蘇婆呼童子請問經

CHAPTER X

DISCERNING THE PATH

“Furthermore, Youth Subahu, for the sake of practitioners of recitation, I shall now teach the Dharma of the Noble Eightfold Path: Right View, Right Discernment, Right Speech, Right Action, Right Livelihood, Right Effort, Right Concentration, and Right Mindfulness. This is the path practiced by all Buddhas. A practitioner who follows this path will accomplish the mantras, and when the present retribution ends, will be born among humans or devas and obtain the supreme and wondrous fruit. The Buddhas of the past attained Perfect Enlightenment by practicing this path; the Buddhas of the present and future do likewise.

Whatever meritorious deeds one cultivates through body, speech, and mind should accord with Perfect Enlightenment. To act accordingly without weariness is called Right Action.

Regarding food and drink, clothing, bedding, and medicine, one must know contentment and not become greedily attached. This is called Right Livelihood.

One should not praise oneself or disparage others, but should avoid all faults as one avoids a fiery pit or ferocious beasts, and should always delight in purity. This is called Right Speech.

One should not study divination, physiognomy, omens of good and ill fortune, the characteristics of men and women, astronomy, geomancy, the training of horses, cattle, and elephants, worldly literature, rhetoric, disputation, and so forth, but should quickly abandon them. This is called Right Discernment.

One should not watch cattle, elephants, horses, goats, or dogs fighting, men and women coupling, or singing and dancing. This is called Right Contemplation. To abandon all the foregoing activities is called Right Mindfulness.

One should not discuss kings and officials, thieves and bandits fighting and killing, murder, prostitutes, and so forth, nor debate past and future affairs.

Before practitioners of recitation have attained accomplishment, they should not enter cities, settlements, or villages; nor should they go to monasteries and caityas, shrines of heterodox wonder-workers, gardens, forests, lakes, or ponds. They must not dwell in any such place. If they cannot fully observe the seven practices above, they should dwell in mountains and forests or upon mountain summits, reciting mantras day and night without weariness, and they will obtain results. This is called Right Effort.

Furthermore, Youth Subahu, if practitioners cannot find an excellent site, they should stay in a deserted spirit shrine, beneath a tree, beside a river, by a mountain, in a forest, in an uninhabited place, or in an empty house. With one-pointed mind they should recite for one year without leaving their seat. During spring and autumn they may wander at will among mountains, forests, rivers, and streams, but within their chamber they should concentrate exclusively upon recitation.

Just as bhiksus enter the summer retreat, practitioners should do likewise. Even after completing the prescribed number of recitations, during the summer retreat they should not perform rites of accomplishment. Although not performing such rites, they must continue reciting without interruption.

After the summer retreat has ended, they should first protect the body according to the Dharma and may then perform the rites of accomplishment. They must not violate the Dharma.

Furthermore, Youth Subahu, I shall now explain to practitioners the homa rite and the different forms of its hearth. The hearth may be round, triangular, square, or shaped like a lotus. Each must have a base and an opening. Its rim should be built of earth and smoothly plastered, and the seat-platform must be firm.

For auspicious undertakings, the acquisition of wealth, causing others to feel affection, or the performance of pacification rites, the hearth should be round.

For accomplishing all undertakings, seeking a woman, or seeking sons and daughters, make the hearth lotus-shaped.

For performing the Abhicara rite or acts of expulsion, make the hearth triangular.

For subduing nagas and various spirits, causing fire to burn, or inflicting suffering, make the hearth square. Smear the base and mouth of the hearth with gomaya. Then spread kusa grass upon the platform and beneath it. At the plastered place, offer flowers and incense as appropriate to the Three Jewels, the lord of the respective family, the Vidyarajas, the root mantra, and so forth.

When fire is present in the hearth, do not blow upon it with the mouth; use only a fan. Then mix unhusked rice with ghee, and sesame with ghee. Recite the mantra of the respective family and make homa offerings seven, eight, ten, or up to twenty-one times to the Vidyaraja. Facing east, mix ghee, honey, and curds together. Take the homa sticks by both ends and cast them into the fire. Burn offerings in this manner every day without interruption for seven, twenty-one, twenty-eight, thirty-five, forty-two, or forty-nine days; or for one month, one hundred days, or one hundred and twenty days. Signs of efficacy will then appear.

If one performs the rite as described above but does not attain accomplishment, reckon the practice in years: three, six, ten, or twenty years. If one does not regress or abandon it, one will attain the great siddhi. The homa must be performed according to the Dharma.

When the fire burns, observe its color within the hearth. Its sounds and colors will reveal signs of accomplishment or failure. If it is smokeless and the color of pure gold; if it turns clockwise in spirals; if it has many colors, or is white, red, or intensely red like vaidurya; if its lower portion is yellow or resembles sunlight; if its form resembles a parasol, banner, auspicious character, conch, lotus, homa ladle, a three- or five-pronged vajra, a sword, thorn, wheel, or fly-whisk; if it emits sounds such as that of a conch; if its fragrance is like incense; or if it burns without being fanned—when such signs appear, the great siddhi will be attained.

One should also observe the fire for signs of failure. If it produces much smoke, burns chaotically, is difficult to kindle, burns unevenly even when ignited, and then goes out again; if it is black, shaped like a balasi, a notched spear, the male organ, an ox, or a goat; if it roars, scatters wildly, or the hearth smells like a burning corpse—when such signs appear, siddhi will be difficult to attain. Upon seeing them, the practitioner should perform homa with the mantras of the Red-Bodied Vidyaraja, Krkila, or the Impure Wrathful Vidyaraja. The inauspicious signs will immediately disappear. One must follow the Dharma and must not treat it lightly.

Practitioners must carefully shave clean the hair from the two private places. It must not be burned or held in the hand. This is like a person holding a sharp knife: if careless, one injures oneself. If practitioners of mantra do not follow the prescribed rules, indulge in rampant lustful cunning, and, after shaving the hair from the two places, give it to a woman and conceive desire, the mantra rite will not be accomplished. They are like people who injure themselves with a sharp knife. When practitioners do not follow the rules, the lords of the families and the Vidyarajas, being bodhisattvas, will never harm them; but their attendants, seeing the fault, may immediately cause harm. One must therefore be careful not to commit errors and thereby invite calamity.

Furthermore, Youth Subahu, practitioners who desire accomplishment, wish to perform rites without obstacles, and seek auspicious results should offer various foods and drinks to the devas, asuras, yaksas, and so forth; to garudas, jivajivaka birds, and other birds; to kata-putanas, gandharvas, bhutas, and other spirits and deities, whether dwelling upon the earth or traveling through the sky. Kneeling with the right knee touching the ground, they should make this invitation:

“Bhutas and others dwelling upon lofty Mount Sumeru; those dwelling in joyful gardens and other celestial palaces; those dwelling in the palaces of the sun and moon, or in rivers and seas; those dwelling in wells, houses, springs, and waters; those dwelling in villages and spirit shrines; those dwelling in empty houses or celestial chambers; those residing in monasteries and caityas; those dwelling in the thatched huts of heterodox practitioners, image halls, treasuries, at crossroads, beside solitary trees, upon great roads, among burial mounds, in charnel grounds, in great forests, at places frequented by lions and large beasts, in great deserts, or at sublime places along rivers: I respectfully invite all of you to descend with your retinues and graciously come here.

Please accept the flower garlands, scented paste, burning incense, food and drink, and lamps that I have prepared. May the matter I seek be fulfilled and bear its fruit.”

After making offerings to the spirits and deities, one should offer to the guardian deities of the directions. Arrange the offerings as before, kneel, join the palms, and invoke them:

I respectfully invite Deva Kausika of the east and his retinue to come to the place of practice and accept these offerings.

I respectfully invite the Fire Deva and the rsis of the southeast, together with their retinues, to descend to the place of practice and accept these offerings.

I respectfully invite King Yamaraja of the south and his retinue to descend to the place of practice and accept these offerings.

I respectfully invite Great King Nirrti Bhutaya of the southwest and his retinue to descend to the place of practice and accept these offerings.

I respectfully invite Naga King Varuna of the west and his retinue to descend to the place of practice and accept these offerings.

I respectfully invite the Wind Deva King of the northwest and his retinue to descend to the place of practice and accept these offerings.

I respectfully invite Vaisravana, the Deva King of the north, and his retinue to descend to the place of practice and accept these offerings.

I respectfully invite Isana, the Deva King of the northeast, and his retinue to descend to the place of practice and accept these offerings.

I respectfully invite King Brahma of the upper direction and his retinue to descend to the place of practice and accept these offerings.

I respectfully invite all the great divine kings dwelling upon the earth, together with their retinues, to descend to the place of practice and accept these offerings.

May all those abiding in the four directions graciously accept the offerings prepared here. I further pray that you will protect me at all times.

By thus making offerings to the spirits and deities and to the celestial kings of the directions, practitioners will be free from all obstacles and all their wishes will be fulfilled.

CHAPTER XI

YOUTH SUBAHU’S DISCERNMENT OF THE LORDS OF THE FAMILIES

“Furthermore, Youth Subahu, for the benefit and happiness of all future beings, the Blessed One taught three kotis and five hundred thousand mantra vidyas, called the Treasury of Vidyadharas.

Noble Avalokitesvara taught three kotis and five hundred thousand mantras. Within this family, the Mantra King is called Hayagriva, and the mandala of this family is called Nidhibhata.

There are also seven mantra lords: the Twelve-Armed One, the Powerful-Armed One, the High-Crested One, the Fulfiller of Wishes, the Four-Faced Amoghapasa, and the Two-Armed One who resembles the moon illuminating the whole world. These seven mantra lords are all governed by the Hayagriva Mandala.

There are also eight Vidyarajnis: Muksin, Wonderful White, Dwelling in White, Beholding the World, Solitary-Crested, Golden-Faced, Renowned for Benefit, and Milikuci. These are the Vidyarajnis of the Lotus Family.

Various mandalas and mudras were also taught. For the benefit and happiness of beings and the subjugation of maras, I taught seven kotis of mantras and mandalas. There are also ten messengers and seven Vidyarajnis.

There are also sixty attendants, eight great heart-mantras, Kundali together with innumerable wrathful deities, the Supreme Vidya, and innumerable Mantra Kings. Therefore, this family is called the Vast Vajra Family.

There is also a great deity named Pancika who taught twenty thousand mantras. This deity has a consort named Mikhara, who taught ten thousand mantras; these are called the Pancika Family. There is also a great deity named Manibhadra who taught one hundred thousand mantras. Vaisravana taught thirty thousand mantras.

Furthermore, the devas and asuras taught innumerable vidyas and mantras before the Blessed One. Among them are eight great Vajra Families, eight Lotus Families, eight Pancika Families, eight Mani Families, and families having no presiding lord. Each of these mantra families has its own rites, and within each of the five families there is a crown prince.

The mantras taught by the devas and approved by the Blessed One may all be cultivated. If their rules are followed in practice, all wishes will be accomplished.

Moreover, wherever the Blessed One is present there is a supreme and wondrous treasure. From among these treasures arise eight great, non-retrogressing beings. These treasures are called the Three Jewels and are honored by the world. Therefore, practitioners of recitation who wish to eradicate transgressions, generate merit, and swiftly accomplish their aspirations must first take refuge in the Three Jewels.

If one recites the mantras of the Vajra Family, one should first take refuge in the Three Jewels and then proclaim: “Namo Saccanda Vajrapanaye maha Yaksa sunapanaye,” after which one recites the mantra. It is the same for the Lotus Family, the Pancika Family, and the Mani Family: one must first take refuge in the Three Jewels and then take refuge in the lord of the family before beginning the recitation.

Those who do not take refuge in the Buddha, who subsequently follow the vehicles of the sravakas and pratyekabuddhas with incomplete faith, who are inwardly divided, who strive diligently yet remain greedy for worldly affairs, should not hold the vajra. If bhiksus, bhiksunis, upasakas, or upasikas slander the profound Mahayana and say that all the foregoing was spoken by Mara; if in their delusion they further claim that Vajrapani Bodhisattva is a great yaksa; if they do not honor the bodhisattvas but harbor contempt and arrogance;

and if, for gain, they say that those who recite such mantras are fools who will soon harm themselves and die—then, as stated above, the Buddhas and bodhisattvas do not harm anyone, but fierce spirits within the families, seeing such people’s errors, will become enraged and strike them with vajras.

Deva King Mahesvara taught ten kotis of mantras.

Deva King Narayana taught thirty thousand mantras.

Great King Brahma taught six hundred million mantras.

The Divine Prince of the Sun taught three billion mantras.

King Garuda taught eighty-one thousand mantras.

The Great Consort of Mahesvara taught eight thousand mantras.

The Fire Deva King taught seven hundred mantras.

Matanga Deva taught three thousand mantras.

The consorts of the Naga Kings taught five thousand mantras.

The great raksasa general taught ten thousand mantras.

The Four Great Deva Kings taught two hundred thousand mantras.

The Asura Kings taught two hundred thousand mantras.

The King of the Trayastrimsa Heaven taught three hundred thousand mantras.

Each taught mudras and mandalas. If one recites and maintains them according to the Dharma, they will be accomplished; if one performs them incorrectly, they will not be accomplished and one will instead harm oneself.

CHAPTER XII

YOUTH SUBAHU’S DISCERNMENT OF THE EIGHT METHODS

“Furthermore, Youth Subahu, practitioners of recitation have eight methods of accomplishment. In brief, what are these eight? The Method for Accomplishing Mantras, the Method for Accomplishing Golden Elixir, the Method for Attaining Longevity, the Method for Revealing Hidden Treasures, the Method for Entering the Asura Palace, the Method for Compounding Gold, the Method for Transforming Things into Gold, and the Method for Accomplishing Priceless Jewels. These are called the eight methods.

Among them, three are called the highest siddhis: the Method for Accomplishing Mantras, the Method for Entering the Asura Palace, and the Method for Attaining Longevity.

The Method for Accomplishing Priceless Jewels, the Method for Transforming Things into Gold, and the Method for Revealing Hidden Treasures are the three middling siddhis.

The Method for Compounding Gold and the Method for Accomplishing Golden Elixir are the lower siddhis.

If beings endowed with the morality and wisdom of siddhi cultivate these methods, they delight in the higher siddhis. If beings are greedy for wealth and possessions, they delight in the middling siddhis. If beings are greatly deluded and seek profit, they are eager to cultivate the lower siddhis.

Superior persons seek only superior signs of efficacy and do not delight in the middling or lower ones. Those who are destitute should seek the middling grade and should not seek the higher. Those who desire the lower grade should likewise follow what is prescribed above and should not change it.

Those who wish to accomplish the undertakings described above must cultivate merit. People endowed with merit will accomplish whichever of the eight kinds they desire. Those who still wish to pursue household affairs should cultivate wholesome practices, revere the Three Jewels without ever abandoning them, and recite mantras continually without interruption. Such people will quickly attain accomplishment. They should think of rescuing beings and then seek to eradicate their own transgressions, wishing for happiness in this and future lives.

Just as a great fire, hail, snow, and so forth descend and destroy things so that none can escape, when the awesome power of mantra descends into the minds of beings, it can eliminate suffering and affliction and unquestionably eradicate karmic hindrances. Wholesome qualities gradually increase, just as the precious wish-fulfilling tree fulfills all the wishes of sentient beings. The wondrous treasury of mantra is likewise: it grants attainment of the bodhisattva stages and even Buddhahood, or accomplishment as a vidyadhara rsi, or wealth, happiness, strength, and longevity.

When bodhisattvas observe beings encountering suffering, terror, persecution by kings, wicked bandits, fire, hail, and other hardships, they transform themselves into mantra lords to rescue those beings, free them from calamity and suffering, grant them peace and security without fear, and bestow happiness and joy throughout their lives.

There are also householders who enjoy sensual pleasures while receiving and maintaining the Buddha’s mantras. They practice intermittently, commit many errors in recitation, and perform the rites incompletely. Each day they may or may not complete the prescribed number of recitations, stop halfway, and greedily turn their minds toward the mantras of other families.

Their rites show no efficacy because their minds are divided. If they suddenly perceive a slight effect and become joyful, they should then openly disclose their faults, turn back, and repent. Their transgressions will thereby be eradicated.

They should abandon the five desires, fully observe moral conduct, purify the body, enter a clean chamber, and recite the mantra one hundred thousand times. They may then perform the rite of accomplishment, and before long their wishes and all mantra siddhis will be fulfilled. Thereafter, every mantra rite they perform will be accomplished.

Furthermore, Youth Subahu, when practitioners of recitation bathe, they should mix clean earth with water and rub the body, then wash it clean with pure water. Facing east, south, or north, they should wash their hands and feet. Placing both hands upon the knees, they should rinse with water without making a sound. With the right hand they should take water into the palm according to the rite, allowing no foam to arise. Recite over the water three times and blow upon it three times without making a sound. Wipe both sides of the mouth with the thumb, and sprinkle the body with the water to protect it. After protecting the body, rinse the mouth, bend down, and slowly expel the water. For every act, recite over the water and blow upon it.

After bathing, enter the clean chamber without speaking to or touching another person. If contact occurs, bathe and rinse the mouth again as described above, then reenter the chamber and recite. Even if an urgent matter arises, one must not stop before completing the prescribed number of recitations. Only then may one leave the clean chamber. Moreover, one should not live upon the offerings of others but should make alms-rounds one’s livelihood, without neglecting them by day or night. If one acts thus, the deity of the wondrous mantra will seem to enter one’s body. When seeking accomplishment through recitation, even if donors offer clothing, money, jewels, bedding, ornaments, incense, flowers, and other articles, one should not accept even the smallest thing.

Furthermore, Youth Subahu, after urinating or defecating, one should use five lumps of earth: three to rub the rear, two to rub the front, and one to rub other places, thereby removing impurity and restoring cleanliness. Divide the earth into ten portions. First use three lumps to rub the left hand, then seven to rub the right hand. Afterward use another three lumps to clean the inside and outside of both hands, and then wash them clean with earth and water.

Just as spring winds stir the trees and naturally cause fire to arise, needing only the force of incantation to burn all the grasses and trees, practitioners of recitation use the wind of pure morality and the power of diligence to burn away karmic hindrances in the same manner. Just as frost vanishes after the sun rises, one uses the sun of morality and the radiance of recitation to dispel the frost of transgression. Just as a room that has always been dark becomes bright when a lamp is brought inside, the lamp of recitation illuminates and removes karmic hindrances.

Recite the mantra and perform the protection and pacification rites until accomplishment is attained. If accomplishment still does not occur, go to the bank of a river or sea, take clean sand, and mold one hundred thousand stupas. Place them beside the river and anoint them with fragrant paste. Before each stupa recite the root mantra and sincerely repent, performing the rite for eradicating transgressions. All karmic hindrances accumulated since beginningless time will be eradicated, and in this very life one will obtain manifest recompense.

Those who maintain and recite must take morality as their foundation, practice diligence and patience, give rise to reverence toward all Buddhas, and arouse the mind of bodhi without retrogression. They must strive in recitation without indolence. Just as a king possesses seven kinds of Dharma by which he can govern the human realm and bring happiness, a practitioner who fully possesses the seven Dharmas will eradicate all transgressions and quickly attain accomplishment. One must remember these seven Dharmas and neither omit nor violate any of them. Afterward, perform homa to delight the principal deity, who will then grant the desired fruit.

Furthermore, Youth Subahu, if practitioners wish to accomplish the rite of attracting and subjugating people, even those within one hundred yojanas can be brought under control through the aid of a yaksa woman. Because the rite is sought out of lust, the yaksa woman grants its accomplishment, just as a prostitute engages in sexual acts with men for the sake of money. The yaksa woman is likewise. Although one may ultimately live for a kalpa, nothing good comes of it. Only deluded people who covet beauty perform this rite. Once it is accomplished, they become members of the world’s deviant classes. Those whose minds incline toward the Buddha-Dharma should not perform it. It brings no benefit and is taught to beginners only as something outside the Right Path.

Furthermore, Youth Subahu, bodhisattvas, vajra deities, nagas, yaksas, asuras, and others spoke their own mantras before the Buddha, pratyekabuddhas, and sravakas, and these were attested by the Blessed One. The Tathagata permitted them for the benefit and happiness of sentient beings. I now declare that all mantras have six grades.

Those who attain the highest grade fly through the sky, enter the Asura Palace, freely transform their forms and become rulers, become husbands of yaksa women, attain longevity, accomplish the arts of illusion, transform themselves into guhyakas, and so forth.

Those who attain the middling grade acquire money and wealth, becoming prosperous and free, with all things following their intentions.

Those who attain the lower grade cause people to hate one another, seize them, drive them away, or even cause their death. The lower-middle and lowest grades can dispel evil maras and spirits afflicting children; cause people to become drowsy and fond of sleep; cause their hands to bend or stretch and then close tightly; speak into their ears; cause avesa possession; cause people to fight or even destroy one another; cause many people to recite mantras or stamp their feet upon the ground; cause spirits to enter people so that they become delirious and roll about; cover something at a crossroads with white silk and cause people to come and look, then have someone kick away the silk so that the person’s consciousness returns to normal; remove rat poison; render people mute; summon nagas;

bind many people so that they cannot move; remove various poisons or transform poison; turn poison into food; perform rites preventing venomous snakes from biting people; command people to act as messengers; or manifest human and naga musicians to cause spirits to disappear.

All such practices are external rites and should not be followed.

There are also eighty kinds of venomous snakes. Among them are twenty kinds that travel with their heads raised, of which there are six varieties; when they stop, they coil themselves. There are twelve nonvenomous kinds that merely bite people.

There are also thirteen kinds whose bites are sometimes venomous and sometimes not. In addition, there are mosquitoes, gnats, snakes, centipedes, scorpions, bees, spiders, and various venomous serpents and insects. Although exceedingly numerous, they do not exceed six classes: first, creatures whose impure urine poisons a person when discharged upon them; second, those whose urine poisons upon contact; third, those that poison by touch—when such creatures travel they do not allow people to see them, but anyone touching them is poisoned; fourth, those that poison by spitting venom; fifth, those that poison by looking at people with their eyes; and sixth, those that poison by biting.

Practitioners of mantra are not harmed by these poisons. The many varieties of such creatures are clearly distinguished as higher, middling, and lower. Therefore, the devas explained that some creatures release venom after becoming intoxicated from consuming poison; some release it in anger, fear, or hunger and thirst; some release it out of remembered resentment; and some release it when dying.

Bites are of four kinds: first, wounding; second, bleeding; third, severe corruption; and fourth, death. What is a fatal bite? If the bitten place bears one mark and the venom is very slight, it is called a wound.

What is bleeding? There are two punctures and blood flows from them. In severe corruption there are three punctures and the flesh is damaged.

What is fatal venom? The bitten place bears four punctures upon the body. Even mantras and the medicines of heterodox practitioners cannot remove this venom.

Its suffering is like the body being burned by a great fire or cut with a knife. Yet when one maintains the mantra, this venom is dispelled, just as a great fire blazing fiercely is extinguished when rain falls. The mantra’s control of poison is likewise.

The wise must thoroughly understand all these kinds. Reciting mantras of great awesome power, they can sport among poisons without fear, just as the lion king enters a flock of sheep without fear.

Furthermore, Youth Subahu, in the world there are always illnesses and sufferings caused by various possessing spirits: possession by devas, nagas, asuras, gandharvas, garudas, kinnaras, mahoragas, yaksas, raksasas, vidyadharas, hungry ghosts, pisacas, or kumbhandas. All such possessing spirits must be propitiated with offerings. Some play tricks or kill; some wander through the world seeking gain; some constantly consume blood and flesh; some seek out people’s faults; some are perpetually angry; some seize and bind beings; some are overwhelmed by afflictions; some suffer hunger and thirst; some seize beings and confuse their minds; some sing and dance; some are joyful or sorrowful; some brood in grief; and some speak wildly, and so forth.

When such signs cause strange illnesses, one should perform rites to remove them using the Vajra Hook or the Wrathful Vajra Mantra of the Vase of Amrta. Such possessing spirits do not fear the mantras of the Fire Deva, Wind Deva, Mahesvara, Great King Brahma, King of the Trayastrimsa Heaven, Deva King Narayana, the Four Deva Kings, the Kings of the Sun and Moon, the Yaksa King, or the Golden-Winged Bird King. Yet upon merely hearing the name of the Vajra Hook, they naturally retreat and scatter—how much more so when its rite is performed. Practitioners who use this mantra for exorcism must understand it clearly and will then be without fear. The mantras taught by the Buddhas and bodhisattvas are empowered by the Tathagata; the mantras of external deities cannot compare with them.

Furthermore, to eradicate transgressions, one should use powdered incense in a secluded and pure place, or use sand upon the bank of a river or sea to construct stupas. Within them place the Brahma verse of dependent origination and the Dharma body. Brahmas, yaksas, vidyadhara devas, garudas, gandharvas, bhutas, and others, after hearing the Dharma, respectfully bow with palms joined and one-pointed minds, saying:

“Rare indeed, Venerable One! Out of compassion for beings, you perform this rare and wholesome deed. At times we see the Venerable One holding a brilliant red vajra, a solid iron club, a great wheel of fire, a noose, a three-pronged spear, a great sword, a bow and arrows, or a staff. These strange weapons inspire fear. At other times we see your upright and handsome marks, which inspire affection; or we see the Venerable One assume the form of a yaksa. We now take refuge in the greatly compassionate one.

“As we now practice, may the devas, nagas, asuras, and others constantly protect and remain mindful of us. With reverent body and mind, we shall cultivate according to the teaching and dare not disobey. In the world of Jambudvipa and throughout the four continents are the four assemblies of bhiksus, bhiksunis, upasakas, and upasikas, as well as boys and girls. Those who hear this Dharma will be freed from suffering in this very life. If they can practice in accordance with the Dharma and the teaching, they will become responsive to all mantras and unquestionably attain siddhi. If merely hearing the Dharma brings such benefit, how could practicing according to the teaching fail to bear fruit?

“We and the retinues of the eight classes shall constantly protect those who cultivate the path. No evil maras, Vinayakas, or other beings will be able to spy upon them. If suffering beings hear this teaching and recite the mantras according to its instructions, in this very life they will swiftly escape poverty and suffering, become wealthy and free, be honored by everyone, and receive the protection of all spirits and deities.

“If they seek the highest liberation, they should clearly follow the foregoing instructions, practice diligently without regression, and before long they will attain the siddhi of the vidyadharas. Their awesome radiance will illuminate the world like the rising sun, without obstruction. Their minds must not become agitated, and they must not lack sincerity. Day and night, we and our retinues shall tirelessly remain at their sides, assisting their efforts so that they may swiftly obtain results.”

Vajrapani then said: “You devas, nagas, and beings of the eight classes, follow my words and protect the Mahayana mantra scriptures and all beings, and assist those who cultivate the path. Since ancient times, I too have assumed the bodies of devas, nagas, and all mighty beings. In those bodies I used awesome power to protect the Buddha-Dharma, the Jewel of the Sangha, and the secret treasury of mantra. Out of compassion for beings, I lent strength to practitioners, preventing evil people from harming them and kings and great ministers from becoming angry with them. Since then, my vows and practices have never regressed, and now I have obtained the body of the Wrathful and Sovereign Vajra Holder.

“When I look to either side and gaze throughout the ten directions, wherever my two eyes turn, the earth throughout all worlds quakes in six ways—from the Heaven of the Summit of Existence above to the watery boundary below. The radiance of the palaces of Mara and his retinues is dimmed, and their palaces disintegrate into fine dust. The asuras flee everywhere and are naturally destroyed.

Mara’s retinues become delirious and fall prostrate. Some have bodies ablaze with fire; some become withered; some lie in excrement and urine; some are crushed beneath mountains of lamps; some lie within mountains of ice; some lie in forests of blades and mountains of swords; some lie upon Mount Sumeru as it shakes and collapses, terrified; some lie frightened in rivers and seas; some lie upon the ocean floor without seeing the sun or moon; some are burned in the sky by the sun and suffer heat or cold; some undergo poverty; some endure the sufferings of hell; some receive the bodies of hungry ghosts, animals, birds, or venomous snakes; some lose their original forms; some emit fire from their bodies and burn themselves in torment; some shoot flames from both eyes, burning their faces;

some male bodies develop female organs and discharge various impurities; some female bodies develop male organs and become exceedingly hideous; some spew excrement and urine from their mouths; some are seized and eaten by wild beasts or bitten by snakes and afflicted with illnesses; some have fire emerge from food and drink in their mouths, burning away their teeth and tongues; some have withered limbs; some become blackened; some lie paralyzed by disease or near death; some die; some are pierced by spears; some are burned by wheels of fire; some suffer from swords and halberds; some are trampled by white elephants, gored by cattle, or killed by people.

“You should know that Mara’s retinues destroy and obstruct practitioners. By merely employing a small portion of the samadhi and spiritual powers of my leftward side-glance, I cause them to undergo such sufferings—how much more so when I enter the Fire Samadhi and exercise the spiritual power of vigorous radiance.

“Since then I have continually protected practitioners of mantra, the Buddha-Dharma, and all beings, thereby acquiring such power that maras are afraid and dare not look directly at my face—how much less can evil people in the world do so. If bhiksus, bhiksunis, or householder bodhisattvas can arouse the resolve of a great being, revere the Jewels of the Buddha, Dharma, and Sangha, protect the Mahayana scriptures and those who recite the secret mantras, and restrain kings, high officials, and evil people from persecuting or reviling them, they will certainly obtain merit, spiritual powers, and awesome might no different from mine. They will attain the recompense of dwelling together with me.

“You devas, nagas, beings of the eight classes, humans, and nonhumans have now made great, magnificent vows before me to protect beings and the Dharma treasury, to lend your awesome power, and to act with profound celestial resolve. Excellent! Excellent! Before long, you will attain vajra bodies and, like me, obtain vigorous, sovereign, and unobstructed power to subdue the troublesome and resentful maras.”

Vajrapani Bodhisattva then told Youth Subahu: “You should circulate this teaching throughout the world and not allow it to be lost.”

Youth Subahu replied: “As you instruct, I shall spread it widely and not allow it to be lost.”

Then everyone in the great assembly arose. Youth Subahu, humans, devas, beings of the eight classes, Great King Brahma, and the four assemblies surrounded Vajrapani, respectfully bowed with their heads and faces touching the ground, and made this vow: “May we and all beings hear this Dharma, practice according to its words, and swiftly attain such a body of awesome spiritual power.”

After again bowing to the Lord Vajra Holder, each returned to their original place and their own palace, naturally disappearing.

THE SUTRA OF YOUTH SUBAHU

END OF THE FINAL FASCICLE