金光明最勝王經

CHAPTER THIRTEEN: THE UNDEFILED DHARANI

At that time, the Blessed One said to the Venerable Sariputra:

“Now there is a Dharma gateway called the Undefiled Dharani. It is the practice cultivated by bodhisattvas, that which bodhisattvas of the past upheld, and the mother of bodhisattvas.”

Having heard these words, the Venerable Sariputra addressed the Buddha:

“Blessed One! What is the meaning of the term ‘dharani’? Blessed One! A dharani is neither a spatial location nor a non-spatial location!”

After he had spoken these words, the Buddha said to Sariputra:

“Excellent! Excellent, Sariputra! You have been able to arouse the aspiration for the Mahayana, have faith in and understand the Mahayana, and honor the Mahayana!

Just as you have said, a dharani is neither a spatial location nor a non-spatial location; neither a dharma nor a non-dharma; neither past, future, nor present; neither a thing nor a non-thing; neither a condition nor a non-condition; neither activity nor non-activity. There is no dharma that arises, nor any dharma that ceases. Yet for the benefit of bodhisattvas, it is spoken of in this way.

The function of this dharani is established through the power of the principle of the Right Path: it is the merit of the Buddhas, the precepts of the Buddhas, the training of the Buddhas, the secret intent of the Buddhas, and the source from which the Buddhas arise. Therefore, it is called the supreme and wondrous Dharma gateway of the Undefiled Dharani.”

After these words had been spoken, Sariputra addressed the Buddha:

“Blessed One! May the Well-Gone One expound this dharani teaching for me! If bodhisattvas can abide in it, they will no longer retreat from unsurpassed bodhi, will fulfill their right vows, attain non-reliance and eloquence arising from their own nature, attain that which is rare, and abide in the Noble Path—all through attaining this dharani!”

The Buddha said to Sariputra:

“Excellent! Excellent! It is so! It is so! It is exactly as you have said! If a bodhisattva attains this dharani, you should know that this person is no different from a Buddha. If anyone makes offerings to, honors, serves, and provides for such a bodhisattva, you should know that this is itself an offering to the Buddha. Sariputra! If another person, having heard this dharani, upholds and recites it and gives rise to faithful understanding, that person should likewise be revered and supported, for that person is no different from a Buddha. Through these causes and conditions, one obtains the unsurpassed fruit.”

At that time, the Blessed One then proclaimed the dharani for him:

Tadyatha—San de lai ni—Ot da lat ni—To tam bat la de sat si da—To na ma—To bat lat de sat si da ty da—Bat la—Tat de da—Bat lat de than nha—To a—Lo ha—Than nha na mat de—Ot ba thien ni—A phat na mat de—A ty su thien ni—A ty ty gia ha la thau ba—Phat de—To ni that li da—Bac ho quan xa—A ty ba da—Svaha. (Tadyathà sandhàrani apadhàrani susampratisthita sunàma supratisthita vijayabala satya (téja) prati‘sinji suroha ‘sinjanamati (jnàryprati) upadhani abanàmani abhi‘signi abhinyàkara ‘subhapati suni‘sità bahùm gunja (gumbha) abhipàda svàhà.)

The Buddha said to Sariputra:

“This Undefiled Dharani formula—if a bodhisattva can abide well in it and properly uphold it, you should know that, whether for one kalpa, a hundred kalpas, a thousand kalpas, or a hundred thousand kalpas, that person’s right vows will never be exhausted, and the person’s body will not be harmed by blades, clubs, poisons, water, fire, wild beasts, or the like. Why is this? Sariputra!

This Undefiled Dharani is the mother of the Buddhas of the past, the mother of the Buddhas of the future, and the mother of the Buddhas of the present. Sariputra! Suppose someone were to fill ten asamkhyeyas of three-thousand-great-thousand world systems with the seven treasures and offer them to the Buddhas, and were also to make offerings of many kinds of the finest clothing, food, and drink throughout countless kalpas.

Suppose another person could uphold even a single phrase of this dharani. The merit thereby produced would be many times greater than the former merit. Why is this?

Sariputra! It is because this exceedingly profound Dharma gateway of the Undefiled Dharani is the mother of the Buddhas.”

The Venerable Sariputra and the great assembly, having heard this Dharma, were all filled with joy and vowed to uphold it.

CHAPTER FOURTEEN: THE WISH-FULFILLING JEWEL

At that time, the Blessed One, amid the great assembly, said to Ananda:

“You should know that there is a dharani called the Wish-Fulfilling Jewel. It removes all calamities and can also stop harmful thunder and lightning. It has been proclaimed in common by the Tathagatas, Worthy Ones, Perfectly Enlightened Ones. Today, in this sutra, I shall also proclaim it for your great assembly. It can bring great benefit to humans and devas, compassionately care for the world, protect everyone, and enable them to attain peace and happiness!”

After the assembly and Ananda heard the Buddha’s words, they sincerely gazed up at the Blessed One and listened to receive the divine mantra. The Buddha taught:

“Listen attentively! In the east there is a king of radiant lightning named Agata. In the south there is a king of radiant lightning named Satadru. In the west there is a king of radiant lightning named Cyutaprabha. In the north there is a king of radiant lightning named Sutamani. If a good man or good woman hears the names of these lightning kings and knows their directions, that person will immediately be freed from all fear, and every calamitous portent will disappear. If the names of these four directional lightning kings are written at a dwelling place, that dwelling will have no fear of thunder or lightning, nor will it suffer calamities, obstructions, afflictions, untimely death, or wrongful death.”

The Blessed One then spoke the mantra:

Tadyatha—Ni ni—Ni ni—Ni ni—Ni min dat ly—The ly lo ca—Lo yet ni—That ly thau la ba ni—Hat lac xoa—Hat lac xoa.

May I, named…, and this dwelling place, be freed from all terrors and sufferings, thunder, lightning, sudden thunderbolts, and even wrongful death—Svaha. (Tadyathà nimini nimini nimindhari triloca lokàni tri‘sùrapàni raksa raksa…svàhà.)

At that time, the Great Bodhisattva Avalokitesvara rose from amid the great assembly, bared his right shoulder, respectfully joined his palms, and addressed the Buddha:

“Blessed One! Before the Buddha, I too shall now briefly proclaim the divine mantra of the Wish-Fulfilling Jewel. It brings great benefit to humans and devas, compassionately cares for the world, protects everyone, and enables them to attain peace and happiness. It possesses great awesome power, and whatever is sought will be fulfilled according to one’s wishes.”

He then spoke the mantra:

Tadyatha—Hat de—Hat de—Ni hat de—Bat lat that the ke—Bat lat de—Mat that le—Thu de—Muc de ty mat le—Bat lat ba ta le—An tra le bat tra le—Thue de—Bat tra la ba tu ni—Hat le yet tra le—Kiep tat le—Bang yet la o ty—Dat dia muc xi—Hat lac xoa—Hat lac xoa.

May I, named…, and this dwelling place, be freed from every terror and all suffering, even wrongful death! May I never behold evil deeds and always recollect the protective care of the awesome radiance of the Greatly Compassionate Bodhisattva Avalokitesvara—Svaha. (Tadyathà gate vigate nigate pratyarthake pratimitre suddhe mukte vimale prabhàsvare andare pandare ‘svete pandaravà‘sini Hari kantari kapili Pingaalàksi Dadhimukhi raksa pratimitre ‘suddha mukte vimale prabhàsvare andore pandare ‘svete pandaravà‘sini hari kantari kapili pingalàksi dadhimukhi raksa raksa…svàhà.)

At that time, the Bodhisattva Vajrapani, Lord of Secrets, rose, respectfully joined his palms, and addressed the Buddha:

“Blessed One! I too shall now proclaim a dharani mantra called the Unsurpassed. It brings great benefit to humans and devas, compassionately cares for the world, protects everyone, possesses great power, and fulfills whatever is sought according to one’s wishes!”

He then spoke the mantra:

Tadyatha—Mau ni mau ni—Mau ni le—Mat de mat de—To mat de—Mac ha mat de—Ha ha ha—Ma ba—Di na tat de de—Ba ha—Bat chiet la ba ni—O ham diet lat tra—Svaha. (Tadyathà muni muni munine hare mati mati sumati mahàmati ha ha ha mabha ina (?) sthite pàpa vajrapàni ahain ciri ca svàhà.)

“Blessed One! This divine mantra of mine is called Unsurpassed Protection. If any man or woman single-mindedly upholds, writes, recites, recollects, and never forgets it, I shall constantly protect that person day and night, and the person will be freed from every terror, even wrongful death.”

At that time, Brahma, lord of the Saha world, rose, respectfully joined his palms, and addressed the Buddha:

“Blessed One! I too have a subtle and wondrous dharani Dharma gateway. It brings great benefit to humans and devas, compassionately cares for the world, protects everyone, possesses great power, and fulfills whatever is sought according to one’s wishes!”

He then spoke the mantra:

Tadyatha—E li—Ni li—Di li—Svaha—Bat la ham ma bo le—Bat la ham ma mat me—Bat la ham ma yet ty—Bo sap ba tang tat dat le—Svaha. (Tadyathà hili mili dhili svàhà Brahmapure Brahmamani Brahmagarbhe puspasamathire svàhà.)

“Blessed One! My divine mantra is called Brahma’s Rule. It can protect all who uphold this mantra, causing them to be freed from sorrow, affliction, and sinful karma, even wrongful death.”

Then Sakra, lord of the devas, rose, respectfully joined his palms, and addressed the Buddha:

“Blessed One! I too have a dharani called Vajra-Shani. It is a Great Illumination Mantra that can dispel all terrors and calamities, even wrongful death; rescue beings from suffering; bestow peace and happiness; and benefit humans and devas!”

He then spoke the mantra:

Tadyatha—Ty ni—Ba lat ni—Ban da ma thien tre ma nhi ni tri—Nhi cu ly—Kien da ly—Chien tra ly—Ma dang ky—Boc yet tu—Tat la bat lai ty—Tu na mat de—Dap ma—Ot da lat ni—Mac ho lat ni—Dat lat ni—Ke chuoc yet la ba chi—Xa phat li—Xa phat li—Svaha. (Tadyathà vini varini vandhamadande maninetini Gauri candali Màtàngi pukkasi saraprabha hinamatya tama uttarani mahàrani dhàraniku cakravàke ‘savari ‘savari svàhà.)

Then Vaisravana, Dhrtarastra, Virupaksa, and Virudhaka, the Four Heavenly Kings, all rose, respectfully joined their palms, and addressed the Buddha:

“Blessed One! We too now have a divine mantra called Bestowing Fearlessness upon All Sentient Beings. Amid all suffering and affliction, it constantly protects beings, enables them to attain peace and happiness, increases their lifespans, and frees them from every illness and suffering, even wrongful death.”

The devas then spoke the mantra:

Tadyatha bo sap be—To bo sap be—Do ma bat lat ha le—A le (?) gia bat lat thiet tat de—Phien de niet—Muc de man yet liet tot do de—Tat da ty de—Svaha. (Tadyathà puspe supuspe duma parihare àryaparísasiddhe santini mukte mamgalye stute siddhavite svàhà.)

Then there were also great naga kings, including the naga king Matsina, the naga king Lightning Radiance, the naga king Anavatapta Lake, the naga king Lightning Tongue, and the naga king Wondrous Radiance. They all rose, respectfully joined their palms, and addressed the Buddha:

“Blessed One! We too have the Wish-Fulfilling Jewel Dharani, which can stop harmful lightning and remove all terrors. It can bring great benefit to humans and devas, compassionately care for the world, protect everyone, and possess great awesome power.

Whatever is sought will be fulfilled according to one’s wishes, and even wrongful death will be completely averted. It will neutralize every poison and eliminate all acts involving poison, sorcery, spells, and inauspicious practices. We now offer this divine mantra to the Blessed One.

May the Blessed One compassionately accept it! May this enable us to leave the path of the naga realm and forever abandon stinginess and greed. Why is this?

Because, owing to such stinginess and greed, we undergo manifold sufferings in samsara! We vow to sever the seeds of stinginess and greed.”

The naga kings then spoke the mantra:

Tadyatha—A chiet le—A mat le—A mat lat de o xoa due—A te due—Bon ni bat li gia lat de—Tat ba ba ba—Bat li kho ma ni due—Svaha—A li due bat dau—To ba ni due—Svaha. (Tadyathà acale amale amrte aksaye abhaye prunya-paryàpte sanvapàpapra‘samaniye svàhà aliye pàndu suparniye svàhà.)

“Blessed One! If a good man or good woman recites this illuminating dharani mantra, or writes it in a scripture scroll, upholds, recites, reveres, and makes offerings to it, that person will certainly not be struck by thunder or lightning and will be freed from all terrors, suffering, sorrow, illness, and even wrongful death. Poisons, gu sorcery, demonic enchantments, harmful spells, venomous snakes, lions, tigers, wolves that harm people, and even mosquitoes and gadflies will be unable to injure that person.”

The Blessed One then addressed the entire great assembly:

“Excellent! Excellent! These divine mantras all possess great power. According to whatever beings seek in their hearts, they can bring everything to complete fulfillment and confer great benefit—except upon those who lack sincerity. You should have no doubts!”

Having heard the Buddha’s words, the great assembly joyfully accepted them in faith.

CHAPTER FIFTEEN: THE GODDESS OF GREAT ELOQUENCE

I. At that time, the Goddess of Great Eloquence rose from amid the great assembly, bowed at the Buddha’s feet, and addressed the Buddha:

“Blessed One! If a Dharma teacher expounds this Sutra of the Sovereign King of Golden Light, I shall increase that teacher’s wisdom and fully adorn the teacher’s speech with eloquence. If that Dharma teacher forgets or loses any letters, phrases, or meanings in the sutra, I shall enable the teacher to remember and retain them, skillfully awaken to them, and moreover attain the unobstructed comprehensive retention of dharani.

“Furthermore, this Sutra of the Sovereign King of Golden Light is upheld by sentient beings who have planted roots of goodness in the presence of hundreds of thousands of Buddhas. I shall cause it to be widely circulated throughout Jambudvipa and not quickly disappear. I shall also enable immeasurable sentient beings who hear this scripture to attain inconceivable, keen eloquence, inexhaustible great wisdom, mastery of every doctrine and all arts, the ability to escape samsara, and swift progress toward unsurpassed perfect enlightenment. In their present lives, their lifespans will increase, and their personal wealth and resources will all be brought to fulfillment.

“Blessed One! For the Dharma teacher who upholds this sutra and for other sentient beings who delight in hearing this scripture, I shall teach medicinal mantras and a rite of bathing. Any harmful stars, calamitous transformations, incompatibility with the stars governing their birth, suffering from epidemics and illness, battles and conflicts, evil dreams, obstructing ghosts and spirits, gu poison, magical enchantments, spells, reanimated corpses, and other such evils that create obstacles and difficulties will all be eliminated. A wise person should perform this bathing rite and select the following thirty-two aromatic medicines:

“Acorus calamus, bezoar, alfalfa, musk, realgar, albizia tree, white bark, Sichuan lovage, goji, pine resin, cinnamon bark, cyperus root, agarwood, sandalwood, lingling fragrance, cloves, turmeric, balu paste, dill, bamboo manna, cardamom, spikenard, patchouli, fragrant grass root, satchi, ainaxiang, benzoin, mustard seed, horse celery, dragon-flower stamens, white resin, and qingmu, all in equal measures.

“On the day of the Pusya constellation, mix them together, pound them finely, roast them, and take the aromatic powder. This mantra should be recited over it one hundred and eight times.”

The mantra says:

Tadyatha—To ngat lat de—Ngat lat de ngat lat de kiep ma dat ly—Thiem no yet la tre—Hac yet lat tre—Nhan dat la xa li nhi—Thuoc yet lai tre—Bat thiet diet le—A phat de yet te—Ke na cu do cu do—Cuoc ca ty le—Kiep ty le kiep ty le mat de—Thi la mat de na de do la mat de ly—Ba phat tri ban tri le—That le that le tat de tat the de—Svaha. (Tadyathà sukrti krti krti kàmatale jankarati ukarati indrajalini ‘sakaraute vàcacile abanti (ka) kasikena kudu (kudu)… khakavile kapile kapile kapilamati ‘silamati sandhiduramati paba-(da) ka bhacile ‘sire ‘sile satyasthite svàhà.)

There, benzoin should constantly be burned,
And music of the five tones should sound without cease.
Banners and canopies adorned with five-colored silk
Should be placed on the four sides of the sanctuary.

The mantra for binding the boundary says:

Tadyatha—At lat ke—Na da ne tu le nhi le ky le—Xi xi le—Svaha. (Tadyathà anrake nayane hile mile gile kikile svàhà.)

The mantra for the water and medicinal water says:

Tadyatha—Tac yet tri—Ty yet tri—Ty yet tra phat de—Svaha. (Tadyathà sugati vigati vigacavade svàhà.)

After bathing, the medicinal bathwater and the food and drink offered within the altar should be cast into a river or pond, while all remaining items should be gathered. After bathing in this manner, one should put on clean garments. The practitioner should leave the altar and enter a pure chamber. The mantra master should instruct the person to make a great solemn vow: to eradicate all evil forever, always cultivate every good deed, and arouse great compassion for sentient beings. Through these causes and conditions, the practitioner will obtain immeasurable blessings and rewards according to the heart’s wishes.

She further spoke these verses:

Constantly, day and night, without distracted thought,
Concentrating earnestly and giving rise to faith,
All their illnesses and sufferings will be dispelled;
They will possess abundant treasures and escape poverty.

The spirits of the four directions and the sun and moon
Will protect them with awesome power for many years.
They will be peaceful and auspicious, and their merit will increase;
Calamities and disastrous transformations will be eliminated.

The practitioner should further recite the body-protection mantra twenty-one times. The mantra says:

Tadyatha—Tam me—Ty tam me—Svaha—Tac yet de ty yet de—Svaha—Ty yet tra phat de—Svaha—Ta yet la—Tam bo da da—Svaha—Tac kien da—Ma da da—Svaha—Ni la kien da da—Svaha—A bat la thi da—Ty le gia da—Svaha—Tu ma ban da—Tam bo da da—Svaha—A ni mat la—Bac dat la da—Svaha—Namo bhagavato—Bat la ham ma ta—Svaha—Namo Sarasvati—Maha Devi—Svaha—Siddhyantu mam (here one states the accomplishment sought and one’s name) mantra-pada—Svaha—Dat lat do ty diet da—Bat la ham ma no mat do—Svaha. (Tadyathà samme visamme svàhà sugate vigate svàhà vigata vati svàhà sàgarasambuddhayà svàhà skandà màtaya svàhà nilakantàya svàhà aparajita viryàya svàhà, himavantàya svàhà animilavàktàya svàhà,

namo bhagavate Brah mani svàhà namo sarasvati-mahà derye svàhà siddyantu màm mantrapàda svàhàdharata vacito brahmànu manora (tha-vrto) svàhà.)

At that time, after the Goddess of Great Eloquence had explained the bathing mantra and altar rite, she bowed at the Buddha’s feet and addressed him:

“Blessed One! If any bhiksu, bhiksuni, upasaka, or upasika upholds, recites, writes, and circulates this subtle and wondrous king of sutras and practices according to its words, whether that person dwells in a city, town, village, wilderness, mountain forest, or monastery of monks or nuns, I shall bring my retinue, perform celestial music, and go to that person’s dwelling to protect them. I shall eliminate every illness and suffering, falling-star anomaly, epidemic, conflict, restraint by royal law, evil dream, obstruction by evil spirits, poisonous practice, and harmful sorcery, thereby bringing many benefits to those who uphold the sutra. The communities of bhiksus and the other hearers of the sutra will all swiftly cross the great ocean of samsara and never retreat from bodhi.”

After hearing these words, the Blessed One praised the Goddess of Eloquence:

“Excellent! Excellent, Goddess! By proclaiming this divine mantra and the rite of the fragrant-water altar, you can bring peace, happiness, and benefit to immeasurable and boundless sentient beings. Its rewards are truly inconceivable! You should protect this supreme king of sutras, prevent it from disappearing, and cause it to circulate widely!”

The Goddess of Great Eloquence then bowed at the Buddha’s feet and returned to her seat.

At that time, the Dharma teacher who had received a prediction, the brahmin Kaundinya, empowered by the Buddha’s awesome might, praised the Goddess of Eloquence before the great assembly:

The Goddess of Eloquence is intelligent and courageous;
She is worthy of offerings from humans and devas.
Her renown spreads throughout the world;
She willingly shares it with all sentient beings.

Dwelling upon a lofty mountain peak, a supreme abode,
She makes a house of thatch and resides within.
She constantly weaves soft grass into her garments
And habitually stands upon one foot in her dwelling.

The Goddess of Eloquence then accepted their invitation and spoke this mantra for them:

Tadyatha mo le chi le—A phat de a phat tra phat de—Huong ngo le danh cu le—Danh cu la phat de—Uong cu su—Mat li chi tam mat de—Ty tam mat de o can—Li mac can li dat la chi—Dat la gia phat—De chat chat li that li mat li—Mat nan dia—Dam mat li chi—Bat la noa tat li due—Lo ca the sat the—Lo ca that le sat chi—Lo ca tat li due—Tat da bat li de—Ty ma muc xi thau chi chiet li—A bat li de hat de—A bat li de yet da bot dia—Nam mau chi—Nam mau chi—Mac ha de ty bat li de can li hon noa—Nam ma tac ca la—May I, named…—bot dia—Dat li xa tu—Bot dia—A bat lat de hat da—Ba bat do—Can (Thi?) ba me ty thau diet do—Xa tat dat la thau lo ca—Man dat la tat dac ca—Ca ty gia dia so—Tadyatha—Mac ha bat lat ba ty—Tu li mat li tu li mat li—Ty chiet li do me bot dia—May I,

named…—bot dia thau de—Bac da phat diem—De ty diem—Tat la toan diem yet la tre ke do le ke do la mat de—Tu li mat li tu li mat li—A ba ha gia nhi—Mac ha de ty bot da tat de na—Dat ma tat de na—Tang gia tat de na—Nhan dat la tat de na—Bat lo noa tat de na—Due lo ke tat de ba dia na—De cam tat de na—Tat de phat gia ne na a ba ha gia nhi—Mac ha de ty—Tu li mat li tu li mat li—Ty chiet lat do—May I,

named…—bot dia—Namo Bhagavati Maha Devi—Sarasvati—Siddhyantu—Mantra-pada me—Svaha. (Tadyathà miri cyore avate avajevati hingule mingule pingalevati ankhusa màricye sammati visammati (da‘samati) agrati makhye taraci taracivati cirsi ciri ‘sirimiri manandhi damakhe màricye pranàpàrye lokajyesthà loka ‘suesthi lokàvirye sidha parate bhimamukhi ‘sucicari apratihate apratihatàbuddhi namuci (mahà) namuci mahàdevye prati-graha namaskàra mama buddhi da‘sabi (drasiki) buddhi apratihata bhavatu sirahame vi‘suddha cito ‘sàtra‘sloka-mantra-pitaka kapiyadi‘sotadyathà mahàprabhava hili mili vicaratu vibuddhi mama buddhi (vi)-‘suddhi bhagavatye deveyam sarasvatim karati keyuramati hiri miri hiri miri abhaya me mahàdevi buddha-satyena dharma-satyena sangha satyena Indrasatyena Varuna satyena yelokyesatya

satyena tesàm satyena satyavacàniya abhaya me mahàdevi hili mili hilimili vicaratu mama buddhi no namo bhagavati mahàdeve sarasvatya siddhyantu mantra padame svàhà.)

After speaking this mantra, the Goddess of Eloquence said to the brahmin:

“Excellent, Great Being! You can seek wondrous eloquence and precious wisdom and spiritual powers for sentient beings, bring extensive benefit to all, and swiftly realize bodhi! Therefore, you should know and uphold this ritual method!”

The goddess then spoke these verses:

First, one should recite this dharani
Until it is mastered without error.
Take refuge in the Three Jewels and the hosts of devas;
Request their support so that one’s vows accord with one’s heart.

Reverently bow to the Buddhas and the Jewel of Dharma,
The bodhisattvas, pratyekabuddhas, and sravakas;
Next bow to Brahma and Sakra,
And to the world-protectors, the Four Heavenly Kings.

Before a celestial image or an image of the Buddha,
One should arrange offerings according to one’s means.
Toward every kind of sentient being,
One should arouse loving-kindness and compassionate concern.

The Blessed One’s wondrous form is of purple-gold hue;
With mind collected in right mindfulness, remain undisturbed.
The Blessed One, mindful and protective, teaches the Dharma,
Training beings in concentration according to their capacities.

Skillfully contemplate the meanings of its phrases,
And cultivate in reliance upon the nature of emptiness.
Before an image of the Buddha,
Sit peacefully with single-minded right mindfulness.

One will then attain the wondrous wisdom of samadhi
And perfect mastery of dharani.
The Tathagata’s golden mouth proclaims the Dharma;
Its wondrous sound subdues humans and devas.

His tongue manifests rare signs according to conditions,
Vast and long, covering the three-thousand-great-thousand world system.
Thus are the Buddhas’ wondrous voices;
Fearlessly and sincerely recollect them.

The Buddhas’ voices and the mark of their tongues—
May one’s vows be fulfilled by concentrating upon these provisions.
If one beholds and makes offerings to the Goddess of Great Eloquence,
Or is a disciple who follows the master’s instructions,

The master should transmit this secret Dharma and cause one to practice it;
Through reverence, all wishes will be accomplished.
If one wishes to attain supreme wisdom,
One should single-mindedly uphold this Dharma.

The merits of merit and wisdom will increase;
They will certainly be accomplished—give rise to no doubt.
If one seeks wealth, one will attain abundant wealth;
If one seeks renown, one will attain renown;

If one seeks deliverance, one will attain liberation.
It will certainly be accomplished—give rise to no doubt!
Immeasurable and boundless merits
Will accord with the aspirations held in one’s heart.

Make offerings to the Buddha and the Goddess of Great Eloquence;
Those who seek to behold the goddess’s body will have their wishes fulfilled.
One should recite the preceding mantra for twenty-one days;
Then one may meet the Goddess of Great Eloquence face to face.

If one still does not see that celestial spirit,
One should apply one’s mind for another nine days.
If one still does not see her during the night,
Seek another supreme, wondrous, and pure place.

Paint the Goddess of Eloquence according to the rite;
Without abandoning the practice, recite and make offerings.
Neither day nor night give rise to indolence;
Benefit oneself and others without end.

The rewards obtained for all beings
And everything one seeks will be completely fulfilled.
If one’s wishes are still not satisfied, continue for three months,
Six months, nine months, or one year.

Request earnestly without changing one’s resolve;
One will then attain the divine eye and knowledge of others’ minds.

After hearing these words, the brahmin Kaundinya rejoiced and exulted, praised them as unprecedented, and said to the great assembly:

“Humans, devas, and all members of this great assembly, you should know this and listen single-mindedly! I now wish further to praise that supreme and wondrous Goddess of Eloquence in accordance with conventional worldly truth!”

The brahmin then spoke these verses:

Her mind is peaceful and she accomplishes auspiciousness;
She is intelligent, modest, conscientious, and renowned.
As a mother, she skillfully gives birth within the world;
Courageous, she constantly practices great diligence.

Her bearing possesses both awesome and pleasing aspects;
Her eyes can cause those who see them to fear.
Her immeasurable, supreme conduct transcends the world;
She gathers in all who take refuge in her with faith.

At times she carries a trident, her hair bound in a round topknot;
In her left and right hands she always holds banners of the sun and moon.
On the ninth and eleventh days of the dark fortnight,
Offerings should be made to her at those times.

At times she manifests as the great goddess Vasu;
Whenever she sees battle, her heart is always compassionate.
Among all sentient beings she observes,
None surpasses this supreme goddess.

She fully comprehends the four Vedas of the great brahmins,
Illusions, transformations, spells, and every art.
She has mastery among celestial seers
And can serve as the seed and as the great earth.

Whenever multitudes of goddesses assemble,
She surely comes like the tide of the great ocean.
Among hosts of yaksas and naga spirits,
She serves as their leader and skillfully subdues them.

Among women she is like a mountain peak;
Like an ancient seer, she forever abides in the world.
Always free from desire, she is like a celestial maiden;
Her truthful words resemble those of Mahaprajapati.

She sees all the different classes throughout the world,
Even within the celestial palaces of the Desire Realm.
The goddess alone is honored as supreme;
No sentient being is seen who can surpass her.

Whether bound in fetters under royal law,
Or maliciously harmed by enemies,
If one can concentrate without changing one’s resolve,
One will certainly be freed from every sorrow and suffering.

She protects both good people and evil people;
With loving compassion, she constantly appears before them.
Therefore, with a perfectly sincere heart,
I bow my head and take refuge in the great goddess.

The brahmin then further praised the goddess with this mantra:

Homage! Homage to the World-Honored One,
The Supreme One among all mothers.
The three kinds of worlds all make offerings to her;
People delight in beholding her bearing and countenance.

She adorns her body with every wondrous virtue;
Her eyes are long and broad like blue lotus petals.
Her radiance of merit and wisdom fills her renown,
Like a priceless mani jewel.

Your dignified bodily form delights all who behold it;
Every rare mark is inconceivable.
You skillfully emit the undefiled radiance of wisdom
And are supreme among all objects of recollection.

Upright and lovely, you resemble the full moon;
Your uninterrupted speech has a gentle, harmonious sound.
If any sentient being gives rise to a vow,
You cause wholesome aims to be fulfilled according to their thoughts.

Svaha. (The preceding mantra verses are both a mantra and a hymn of praise. When reciting the mantra, one must first recite this hymn.)

If one wishes to invite the Goddess of Eloquence,
Rely upon the words of this mantra-hymn.
Recite it sincerely in purity morning and evening;
Then whatever one seeks will satisfy one’s heart.

At that time, the Buddha said to the brahmin:

“Excellent! Excellent! In this way you can benefit sentient beings and bestow peace and happiness by praising that goddess and requesting her support, thereby attaining boundless merit. (This chapter’s mantra rites appear in both abbreviated and extensive forms, sometimes expanded and sometimes combined, with differences in their order. There were many Sanskrit manuscripts of the sutra, but the translation relied upon only one version. This became known after the translation was compared and revised.)”