蘇婆呼童子請問經

CHAPTER V

SECTION ON DISCERNING THE SIGNS OF ACCOMPLISHMENT

“Furthermore, youth Subahu, when one has been freed from obstructive difficulties and one’s body and mind are pure and undefiled, it is like the moon covered by clouds: when the clouds disperse and the sky clears, the moon shines brightly. The practitioner of recitation who cultivates various merits and eliminates the Vinayakas that cause obstructive difficulties is likewise. The recitation of mantras then attains accomplishment, just as a seed germinates, grows, and ripens when soil, season, rain, and wind are harmonious.

If the season is unfavorable, that seed cannot even germinate, much less produce leaves, flowers, and fruit. Likewise, if one recites mantras without observing the prescribed Dharma, without making offerings, without purity, with additions or omissions in the mantra phrases, or with incorrect sounds, one cannot fully attain the vast and wondrous siddhis. Just as gathering clouds pour down rain in greater or lesser measure according to the merit of sentient beings, so too is the accomplishment of a practitioner’s recitation.

If a practitioner dwells in a pure place and performs the prescribed rites of repentance at the proper times, offenses are eliminated and accumulations of merit become complete; these can nourish the mantra and bring about swift accomplishment. If offenses are not eliminated, merit is incomplete, the prescribed Dharma is not followed, and the mantra will not be accomplished. You should understand this.

“Furthermore, youth Subahu, a practitioner of recitation may briefly commit a fault, interrupt or abandon the practice, recite other mantras, teach them to others, or fail to complete the prescribed number of recitations. Thereafter, three times each day, one should make offerings according to the Dharma, complete one hundred thousand recitations, and perform homa offerings according to the Dharma. One should use barley, rice blossoms, sesame oil, or white mustard seeds, selecting any one of these and mixing it with ghee, and perform four thousand, seven thousand, or eight thousand homas.

Alternatively, one may use wood of the utpala, ashvattha, palasha, yeka, naga, ashoka, madhurava, nyagrodha, amra, khadira, shamika, bheshaja, avamarka, madhuka, or mumuka tree. From any one of these kinds of wood, cut sticks as thick as a finger and ten finger-widths long, anoint both ends with ghee and curds, and perform homa each day in the number stated above. If one formerly committed faults, through this Dharma one will now swiftly become purified, and the siddhi of mantra recitation will quickly be accomplished without obstructive difficulties.

“Furthermore, youth Subahu, if a mantra practitioner has had the Vidyaraja bound by another person, or has been bewitched so that accomplishment is prevented, one should make an image of the principal deity and place it beneath the feet of the Lord of the Mantra Family, facing in the opposite direction. Then recite and uphold the Kilakila and the greatly awe-inspiring mantras of the various families, and bathe the principal deity with ghee, honey, and milk for exactly ten days. Once this Dharma has been performed, those restrictive spells will be released.

“Furthermore, youth Subahu, the mantras teach various rites. If a practitioner has cultivated them without fault but still attains no accomplishment, one should make the deity’s image from a fiercely poisonous substance. Using the Kilakila and the Vidyaraja mantras of the various families, cut that image into one hundred pieces, mix them with white mustard oil, and perform homa three times each day.

After seven days in this manner, siddhi will be attained. If it is not attained, the obstruction will be disclosed in a dream: perhaps the mantra contains additions or omissions, or perhaps the rite is incomplete. The Vidyaraja will then personally explain that Dharma and manifest auspicious signs.

There should be no severing and no binding; the Dharma of mantra is likewise. Therefore, the practitioner must not destroy a Vidyaraja or a mantra, nor bind them tightly. One must not transmit a mantra with additions or omissions, must not alter the Dharma, must not perform aveshaya, must not beat, bind, or harm others, must not perform homa to injure bodily limbs or destroy an enemy, must not cause others to become foolish or deluded, must not restrain or expel spirits, must not cause people to hate or bewitch one another, must not expel spirits of illness, and must not imprison any kind of sentient being and thereby cause them harm.

“Furthermore, youth Subahu, some teachings speak of ten factors through which a mantra is accomplished: the practitioner, the mantra, companions, the substance to be accomplished, diligence, the place, purified ground, the proper season, the principal deity, and material resources. Only when these ten factors are complete can the mantra be accomplished.

“Elsewhere it is said that only three factors bring about mantra accomplishment: the mantra, the practitioner, and companions.

“Elsewhere it is said that four factors bring about mantra accomplishment: the place, diligence, the proper season, and conformity with the Dharma.

“Elsewhere it is said that five factors bring about mantra accomplishment: the mantra, the substance to be accomplished, the place, the principal deity, and material resources.

“Thus, different passages speak of ten, eight, six, four, five, or two factors, each according to a different root rite, and they are not the same.

“Here, however, the teaching explains two complete factors that bring about mantra accomplishment: first, the practitioner; second, the mantra. The practitioner must fully observe the precepts, practice right diligence, and not crave offerings or gain, nor cling to body, life, or possessions. The mantra must contain neither additions nor omissions, its sounds must be clear, and the rite of accomplishment must be complete.

If one recites according to the Dharma before the Buddhas and bodhisattvas, all one’s wishes will be accomplished. It is like a hungry and thirsty lion, which uses its strength to kill a great elephant for food; if it kills a jackal or some tiny creature, it need not exert its strength. The practitioner’s diligence in accomplishing superior, middling, and inferior attainments is likewise.

“If a practitioner stays in a noisy place, flies, gnats, mosquitoes, and horseflies will bite him. He will hear music, dancing, singing, chanting, the sounds of people’s bracelets and ornaments, and so forth. If he stays by a pond, river, or great sea, irregular cold and heat may cause painful bodily illness.

There may also be savage beasts and frightful sounds, or beings wishing to harm him and cause fear. If he stays on the seashore, the sight of the tides and the sound of the waves may frighten him. If he stays beside rivers, streams, ponds, or marshes, there will be poisonous insects, mosquitoes, snakes, and centipedes.

All these places obstruct the practitioner and must be avoided. He should seek a pleasant place and apply himself diligently, not allowing encounters with external conditions to make his mind distracted, unstable, or negligent. He must clearly understand skillful means and give neither wicked people nor savage beasts any opportunity to inflict harm, thereby giving rise to doubts and causing him to undergo painful consequences.

SECTION VI

THE RITUAL PROCEDURE FOR RECITATION OF THE YOUTH SUBAHU

CONTEMPLATION, MUDRAS, AND DREAM OMENS

“Furthermore, youth Subahu, the practitioner should recite neither hurriedly nor slowly. His voice should likewise be neither loud nor soft. He should recite without interruption and must not engage in conversation that causes the mind to become confused, distracted, or deceptive.

Just as the waves of the great ocean never cease by day or night, so too should the practitioner cultivate merits, ceaselessly making offerings, paying homage, and singing praises to all Buddhas throughout day and night. If, during recitation, the practitioner’s mind pursues other objects, becomes indolent, or gives rise to sensual thoughts, he must quickly gather the mind back and contemplate the mantra syllables, the principal deity, or the hand-seal.

It is like a practitioner of contemplation who fixes the mind between the eyebrows so that it does not become distracted; when later encountering objects, his mind remains unmoved. Such a person is called accomplished in contemplative practice. The practitioner is likewise: when he encounters various conditions and his mind remains unmoved, this is called accomplishment in mantra recitation.

Therefore, a practitioner seeking siddhi must fix his mind upon a single object. When the mind is disciplined, joy arises; in accordance with that joy, the body becomes tranquil. When the body is tranquil, one experiences bliss; when the body experiences bliss, the mind enters samadhi.

Once the mind is concentrated, all the practitioner’s doubts and anxieties end. Through recitation, offenses are eliminated; as offenses are eliminated, the mind becomes pure; and as the mind becomes pure, accomplishment is attained. Therefore, the Tathagata taught that all dharmas have the mind as their root.

Through purity of mind, one attains the supreme happiness of the heavenly and human realms; through a defiled mind, one falls into hell or undergoes the sufferings of hungry ghosts and animals. Through utmost purity of mind, one swiftly transcends earth, water, wind, and fire, as well as birth, old age, sickness, and death; one falls into neither extreme and is completely liberated. Through samadhi, mantras are accomplished, happiness is experienced, and one departs far from impermanence and decay.

Thus, all dharmas arise from the mind. They do not appear spontaneously, are not bestowed by anyone, are not created by Ishvara, do not arise without causes and conditions, and are not produced by a self. Rather, through ignorance one revolves in birth and death.

The four great elements provisionally combine and are designated as form. Form is not self; self is not form; form does not arise from self; self does not arise from form. The other four are likewise empty.

Form is impermanent, like a mass of foam; feeling is like a wave; perception is like a mirage; formations are like a plantain tree; and consciousness is like an illusion. To see in this way is called right view; its opposite is wrong view.

“Furthermore, youth Subahu, when a mantra practitioner has completed the prescribed number of recitations, he will know that he himself is approaching siddhi. How does he know? In sleep, he dreams of auspicious signs.

“He may see himself walking upon a pavilion or climbing a great tree.

“He may ride a lion or a white horse, sit upon an ox or a white tiger, ascend a high mountain, ride a rhinoceros, or ride a white elephant.

“He may hear thunder in the sky, ride a white buffalo, or ride a yellow cow.

“He may obtain money, a flower garland, or clean robes; eat meat and drink wine; eat juicy fruit; or obtain white, blue, red, or pink lotuses.

“He may obtain a Buddha image, relics, or Mahayana scriptures; or he may sit and eat together with Buddhas and bodhisattvas in one place.

“He may obtain a donkey, a calf, a cart full of goods, a white fly-whisk, footwear, a horizontal sword, a peacock-feather fan, a golden bracelet, a precious jewel, or a conch shell.

“He may obtain a beautiful woman, meet his parents, obtain precious ornaments, or obtain the leg of a bed draped in white.

“He may see himself crossing the great ocean or crossing rivers and streams.

“He may drink ghee or bathe in blood.

“He may see himself entering a stupa or monastery, or see the Buddha seated and teaching the Dharma to devas, nagas, and the eight classes of beings, while he himself also listens to the Buddha teach the Dharma.

“He may see a pratyekabuddha teach the twelve links of dependent origination, the noble Sangha teach the four fruits of realization, or a bodhisattva teach the six paramitas.

“He may also see mighty heavenly kings teach the Dharma concerning the happiness of the heavenly realms.

“He may see an upasaka teach the Dharma of renouncing the world, or an upasika teach the Dharma of leaving behind the female body.

“He may see a king, a mighty asura, a pure Brahmin ascetic, a noble man, a beautiful woman, a wealthy elder, relatives assembled together, an ascetic sage, celestial vidyadharas, or a mantra practitioner.

“He may see himself devouring the sun and moon, see his body lying upon the ocean while all beings in the sea enter his belly, or see himself drinking the waters of the four seas.

“He may see himself riding a dragon and roaming through the four seas, flying through space, or sitting atop Mount Sumeru while the Dragon Kings of the four seas come to make offerings and bow in homage.

“He may see his body fall into a pit of excrement, see himself drinking semen, eating and drinking human flesh and blood, entering a great fire, or see a woman disappear into his body.

“Furthermore, youth Subahu, when the meritorious practice of a mantra practitioner is nearing completion and he sees such auspicious dreams, he should know that within one month or half a month he will certainly attain great siddhi. Were one to discuss every realm appearing in dreams, they could never be fully described; the practitioner must discern them himself. By practicing diligently without retreat, he will attain all the states described above.

CHAPTER VII

THE SIGNS OF SIDDHI OF THE YOUTH SUBAHU

“Furthermore, youth Subahu, when one first seeks siddhi, one must fully observe the eight precepts and abstain from food for one, two, or three days; only afterward may one perform the rite for seeking accomplishment.”

“At that time, youth Subahu addressed Vajrapani Bodhisattva, saying: “Venerable One, you previously said that purity is attained through eating; why do you now say that one must fast? The Blessed One also said that when driving a cart, one must assess whether the ox has enough strength to pull it. Sentient beings are likewise. If they do not eat or drink, their lives and bodies cannot endure; how then can they diligently cultivate the path and seek realization of its fruit? The fruit of the path depends upon physical strength. I do not now understand the meaning of fasting. Your former and present statements do not agree. May you, in your great compassion, explain this clearly.”

“Vajrapani Bodhisattva then said to youth Subahu: “For your sake and that of sentient beings in future ages, I shall now eliminate these doubts. Listen attentively and reflect carefully; do not give rise to doubt. You asked why I formerly said that purity is attained through eating, yet now instruct you to fast. Listen well.” The youth replied: “Excellent! May you instruct me; I wish to hear.”

“Vajrapani taught: “When I previously spoke of fasting, I did not say that it purified the mind. I spoke only because sentient beings are bound within flesh and blood, heart, liver, intestines, lungs, urine, excrement, phlegm, saliva, and other impurities that continually flow without cease. The human body, composed through the provisional union of the four great elements, is like four venomous snakes.

To prevent those impurities from continuing to flow, I instructed fasting; I did not instruct fasting as a means of preserving the path. If a mantra practitioner experiences sensual thoughts as described above, he should examine them with the four wisdoms, and the sensual mind will be eliminated. He should likewise have no attachment to body, life, or wealth.

Only one who constantly contemplates in this way is truly a human being. When the Dharma of recitation swiftly produces signs of efficacy, he will know that his body is approaching accomplishment. Knowing this within his own mind, on the eighth, fourteenth, or fifteenth day of the bright fortnight, he should proceed as explained above.

Having found suitable ground, he should smear it clean with cow dung, then arrange fragrant ointments and so forth, set up an image or painted likeness, and make offerings of incense, flowers, food, drink, and arghya water. He should praise and make offerings to the Buddhas and bodhisattvas of the ten directions, then make offerings to the lord of the mantra family, and afterward make offerings to the entire family. He should make a great compassionate vow to rescue all beings submerged among the four modes of birth.

He should also recite a Mahayana scripture and auspicious verses, or the Dharma-Wheel Sutra, the Tathagata’s Secret Sutra, or a scripture from the Great Canon, choosing any one at will. Afterward, he should establish the boundary in the eight directions, in the sky above, and upon the ground. He should then armor his own body with mantra, as taught in the various mandalas, and use pure pigments to make images of the guardian deities of the four directions.

When completed, he should install them in their respective directions, for they can dispel and subdue obstructive difficulties.

“Furthermore, youth Subahu, place within the mandala the mantra of the Lion Vidyaraja and the seat-drum. First protect yourself and the substance to be accomplished, and then place it upon the altar. The practitioner should sprinkle scented water upon the substance and perform one thousand homas according to the corresponding rite.

First take three leaves of the ashvattha tree and place the substance to be accomplished upon them, then cover it with clean white silk or cloth. Concentrate single-mindedly and recite according to the Dharma until the three signs appear; this is called accomplishment. The three signs—lower, middle, and higher—do not appear in a fixed order.

Why is this? If a person seeks worldly fame and gain, wealth and freedom, and wishes to be loved by everyone wherever he goes, that person obtains the sign of heat. If another person fears and wearies of the eight sufferings of the world, contemplates his own body and does not wish to remain in it for long, fears committing offenses that lead to the three evil destinies, and wishes to transform his form, cast off this body, and obtain a body of longevity unequaled in the world, he obtains the sign of smoke.

Another person may not desire the middling grade but wishes only to escape the three realms, forever leave all suffering, become lord of the vidyadhara sages, transform the body of four great elements, and obtain a pure and subtle body that devas, nagas, and the eight classes of beings cannot see, much less humans. If he wishes his body to become visible, it may freely appear; among devas and humans he may teach the Dharma for one kalpa, one great kalpa, or immeasurable kalpas without weariness, benefiting and bringing joy to sentient beings and attaining great eloquence.

He may wish to follow the bodhisattvas, just as the dead abandon the intermediate-state body, and just as sunlight causes a fire-jewel to emit flame. In the same way, people such as these, who can endure hardship, recite diligently, and never become indolent, accomplish the siddhi of mantra. With the light of the bodhi-mind they illuminate the wisdom-jewel obscured by ignorance, causing it to emit light.

They realize the four kinds of eloquence, attain the three knowledges, eliminate the three poisons, become free from the eight sufferings, attain the Noble Eightfold Path, utterly end the nine afflictions, attain the nine successive concentrations, eliminate the ten evils, attain the ten universal bases, and possess powers as complete as those of Vajrapani Bodhisattva. Their supernormal powers are free and unobstructed, and they attain an indestructible vajra body.

This is called attaining the Siddhi of Fiery Radiance and is called accomplishment of the Dharma. As for the signs of accomplishment in the mind, by observing the signs that appear, one knows the nature of the siddhi within the mind. When siddhi is accomplished, the flower garland upon the crown of the Buddha image may move; one may see the honored countenance move its eyebrows; celestial flowers may appear; fragrance may fill the sky; a powerful wind may arise; various fragrant substances may rain down; the earth may quake; or a voice may be heard in the sky saying: ‘State what you require.’ The lamp may shine brilliantly with golden light one fathom high, or it may continue to burn brightly after its oil has been exhausted.

One may feel the hairs upon one’s body stand on end and joy arise in the mind, hear celestial music in the sky, or see the principal deity descend together with his retinue. Upon seeing any of these signs, one should know without doubt that siddhi has been attained. One must quickly select incense and flowers and place them in a clean vessel filled with scented water, then add the five precious substances.

This is called arghya. One should solemnly make offerings, respectfully kneel upright with body and mind reverent, bow one’s head, and clearly state the fruit and vow sought in accordance with one’s practice. The principal deity will then say: ‘Excellent, child of the Buddha!

Could the vow you seek possibly not be fulfilled? If a sentient being arouses the resolve to cultivate the bodhisattva conduct, he will certainly attain the body of a Buddha; how then could this vow not be fulfilled? From this day onward, whatever you wish will come to pass without error.

Because you have attained your vow, may all sentient beings likewise swiftly attain bodhi and swiftly accomplish liberation.’

“After the vow has been granted, one should rejoice, respectfully bow with body and mind, kneel upright, and offer praises. Then one should offer arghya according to the Dharma, recite the mantra before the image, and afterward respectfully send the deity forth according to the Dharma. All practices of mantra observance are like this. One must not deviate from them and thereby waste one’s efforts.

CHAPTER VIII

THE DESCENT OF PRASENA OF THE YOUTH SUBAHU

“Furthermore, youth Subahu, if a practitioner of recitation wishes to inquire through the Descent of Prasena, he should summon it according to the Dharma into such objects as a fingernail, a bronze mirror, crystal, a horizontal sword, a precious jewel that reflects the sky, a sacred image, a boy or girl, a pearl, or a fire-gathering stone. These are objects into which Prasena descends. Once the summoning has been completed, questions may be asked concerning everything in heaven and on earth, throughout the three times of past, future, and present, whether good or evil.

If the rite is deficient, the mantra contains additions or omissions, scriptures have not been recited, right faith is incomplete, offerings have not been made, the ground is impure, the sky is not clear, or the child’s body has missing or disabled limbs, is emaciated, or bears defects, Prasena will not descend. If one wishes to summon it, one should first uphold and recite the Prasena Mantra until its practice has been accomplished.

Then, on the eighth, fourteenth, or fifteenth day of the bright fortnight, one should fast for a day and smear with cow dung an area of ground the size of an oxhide. Have the child bathe clean, put on new white robes, and sit upon that ground. Make offerings of various flowers and incense.

The practitioner should sit upon a seat of kusa grass facing due east.

“If one wishes signs to appear in a mirror, take a mirror and polish it clean seven or eight times, or even once, with homa ash from Brahmins practicing chastity. Place it upon the mandala and gaze into it; worldly and supramundane events will then appear.

“If one wishes to observe them in a horizontal sword, the procedure is the same as for the mirror.

“If one wishes to observe auspicious and inauspicious events in a fingernail, first clean the nail with red-purple pigment and crystal, then anoint it with fragrant oil; ominous events will then appear.

“If one wishes to observe ominous events in water, fill a vessel with pure water and have the child gaze into it; he will then see them.

“If one wishes to observe events in precious substances or pearls, wash the jewel and so forth with pure water and single-mindedly recite the mantra 108 times; all signs and forms will then appear.

“If one wishes the honored image to descend, make offerings of incense and flowers; it will then manifest of itself, as in the preceding rites, or clearly reveal events in a dream.

“If the Dharma for the Descent of Prasena has been performed completely but the descent does not occur, one should fast for one day, observe the eight precepts, and arouse great compassion. At a chaitya or before a sacred image, use the mantra of the Mother of the Family or the mantra of the Lord of the Family. Having done so, recite with earnest single-minded concentration, neither rising nor going to sleep. Sit upon a kusa-grass seat and recite the syllable OM of the family. Even dry wood would then be entered and made to speak, much less a human being.

“If one wishes a child to speak, seek ten, eight, seven, six, five, four, three, or two boys between eight and twelve years of age, whose limbs are complete, whose bodies are plump and well formed, whose eyes are beautiful, upright, and distinct, whose hands and feet are fine and soft, whose eight bodily features are complete, whose hair is blue-black, and whom all people delight to see. Upon finding such boys, on the eighth, fourteenth, or fifteenth day, bathe them clean, dress them in clean new robes, and have them observe the eight precepts amid offerings of incense, flowers, bright lamps, fragrant ointments, and burning incense.

They should fast that day and sit within the mandala. With incense, flowers, bright lamps, food, and drink, make offerings to the principal deity, the great deities of the eight directions, the asuras, and all classes of spirits. Scatter exquisite flowers upon the child’s body and anoint it with fragrant ointment.

Holding a censer, the practitioner should bow to the principal deity and recite the mantra. First place the syllable HUM between Hê yết rị hận nõa and Hê A tì xá hô khất sái bát ra. When Prasena has descended, signs will appear: the eyes stare without blinking and the breath ceases.

One thereby knows that Prasena has descended. Immediately offer arghya water and burning incense, recite the mantra of the Supreme Vidyaraja, and ask: ‘Venerable One, which deity are you?’ Whatever doubts one has should be asked quickly. The deity will then speak of events throughout the three times, and whether gain, benefit, happiness, and so forth will be obtained.

Its instructions must be accepted with faith and should not be doubted. When the questions are finished, one must quickly send it forth respectfully. If the rite is complete, Prasena will descend.

If one does not follow the Dharma, accomplishment will not be attained and others will ridicule the practitioner.

“When Prasena has descended, the child’s face is radiant, his eyes become broad and long, and he possesses the vitality and bearing of a great man. He no longer breathes and his eyes do not move. One thereby knows that Prasena has truly descended.

If a class of spirits has descended, however, none of the signs above will be present. The eyes will be red and round like those of an angry person, not elongated; the pupils will not open, and the mouth will be twisted. Although the breath also ceases and the pupils do not move, one should know that a yaksha has descended and must respectfully send it forth.

If it refuses to depart, recite the Verses of Wondrous Auspiciousness, the Mantra of the Impure Wrathful Vajra, or the Great Collection Dharani Sutra, reciting them as described above. If it still does not depart, use the Mantra of the Lion Throne and perform 108 homas with arghya water or palasha wood mixed with ghee, or perform one hundred homas with rice blossoms mixed with ghee. Then perform seven or three homas with the Kundali Mantra, and it will depart.

The practitioner must understand such wondrous Dharma and thereafter cultivate every practice according to the Dharma; before long, accomplishment will be attained.

CHAPTER IX

THE SUTRA OF THE YOUTH SUBAHU: DISCERNING SUFFERINGS AND CALAMITIES

“Furthermore, youth Subahu, suppose a practitioner of recitation killed an arhat in a former life; in this life, rebelled against his parents, disrupted the harmony of the Sangha, or shed the blood of a Buddha; through evil habitual tendencies, constantly sought the faults of others and associated with evil friends; gave rise to wrong views; destroyed a stupa; killed a bodhisattva certain of enlightenment or ordered another to do so; or stole much or little property from the Sangha.

The Blessed One declared that these are perpetrators of the five heinous offenses of immediate retribution. Committing one such offense multiplies its gravity; committing all five multiplies it fivefold. At death, such a person must fall into the Avici Hell and suffer for ten great kalpas.

Afterward, upon being reborn, he again commits immeasurable offenses through pride and delusion and refuses to turn back. If he now wishes to uphold and recite the mantras of the Secret Treasury, even if he exerts himself painfully in recitation, he ultimately cannot attain siddhi because his obstructions are so grave. He has never examined his offenses and has never repaid the property of the Three Jewels and so forth.

How then can he recite mantras and seek siddhi? Having fallen among the four modes of birth, how can he now seek liberation? If sentient beings did not undergo evil destinies and these various sufferings and calamities, the Blessed One would not have spoken of icchantikas and the sufferings of hell, nor of painfully exerting mind and body in the Dharma of seeking liberation in order to attain siddhi.

“Moreover, the Buddhas teach wondrous scriptures to eliminate the poisonous mind. Some people set them on fire, throw them into water or pits of excrement, slander the Dharma body, kill bhikshus, bhikshunis, upasakas, or upasikas who observe the precepts, beat them or revile them with harsh words, set fire to monasteries and viharas, or destroy sacred images and Sangha dwellings. Those who commit such offenses fall into the Avici Hells of the ten directions and suffer for a thousand kalpas.

Afterward, they fall among hungry ghosts. Upon relinquishing that body, they fall among animals; after relinquishing the animal body, they return to a human body with incomplete faculties, are born into a lowly household, and become beggars or servants. Even after exhausting their strength, they do not obtain enough food.

Or, as hungry ghosts, they dislike ordinary food and drink and feed upon dogs, pigs, cats, and rats. If they encounter a good spiritual friend, they may arouse the bodhi-mind. If they encounter icchantikas or ignorant people, they again create evil karma, fall back into hell, and remain there for innumerable kalpas.

“The Blessed One has said that even the Buddhas, the Tathagatas, make offerings to Tathagatas to seek meritorious rewards; how much more should ordinary beings seek merit? Bodhisattvas pity sentient beings. Even after becoming Buddhas, they do not abandon them but lovingly care for them without weariness.

A bodhisattva does not harm the life of even a single sentient being; how then could he harm many lives? For this reason, he obtains a complete body free from illness, attains longevity, and becomes a Buddha. The same applies to giving food, through which longevity is attained.

Sentient beings who behold the Buddha’s form all attain peace and happiness. For the sake of sentient beings, bodhisattvas constantly accept offerings. Whatever is requested is provided without opposition.

If someone teaches the Dharma, a bodhisattva will make his own body a seat or bed in order to seek the wondrous Dharma; once he has received it, he practices it without retreat and seeks attainment of the Buddha body. How much more should ordinary beings, who possess not the slightest merit, refrain from arrogance and contempt and practice giving? The offenses and merits of this and future lives have now been explained.

If a person has offenses, he should first seek repentance, bow his head, and openly disclose them in full. If offenses are concealed, they are difficult to eliminate. Afterward, he should seek an enlightened teacher, attend upon him, make offerings, and respectfully request admission to the Dharma assembly of samadhi.

Once he has entered the altar, he should gradually inquire into the Dharma of mantra. Having received it, he should cultivate it and will thereby attain siddhi. If he lacks a virtuous mind, all his efforts will be in vain, and only the suffering of hell awaits him.

“Furthermore, youth Subahu, a practitioner of recitation should first give rise to reverence for the Three Jewels, kneel upright, join his palms, and address the Venerable One, saying: ‘I now repent of all my offenses and obstructions and pray that they be eliminated. From this day onward, I dare not commit them again. May the Venerable One compassionately accept me.

Within the Buddha-Dharma, I now arouse the resolve for unsurpassed bodhi and shall maintain it until I become a Buddha. May evil spirits never destroy my bodhi-mind. May the Buddha bear witness.

From this day onward, I shall not follow heterodox paths, false teachings, or wicked people. Nor shall I worship the miscellaneous classes of heavenly deities and spirits. I shall never depart from the Three Jewels or the bodhi-mandala, and I shall always maintain this resolve without alteration.’ After making such a vow, he should complete the recitations, and the Dharma rite will swiftly attain siddhi.

He should further vow: ‘I wish to rescue sentient beings and undergo suffering in their stead. Whatever sentient beings need, although my merit is slight, I shall provide according to my ability.’ By arousing the bodhi-mind and reciting through the awesome power of mantra, he subdues every kind of fierce, poisonous creature. Wicked people cannot harm him and will naturally be overcome, while all sentient beings attain fearlessness.

Through sincere mantra recitation, he is protected by benevolent deities. All spirits revere and fear him; how much more must ordinary and wicked people be subdued?

“A practitioner who upholds and recites mantras must not break plants or grass with his hands without cause; tread with his feet upon lotuses, the ground of the altar, or the mudras; eat offerings or food belonging to any spirit or deity; eat food discarded upon the ground; bow to medicinal substances; converse with women or animals; commit improper acts in secluded places; use spells or medicines to capture snakes; ride elephants or make donkeys gallop and leap; or beat animals with sticks and cause them illness.

If he encounters people in suffering and does not give rise to compassionate thoughts, his mantra recitation will be very difficult to accomplish, and he is not called a wise person. Just as space itself cannot be grasped, so too every act of benefit or harm toward the Three Jewels or toward people produces its corresponding result. He must not make snares, nets, ropes, or other devices that injure sentient beings such as oxen, cattle, pigs, goats, chickens, dogs, geese, ducks, and so forth.

For people who do such things, mantra recitation will attain no accomplishment in either this or future lives. Furthermore, he must not use offerings made to the Blessed One, and must not touch offerings with his feet. He must not place food on the ground or wear a hat.

He must not bow to Maheshvara, the deities of the sun and moon, Agni, or Narayana. Even when encountering suffering, he must not bow to them. Nor should he read their teachings or make offerings to them.

If someone else recites the mantras of those deities, he must neither become angry nor rejoice in it; he should only pity that person’s wrong views. Nor may he recite the mantras or verses praising the virtues of those deities. If he has wealth to offer, with a compassionate and sincere mind he should pray that all sentient beings may abide in right view, and he should make such a vow.

Whatever he does, he should first bow to all Buddhas and their dwelling places, then bow to all vajra Dharma protectors and benevolent deities. Just as the moon is not yet full, practitioners should venerate those whose majestic spiritual power is not yet complete. The practitioner should always honor the bodhisattvas, pratyekabuddhas, vajras, and shravakas.

Although their awakening is not yet complete, each in turn will attain bodhi like the full moon. Therefore, one should respectfully bow to all bodhisattvas and noble assemblies. Bodhisattvas are the refuge of sentient beings.

They constantly rescue foolish and lowly beings through loving-kindness and compassion. Their spiritual powers are inconceivable, their diligence is great, and from them arises the secret treasury of mantra. If one does not bow to them, one’s mantras will not be accomplished; this is like slandering the Buddhas.

Just as fruit comes from flowers, the flowers are like bodhisattvas and the fruit is like bodhi. Therefore, one should bow and take refuge in the Jewels of Buddha, Dharma, and Sangha. Although dwelling among those of desire, bodhisattvas manifest desire; among the obstinate, they manifest obstinacy; and among the gentle, they manifest gentleness and compassion.

Yet bodhisattvas have neither affection nor aversion—how then could one fail to bow to them? Through the various mantra rites, all bodhisattvas can, according to each being’s kind, fulfill every vow of sentient beings. They also clearly know every karmic result.

Therefore, one must bow to the honored teacher.

THE SUTRA OF THE YOUTH SUBAHU

END OF THE MIDDLE FASCICLE