Toh 563Kinh 'Đại Trì Minh Bí Mật'

Summary

Great Upholder of the Secret Mantra is one of five
texts that together constitute the Pañcarakṣā scriptural collection, popular for
centuries as an important facet of Mahāyāna-Vajrayāna Buddhism’s traditional
approach to personal and communal misfortunes of all kinds. It addresses a range
of human ailments, as well as misfortunes such as robbery, natural disaster, and
criminal punishment, thought to be brought on especially through the animosity
of non-human spirit entities. The sūtra stipulates the invocation of these
spirit entities, which it separates into hierarchically ordered groups and thus
renders subordinate to the command of the Buddha and members of his saṅgha. The
Buddha stipulates that just “upholding” or intoning their names and the mantra
formula for each will quell the violent interventions of non-human entities and
even hasten them to provide for the pragmatic needs of the saṅgha and its
surrounding communities.

Acknowledgments

Translated by the Dharmachakra Translation Committee under the guidance
of Chökyi Nyima Rinpoche. The translation was produced by James Gentry, who also
wrote the introduction. Andreas Doctor compared the translation with the
original Tibetan and edited the text. Wiesiek Mical contributed to the analysis
of the title in its text-historical context.

This translation has been completed under the patronage and supervision
of 84000: Translating the Words of the Buddha.

Introduction

Great Upholder of the Secret Mantra (Mahāmantrānudhāriṇī, Toh 563) is the fifth scripture in a series of five;
the other four texts are Destroyer of the Great
Trichiliocosm (Mahāsāhasrapramardanī, Toh 558), The
Great Peahen, Queen of Incantations (Mahāmāyūrīvidyārājñī, Toh 559), The
Noble Great Amulet, Queen of Incantations (Mahāpratisarāvidyārājñī, Toh 561), and
The Sūtra of Great Cool Grove, (Mahāśītavana, Toh 562). Together these five
texts have been apotheosized in the Mahāyāna tradition as five goddesses
known collectively as the Pañcarakṣā, or the “Five Protectresses.” In the
Tibetan tradition this collection is known by the moniker gzungs chen grwa lnga, the
“Fivefold Great Dhāraṇī.” In the Degé Kangyur collection these texts
constitute 60, 49, 43, 25, and 12 folios, respectively, making a total of
189 folios.

Tibetan redactors of Kangyur collections have catalogued this set of
five texts together within the final Action (kriyā) tantras section of the “tantra collection”
(rgyud ’bum) division.
Indeed, these scriptures do contain elements—powerful incantations, an
emphasis on external ritual hygiene and other material details such as
auspicious dates, and so forth—that resonate with standard Kriyāyoga
practice as understood in Tibet. Yet missing from nearly all these texts is
any extensive mention of the contemplative visualization exercises,
specialized ritual gestures (mudrā), elaborate maṇḍala diagrams, and initiation ceremonies
so typical of full-blown Buddhist tantra. A close perusal of these five
texts might then lead the reader to construe them as standard Mahāyāna texts
with a preponderance of elements—magical mantra formulas, ritual
prescriptions, pragmatic aims, and so forth—that only later coalesced and
developed into a typically tantric practice tradition with its own unique
set of view, meditation, and conduct. To complicate things further, the core
of the Mahāmāyūrī, for one, is rooted in
Indian Buddhist traditions that predate even the rise of Mahāyāna. The
Mahāmāyūrī also appears as a remedy for
snakebites in the earlier Mūlasarvāstivāda-vinayavastu. This accords with Gregory
Schopen’s general observation, based on inscriptional evidence, that
“dhāraṇī texts were publically known much earlier and more widely than texts
we think of as ‘classically’ Mahāyāna”.

Regardless of their bibliographical position in the Tibetan canon,
the Five Protectresses have been among the most popular texts used for
pragmatic purposes throughout the Mahāyāna-Vajrayāna Buddhist world. While
it seems certain that these texts each developed independently and were only
later combined into a five-text corpus, their popularity is attested by
their eventual spread to Nepal, Tibet, Central Asia, China, Mongolia, Korea,
Japan, and Indonesia (Hidas 2007: 189). In East Asia, the textual tradition
associated with the Mahāmāyūrī in particular was instrumental in integrating
Buddhist and indigenous notions of divine kingship.
Moreover, the tradition of all five goddesses and their texts still occupies
a place of central importance today in the Vajrayāna Buddhism practiced by
the Newar population of the Kathmandu Valley in Nepal. Newar Buddhist
communities of Kathmandu have even translated the texts of the Five
Protectresses into the modern vernacular, based on which they continue to
stage a number of annual rites for a broad range of pragmatic purposes. Newars often propitiate the Five Protectresses together
by means of a five-section maṇḍala and other tantric elements that do not
necessarily feature in the scriptures themselves. This tradition reflects a
specifically tantric ritual treatment of the texts, which, judging by the
presence of tantric sādhana
practices associated with these five texts in the Tibetan Tengyur
collections, had already developed by the time the Tibetan translations were
executed. This helps account for why Tibetan redactors construed these five
texts as belonging to the category of Kriyātantra, and not to the Dhāraṇī or
Sūtra sections. Indeed, the Tibetan translation of the Mahāpratisarā reflects a recension of the
Sanskrit text, which, Gergely Hidas suggests, “most likely served the better
integration of this text into the Vajrayāna, changing the historical locus
of the nidāna to a mythical
Vajrayānic setting.”

The designation Five Protectresses denotes the set of five texts, the
incantations presented therein, and the goddesses presiding over each. It is
believed that all these texts, particularly their incantations, provide
special protection against a wide range of illnesses and misfortunes for
those who memorize, recollect, read, copy, teach, wear, or otherwise come
into contact with them. Each text promises protection against specific
misfortunes, with considerable overlap witnessed between the texts. Despite
the pragmatic thrust of these scriptures, each text also contains numerous
allusions to doctrinal notions. The range of effects described therein
sometimes, though rarely, extends beyond the pragmatic sphere to include the
purification of negative karma, deliverance from the lower realms, and even
the attainment of buddhahood.

Great Upholder of the Secret Mantra was
translated into Tibetan under Tibetan imperial patronage sometime during the
early ninth century by a translation team that included the
translator-editor Bandé Yeshé Dé (ca. late eighth to early ninth century)
and the Indian scholars Śīlendrabodhi, Jñānasiddhi, and Śākyaprabha. The
sūtra promises protection against a range of threats, from illnesses,
natural disasters, and dangers while traveling, to warfare, corporal
punishment, and theft. This text frames all of these perils as originating
from the animosity and ill will of human beings and spirits. The principal
focus is threats posed by the capricious spirit world of “non-humans”
(mi ma yin), who feed
off the life force, vitality, flesh, and blood of humans. The negative
impact of these non-humans extends beyond the individual to include homes,
villages, towns, cities, regions, and entire countries. The text claims to
be efficacious by means of “drawing” or demarcating a “boundary” around
those in need of protection, sealing them off from the source of harm and
thereby restoring health and internal cohesion. It is through “receiving,
holding, reciting, preaching, and mastering” this scripture that such a
protective boundary is formed.

The narrative of the sūtra begins with an interchange between the
Buddha and the god Brahmā. Brahmā, along with his divine retinue, visits the
Blessed One at the Jetavana hermitage and requests that he “guard, protect,
look after, and bring peace and well-being” to the entire trichiliocosm of a
thousand million worlds, just as the god himself does for the chiliocosm of
a thousand worlds under his care. The Buddha acquiesces to his request by
remaining silent. He subsequently proceeds to teach the scripture’s dhāraṇī
formulas and to extol its many benefits. Much as in the Mahāmāyūrīvidyārājñī, but with less
elaboration, the Buddha prescribes the invocation by name of the spirits
responsible for personal and communal misfortunes. These litanies, which the
Buddha separates into groups based on the locations and activities of these
beings, hierarchically arrange the spirits so that they are all subordinate
to the Buddha’s command and to the command of his saṅgha. The Buddha states
that just “upholding” or intoning these names along with the mantra formula
that accompanies each group will urge them to obey members of the saṅgha so
that they desist from causing harm and instead serve the pragmatic needs of
the saṅgha and surrounding lay communities.

Owing to the absence of a reliable Sanskrit edition that reflects
the Tibetan translations, this English translation is based on the Tibetan
Degé edition, in consultation with the Pedurma (dpe bsdur ma) comparative edition. Thus, rather
than adjudicate on the many variant readings of the dhāraṇī formulas found
in the different Tibetan versions of this text, we have chosen to defer this
issue for now and record only the Degé version until a Sanskrit edition is
produced that might shed further light on the matter.

The Tibetan text translated here is different from the Sanskrit text
dedicated to the corresponding rakṣā goddess found in the extant Sanskrit
sources (Skilling 1994); even the goddess’s name is not the same—in the Sanskrit
text (nowadays accepted as ‘standard’ for this rakṣā) this name is given as
Mahāmantrānusāriṇī/-aṇī, whereas the name inferred from the array of (possibly
back-translated) Sanskrit titles found in the different editions of the Tibetan
canon might have been Mahāmantrānudhāriṇī/-aṇī.

In the mini-pantheon of the Pañcarakṣā, the two goddesses perhaps
ought to be conflated, but preferably without obliterating the
Mahāmantrānudhāriṇī/-aṇī variant altogether, as this form could have been
the original one historically, or it would have been excogitated independently
from the form Mahāmantrānusāriṇī/-aṇī.

The name of the rakṣā goddess that appears in the Tibetan translation
of the Mahāsāhasrapramardanī is
gsang sngags rjes su brang ba chen mo,
which would most likely render Mahāmantrānusārinī,
and suggest an English translation of “Great Upholder/Follower of the Secret
Mantra.” This Tibetan translation was edited in the fifteenth century by Gö
Lotsawa Zhonnu Pal (’gos lotsAwa gzhon nu dpal)
based on a Sanskrit manuscript in the possession of Chak Lotsawa Chöjé Pal
(chag lotsAwa chos rje dpal), who was
active in the thirteenth century. Thus, this title may very well represent a
later stage or different recension of the Sanskrit text and might not provide
additional clues into the source text used by the Tibetan imperial period
translation team.

The Translation

The Sūtra

Great Upholder of the Secret Mantra

Homage to the Three Jewels!

Homage to the Buddha!

Homage to the Dharma!

Homage to the Saṅgha!

Homage to the seven perfectly and completely awakened buddhas, along with
their śrāvakas—those who have perfectly gone, and those who have
perfectly entered!

Following this homage:

May these incantations be practiced for a purpose!

May these incantations be accomplished!

May their purpose—the goal for which they are practiced—

Be accomplished!

Thus have I heard at one time. The Blessed One was dwelling in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. At that time, Brahmā, master of
the Sahā world, with the gods of the Brahmā realm; Śakra, lord of the gods,
with the gods of the Heaven of the Thirty-Three; the four great kings, with
the gods of their realm; the twenty-eight great yakṣa generals; and Hārītī
with her children and retinue of servants went before the Blessed One, bowed
their heads at his feet, and stood to one side.

Standing there, Brahmā, master of the Sahā world, bowed toward the
Blessed One with palms joined, and said, “Venerable Blessed One, I rule as
lord over the realms of the chiliocosm. Venerable
Blessed One, when needed I guard, protect, look after, and bring peace and
well-being to the realms in the chiliocosm. Venerable Bliss-Gone Dharma
Sovereign, Blessed One, you rule as lord over the realms of the great
trichiliocosm. Blessed One, when you see fit you, too, guard, protect, look
after, and bring peace and well-being to the realms of the great
trichiliocosm. So, Venerable Blessed One, I request you to guard, protect,
look after, and bring peace and well-being to the realms of the
trichiliocosm!”

The Blessed One acquiesced by remaining silent. Brahmā, master of
the Sahā world, understood that the Buddha had acquiesced by his silence,
and at that moment he vanished.

Subsequently, the Blessed One said to the monks, “Monks, last night
I was approached by Brahmā, master of the Sahā world, along with the gods of
the Brahmā realm; Śakra, lord of the gods, with the gods of the Heaven of
the Thirty-Three; the four great kings, with the gods of the realm of the
four great kings; and the twenty-eight great yakṣa generals; and Hārītī with
her children and retinue of servants also came.

“Brahmā, master of the Sahā world, said to me, ‘Venerable Blessed
One, I rule as lord over the realms of the chiliocosm. Venerable Blessed
One, when needed, I guard, protect, look after, and bring peace and
well-being to the realms in the chiliocosm. Venerable
Bliss-Gone Dharma Sovereign, Blessed One, you rule as lord over the realms
of the great trichiliocosm. Blessed One, when you see fit, you also guard,
protect, look after, and bring peace and well-being to the realms of the
great trichiliocosm. So, Venerable Blessed One, I request you to guard,
protect, look after, and bring peace and well-being to the realms of the
trichiliocosm!’

“Monks, I acquiesced by not responding to Brahmā, master of the Sahā
world. Then Brahmā, master of the Sahā world, knowing that I had acquiesced
by remaining silent, disappeared at that moment.

“Monks, this queen of incantations, Great Upholder of
the Secret Mantra, was taught by the perfectly and
completely awakened thus-gone arhats of the past. It will be taught by the
perfectly and completely awakened thus-gone arhats in the future. And
likewise, right now in the present, I will also teach it as an aid for the
awakening of buddhahood.”

Then the Blessed One said to venerable Ānanda, “Ānanda, you are to
receive, hold, recite, preach, and master this queen of incantations, Great Upholder of the Secret Mantra! Ānanda, this
queen of incantations, Great Upholder of the Secret Mantra, will bring
welfare, benefit, happiness, and comfort to the four assemblies.

“Ānanda, this strong and powerful secret mantra, which has been
practiced for a long time, was taught by the perfectly and completely
awakened thus-gone arhats of the past. It will be taught by the perfectly
and completely awakened thus-gone arhats in the future. And such is also the
case at present, as I now teach it to aid in the awakening of buddhahood.
With this queen of incantations, Great Upholder of the
Secret Mantra, I will protect and form a boundary around the
person named such-and-such. I will form a boundary one league to the east. I
will form a boundary one league in all the cardinal and intermediate
directions.

tadyathā samuca vimuca palamuca jagadhara
madasṭhala nalakamaga samuḥśvavāti vimukti yoga hinasagama aradamula
vihaṃgami idiciri vitalākhayo makhayo lagabhidharaṇi pratiprāyogi
aḥcakrapati samasraḥvati ilāya milāya bahusaddhya anatama arthavati
garavati tikhinitive akanati sakanati samidima vasuvaṭe aṭe aṭe taṭṭa
kharusmin kharusmin lahataṃ lahutaṃ sambhara sambhara vatiranataṃ
nirutaṃ ila taila saraphala bahuphala satamata daṃṣṭrimata
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“Ānanda, this strong and powerful secret mantra, which has been
practiced for a long time, was taught by the perfectly and completely
awakened thus-gone arhats of the past. It will be taught by the perfectly
and completely awakened thus-gone arhats in the future. And such is also the
case at present, for I too teach it. Brahmā, lord of the Sahā world, teaches
it. Śakra, lord of the gods, also teaches it. The four great kings also
teach it. The twenty-eight great yakṣa generals also teach it. And Hārītī, with her children and retinue of servants,
also teaches it.

“Ānanda, any monk, nun, layman, or laywoman who receives this queen
of incantations, Great Upholder of the Secret
Mantra, and understands, sees, or performs it, precisely as it
has been taught and mastered, will be guarded, protected, looked after, and
brought peace and well-being for as long as he or she shall live.

“Ānanda, by the command of the perfectly and completely awakened
thus-gone arhats of the past, future, and present, this queen of
incantations, Great Upholder of the Secret
Mantra, shall guard, protect, look after, and bring peace and
well-being to the person named such-and-such. It will form a boundary. It
will form a boundary one league to the east. Likewise, it will form a
boundary one league to the west. It will form a boundary one league to the
south. It will form a boundary one league to the north. It will form a
boundary one league in all the cardinal and intermediate directions.

“Ānanda, there are four who dwell on and off the path of the four
great kings. Who are they? They are
Auspicious, Friend to All, Complete, and Glory of Joy. Whoever knows their
names and families will not be in danger of the great kings, nor will he be
in danger of robbers, fire, water, humans, or non-humans.

“Ānanda, Vajrapāṇi’s older brother called Swift Hand resides in the
city known as Cakravālapur. Whoever knows his name and family will be
guarded, protected, looked after, pardoned, and
brought peace and well-being by him. On behalf of the person named
such-and-such, I beseech and supplicate Vajrapāṇi’s older brother Swift
Hand! By the command of the blessed buddhas of the past, future, and
present, all yakṣas, rākṣasas, pretas, piśācas, kumbhāṇḍas, pūtanas, and
kaṭapūtanas who seek an occasion and look for an opportunity to harm the
person named such-and-such will not find any such opportunity, nor will they
be able to quarrel with him!

“Ānanda, there are fourteen great rākṣasīs. They protected the
Bodhisattva while he was in his mother’s womb. They also protected him
during his birth, as a newborn, and while he was being reared. Who are they?
They are Powerful, Stainless, Tumult, Supple, Terrifying Lady, Voice of
Jambū, Supreme Seizer, Master, Renowned Female, Amazing Renown,
Conflict Lover, Playful Lady, Earth Supporter, and Conflict Engager. Whoever
knows their names and families will be guarded, protected, looked after, and
brought peace and well-being by them!

“Ānanda, there are eight rākṣasīs who steal the vitality of men or
women regardless of whether they are asleep or not. Who are they? They are
Horn, Unassailable, Instigator of Evil, Slanderous, Red Female Servant,
Greatest, Excellent Eyes, and Terrifying. Whoever knows their names and
families will be guarded, protected, looked after, and brought peace and
well-being by them!

“Ānanda, there are seven rākṣasīs who travel as far as one hundred
miles when they smell the scent of blood. Who are they? They are Excellent
Splendor, Layered Joy, Giver of Various Things,
Excellent White Female Servant, Desiring Engagement, Surrounding City, and
Mountain Protector. Whoever knows their names and families will be guarded,
protected, looked after, brought peace and well-being, and granted pardon!

“Ānanda, there is a rākṣasī called Mahākālī with one thousand sons
who lives at the seashore and travels 80,000 miles in a single night.
Whoever knows her name and family will be guarded, protected, looked after,
brought peace and well-being, and granted pardon by her!

“Ānanda, there are five rākṣasīs who, along with 7,700,000 yakṣas,
guard and protect the humans in the Jambu continent. Who are they? They are
Always Insane, Further Insane, Bloated with Power, Bamboo Stick, and
Wealthy. Whoever knows their names and families will be guarded, protected,
looked after, brought peace and well-being, and granted pardon by them!

“Therefore, on behalf of the person named such-and-such, I beseech
and supplicate those five rākṣasīs, along with the 7,700,000 yakṣas! By the
command of the blessed buddhas of the past, future, and present, may the
person named such-and-such be guarded, protected, looked after, brought
peace and well-being, and granted pardon!

“Ānanda, nowhere in the worlds of gods, demons, Brahmā, mendicants,
priests, humans, kinnaras, and mahoragas have I seen anyone—whether human,
non-human, yakṣa, rākṣasa, asura, gandharva, nāga, garuḍa, guhyaka, preta,
piśāca, vetāla, kākhorda, kṛtya, pūtana, kaṭapūtana, unmāda, or
apasmāra— who, seeking an opportunity to hurt and
looking for conflict, was ever able to harm a person guarded, shielded,
protected, looked after, brought peace and well-being, and granted pardon by
this queen of incantations, Great Upholder of the Secret
Mantra—unless, that is, the ripening of their karma precludes
it.

“Therefore, by the command of the blessed buddhas of the past,
future, and present, I will use this queen of incantations, Great Upholder of the Secret Mantra, to guard the
person named such-and-such from humans, non-humans, yakṣas, rākṣasas,
piśācas, asuras, gandharvas, nāgas, garuḍas, guhyakas, pretas, vetālas,
kākhordas, kṛtyas, pūtanas, kaṭapūtanas, unmadas, and apasmāras. He will be
protected, shielded, brought peace and well-being, granted pardon, and
purged of poison.

“This queen of incantations, Great Upholder of the
Secret Mantra, will intoxicate all those with hostile
intentions, ill will, animosity, and rage, as well as all demons, trail guards, fort guards, and customs guards. It will
intoxicate them, cause paralysis and stupefaction, and seize their hands,
feet, minds, and tongues. Through this queen of incantations, Great Upholder of the Secret Mantra, the person will
escape on each and every occasion.

“Oh wonder! Brahmin! You transcended anguish,

Crossed over existence within the world,

And finally, after so long,

Saw the transcendence of all resentment and fear!

“Patience is the supreme austerity;

Patience is the supreme nirvāṇa—so proclaims the Buddha.

As for the ordained who harm others,

One who is violent toward others is not a proper renunciant.

“On the other hand, just as those with eyesight

Also have capabilities,

The wise, in this world of the living,

Avoid misdeeds.

“To all the buddhas

Of present, future, and past

I pay homage!

To all of them I go for refuge!

“Since in the world it is the bliss-gone arhats

To whom the moon goes for refuge,

Buddhas, with compassion for the world,

Free the moon from Rāhu!

“ ‘Rāhu! The moon dispels darkness.

Illuminating the sky,

It shines with white

And pristine light.

Instead of seizing it in the sky,

Instantly release the lantern of creatures!’

“Then, suddenly,

Rāhu, with his body trembling and in a sweat

Like a sick person,

Abruptly released the moon.

“ ‘Rāhu, why did you,

Trembling and in a sweat

Like a sick person,

Suddenly release the moon?’

“ ‘If, upon uttering these verses of the Buddha,

The moon were not released,

My head would crack into seven pieces,

And even while alive, I would be unhappy.’

“Oh wonder! Amazing is the emergence of buddhas

Who see the truth!

If one recites these verses,

Rāhu will release the moon.

“By such truth and true words, as follows: one
who is unforgettable to beings appearing in the world is a ‘thus-gone one;’
that he speaks by speaking truly means he speaks by speaking truly at the
appropriate time. Furthermore, Ānanda, those verses were spoken by the
Thus-Gone One to assist in the observation of pure conduct. And what is
more, Ānanda, the following words will secure the purpose, as well as
further assist and ease, whatever function those verses are set to perform:

syād athedana svasti mati vilumati praharati
kaśumadchi nanda mati vihagrahe vidumati edakṛta ārtha sudṛśabuddhi
bodhimati suhudume alakhūme alamite higaraśara āśuha pragaśini
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“Ānanda, the ten roots of seeds and the ten root words of seeds have
been spoken by the Thus-Gone One. Ānanda, these words will be spoken by
Thus-Gone Ones, and will be taught by them; so if people who dwell in their
teaching utter them, yakṣas and rākṣasas will perform activities for them
like slaves.

“By such truth and true words, as follows: true words at the
irreversible level are called the ‘words that are supreme in the world.’
Those who, of all renunciants, are ‘the most joyful renunciants,’ the
perfectly and completely awakened, thus-gone arhats, who have neither fear
nor terror, who, neither cowering nor fleeing, lack fear, and who, having
abandoned fear and its impetus, are called ‘free of anything that causes one
to cry out in hair-raising panic’—these are what is meant by ‘those who
speak by speaking truly, those who speak by speaking truly at the
appropriate time.’ By their truth and those true words, may the person named
such-and-such have well-being!

“By such truth and true words, as follows: of all those who observe
ethical discipline, controlled conduct, austerities, or pure conduct, those
who are known as ‘supreme in the discipline that pleases the noble ones’—by
their truth and their true words, may the person named such-and-such have
well-being!

“Of the elders, Ājñātakauṇḍinya, like the eldest of a king’s sons,
foremost among those practicing pure conduct, for a
long time has passed since his ordination; Mahākāśyapa, supreme among those
with few desires who adhere to the qualities from training and have
contentment; Śāradvatīputra, supreme among those with great wisdom and
eloquence; Mahāmaudgalyāyana, supreme among those with great miraculous
powers and great magical abilities; Aniruddha, supreme among those with the
divine eye; Ānanda, supreme among the learned; Upālī, supreme among holders
of discipline; Pūrṇamaitrāyaṇīputra, supreme among Dharma preachers;
Rāhula, supreme among those with respect for the trainings; Vasumallaputra,
supreme among those who distribute bedding and cushions; Piṇḍola Bhāradvāja,
supreme among those who proclaim the lion’s roar; Kālodāyin, supreme among
those who inspire householders; and Sudarśana, supreme among those who are
venerated by gods and men—by the truth and true words of these elders, may
the person named such-and-such be guarded, protected, looked after, brought
peace and well-being, and granted pardon. He shall be protected from kings,
ministers, robbers, fire, water, enemies, and adversaries, and when
traveling, lost, asleep, drunk, or careless!

“By such truth and true words, as follows: among all possible
beings—those without feet, with two feet, with four feet, or with many feet;
those with form or without form; those with perception, without perception,
or neither with nor without perception—the Thus-Gone One is called
‘supreme.’ By his truth and his true words, may the person named
such-and-such be guarded, protected, looked after, brought peace and
well-being, and granted pardon!

“By such truth and true words, as follows: in the entire range of
conditioned and unconditioned phenomena, freedom from attachment is called
‘supreme.’ By that truth and those true words, may the
person named such-and-such be guarded, protected, embraced, brought
peace and well-being, and granted pardon.

“By such truth and true words, as follows: of all kinds of
assemblies, gatherings, multitudes, and retinues, the saṅgha of the
Thus-Gone One’s śrāvakas is called ‘supreme.’ By their truth and their true
words, may countries, regions, cities, towns, villages, houses, abodes,
fields, and this sick patient be guarded, protected, looked after, and
brought peace and well-being. Boundaries will be formed around them. All
bhūtas will be turned back. Those who steal vitality will be turned back.

“By such truth and true words, as follows: in order that I—a
blessed, perfectly and completely awakened, thus-gone arhat—may end this
person’s desire, anger, and ignorance, by the truth and true words of the
teaching, explanation, and enunciation of the 84,000 sections of teachings,
may the 404 sicknesses of the person named such-and-such come to an end! May
they be eliminated! May they cease! May they cease completely!”

When the Blessed One had
spoken, the world, including venerable Ānanda, Brahmā, master of the Sahā
world, and all gods, humans, asuras, and gandharvas rejoiced and praised
what the Blessed One had said.

This completes “The Sūtra Great Upholder of the Secret
Mantra.”

Colophon

This was translated and edited by the Indian scholars Śīlendrabodhi,
Jñānasiddhi, and Śākyaprabha, along with the translator-editor Bandé Yeshé
Dé, who then revised it according to the new lexicon and finalized it.

Notes

Bibliography

Tibetan and Sanskrit Texts

Secondary Sources

Playful Lady

rtsed mo
རྩེད་མོ།

Slanderous

phra ma can
ཕྲ་མ་ཅན།

Jetavana, Anāthapiṇḍada’s Park
jetavanam anāthapiṇḍadasyārāmaḥ
rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba
རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།