferior siddhi, practicing throughout the days and months, from year to year, or even for their entire lives.

Day and night they cultivate ascetic practices without weariness, yet still obtain no efficacy. If they follow the Dharma but attain no accomplishment, then mantras would not be worthy of trust, for even acting according to the Dharma would yield no efficacy. The Blessed One taught that those able to uphold and recite mantras would attain the wisdom of non-arising, become free from all attachments, and attain liberation.

Why, then, do they not attain siddhi or accomplish the fruit of the Path? If that is so, mantras would accord with ignorance, and why should one laboriously uphold and recite them in pursuit of siddhi? All that the noble ones say is free from error.

Whenever sentient beings give rise to a thought and seek something, bodhisattvas, possessing the knowledge of others’ minds, know it and immediately grant the complete fulfillment of their wishes, enabling them to attain supreme happiness. Why, then, do sentient beings fail to obtain what they seek, laboring painfully without attaining the fruit of happiness, thereby causing immeasurable sentient beings instead to give rise to doubt and slander?

I have heard that none of the noble ones speaks falsely. When sentient beings hear what they teach and cultivate accordingly, they behold the Right Path and attain boundless rewards. Why, then, do they fail to attain accomplishment?

Is it because the Dharma is incomplete? Because the proper time has not been observed? Because the proper day has not been obtained?

Because the proper month has not been obtained? Because the proper constellation has not been obtained? Because there is no suitable place?

Because the dwelling place is impure? Because the offerings are incomplete? Because there is no companion?

Because the mind is not concentrated? Because of heedlessness? Because of sitting too much?

Because of torpor? Because of too many thoughts? Because the body is impure?

Because the garments are impure? Because the lamps are lit improperly? Because the food does not accord with the Dharma?

Because the flowers do not accord with the Dharma? Because the food is arranged improperly? Because the butter and milk do not accord with the Dharma?

Because the reciter eats improper food? Because the reciter goes to filthy places? Because the reciter lies or sits upon the same bed with a woman?

Because the reciter eats the five pungent plants? Because the reciter takes property belonging to the Three Jewels? Because the reciter seizes the possessions of sentient beings?

Because the Six Paramitas are not practiced? Because offerings are not made to the Buddha, Dharma, and Sangha? Because offerings are not made to all spiritual benefactors and sentient beings?

Because the possessions of sentient beings are stolen? Because the homa does not accord with the Dharma? Because words have been added to or omitted from the mantra?

Because the medicinal ingredients are incomplete? Because the implements do not accord with the Dharma? Because the fragrant water is arranged improperly?

Because the sacred image is not bathed? Because walking meditation is not practiced? Because seated meditation is not practiced?

Because the hands and feet are washed but remain dirty? Because the teeth are not cleaned? Because the mouth is not rinsed clean?

Because purification is not performed according to the Dharma? Because flowers are gathered improperly? Because the disciple does not accord with the Dharma?

Because the mind ordinarily maintained is inconsistent? Because the disciple does not present food according to the Dharma? Because the reciter touches the food with unclean hands?

Because the fire is blown upon with the mouth during the homa? Because the firewood does not accord with the Dharma? Because leftover things are offered to the Buddha?

Because the reciter does not recite sutras during the two daily periods? Because the master and members of the Sangha are not cherished? Because one is disobedient and unfilial toward one’s parents?

Because one does not follow the master’s instructions? Because the reciter delights in discussing worldly affairs? Because one seeks fame and profit?

Because one seeks renown? Because one engages in worldly occupations? Because the rites performed during the waxing fortnight are improper?

Because the rites performed during the waning fortnight are improper? Because the rites are not performed when the five planets deviate from their courses? Because the rites are not performed during eclipses of the sun or moon?

Because the ritual boundary is established improperly? Because protection of the body is performed improperly? Because standing and sitting do not accord with the Dharma?

Because entering and leaving do not accord with the Dharma? Because eating does not accord with the Dharma? Because, while eating, one does not contemplate the honored deities of the Five Families?

Because one does not contemplate the principal deity? Because, when making a great offering, all implements, food, and drink are not ritually protected according to the Dharma? Because, when entering the pure abode, one does not perform the rite for opening the door?

Because one recites while harboring lustful desire? Because one converses with a eunuch? Because one converses with women?

Because one does not choose a suitable place before sitting?

All such defilements and impure contacts remain unclear even to me now; how much less will sentient beings in the future know of these matters? I pray that the Venerable One will give rise to compassion, rescue and protect sentient beings, and reveal the methods of upholding and recitation and the homa rites by which the three kinds of siddhi may swiftly produce results, so that sentient beings of later ages may practice accordingly and attain the Path of liberation.”

At that time, the bodhisattva Vajrapani, the Great Yaksha General, having heard the youth Subahu’s question, praised him, saying: “Excellent! Excellent! Out of compassion for sentient beings, your loving-kindness extends everywhere, just as moonlight shines throughout the world.

Upon examination, your mind truly arises from great compassion; it is indeed the bodhicitta of a bodhisattva. Wishing to adorn the Dharma gate, you do not seek happiness for yourself. Wishing to bring benefit and happiness to sentient beings who endure manifold sufferings and afflictions, when you see sentient beings suffer, you suffer with them; when you see sentient beings rejoice, you rejoice with them.

I see that you have asked this question for the benefit of sentient beings. Now listen single-mindedly as I speak.

“If one wishes to uphold and recite all the Dharma methods of mantras, one must first arouse a mind of reverence toward all Buddhas, and then generate the aspiration for unsurpassed bodhi. For the sake of liberating sentient beings, one must make vast vows and abandon the karma of greed, ignorance, pride, and arrogance. Thereafter, one must arouse a mind that cherishes and reveres the Three Jewels, sincerely honor the Great Vajra family, and strive swiftly to abandon killing, stealing, sexual misconduct, false speech, harsh speech, and divisive speech.

Furthermore, one must neither drink intoxicants nor eat meat. Even when not engaged in recitation, one must not give rise to wrong views, for wrong views result in unwholesomeness and prevent the attainment of good fruits. This is like a field in which seeds are not planted at the proper season and which therefore cannot produce rice.

Stubborn ignorance and wrong views are likewise: even if one performs good deeds, no fruit will be obtained. Therefore, one must abandon wrong views, rely unwaveringly upon right view, and cultivate the ten wholesome deeds among the profound and wondrous Dharmas.

“If devas, nagas, asuras, and other kinds of ghosts and spirits that drink blood and eat flesh roam throughout the world, harming sentient beings and causing the mind of the practitioner of recitation to become distracted, then when they see someone upholding a mantra, those beings may become fearful and cause the practitioner to lose bodhicitta. If one wishes to prevent those beings from causing harm, one must cultivate the Samata Mandala, the dwelling place of the Great Noble Ones and devas, which is called the Great Mandala. Thereafter, one may perform the various Dharma rites and cause the deities and maras to be subdued.

“One must enter the Great Mandala of the Supremely Victorious Vidyaraja and also enter the great mandalas of the mantras described above. That subtle and wondrous samadhi enables the practitioner of recitation to eradicate karmic offenses and hindrances. One should also enter the mandalas of the messengers and of the innumerable consorts of the Vidyarajas.

After entering the mandalas and completing the accumulation of merit, all maras who see that person will become greatly terrified and flee elsewhere. Because one has entered the mandalas and received the empowering protection of the Noble Assembly, when the maras see the practitioner of recitation surrounded by the sovereign power of vajra, like a great mass of fire, they will all scatter and flee, not daring to disturb or harm that person.

Worldly and supramundane mantras will then swiftly be accomplished.

“If one has not entered a Great Mandala, does not possess loving-kindness, compassion, and bodhicitta, does not revere the Buddhas, and instead follows other deities while reciting and upholding the Buddha’s mantras, one will bring harm upon oneself. If a practitioner of recitation cannot enter all the mandalas in full, that person should arrange a samaya mandala according to their ability, arouse a reverent mind, bow to the abhisheka master, and request abhisheka. Having received abhisheka, one should practice according to whichever of the four families is appropriate. This will cause yakshas, fierce nagas, evil Vinayaka ghosts, and mighty devas and nagas not to dare inflict harm.

“A practitioner of recitation must first uphold the precepts, just as every variety of rice must grow from the earth and must be diligently tended and weeded so that it may flourish. The World-Honored One separately taught the Dharma of liberation: one must first possess pure and complete sila, and only then undertake cultivation. If one is a layperson, apart from monastic robes, the rules of discipline must not differ. One must abandon all defiled dharmas and fully practice every good deed. The rules governing mantra practice are likewise. If a practitioner of recitation becomes weary, that person should read the Mahayana scriptures.

“Furthermore, if one wishes to eradicate offenses, one should go to a pure and secluded place and use fragrant clay or fine sand to imprint a full one hundred thousand stupas, placing within them the verse of the Dharma-body’s dependent origination. Alternatively, before a stupa containing relics or before a sacred image, one should offer anointing incense, scattered flowers, burning incense, lamps, hanging banners, canopies, and so forth, and make offerings to the Buddhas with various wondrous sounds without interruption.

“First, one should seek and select good companions. To attain accomplishment without companions is impossible, just as a cart lacking a wheel cannot move forward even if its driver is skilled. Upholding and reciting without companions is likewise: even if one practices with diligent hardship, one will ultimately fail to attain accomplishment.

Such companions must possess wisdom and dignity, come from an honorable family, be courageous and fearless, be capable of restraining their faculties, and offer wholehearted and attentive assistance. They must be able to endure hunger, thirst, heat, cold, and various afflictions without retreating; delight in making offerings to the upadhyaya and acarya; always remember kindness and obligation; and arouse reverence toward the Three Jewels.

People such as these are exceedingly difficult to encounter. If they can be found, whether one, two, three, four, or five persons—the more, the better—the upholding and recitation of mantras will swiftly bring merit. One must select companions of this kind.

CHAPTER II

DISCERNING THE PLACE OF PRACTICE

“Furthermore, youth Subahu, if a practitioner of recitation wishes to attain accomplishment swiftly, that person should seek a place where the Buddhas have assembled to expound scripture, a place where bodhisattvas have assembled, or a place associated with pratyekabuddhas or sravakas. Devas and nagas frequently visit all such places to make offerings and provide protection. Therefore, a practitioner of recitation must cleanse body and mind and fully observe the rules of discipline before dwelling in such places.

“If one cannot encounter such blessed grounds, one may dwell on the bank of a great river, or beside a river, pond, or marsh where there are rare and fragrant flowers and grasses. The place must be far from noise and disorder, and its water must be pure, full, and clearly visible, with no venomous creatures dwelling there. Alternatively, one may stay in a pure mountain region where there are fruits, flowers, and rare, fragrant, soft grasses, or in a mountain cave.

Dig down approximately one measure and remove tiles, stones, hair, bones, ashes, charcoal, and so forth. There must be no venomous or ferocious beasts in that place. Even a mountain cave that is excessively deep must be abandoned, and another place should be sought.

Once a suitable place has been found, it must be purified in accordance with the Dharma.

“In that cave, use clean earth and earthen materials to construct a vihara. It must be extremely solid so that wind cannot enter. Plaster the openings in the walls with clay so that ants and other insects cannot dwell there. Cover the roof with netting so that water cannot drip inside. Place windows on all four sides to provide light. The chamber should have three doors, opening to the east, west, and north; no door should be left on the southern side. After it has been completed, coat the interior with cow dung.

“In accordance with the particular Dharma rite, install the sacred image facing the appropriate direction. The sacred form may be painted or carved, or fashioned from copper, gold, or silver. Arrange offerings according to your ability.

The silk used for painting must be fine and soft, evenly measured at both ends, and straight rather than slanted. It must never have been used before. First wash it clean, and then sprinkle it with fragrant water.

Do not mix animal-hide glue into the pigments. Place them in clean, new vessels, and make the brushes from ox hair. The painter must bathe and cleanse himself and undertake the eight precepts.

In this manner, he should paint the image each day in accordance with the Dharma. When the image has been completed, place anointing incense, burning incense, flowers, fruits, lamps, food, and drink before it as offerings. Offer praises and bow in homage.

Thereafter, perform the rite for whatever is sought, and it will swiftly be accomplished according to one’s wishes.”

Furthermore, O youth Subahu, if the person who recites is a layperson, he should also shave his head, leaving only a tuft of hair upon the crown. His garments should all be red or white; alternatively, he may wear red robes, garments of tree bark, straw garments, or hempen garments. He should keep one of the four kinds of suitable alms bowls—wooden, iron, earthenware, or gourd.

The bowl must be perfectly round and complete, without chips or holes through which water might leak. Carrying these requisites, he should go on almsround in due order. After obtaining sufficient food, he should go to a place with pure water and use that water to cleanse the food.

Before eating, he should divide the rice in his bowl into five portions: one portion should be placed by the roadside for the hungry and thirsty; one portion should be given to beings dwelling in the water; one portion should be offered to beings dwelling upon the earth; one portion should be offered to his parents of seven generations and to beings among the hungry ghosts; and of the fifth portion, whether much or little, he himself may eat.

When eating, he should look into his bowl and contemplate impurity before partaking. He should eat only to dispel hunger and thirst and should not become attached to flavors. After eating, he should go to a pond or lake, wash himself thoroughly, rinse his mouth, and clean his teeth with a tooth-stick.

He should then change his garments, enter the pure chamber, bow three times to the Buddha, and make his vows. After leaving the pure chamber, he should practice walking meditation for three, five, or ten circuits, and then recite the Great Prajnaparamita Sutra. He should dwell in a place neither far from nor too near a village, where there are not many people, where no non-Buddhist practitioners reside, where food and drink are plentiful, and where people delight in generosity and have faith in and reverence for the Three Jewels.

He must not live together with non-Buddhist practitioners; with households whose members are arrogant and rely upon their wealth and rank; with ignorant persons who disparage the Sangha; with those devoid of loving-kindness and compassion, whose mouths are sweet as honey but whose hearts are swords; with those who slander the Three Jewels; or with those devoted solely to seeking fame and profit. He must keep far away from all such people.

There are beings who, on seeing a reciter reverently uphold the teachings, become jealous and malicious and revile him. Without attaining anything, they claim attainment; without realization, they claim realization. They delight in seeking out the faults of others and continually harbor thoughts of causing disturbance. It is most wholesome not to delight in associating with such people. Having discerned good and evil, one should meet them only as circumstances require and skillfully teach and transform them so that the sprouts of the path may arise. Upon meeting them, one should expound the Wondrous Dharma so that their roots of goodness may grow and mature. For this reason, one may draw near to them and teach the Dharma, enabling them gradually to cultivate the path.

Furthermore, there are non-Buddhist practitioners inclined toward stubborn attachment, shamelessness, and arrogance. When they encounter someone reciting mantras, they immediately stir up trouble and create difficulties and obstacles.

If the reciter belongs to the Brahmin caste, such a person will challenge him, saying:

“You are of the Brahmin caste; why, then, do you uphold and recite the mantras of the teaching of the Shakyas? You ought to study for yourself and teach others the Dharma of ‘receiving offerings oneself and giving to others,’ performing sacrifices to heavenly deities and conducting other sacrificial rites, such as cultivating the six practices that constitute your ancestral tradition. You should also serve the sacred fire and become a minister to kings, and you should take a wife and beget children to continue your lineage. Only by practicing this Dharma will you attain liberation. Why, then, do you uphold and recite the mantras of the teaching of the Shakyas?”

If the reciter belongs to the Kshatriya caste, that person will challenge him, saying:

“You are of the Kshatriya caste; you should perform sacrifices, practice generosity, study for yourself, and contemplate the three Dharmas that constitute your ancestral tradition. You should also inherit worldly rank and subdue hostile enemies. By practicing this Dharma, you will attain liberation. Therefore, you should not study the mantras of the teaching of the Shakyas!”

If the reciter belongs to the Vaishya caste, that person will challenge him, saying:

“You are of the Vaishya caste, whose various lowly occupations consist of engaging extensively in trade to seek profit, coveting the wealth of others, turning away from what is noble to pursue what is base, cheating with weights and measures, telling lies, and conducting business. That is your ancestral tradition. Why, then, do you seek to uphold and recite mantras?”

If the reciter belongs to the Shudra caste, that person will challenge him, saying:

“You belong to the Shudra caste, the lowest of all. You should only till fields and gardens and should constantly make offerings to Brahmins of pure conduct.”

The various difficulties described above disturb practitioners and cause their resolve for the path to regress. These are precisely evil non-Buddhist practitioners who harm both themselves and others. According to the Dharma of non-Buddhist practitioners, they eat after midday, unlike those who cultivate the noble path.

Therefore, one should not reside in the homes of non-Buddhist practitioners. Even when a practitioner goes to beg for food, he should not accept anything from households that consume the five pungent plants, eat meat, or drink alcohol. Why?

Because they are no different from chandalas. One should not even stand at the entrance to an alley and converse with them, much less eat or drink with them. If one consumes their food, one is no different from them; how, then, can one be called a practitioner of pure conduct?

One must understand this. Whether walking, standing, lying down, or sitting, one must first direct the mind to careful examination and only then act.

When speaking of the causes and effects of good and evil, whether one possesses wisdom or lacks wisdom, the designations Kshatriya, Brahmin, and Shudra are merely worldly distinctions. Those who can cultivate goodness will all realize nirvana. If one does not acknowledge cause and effect but argues instead about innate intelligence, then all who commit transgressions will enter the evil realms and undergo suffering, without exception.

Furthermore, O youth Subahu, since beginningless time, beings have borne impure bodies, not bodies produced from pure food. They should employ purity of body and mind just as a person afflicted with ringworm, leprosy, and other diseases applies medicine in the hope of eliminating them. A practitioner’s eating and drinking should likewise be solely for dispelling hunger and thirst, not out of craving or delight.

A treatise states: “It is like a father and son lost in a desert who exhaust their provisions midway and suffer hunger and thirst, whereupon the father eats the flesh of his son.” A practitioner should regard eating and drinking in the same way: solely as a means of curing the sickness of hunger, without craving flavors. On seeing a donor bring him food, he should reflect with shame, thinking that the offering is difficult to digest, and regard it as though he were eating the flesh of his own child.

It is also like carrying an object upon one’s head: if the object is light, the head feels light; if its weight is balanced, the head remains balanced. A practitioner should likewise eat neither beyond the proper measure nor too little. Just as one who knows that a wall is about to collapse must support it with a pillar, a practitioner eats and drinks to sustain the body while seeking the fruit of the path, not, as worldly people do, in order that the body may live long.

Just as oil and grease are applied to a cart so that it may run, one must eat in order to increase wholesome qualities. Therefore, the Blessed One said: “Sentient beings within the six dhatus sustain their lives through food and drink. A practitioner should contemplate in this way.

The human body is like a plantain tree and should merely be put to use. When eating and drinking, one must not crave flavors. Choose one of the four kinds of bowls and go on almsround in proper sequence.” The Blessed One taught wisdom and skillful means for subduing the six faculties and preventing them from becoming distracted.

The lovely appearance and graceful form of women cause men to become deluded. A practitioner should regard them as fire entering the pupil and destroying the eye; he should not look at them. He should not gaze upon female beauty with a distracted mind or examine attractive and tender features, thereby losing his spiritual power.

He should beg for food according to conditions, without attachment, subdue the mind through right reflection, and approach each household while practicing the conduct of a muni. He should not discriminate between noble and humble households. Nor should he enter a house where a woman is giving birth.

He must not approach places where cows, oxen, donkeys, horses, pigs, or dogs are giving birth; places where many people drink alcohol; brothels; places where children play; places where weddings are being held; houses with vicious dogs; or places where there is singing and dancing. Nor should he approach longtime acquaintances who know how to deceive others, saying, “I uphold mantras, though I have never met an enlightened teacher,” and who coercively claim to reveal the profound and wondrous meaning of the Esoteric Treasury; who delight in abrupt and reckless discourse; who are ignorant people yet now, when someone comes seeking instruction, pretend to be teachers; who deceive good people and accept wealth and possessions to support their wives and children;

whose hearts are deeply venomous and fiercely malicious; who are arrogant and haughty, without the slightest practice of the path; who behave as though they clearly understood the Buddha-Dharma; who malign the Three Jewels and denounce practitioners of the path.

There are exceedingly many kinds of such people, too many to enumerate. One should not go to places such as these to beg for food.

After obtaining alms, leave that place at once and wash the feet with water. Divide the food as before and make offerings to the Principal Deity, and so forth. Eat and drink at the proper time without deviation.

Bathe three times daily, and at the appropriate times offer flowers, incense, and lamps. Rub fragrant powder on the hands. Three times daily, without omission, recite praises.

The offerings must be clean and pure. During the three watches of the night, offer only burning incense. Anoint the hands with fragrance so that they are clean and fragrant before forming the mudras.

When reciting, one must sit upon a grass seat. If one lacks the means to make offerings, an offering of fragrant water alone is also acceptable. Flowers, incense, and clean water found among the mountains, and all varieties of flowers and fragrances, may be offered.

One may recite while walking, standing, or sitting; only while lying down must one not recite. Afterward, one must recollect the six recollections and contemplate their merits, without allowing the mind to become distracted.

CHAPTER III

REMOVING OBSTACLES

“Furthermore, Subahu Kumara, if a practitioner of recitation gives rise to even a single thought of greed, anger, or delusion, or if any affliction arises and occupies the mind, this is called the affliction of samsara. If this state of mind is eliminated, purity is attained. The Buddhas constantly praise this Dharma, calling it liberation.

It is like pure water, originally free from impurity, that becomes turbid and defiled by dust. The inherent nature is originally pure, but because the adventitious defilements arise, the mind becomes turbid and the true nature does not appear. If one wishes to remain free from disturbing impurities, one should use a rosary.

The practitioner of recitation must keep the mind fixed upon a single object. Rosaries may be made from many materials: putrajiva seeds, lotus seeds, arudraksha seeds, crystal, red copper, lead, vaidurya, gold, silver, iron, or conch shell. Choose one of these materials for the rosary.

Sincerely hold the rosary and recite, using either the right hand or the left. Recite the mantra single-mindedly, keeping the mind from distraction. Fix the mind upon the Principal Deity, or visualize the mantra, mudra, and so forth.

As when entering samadhi, keep the mind undistracted and discipline all the faculties. Sit before the Principal Deity, complete the visualization, and then move both lips while reciting the mantra. The human mind is unsettled, like wind stirring waves and trees, and thus obscures the original nature.

Therefore, one must keep the mind unmoving while reciting the mantra. If the mind becomes weary, drowsy, or dull, one should rise and practice walking meditation, look in the four directions, or wash the face with water. After walking meditation, one may remember the original teacher, one’s parents, or one’s companions; or thoughts may arise, causing the mind to become agitated and unstable.

The practitioner should then contemplate that body and mind are entirely without a master; driven by karma, beings wander through the various destinies without any refuge. Upon abandoning this body, one immediately receives another. Through the karmic conditions of good and evil, birth, aging, sickness, and death never cease.

Sorrow and anguish; the suffering of separation from what one loves; the suffering of encountering what one hates; the suffering of not obtaining what one seeks; and the suffering of the blazing five skandhas—nowhere can one escape them. Nor can one escape mosquitoes, gnats, lice, fleas, heat, cold, hunger, thirst, and sufferings such as these. Even the devas are subject to them and cannot escape.

If one regresses and turns to other thoughts, one must contemplate the appropriate antidotes. If greed is excessive, one should cultivate contemplation of the white bones and contemplation of impurity. If anger is excessive, one should contemplate loving-kindness and compassion.

If ignorance is excessive, one should contemplate dependent origination. At one time an enemy may be a good friend, and at another time a good friend may become an enemy. Regard them with a mind of equanimity.

If one discriminates between them, their characteristics prove uncertain. The wise must understand this and should not become attached, but should apply the various Dharma gates as appropriate antidotes. During the period of recitation, whether walking, standing, lying down, or sitting, one must not sit and engage in discussion with non-Buddhist Brahmins, Kshatriyas, Vaishyas, Shudras, eunuchs, boys, or girls.

When the Dharma rite is complete and one wishes to speak, one should discuss wholesome Dharmas with companions. All miscellaneous conversation is induced by Mara and is not proper business. If one must spit, one should go elsewhere and afterward rinse the mouth.

After defecating or urinating, one must bathe. When presenting incense, flowers, lamps, and candles as offerings, and when paying homage to the Buddha during the six periods of day and night, one should humbly praise the Three Jewels with verses. One should arouse loving-kindness and compassion for all sentient beings and mercifully seek to rescue them from such sufferings and hardships.

Thus diligently reciting and cultivating, one should dedicate all merit to unsurpassed bodhi. Just as all rivers flow into the sea and, upon entering it, acquire the same taste, so it is with dedication to bodhi: all merit accumulates toward the fruit of Buddhahood. It is like a farmer who plants various crops hoping to obtain good grain and fruit and seeks nothing else.

When the seeds are complete and sound, he will certainly reap an abundant harvest. A practitioner who wishes to obtain the merit that is the seed of bodhi should not seek worldly pleasures, but should aspire only to true unsurpassed bodhi. Even without seeking worldly joys, one will naturally obtain them.

Worldly joys include being reborn above among the twenty-eight heavenly kings or becoming a wheel-turning king who rules the four continents. Moreover, if someone seeks petty benefits, delights in worldly offerings, and acts contrary to the teachings of the mantras, this is precisely wrong livelihood. The Buddha did not teach such a thing.

“Furthermore, Subahu Kumara, one who upholds mantras must keep far away from the eight worldly dharmas, through which good may turn into evil: pleasure and pain, gain and loss, ridicule and praise. These can give rise to unwholesome dharmas. Just as the great ocean does not retain a corpse for even a moment, if a practitioner gives rise to thoughts of unwholesome matters, one must swiftly abandon them and not permit them to remain in the mind. Just as one who lights a lamp inside a room must guard it from drafts so that it continues to shine, one who recites mantras must be courageous and diligent, causing wholesome Dharmas to increase day by day.

“Furthermore, Subahu Kumara, in all four postures the practitioner should maintain mindfulness and not allow body or mind to become coarse or undisciplined, thereby losing dignity. One must not clap the hands, sing, or dance, nor attend weddings, festivities, or ceremonies as a spectator. One must not disparage householders, behave deceitfully or flatteringly, or gossip about this and that.

Sleeping at improper times; studying various writings on heterodox teachings; greed, anger, conceit, and arrogance; distraction and indolence—all these must be avoided. Furthermore, one must not drink alcohol or eat meat, the five pungent plants, sesame, radishes, budina, or sesame oil. One must also not eat leftover food.

If one does so, one cannot be called a mantra practitioner, and one’s recitation will have no efficacy.

“Furthermore, Subahu Kumara, strive to recite continuously day and night without interruption. The invocation and the ritual dismissal must both accord with the Dharma. When reciting, one must sit upon a grass seat. When lying down to sleep, one should contemplate loving-kindness, compassion, sympathetic joy, and equanimity, and maintain profound reverence for the Three Jewels and stupas containing relics, praying for the elimination of offenses. If one lies down without contemplating in this way, one cannot be called a mantra practitioner; it is as though one were sleeping while embracing a corpse.

“Furthermore, Subahu Kumara, the practitioner should ordinarily eat plain white food, fruit, vegetables, milk, butter, curds, glutinous rice, rice cakes, and various kinds of porridge. If one wishes to attain accomplishment, set out clarified butter and eat it according to the Dharma; accomplishment will then be attained.

CHAPTER IV

DISTINGUISHING VAJRAS AND MEDICINAL SIGNS OF EFFICACY

“Furthermore, Subahu Kumara, for your sake and for sentient beings of future ages who arouse the resolve to recite the secret Dharma gate, I shall explain the Dharma of the vajra. You should listen attentively, and I shall explain it clearly for you. If one wishes to make a vajra, it may be eight finger-widths, ten finger-widths, twelve finger-widths, or sixteen finger-widths long; twenty finger-widths is supreme.

“If one wishes to attain great wealth and sovereignty, and to achieve the accomplishment of a Vidyadhara, one should make the vajra from gold.

“If one wishes to seek wealth, one should make the vajra from pure silver.

“If one wishes to seek the Naga King of the Ocean, one should make the vajra from refined copper.

“If one seeks to enter the palace of the asuras, one should make the vajra from fine sandstone.

“If one wishes to accomplish all things, one should make the vajra from a combination of gold, silver, and copper.

“If one wishes to subdue the hosts of yakshas, one should make the vajra from iron.”

If one wishes to be free from illness or seeks wealth, use thất lợi ni wood or rô bà wood to make a vajra.

If one wishes to cure illness caused by demonic possession and madness, use khư địa la wood to make a vajra.

If one wishes to eradicate offenses, use a thuyết tra wood to make a vajra.

If one wishes to subdue hostile enemies, use hại nhơn wood to make a vajra.

If one wishes to subdue extremely hostile enemies, use human bone to make a vajra.

If one wishes to accomplish the Dharma of magical transformation, use crystal to make a vajra.

If one wishes to accomplish the Dharma that causes people to hate one another, use khổ luyện wood to make a vajra.

If one wishes to accomplish the Dharma whereby nāga maidens will bestow their love, use nāga wood to make a vajra.

If one wishes to accomplish the Dharma of spirits and demons that brings people distress and causes them to be beaten, use tỳ lê lặc wood to make a vajra.

If one wishes to accomplish the Dharma of devas, nāgas, yakshas, gandharvas, asuras, garudas, and so forth, use heavenly wood to make a vajra.

If one wishes to accomplish the Dharma of changing form, use clay to make a vajra.

If one wishes to accomplish the Dharma of raising corpse-demons, use ca diễm wood to make a vajra.

If one wishes to accomplish the Dharma of seeking wealth, use aát da wood to make a vajra, or use nāga wood or aśoka wood.

If one wishes to accomplish the Dharma of opposing enemies, use thất lợi ni wood to make a vajra, or a bà la wood, yết thuận da wood, or willow wood.

If one wishes to accomplish every kind of happiness, use white sandalwood to make a vajra, or use red sandalwood.

As stated above regarding the Dharmas and the colors of the vajra pestle, each must be fashioned in five divisions, pure and beautiful. When the practitioner wishes to recite, he should make offerings of scented paste and scatter all kinds of fine flowers, arouse the mind of great loving-kindness and compassion, hold the vajra pestle in his hand, and recite. When the Dharma rite is complete, he should make offerings again and place the pestle at the feet of the principal deity.

He should do so every time. If he recites without holding the vajra pestle, there will be no accomplishment. Why is this?

Because benevolent spirits will not bestow their protection, ghosts and spirits will not be afraid, and the Dharma rites will be difficult to bring to fruition. If one lacks the means to fashion a vajra pestle, one must form the vajra mudra and then, with a single-minded heart, recite in accordance with the Dharma; accomplishment may likewise be attained. One must not become distracted and thereby waste one's efforts, nor should one cultivate other Dharmas separately.

Furthermore, Youth Subāhu, in accomplishing the Dharma through the recitation of mantras, there are seventeen kinds of substances and implements: first, realgar; second, bezoar; third, thư hồng; fourth, añjana; fifth, cinnabar; sixth, đốt căn; seventh, the vajra; eighth, cow's ghee; ninth, sweet flag; tenth, nậu nõa ngải rị ca; eleventh, garments; twelfth, cổ xoa; thirteenth, deerskin; fourteenth, a broad-bladed sword; fifteenth, a noose; sixteenth, armor; and seventeenth, a trident.

All the objects above admit of the three kinds of accomplishment. Even if the various mantra Dharmas speak of objects to be accomplished, they do not go beyond these three kinds. One may act according to one's inclination and aspiration, without any difference.

Furthermore, Youth Subāhu, in the world there are Vināyakas who create obstacles and constantly watch for the faults of those who recite. One must possess the wisdom and skillful means to discern them. There are many kinds of these māras, but, in summary, there are four classes. What are the four?

The first is the Destroying Class; the second, the Jackal Class; the third, the Single-Tusk Class; and the fourth, the Nāga-Form Class. From these four classes arise immeasurable retinues of Vināyakas, as follows:

The lord of the Destroying Class is the Great General. Within this class are many kinds of forms, and he has seven asaṃkhyeyas of beings as his retinue. Those who recite the mantras of the Four Heavenly Kings, the protectors of the world, will be obstructed by this class.

The lord of the Jackal Class is named Elephant-Head. He has many kinds of forms and has sixteen koṭis of beings as his retinue. If anyone recites the mantras of the Heavenly King Maheśvara, this class is apt to create obstacles.

The lord of the Single-Tusk Class is named Adorned Topknot. He has many exceedingly fearsome bodily forms and is attended by a retinue of one hundred and forty koṭis. If anyone recites the mantras of the Great Brahmā Heavenly King, Kauśika, the Sun and Moon Heavenly Kings, Nārāyaṇa, the Wind Deities, and so forth, this class is apt to create obstacles.

The lord of the Nāga-Head Class is named Crowned Wanderer. Within this class are many forms whose names cannot be known, and he has a retinue numbering one koṭi nayutas and one thousand padmas. Those who recite mantras taught in the Buddhist path will be obstructed by this class.

Moreover, the son of Mother Hārītī, named Beloved Child, is apt to create obstacles for anyone who recites the mantra of Pāñcika.

Furthermore, the son of Maṇibhadra, named Pūrṇabhadra, creates obstacles for anyone who recites the mantras taught within the Maṇi division.

Thus, the various kinds of Vināyakas within the four classes create obstacles. They do not delight in the cultivation of the path and cause those who recite to fail in attaining accomplishment. They transform themselves into the lords of the four mantra classes, enter the ritual ground of the practitioner, and receive offerings.

When the Vidyārājas see this, they return to their original palaces and think: “Why did the Tathagata permit those beings to make vows to trouble those who recite and prevent the Dharma from being accomplished? Even Brahmā, Kauśika, the devas, nāgas, and others cannot destroy these obstacles.” The practitioner should merely exert his mind with diligence and make this great vow: “The Blessed One has taught the teachings of the mantras of Great Vidyā.

I now cultivate in accordance with the Dharma; may these obstacles be destroyed.” When the practitioner has completed the prescribed number of recitations, he should perform all the rites of the maṇḍala. Once the rites have been performed, those obstructing beings will immediately retreat and disperse, not daring to confront him.

Furthermore, Youth Subāhu, when a practitioner does not heed his master's instructions and performs mantra recitation, offerings, and homa without following the prescribed teachings, the various kinds of māras watch for an opportunity to create obstacles. They cause the reciter's mind to remain constantly hesitant and give rise to various doubts, thinking that these things occur because he recites the mantras of the Vidyārājas and performs offerings and recitations.

Once such thoughts arise, the māras gain the opportunity to manipulate him, causing him to talk incessantly, become entangled in worldly affairs, speak of success and failure, discuss plowing and cultivation, or debate fame and profit, thereby scattering his mind. It is like a person walking through water: when his reflection enters the water, its form follows along with him. In the same way, when Vināyakas and others enter the body, they do not depart.

There are also Vināyakas that enter the body while one is bathing; Vināyakas that enter the body while one is reciting; Vināyakas that enter the body while one is lying down, sleeping, or resting; and Vināyakas that enter the body while one is making offerings. Just as sunlight shining upon a fire-jewel causes fire to issue forth, so too is it when Vināyakas enter a practitioner's body. During recitation they cause his mind to become distracted, while ignorance and craving likewise grow and blaze fiercely.

There is also a Vināyaka named Water-Wanderer. If the bathing rite is deficient, it immediately gains the opportunity to enter the body, causing the reciter to suffer ailments such as thirst, hunger, coughing, indolence, drowsiness, fatigue, heaviness of the four limbs, and unreasonable anger.

There is also a Vināyaka named Devourer of Fragrance. When fragrant offerings are presented, if the rite is deficient, it immediately gains the opportunity to enter the body, causing the reciter to suffer such afflictions as confused thoughts and wandering reflections. He may think of women, become indolent, or imagine objects of sensual desire, thereby losing his cultivation of the path. He may think of money, eating meat, or drinking alcohol; discriminate between good and bad, noble and lowly; or behold sensory objects and become attached to them, thereby losing the mind of the path.

There is also a Vināyaka named Lamp-Crown. When lamps are lit, if the rite is deficient, it immediately gains the opportunity to enter the body, causing the practitioner to develop such afflictions as pain in the heart and agitated heat that harms the mind.

There is also a Vinayaka named Laughing Fragrance. When flowers are lacking in the Dharma offering, he seizes the opportunity to enter the body, causing various obstructions to arise in the practitioner who recites: fever, nasal congestion, a runny nose, discharge from the eyes, aching bones, quarrels, and separation from friends.

There is also a Vinayaka named Adorned Topknot. If the prescribed Dharma procedures are incomplete during recitation, he seizes the opportunity to enter the body, causing illnesses such as fever and urinary retention to arise in the practitioner.

When the Vinayakas enter the body, they bewilder the mind, causing one to take east for west and south for north and to conceive all manner of strange notions. One may sing aloud, or, without any occasion, wish to wander about; the mind becomes unsettled, and various wrong views arise. One may say: “There are no greatly powerful true mantras; there is no heaven; there is neither good nor evil; and there is no liberation.” Thus one gives rise to wrong views, believing that good and evil are no different and that cause and effect do not exist.

One may pluck grass by hand or dig the earth; while sleeping, one may lie with the mouth open; one may give rise to lustful thoughts or desire many wives. If one does not crave affection, one becomes afflicted by affection; if one craves affection, one in turn becomes afflicted by aversion. Beset by many adversities, one lies awake, unable to sleep, and wishes to violate the wives and daughters of others.

If one succeeds in sleeping, one may dream of great lions, tigers, wolves, pigs, or dogs attacking; of donkeys, horses, cats, ghosts, jackals, birds, or beasts that inspire terror; of people wearing tattered red garments; of naked, dark, ugly people with disheveled hair; of naked non-Buddhist ascetics; of dried-up wells or ponds; of skulls or bones; of houses collapsing; of wicked people wielding weapons, terrifying and assaulting one; or of rocks crumbling down.

Seeing such evil signs means that Vinayakas are creating obstructive difficulties. The practitioner should employ Kundali, the Wrathful Vidyaraja, together with mudras and mantra empowerment to protect the body. All the evil demonic obstructions described above will then be eliminated, and no disturbance will remain.

Thereafter, the mantra practitioner will no longer be watched for an opportunity by the Vinayakas.

Furthermore, Subahu Kumara, when a practitioner who recites wishes to rescue someone afflicted by obstructive difficulties and bring about that person’s liberation, the practitioner should seek a place with a spirit shrine, beneath a tree, at a crossroads, in an open and secluded place, or within a forest. From among such places, choose one and purify the ground according to the Dharma. Then mix cow dung with fragrant substances and smear the ground.

Once it has dried, sprinkle it with scented water. Next, using earth of five colors, lay out a mandala three cubits wide according to the prescribed form and establish four gates. In the center, within a square two cubits across, dig a pit and place kusa grass inside it.

Prepare a seat two cubits across at the pit and install the mantra master there. Paint the deities in their respective directions. Then take four new jars, none of them black, and fill them with scented water.

Also use the five precious substances, red lotuses, and various other fragrant flowers as offerings. Place fruits and branches inside the jars and tie five-colored cords around their necks, setting them in the four directions. Then invite the presiding Vidyaraja and make complete offerings of all the requisite articles.

Afterward, offer wine, meat, radishes, and food in patra vessels to the great deities of the eight directions and to all the Vinayakas that create obstructive difficulties. Have the afflicted person enter the pit, sit facing east, and recite the true mantra 108 times. Then take the water from the four jars and empower it by reciting the mantras of Amrta-Kundalin, the Red Vidyaraja, the Keli-la Vidyaraja, and the Nara-mi-liang-na Vidyaraja more than 108 times.

Use it to perform the consecration. Complete the Dharma rite successively with each of the four jars, from first to last, and the afflicted person will immediately attain liberation. This mandala is used to eliminate all Vinayakas.

It can also bring benefit in official affairs, difficult childbirth, difficulties in trade, meager harvests from planting, possession by Wangliang spirits causing alternating fever and chills, harassment by ghosts and specters, affliction by wind-demons and evil spirits, nightmares during sleep, mental illness, and the ten kinds of disease. If this mandala is prepared and the water is used for consecration as described above, benefit will be obtained: whatever is sought will be fulfilled, illnesses will swiftly disappear, and immeasurable karmic obstructions will also be eradicated.

THE SUBAHU KUMARA SUTRA

END OF THE UPPER FASCICLE