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tanslated into English fom
Ta-p' i-lu-che-na ch'eng-fo shen-pien chia-ch' ih ching
the Chinese version of Subhakarasirlha ad 1-hsing (A.D. 725)
Koyasan University, Koyasan (Japan)
Scroll Chapter

¯¯ 1&
1 1 Performing the deed of manta and dwelling in the mind of bhi
2 Accessories and mantas necessary to approach the mai�ala
2 2 (contd.)
3 The cessaton of hindrances
4 The depository of common mantas
5 Accomplishments in the world 71
6 The manifestation of siddhi 72
7 The accomplishment of siddhi 83
8 The practice of mai�alas by tuing the wheel of letters 85
4 .9 The mystic mudras 91
10 The cycle of letters (ak�ara-caka) 121
11 The esoteric mai�ala 126
12 The rite of entering the mystic mai�ala
1� Entering the positions of mystic mai�ala
14 The eight mystic mudras
15 Forbidden obserances of vidyadharas
16 The tue wisdom of the acarya
17 The disposition of letters
6 18
Receiving the expedient and leaing the discipline
19 What is prouced by the hundred letters
20 Effect that corresponds to the hundred letters
21 Accomplishing the position of the hundred letters
22 Recitation for attainment by the hundred letters
23 The mantadharma of the hundred letters
24 Explaining the quality of bhi
25 The three samayas
26 Explaining the tr Tathagata 16
27 The mundane ad supra-mundane homa rites 167
28 Explanation of the smadhi of the main sacred one (honzon) 170
29 Explanaton of the formless (nirlak�ta) samadhi 171
30 The mundane and supra-mundane recitaton
31 Entustng in continuity
32(1) The disipline of the conduct of mantas in the samaya-dhara
of the adoraton-rcitaton
33(2) Te incrase of advantage and the protecton of pure conduct 179
34(3) Te rite of adoration 183
35(4) The rle of remembrnce and recitaton
36(5) The acton of the manta
The Mahavairoan-abhisambhi-vikurvit-adhi��hana-vaipulya-suta was tans­
late into Chinese by Subhakarasirha and I-hsing in A.D.725 in the Ta-fu-hsien mon­
astery at Tung-tu. Its Chinese ttle is: Ta-p'i-lu-che-na-ch'eng-fo shen-pien chia-ch'ih
ching. In Japanese pronunciation it reads: Daibiruhana-jobwsu-jimben-lji-kyo (T848).
This title was tanslated by Nanjio as "Suta on Mahavairoana's bcoming Buddha and
the supratural forula called yugandhara (? lit. adding-holding)" (Nj 530). The terms
can now b clarifed with the help of the Sanskit title presered in the Tibtan Kanjur:
bcoming Buddha (Obutsu) = abhisambhi
superatural forula (jimbn) = vikurita
yugandhara (lit. adding-holding) (kaji) = adhi��hana.
The Tibtan tanslation was done by Silendrabhi and Dpal-brtsegs under the title:
Rnam-par-snan-mdzad-chen-po miwn-par-rdzogs-par-byan-chub-pa rnam-par-sprul-pa
byin-gyis-rlob-pa sin-tu-rgyas-pa mdo-sde�i dban-po�i rgyal-po zhes-bya-ba�i chos-kyi­
rnam-gralis, a tanslation of the original Sanskrit title: Mahavairoan-abhisambhi­
vikurit-adhi��ana-vaipulya-sutendraraja nama dhar a-paryaya. In the Chinese text
certain passages echo the word sutendra-raja. It is noteworthy that the Enlightenment
of Vairoana is abhisambhi with the prefx abhi- i the sense of intensifying the action
implied i the basic word bhi. It denotes the highest enlightenment, that is, a more
evolved concept of bhi. Abhisambhi is specifically applied to Vairoana of the
carya-tantas. He is the Abhisambhi-Vairoana, in contadistinction to the Vajradhatu­
Vairoana. The ·reconstuction of the Chinese Hung-kuang-hsien-yao-p'u-ti-o as
Vairoanabhisambhi by Walter Eugene Clak (Two Lamaistic Pantheons 1937:ll.150/
5M5) has to b corected to Abhisambhi-Vairoana. In the Sino-Japanese tadition the
new ter Garbhadhatu-V airoana was coined for him.
Though fragments of the Sut were tanslated in Europe as ealy as 1723, no
complete tanslation has ben attempted s far. I 1936 R. Tajima tanslated its first
chapter i his Etud sur /e Mahivairocana-sutra (Dainichiko) and gave a resume of the
whole text. Pof. Chikyo Yamamoto has taken courage of prsenting an English ts­
laton of the complete Chinese text of the Suta, comprising 36 chapters (hon) in seven
scrlls (kwan). The first 31 chapters represent the original work, and the last 5 chapters
in the sventh scroll ae the kuobo 'rites of offering', which has also ben tanslated
earlier by Vajrabhi as the Daibiruhai-yoraku nenjuko ( 899 in vol.18). Te
seventh scrll is indeed an appndix to the original Sita. Prof. Yamamoto has followe
the Chinese text as given in the Taisho edition (848: 18.1-54). He has utilised the
following Japanese tnslatons of the Sita:
Kokuyaku Issaikyo, the Chinese Tripi�a in Japanes, published by Daito-Shup­
pansha, the scton of esteric Buddhism I, Dabirushana-jobutsu-jimbn-kaji- kyo, by
Ryijo Kambayashi, pp. 1-162.
Kokuyaku Issaikyo; secton of commntaries 14, Showa 56, Daibirushaa­
jobutsu-kyosho, fascicules 1-10, by Ryijo Kambayashi.
Kokuyaku Issaikyo, secton of commentaies 15, fascicules ll-20, by SeiJi
Dainichi-kyosho 'commentary on the Mahavairoana-sita', compiled by
Shunkyo Katsumata, published by the offce of the Buzanha, Shingon sect.
R. Tajima,
tude sur le MahlvairocaiU-sutra (Dainichiko), avec Ia traduction
comentee du premier chapitre, 1936.
The word kan is vaiously tanslated as volume or chapter. Tajima tanslates it
as volume. I fact, the 31 hon are the chapters of the original Sanskt text ad the Ian
are the scrlls of paper on which the Chinese tanslaton was written. A Ian represente
a mor or less standard length of a roll of paper which was adjusted to the measur of
the original chapters. I a chapter bcame to long it was caried over into the next roll:
thus the second chapter of this SIta is contnued into the second scroll:
Scroll Chapters Taisho
1 1 2 p.l (25 columns)
2 2 4 p.9 (25 columns)
3 5 8 p.l7 (21 columns)
9 p.24 ( 18 columns)
5 10 17 p.30 (26 columns)
6 18 - 3 1 p.39 (18 columns)
32 - 36 p.45 (30 columns)
The long chapter 9 is coverd by scrll 4 whose length had therfore to b reduce.
Liewise srll 6 which contains chapters 18-31 is shorer. Scroll 7 was lengthened to
cover all the fve chapters 32-36 of the appndix. Thus the variation in the length of the
Te Tasho eiton gives the mants only in th�ir Chinese tanscription. The
Shangha eiton of the Tripita (case 25 fascicule 1) has interlinea text of the mantas
in the Siddham spt as well. In ancient tmes the mantas must have ben given in
Chinese tansliteration, as well as in an Indian sript. We have edited the text of the
mantas on the basis of Nagatani Hoshi's facsimile editon of "The Collection of Sanskit
Mantas Brught fom China by Kb Daishi", published under the title: Daishi goshilai
bonji shingon shU. The mantas have ben reprouced in the present tanslation fom this
Siddham manuscript. All the mantas have ben serially numbred fom 1-297 in bld
fgures. These numbrs a fom Kichida Eiyo- - Ken-rai roou shingon kaiki "explanation
of the mantas of bth the Garbha and Vajradhatu m�qalas". The words ocurring in
the mantas have ben indexed for further reseach. While the majority of mantas a
clear, some of them present complex readings that defy interpretation. To cite an
72 labdha-vijae bhagavati vikuri vikure le ruuri vikule svahi (278 le lluuri)
167 le llauri bikule svahi (279 le llupuri vikule svahi)
The fors vikuri vikure and vikule are the same word vikule, voative of vikula 'one br
in a low (vi) family (kula)'. Matangi which means a c�qaa woman, a woman of the
lowest r, is a name of one of the Ten Mahavidyas or ten personifications of Sakti.
The godess Martel has the epithet avaje avajavari 'the low (ava) br (a, fer.)' i the
Suvara-prabhasa-suta (Lokesh Chandra, Comparative Study of an Uigur-Turkish Invo­
cation t Sarasvati, 1981). I the Saddharma-pu�qarika-sita (p.40) the following
words in a dha�I agaiJ gaiJ ... ca'li mltangi vrusali refer to a girl who is outside
the gala, who is an outcaste. Te consecutive words Ca14li mltmgi vr�ali denoting
low birth emphasize this aspect. The other expression le lluuri (and its variants) could
refer to re niuri 'oh the godess adored with anklets'. The word nupurin ocurs in
the Priyadasika (M.). The words a4e a4vari nrte nrtavati ... nrtani nrtavati
(p.398), a!e taffe na!fe (p.399) i the Saddharma-pu�qaa-sita refer to the dancing
devadasis in the temples. The innerost sanctum of the Vajradhatu-m�9ala has the
Vajrartya, bsides Vajralasi.
Prof. Alex Wayman has written two interesting articles on the meanings of words
in dhlalis:
1. The Signifcance of Mantas, from the Veda Down to Buddhist Tantic Practice,
in Buddhist Insight: Essays by Alex Wayman, ed. by George R. Elder (Delhi,
2. Impertves i the Buddhist Tanta Mantas, Berliner Indologische Studien, Band
1, Reinbk 1985. Syllables that had so far ben considered to b meaningless can now
b interpreted with the help of canonica
as well as natve exegetical works in Tibtan.
Some letters that ocur fequently in t. . dhils of the Mahavairoana-suta can b
explained as abbreviations of words: jam = jaya (b victorious), tram = trlhi or trla
(protect), ra = rala (defend), all impratives.
The expression "the manta of the minds of all Bohisattvas" (p.53 manta 67)
can b compaed to the ter hrda-mantra in the Ni�panna-yogavall (.7: h!dya­
mntra tu datlnlm). Every divinity has a hfd-blja and a hfdaya-manta (see Ni�p.
p.1 1). The hfd-bljas are also given in the Mahavairoana-suta (p.l84, 185).
The Mahavairana-suta (p.l87) says: "The abve gatha is equal to a manta. So
you should recite the Sanskit text". It means that the Sanskit text of the gathas should
have existed in the early Chinese editions of the Tripi�aka.
The upper (Buddha Vairoana), middle (Bohisattva) and lower (sravaka) are the
three siddhis on p.l90. The superseded states are embied into a hierarchical system.
The vaipulya system is consistently inclusive in its approach to the earlier developments
of Buddhism.
The supplementary chapter 35(4) (p.l88) refers to the Tattva-sangraha. It means
that the Mahavairoana-suta and the Tattva-sangraha constitued a pair, a ryobu, already
in India. Maijusri is chief in the meditation of Bohisattvas. Mafjusrt is The eloutor
of the vaipulya sutas and in this capacity he enjoys primacy.
The most important term used in the supplementary chapter 32( 1 ) is
Vaipulyayana. It ocurs twice (p.l73). The Chinese expression is ¡��(T.18.45)
The Mahavairoana-suta is a vaipulya-suta or vaipulya-sutendraraja in the Tibtan
title. I have discussed the evolution of vaipulya texts in the paper "Iranian Elements in
the foration of Tantic Buddhism" presente to the Symposium on the Silk Route and
the Diamond Path held on 7, 8 Novembr 1982 at the Frederick S. Wight An Gallery,
University of Califoria, Los Angeles (USA). The term Vapulya-yana is like Paramita­
yana, Manta-yana and Mahayana. The actual usage of the term Vaipulya-yana confrms
my hypthesis that vaipulya texts designate a specific tadition in Buddhist evolution,
with phototopic tendencies, and later on they were designated tantas.
The mal)qala in the Mahavairoana-sutra differs from the graphic representation i
te Sino-Japanese tadition. The broad outlines ar identical. A conspectus is given blow:

of this tnsl.
� T
Quarers of
Firt precinct
20.4 6 20 80 Universl Knowledge
20. 1 1
29 87 A vaoktesvar
20.24 7a 23 92 Vajrapli
21. 5 7b 14 84 Vidyadharas
Second prcinct
22. 4 7c 25 127 Vajras
21. 19 8a 15 95 Sakyauni
Tird precinct
22.32 23 103 Mafjugho�
23. 7 8b 8 1 12 Sarva-niv�a-vi�kambhin
23.12 15 108 K�itigarbha
23.20 25 1 16 Akasagarbha
The present English tanslaton of the Chinese text is a milestone in the under­
standing of this rot-text of the carya-tantas. Pof. Yaamoto has widened the feld of
Tantic studies. He is fully conscious of its imprfections and presents it as a catalyst to
fresh interpretaton. It has to b followed by a critical tnslaton based on the comparson
of the Chinese and Tibtan versions, along with their commentaries.
Lokesh Chandra
I (a yogin in Matayana) heard as follows: Once Bhagavan (Vairoana, the
Dhan akaya of the Buddha) stayed at the vast palace of Vajra-dhannadhatu where the
Tathagata made the miraculous bnediction. All �e Vajradharas assembled there. The
majestc and precious pavilion that is prouced by the miraculous play of confidence of
the Tathagata is lofty. It has neither middle nor end. It is adored with marvellous
teasures in various ways. The Tathagata is seated on the lion-seat of the Bohisattva.
The names of Vajradharas are: "Vajradhara immaculate space", "Vajradhara who stides
in space", "Vajradhara br in space","Vajradhara wearing the rob of various colours"
"Vajradhara who circulates wonderfully", "Vajradhara who dwells in the equality of all
the dhanas", , "Vajradhara who is compassionate on the world of innumerable sentent
bings", "Vajrdhara who has the power of Narayrua","Vajradha who has the power of
Mahanarayra", "sublime Vajra!haa", "the most rapid Vajradhara", "immaculate
Vajradhara": "Vajradhara who cuts quickly", "Vajradhara clad in Tathagata­
armour" ,"Vajradhara br of the words of Tathagata", "Vajradhara who dwells in the ab­
sence of useless discussion", "Vajradhaa br of the ten powers of Tathagata",
"Vajradhara with immaculate eyes", "Vajrapii, master of mysteries". Bhagavan
Mahavairoana was with these Vajradharas in chief and other Vajradhaas equal in
numbr to dust in the ten domains of the Buddha. Encircled bth in front and at the back
by Bohisattvas Saantabhadr, Maiteya, Majusrt and Sarva-nlvaravi�kabhin,
Bhagavan preached the Buddha-dharma. The Buddha-dhara is the word of the equaity
of the by, the word and the mind of Tathagata realized by the miraculous bnedicton
of the sun of the Tathagata that tanscends the past, the present and the future.
Saantabhadra, the chief of many Bodhisattvas and the master of mysteries, the
chief of may Vajradharas rapidly revealed the inexhaustible and adored teasury of
Bohi like a lion who jumps bfor rarng, bcaus of the miraculous bnedicton of
Vairoana Buddha. He als reveaed rapidly the inexha"stble and adored teasur of
words and the mind like a lion. Thes teasuries ae not prouced fom the by, the
speh, or the mind of Vairana Buddha. Tey (the teasuries) appea and disappear in
all places, without limit i tme and place. All the acts of the by, al the acts of the
speech, hl the acts of the mind of V airoana ar the declaraton of the dhara of the
words of Mantyana in al places and at al tmes in the world of sentient bings. He
mifests himself i the for of Vajradhara. Bohisttva Samatabhadra, Bohisttva
Padmapl and others, and delars the pure words of Matayana in the ten directons.
This is in orer to give rise to the frst Bohicitta and to proeed gradually to the tenth
bhUmi untl fnally to attain Buddhaho in this existence. The bad gers of longevity
whose birth caus by the act in the categories of sentent bings are eradicated and go
gers ae rbr.
Then Vajrdhara, the master of mysteries, bing seated in the assembly, addressed
the Buddha: "Oh Bhagavan, how did Tathagata Arhat Samyaksambuddha obtain
sajiana (omniscience) ? Having obtained omniscience, how did you explain the
omnisience vastly and prpagate for innumerble sentient bings according to varous
ways, varous inclinations and various expedients ? How did you preach the way of bing
br as a 5avaka. or pratyekabuddha, or in Mahayana or in the fve ways of superatural
wisom or in the heavens or among human bings or among nagas, or yak�as or gand­
harvas or mahoragas? If a sentient bing is to b delivered by the Buddha, will Vao
caa Buddha rveal the by of the Buddha or the by of sravaka or of pratyekabud­
dha or of Bohisattva or Brahma, or NarayaJa or YaisravaJa, or mahoraga, human bing,
non-human bing, speaking the spech of each of the abve-mentoned bings or in
vaous attitudes 1 However, is the way of this omniscience (savajiana) of one taste,
viz. the taste of delivernce by the Tathagata 1 Oh Bhagavan, take for example space, it
is away fom all discrmination and at the sae time without discriminaton and not
without dismination, s also the omniscience is away from discrimination, and at the
s time without discrimination and not without dismination. Oh Bhagavan, just a
te eah is the depndence of al sntent bings, s also omnisience is the depndence
of gos, human bings and aurs. Oh Bhagavan, just as the element of fr bums al
the fwo instiably, s also omnisience bums the frwo of ignorance insatably.
Oh Bhagavan, just as the elemnt of the wind rmves all dust, so also omniscience
rmoves the dust of all passion. Oh Bhagavan, just as all sntent bings rjoice in te
element o water, so als omiscience gives avatage to all the gos and huma bings.
Oh Bhagavan, what is the caus, what is the rot, what is the ultmate of such wisom?"
When the master of mysteries asked i this way, Vairana Buddha told him:
"well, well oh Vajradhara, well oh Vajrap�. you a me such meaning. Listen to me
clearly, and b ver attentve. I will now explain it to you." Vajrapli sid:"yes, oh
Bhagavan, I wish to listen to you".
The Buddha sid: 'The mind of Enlightenment (bhicitta) is the cause, the gat
compassion (mhakarull) is the rot, and the expedient (upaya) of deliverance is the
ultmate. Oh master of mysteries, what is Enlightenment (bhi) ? Tat is to know one's
own mind as it rally is. Oh master of mysteries, the least par of supreme and right
Enlightenment (anut samyak-sambhi) cannot b obtained by the intellect. Why is
it s ? The bhi has the form of space, which noby knows, noby understands. Why
is it so ? Because the bhi has no for, oh master of mysteries, the dharas have no
for. Bohi has the form of space".
Then Vajrapli again said to the Buddha: "Oh Bhagavan, who seeks omnisience
? Who realizes sambhi ? Who pruces omniscience ?" The Buddha said: "Oh master
of mysteries, one's own mind will lok for bhi and omniscience. Why is it s ?
Because the original nature of the mind is pur. The mind is not inside, nor outside, it
is not to b obtained btween the two. Oh master of mysteries, the Tathagata Samyak­
sambuddha is not blue, nor yellow, nor red, nor white, nor purple, nor crystalline, nor
long, nor shor, nor round, nor suare, nor bright, nor dark, nor man, nor woman, nor
asexual. Oh master of mysteries, the mind has not the same nature as the Kama-dhatu,
nor as the RTpa-dhatu, nor as the Apa-dhatu. It has not the same nature as the ways
of deva, naga, yak� gandhava, asura, garu<a, kinnara, mahoraga, man, non-man. Oh
mastr of mysteres, the mind is not in the sphere of the eye, nor in the sphere of the ear,
the nos, the tongue, the by, the mind. It is not the view, nor the manifestation. Why
is it so ? The mind that has the for of space is away fom any discriminaton and non­
disrimination. Why is it s ? Because the mind has the same nature as space, it is the
same as the hear and bcause space has the same nature as the mind, it is the same as
bhi. I this way, oh master of mysteries, the mind, the space and the bhi, these three
are the same. The rot of these is compassion (kala). They satsfy the upaya-paamita
(the ultimate of the expedient). Therefore I preach many dharas in this way, s that
many Bohisattvas may know the purty of the mind of bhi, their tue mind. Oh master
of mysteres, i a man of go family or a woman of go family wishes to know b,
they should kow their own mind. Oh mastr of mysteries, how can one know one's
own mind ? I one loks for the mind in the dhannas tht a prouced fom causs, in
colours, i fs, in objetve domain, in fors one cannot obtain the mind. I one loks
for the mind in imprssions, i conceptons, in wl, in consciousness, or in the self, in
atthment to the slf, i the appropriator, in the appropriated thing, in purity, in dhatu
(elemnts), i ayatana (place) ad in al the dhamas prouce by relatve causes, still one
cannot obtain the mind.
"Oh master of mysteries, the pure mind of bhi of the Boisattva has the name
of the ft brght way of the dha (the way by which one ralizes the tue phase of
the mind i the frst bhumi). I the Bohisattva devotes himself to prctice, he will
obtan, without long ascetcism, the samai that removes all the hindrances. One who
obtains this smadhi will remain in the sae rank as the Buddhas and the Bohisattvas,
wl have fve srs of supratural wisom, will get limitless words, sunds, dhararls,
will know the mind and practce of sentent bings, will b protected by the Buddhas, will
b fe fm passion in the cycles of birth and death, will not b tired in taking pains for
the ske of sentent bings of the dhamadhatu, will accomplish the mrality of the pure
mnd of b. He will b fee fm the view that denies the dotine of cause and effect,
will b versed in the righteous view. Oh master of mysteries, the Boisattva who is free
fm all the, hindrces (klesa and passions) has the pwer of f conviction. So he
will accomplish all the Buddha-dhamas without practsing the Buddhist way for a long
tme. Oh master of mysteries, to say in short, a man and a woman of go family will
b able to ralize all these limitless merits".
Vajradhaa, the master of mysteries, then asked questons of the Buddha in ·a
gatha: "Oh Bhagavan, how do you explain the bhi that is prouced in this mind? I
which for do you rcognize that the mind of bhi is pruced? Will you please
explain the pruction of vijilna-citta or the mind or the supreme naturl wisdom. Oh
Buddha brave one (mahavlr), in what proess is the mind of bhi prouced in succes­
sion? Please explan the fors of the mind and the duration of time (necessary to obtain
bhi). Explain, oh Buddha, the whole of merits. Pleas explain, oh gand Muni, the
exercise of the prctce, the mind (bhicitta) and prpr pc
uliarity of bhicitta.
When Vajrpli sd this, Mahavairoana Buddha addresse Vajrapar.i i tis
way: "Well, oh te sn of the Buddha, your gand mind will proft sentent bings. The
successive for of the mind in the suprior pint of view of Mahayana are the gt
st of the Buddhas. Te hertcs cannot know them. I will now manifest them
completely. Listen to me with attenton. When the 16 kinds of the defle mind of
sntent bings a tnscended, vast merits will b prouced. Their naturs are eterally
u. So one will know the birth of the bhi that is as immeasurable as space. It is
not defle and is eteral. The dharmas cannot disturb it It is originally tanquil and
has no for. Limitless wisdom will thereby b accomplished and the perfect wisom
will b manifest. By practsing the deed of adoraton, the yogin of Mantayana (manta­
yogin) will bgin to have the mind of bhi.
Oh master of mysteries, an ordinary man, folish like a child, who is in tansmi­
gaton since tme without bginning, is attached to the name of the self and the psss­
sion of the self, distinguishes limitless appropriation of himself. Oh master of mysteries,
the notions of the self and individual appropriaton are prouced, bcause he dos not
consider the proper natur of the self corectly. (Some heretics fmd the ultimate reality
of the world in various things such as) tme, the tansformation of the eah and other
elements, the self in yoga, the purity of established dharma, the impurity of the non­
established dhaa,lsvara, (the spirit that is considered as the source of ) the fow, the
tme, respected Narayala, the spontaneous thing, inner self, the different amounts of man,
the principle of a long life, pudgala, vijiana, Vi�tu who perades everywhere, alaya, the
knower, the seer, the catcher, the caught, the inner knowledge, the outer knowledge,
jiatvan (intellect), manuja (the descendant of man), manabha (superior atrn), the self
br eterally and decidedly, the voice, the negation of the voice. Oh master of mys­
teries, in this way the selfsh idea aspires the libration of the yogin by the paal views
on the atman that are assoiated with the particular imaginaton since ancient tmes. Oh
master of mysteries, ordinary men and folish bys a just like a r. It happens for
them to have the idea of dhama one tme by chance. That is to have abstnence. Tey
think a little bit of it, a joyous and they often practse it. Oh master of mysteries, this
is the proucton of go deeds by the frst seed. Then by this reason they make
donations to their parents, to their male and female relatives on six days of abstnence.
This is the second stage of the germ. Then they donate to those who ae not their
relatves. This is the third stage, the stem. Next they donate to men of capacity and of
virtue. This is the fourth stage, leafage. Next they donate with pleasure to men of a
ad venerable old men. This is the ffth stage, forescence. Next they ador them with
affectonate donatons. This is the sixth stage, the friton. If they ae br next in the
world of the gos by practsing disipline, it is the seventh stage, the haest of seeds.
Oh master of mysteries, when one tansmigates in the world of birth ad death, one wil
hea the following words in a place of a go fend: This is a divinity, a geat divinity
who bstows al the pleasurs. If one venertes them with sincerty, al his wishes will
b fulfilled. One should adore well Isvar, Brahma, Naraya1a, Sa, Rudra, sn of
Isvaa, Sirya, Cand, Vau1a etc. as well as Kubra, Vaisrva�a, Saka, Vi.pak�a,
Visvakar, Yama, Spuse of Yama, Brahma and Agni adored by the world, son of
Garuta, spus of Isvaa, Nagas such as Pad, Tak�a. Vasuki, Safkha, Kako�a.
Kulika, Mahapadma, Mahapaaka, Atdeva, Sadanada and other Nagas, and divine r�is,
geat masters of the Vedas. Adore each of them well. Hearing such speech, he is joyous
in mind, and worships them with pious respct and prctses obdience. Master of
mysteres, this is called the eighth mind of a child who has no fea in the tansmigaton
of birth and death of an ordinay man like a folish child. Master of mysteries, there a
suprior practices. If one follows elevated teachings, one pruces the wisom to aspire
to deliverance. One follows the views of permanence, non-peranence and vacancy. Oh
master of mysteries, he cannot understand vacancy and non-vacancy. He adheres to the
view of pranence and the view of total annihilation. He regards discriminaton for
non-discriminaton. How dos he establish discrimination in vacancy? If one dos not
know many cases of vacancy, one will not know nivara. Terefore a manta-yogn
should understand the vacancy and disad the view of peranence and the view of total
Then Vajraplli again requested the Buddha: "Will you please explain the minds
that a bwildered ?" Asked in this way, the Buddha told Vajrapali, the master of
mysteries: "Oh master of mysteries, listen to me clearly. The forms of the mind are as
follows: covetous mind, non-covetous mind, angr mind, mind of predilection, folish
mind, mind of cleveress, mind of conformity, doubtful mind, mind in the darkness, clea
mind, mind of accumulaton, combatant mind, stuggling mind, mind without stuggle,
mind of deva, mind of asur, mind of naga, mind of human bing, mind of woman,
mind of Isvaa, mind of mrhant, mind of farer, mind of river, mind of reseroir,
mind of well, mind of prtection, mind of miser, mind of raccon dog, mind of dog,
mind of Garuga, mind of rt, mind of song, mind of dance, mind of drum-bater, mind
of hous, mind of lion, mind of owl, mind of crow, mind of rak�asa, mind of thor,
mind of cave, mind of wind, mind of water, mind of fre, mind of mud, mind that
refects colours, mind of ba, mind that gos astay, mind of venomous medicine,
mind of cor, mind in fetters, mind of cloud, mind of paddy field, mind of salt, mind
of rar, mind like Mount Sumer, mind like the sea, mind like a hole, mind that reeives
a new bir´

"Oh mastr of mysteres, what is the covetous mind ? It is the mind that adapts
itslf to the tnged dhaas. What is the non-covetous mind? It is te mind that adapts
itslf to the untnged dharas. What is the ang mind? It is the mind that adapts itslf
to ag dharas. What is the mind of predilecton? It is the mind that adapts itself to
the mind of preilecton and exercises. What is the folish mind? It adapts itself to
pror dees without refection. What is the mind of cleveress? It adapts itslf t the
supror and excellent dhara. What is the mind of conformity? It is to follow teachings
of a respctable master. What is the doubtful mind? It is to remain always in irreslution.
What is the mind in the darkness? It is to have doubt in a case where there is no doubt
What is the clear mind ? It is to act inconsiderately when there is no reason to doubt.
What is the mind of accumulaton ? It is to reduce what is immeasurable into one. What
is the combatant mind ? It is to have tendency to decide by yes or no. What is the
stuggling mind? It is the mind that hesitates btween yes and no. What is the mind
without stuggle? It is the mind that discards one's opinion and agrees with the opinion
of the oppnent. What is the mind of deva ? It is to think that one can realize anything
a one thinks. What is the mind of asura ? It is the mind that wants to remain in sarilsara.
What is the mind of naga ? It is the mind that wants to get immense property. What
is the mind of human bing ? It is absorbd in giving advantage to others. What is the
mind of woman ? It adapts itself to the dharma of lust. What is the mind of Isvara? It
is to consider that everything should b as one desires personally. What is the mind of
merchant ? It is apt to gather to distibute later on. What is the mind of faer ? It is
first to listen widely to advice t gain the havest later. What is the mind of river ? It
adapts itself to the dhaa that is apt to b supported by two bas. What is the mind
of reseroir ? It is apt to b thirsty without bing satsfied. What is the mind of well
? It is s deep that it cannot b measured. What is the mind of protecton ? It is to
think that one's acton only is tue and other's actions a erroneous. What is the mind
of the miser ? It is to think for oneself only and not to give anything to others. What
is the mind of racon dog ? It is apt to advance frst stealthily and later fast. What is
the mind of dog ? It is to feel satisfed with little that is rceived. What is the mind of
Gau¢ ? It is to proeed with al his power. What is the mind of rat ? It is to think
only t gnaw bnds. What is the mind of song ? (Sanskit text is missing her.
According to the Tibtan version, it is to charm sentient bings by sng). What is the
mind of dance ? It is to wish to ascend to manifest a miracle. What is the mind of dm-
bater ? It is to think that one bats the drum of the dhaa by practising an exerise
to awaken sentent bings. What is the mind of hous ? ·It is to think to protect oneslf
by discipline. What is the mind of lion ? It is to prfor anyting without tmidity.
What is the mind of owl ? It is to meditate always in the dak night. What is the mind
of crow ? It is to think with fea in all circumstances. What is the mind of rak�asa ?
It is to pruce evil in a go dhaa. What is the mind of thor ? It has the nature
to prouce remore in everything. What is the mind of cave ? It is to aspire to stay in
the caves (of asur or naga to have enjoyment). What is the mind of wind ? It has the
nature to prade everywhere and to b elevated. What is the mind of water ? It is to
wash all the bad dhaas. What is the mind of fre ? It has the nature of fames with
intens heat. What is the mind of mud ? (Explanation in Sanskit text is missing.
Acaa Subhakarasirha says that it is the mind of ignorance). What is the mind of
colours ? It has the nature to comply with anything that comes in contact. What is the
mind of bard ? When it is in water, it is apt to comply with the dhars that accord
to one's capa�ity and rject other go dhaas. What is the mind that gos astay ? It
is to take or to think something different (in disaccord with oneself). What is the mind
of venomous medicine ? It is to do a conduct that has no inclination to prouce meri­
torious effect. (According toR. Tajima, it is to forget oneself with no will to b revived).
What is the mind of cord ? It has the nature of bing bund to the view of total
annihilaton. What is the mind in fetters ? It is to have inclination to remain immobile
with the two legs. What is the mind of cloud ? It is melancholic mind in the rainy
sasn. What is the mind of paddy field ? It is to take cae of oneslf to have go
result. What is the mind of salt ? It is to have a tought in addition to a tought. Wha
is the mind of razor ? It is t b confned to the idea that it is suffcient for a bhik�u
to shave the hair. What is the mind of Mt. Meru ? It is apt to wish to elevate one's mind
ever higher. What is the mind equal to the sea ? It is apt to make use of everything to
one's advantage. What is the mind like a hole ? It is to change the determinaton once
made. What is the mind that receives a new birth by an act ? It is to have a tendency
to accept that any act accomplished is a caus of a new bir. The mind is of the sam
nature in this way. (Bot the minds a missing in te Sanskit text. Acaa
SubMkasirha says: mind of monkey. Te mind of a monkey changes always. It never
stops even for a short while).
Oh master of mysteries, one hundred sixty minds a obtained by multplying the
fve fundaenta kleS (passions) by 2 frst tme, seond tme, thir time, fourh te and
f t(5xx2xx2x2=16). If one tscends the te eroneous mundane attach­
ments, then the ext-mundane mind will arse. In this way a manta-yogin understands
that only the skandhas (ri pa, veana, sjia, sarskara, v joana) exist, and that the anan
(slf dos not exist. But he cannot advance in the practce caused by the six organs of
sns, the six objets and the six sphers of notions. Ten he eradictes the stump of
deeds (kara) and passion (kleSa) and the 12 causs and effects prouced frm the seeds
of ignorance. Te yogin keeps away fom the shols that establish the dhamas and
other heretc shols. Any of the heretc schols cannot know such a complete tanquil­
ity. Buddhas i the past prlaimed that they were fe fom all the faults. Oh master
of mysteries, the exta-mundane mind stays in the skandha, and such wisdom will ther­
fore b prouced. To prouce detachment fom the skandha, he should obsere the
nature of gathered foams, floatng foams, banana tee, heat waves, illusion and other
objects. He will ten attain deliverance fom attachment to the skandhas, places, spheres,
the catcher, the caught. All of them are far fom the dharmata. To experience the sphere
of absolute tanquility in this way, it is the so-called exta-mundane mind. Oh master of
mysteries, he who will avoid the succession of eight minds that a conforable or non­
conformable as well as the nets of karma and klesa will arve at the practce of yoga
exceedng one kalpa. Master of mysteries, there is als the practce of Mahayana. Te
manta-yogin prouces in himself a mind that has no object and recognizes the non­
existence of the self in the dharmas. What is the reasn ? I forer days such yogins
examined the alaya of the skandha and understo that the te nature of the dhaa is
simila to illusion, heat waves, shadow, echo, a circle of fre prouced by a ted torch
and mirage. Master of mysteries, if he abandons non-self in this way and understands
that the mind is supreme and independent and that the mind itself has no orginal pr
ducton, why is it s ? Because a m can attain neither the former limit nor the future
limt of the mind. One who has caught the tue nature of hi
mind in this way will
tanscend the second kalpa (of the te kalpas) and will attain the deed of the yogin.
"Again oh master of mysteries, Bohisattas who prfor the deeds of a
Bohisattva in Mantayana accomplish immeasurable merit and wisdom that are accumu­
lated i the immeasurable and innumerable hundreds of thousnds ko� nayuta kalpas ad
the immeasurable wisdom and expedients that perform many deeds. Gos and human
bings in the world take refuge in them. Tey surpass the psiton of all the 5ravaas
ad prtyekabuddhas.
aa, the king of gos bcomes failiar and salutes them. The
s-calle vacacy (sunyat) dos not blong to the sense-organs and objective domain.
It bas no fnand no objetve domain, and surpasss many usless discussions. All te
Buddba-banas that ae equal to space and ae limitess iis by it in succession. Tey
surpas te phenomenal world and non-phenomenal world. Tey surpass fabricatons.
Tey surpass the eye, the e, the nos, the tongue, the by ad the mind. Te supreme
mind that ha no essental nature (svabhava) is thereby prouced. Master of mysteres,
the Buddha said that such an inital mind is the cause of bcoming the Buddha. Yogin
is delive fom kaa and klda tough he is depndent on kaa and klesa. The world
wl aways worship ad rvere h.
"Again ob mastr of mysteres, the manta-yogin attains the stage of the de of
profound blief ad obseres the te minds (the minds of the caus, the rot and the
ultmate). He mitates on the four expdients (donaton, pleasing t, profitable deed,
copraton) with limitless wisdom (prajiapaamit). The stage of profound blief is
absolute, immeasuable ad inconceivable. It achieves the ten minds and gives rise to
limitless wisom. It is with this limitless wisdom that they obtain all my dotine.
Therfore wis men should mditate on the stage of profound blief of omniscience, and
wl rs on this stage after surpassing a kalpa. He tanscends this stge of profound
blief ad attns the highest of the four expedients (i.e. Buddhaho)."
Then Vajradhaa, the master of mysteries, told the Buddha: "Bhagavan, oh savi­
our of the world, will you please preach the phass of the mind ? How many kinds of
fealessness (abhaya) will the Bobisattvas get? "When Vajradhara asked so, Bhagavan
Mlvairoana told Vajrpii: "Listen to me clearly, think it over very well. Oh master
of mysteries, when an ordinay man folish as a child perfors many gos deeds and
breaks b deeds, he will get fealessness of goness. When he knows him just as le
relly is, he will get fealessness of the by. When he recognizes that the by is
compse of skandhas and he disads the image of the by regarded as a visible figur,
he will get the fearlessness of non-self. When he breaks the conception of skandhas and
yet stys in the objectvism of many things, he will get the fearlessness of the dhanas.
When he breaks the conception of the dhan as and stys in the absence of all objectv­
is, he wl get te fearlessness of the inexistence of te self in many dhanas. All the
sandhas, dhltus, lyatanas, te catcher, the caught, te slf, the life as well as the
dha ad absnce of objets a vacat and have no essental natur. I such wisom
of vaancy (Si nyall) is prouce, the yogin will get the fearlessness of the euality of
t prpr natur of al te dhaas.
"Oh mste of mysteres, Bohisttvas who por the prctce of te
Bohisattva in Mantyana will practise intensively and obsere the ten wors of the
pructon due to rlative causes. He will b well versed and will realize the deed of
Mantyana. What ae the ten words ? They are phantasmagoria, heat waves, dream,
refecton, castle of gandharva (mirage), echo, the mon refected on the water, foating
foam, fower in the a, the circle of fire that is tued. Oh master of mysteries,
Bohisattvas who practise the deed of Bohisattva in Mantayana will obsere in this
way. What is phantasmagoria ? It is like the visual images of all sons that are prouced
by the a of incantaton and the power of drugs. The phantasmagoria of varous sorts
deceive our eyes. That is why we see marvellous things that develop, one giving birh
to another, go and come in the ten directions. We cannot say that they go or they come.
Why is it so ? Because the original nature is pure. In this way the phantasmagoria of
Mantayana prouces everything by the recitation of mantas. Next oh master of mys­
teries, the natur of the heat waves is vacant. It is formed and discussed with eroneous
thought by people in the world. In this way the thought of Mantayana is nothing but
an evanescent name. Again oh master of mysteries, we dream in a drea that continues
for a day tme, for a shor instant, for a moment or for a year. There ae many different
sns of them in which we get pains and pleasures, but nothing is left after we ae awake.
That to in the case of the deed of Mantayana. Again oh master of mysteries, you
should understand that the siddhi is attained by the manta-yogin in comparison with the
reflection of an image. The refection of the face appears only in a mirror, so also the
siddhi of a manta. Next oh master of mysteries, you should understand that the palace
of siddhi is accomplished by the simile of mirage (the castle of gandharva). Next oh
master of mysteries, you should understand the voice of the manta by the simile of the
echo. Just as echo is prouced by a voice, the manta-yogin should understand in this
way. Next oh master of mysteries, the image of the mon appears on pure water by the
rise of the mon, in the same way the vidyadhara of Mantayana should preach with the
simile of the mon on the water. Again oh master of mysteries, just as rain falls fom
the sky and prouces foam, so also ae the various changes of the siddhi of the manta.
Again oh master of mysteries, there are neither sentient bings, nor life, nor the fabrca­
tor is obtainable. It is bcause the mind is bwildered that so many eroneous views are
prouced. Next oh master of mysteries, for example, if a man holds embrs in hand and
brandishes them i the a, a form of a circle is made. Oh master of mysteries, in the
same way one should understand the base of Mahayana, the base of the mind, the base
of the unequal, the base of the determined, the base of complete Enlightenment, the base
1 2
of progessive access to Mal yana. Then he can pssss completely the richness of t
daa that will prouce the geat wisom of various abilities and he will b able to
low the phass of all the minds at large as they really ae.
1 3
Then Vajradhara, master of mysteries told the Buddha: "Oh Bhagavan, it is
marvellous indeed that you preach the perfect Enlightenment realized by the Buddhas.
The maellous dharmadhltu tanscends the mind, the base of the deed. You preach the
dharma with various ways of expedient for the sake of sentient bings so that they may
blieve the tue nature. Oh Bhagavan, please preach how a mantayogin performs the
deed of manta way and the Mahlm3Qala-raja will thereby b prouced from the uterus
(garbha) of great compassion. It is in order to deliver innumerable sentient bings in
future to give them happiness."
Then Bhagavan Vairocana Buddha observed all over the great assembly of sen­
tient bings and told Vajradhara, master of mysteries: "Listen to me clearly, oh
Vajrapli, I will now preach the dharma that accomplishes omniscience (sarajfana) by
practising the m3Qala". Bhagavan Vairoana vowed in ancient tmes to accomplish the
inexhaustible dharmadhatu and to deliver the endless world of sentient beings. So he
gathered all the Tathagatas and gradually realized the samadhi (meditaton) produced
from mahakaru�a (great compassion). A by of Tathagata appeaed fom each of the
membrs of Bhagavan. From the first beginning of the mind of Enlightenment up to the
tenth bhumi (ground) he went all over the ten directions for the sake of many sentient
beings and retured to the original status of the Buddhakaya and again entered the
original status."
Then Bhagavan again told Vajradhara, master of mysteries: "Listen to me clearly,
oh Vajrapli, it is desirable that the acarya in the frrst status of the ma�\ala should have
the bdhi-mind, that he has superlative wisdom and mercy, masters many accomplish­
ments, perfors Prajiaparamita skilfully, is versed well in the three yanas, understands
the tue meaning of Mantayana, is acquainted with the mind of sentient bings, blieves
in the Buddhas and the Bohi sattvas, obtains the abhi�eka of instuction of the dotine,
understands well the iconography of the ma�\ala, that his nature is agreeable and tender,
and that he is free from egoism, he can decide the conduct of Mantayana, he is well
tained in yoga and has the courageous bdhi-mind. Oh master of mysteries, such a
acarya who abides by the dharma is applauded by many Buddhas.
1 4
Again oh master of mysteries, when the aaa rgards may sentient bings and
fnds a disciple who has the features as follows: one wh� is capable of bing a man of
dhaa, who is fee fom many faults, who has profound· confdence, who has diligence,
valour, and deep blief, who is always intent upon delivering others, then the acarya will
go to him and encourage him by telling as follows:
"Oh sn of the Buddha, I will now explain the way of the deed of Mantayana
in Mahayana. It is for the advantage of the genius of Mahayana. The Samyak-sambud­
dhas i the past, many Bhagavas in the future and in the prsent aeon are engaged in
prftng sntent bings. Such sages understand the marvellous dharma of Mantayana,
ae diligent ad brave and acquire omnisience. They reside in the formless Enlighten­
ment. The pwer of the manta is incompaable. It is as powerful as Sakyasirhha, the
sviour of the world, who vanquished the amy of Mara so ferious and so powerful.
Oh sn of the Buddha, do make accomplishment with such wisdom and expedient. You
should acquire omniscience. A mantayogin should have compassion and spread the
mind of enlightenment. If he receives instcton steadfastly, he should select a plain
gound. There may b many flowers and fuits in the mountainous forests and there may
b ver ageeable pure fountains. Such are applauded by many Buddhas. Build up a
circular altar (ma4ala) in such places. If there ae spots near a river where there are
geese ad Indian cranes, a gabhobhava mll4ala should b made with sagacious under­
standing. Enlightened ones and pratyekabuddhas, sacred ones and sravakas resided here
with pleasure in forer days. Such are the places which the Buddhas admired always.
You should dw mll4ala in other places such as a vihara, tanquil place (arllya), a
decent and pure rom and high pavilion, bautiful ponds and a garden, a caitya and Agni­
temple, a formr cattle-pen and a confuence of rivers, a sanctum of gos and a deserted
rom, a place where a sage acquired his objective. You should draw a mll4ala in the
abve-mentoned places and other places that are pleasant for the advantage of disciples.
Oh master of mysteries, select a suitable ground for establishing a mll4ala.
Remve the refor gravels, frgments of eathenware, brken wars, skulls, hair, rice
brans, ashes, chacoal, prickly bnes, rotten wos as well as insects, ants, minute
wors, pisonous and stnging insects. Having got rid of such evils, the acara should
chose an auspicious day and time, decide go grahas (planets), lunar and sola man­
sions, and slect a happy and suitable indication bfore the time of meal. He should
revere all the Tathagatas and should surprise the Earth Godess with the following gatha:
"Oh godess, you ar the witness of all the Buddhas, the leader when they did
excellent works on the pur land and in the Pt. Just as
ayasirha, the svour
of the world, brke the army of Mar, so als I will now conquer Mm and dw a
The yogin of Mantaylna will fall down on his knees and stth the as, tuch
the gund, recite this gatha (verse), and offer with reverence fagant pwder and fow­
ers. After oferng them, the yogin of Mantaylna will adore the Tathagatas and then
ar nge the gund according to the ritual s that it will have much merit".
Then Vajradhara, master of mysteries, saluted the feet of Bhagavln with his he
and recited the following gatha (verses):
"The Buddha-dharma surpasses many forms. The dharma resides in dharmata.
The explanaton has no parallel. It has neither for nor fabricaton. For what reasn,
oh Mahavtrya, do you preach this for and the deed of manta ? It dos not accord with
the natural way".
Then Bhagavan Vairaa Buddha told Vajrapl: "Listen to me on the for of
the dharma. The dharmas are far frm discriminaton and all the delusions. I the
illusion and the thought and many fabrications are removed, I will realize the utst
enlightenment like space. The fols do not know it. The
a malicious and illusive and
are attached to the domain. Their desire for time, place and aspect are covered with
ignorance. I preach in accordance with them with an expedient in order to deliver them.
In fact there is no time nor place, nor action nor actor. All the dharas stay only in the
tue form. Next oh master of mysteries, may sentient bings in future times whose
wisom is inferior ae covered with folish love, they desire go and bad forms of deeds
(kara) made by the views of peranence, of total annihilaton and of the tme and
places in the forms, they desire the result bcause they a dak and blind, so they cannot
understand this way. So I preach this dhaa following them in order to deliver them.
"Oh master of mysteries, adjust and consolidate one of the many places men­
tioned abve and spread on the ground cow-dung and cow's-tale mixed bfore they fall
on the ground. Next purify the ground by sprinkling fagant water with mantas as
follows: Nama! samanta-buddhlnl apratisame gaganasame samantlnugate prakti­
visudhe dharmdhltu-visodhani svlhl. I
1 6

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Next the manta-yogin will mediate on Mahavairoana with concentated mind.
He is seated on the seat of a white lotus, crowned with hair and tuft on the l!ead,
emanatng vaious colourful lights fom all parts of his person. Think of him in medi­
taton. Then think of the four Buddhas in the four cardinal points. The Tathagata i n the
east (is called Ratnaketu). The colourful light i s just as the sunshine. The Mahavtra in
the south is Sihkusumitaraja (open flower of enlightenment). He is of golden colour
emitting bright bams, and is in samadhi devoid of faults. The immobile Buddha
(Dundubhi-nirgho�a) in the north is in samadhi that has no affliction and is serene. The
Jina in the west is named Amitayus. The reciter will meditate on Prajfa, the mother of
the Buddha. Holder of this place is the great name of Acala, or employ Trailokyavijaya.
Then al the advantages will b accomplished. Paint a circular and wonderful ma19ala
with powder of sandalwo. The frst mat9ala is of myself (Mahavairoana), the second
is of the Bohisattvas, saviours of the world, the third is equal to them, of the mother of
the Buddha, Akasaneta, the fourth i s of Padmapii, the fifh is of Vajradhara, and the
sixth is of Acalanatha. Think of and put them blow and offer them fragrant powder and
flowers. Think of many Tathagatas faithfully and politely. Pronounce the following
gatha: "Oh Buddhas, compassionate ones, please do hold the ground tomorow i n order
to think over us. You please desend on us, sons of the Buddha".
After pronouncing thus, recite the following manta: namah samanta-buddhlnll
thite acale vimle smarari prak!ti-parisuddhe svahl. 2
1 7
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The manta-yogin will have compassion, concentate the mind in the wester
point, sleep peacefully, and consider non-egoism in the pure mind of bhi. O else he
will dream a dream in which Bohisattvas of great fame and immeasurable Buddhas wl
appear doing many practces, or they will encourage the yogin speaking with
consolaton:"you maasattva make a m�qala bcause you think of the go of sentent
bings. Well, oh mahasattva, you have drawn the ma.cala very subtly".
The other day he will receive one who will b delivered. If he fnds a disciple
who has eaest blief, who was brn in a pure caste, who adores the Triratna, has
profound wisdom, is persevering and not idle, observes flawless discipline, is patient and
is not miserly, is brave and fn i vow, the yogin should accept such a disciple. Others
are not to b obsered. The numbr of disciples may b 10, 8, 7, or 5, 2, 1, or 4 who
receive the abhi�eka. Bigger numbr will do".
Then Vajraplli, master of mysteries, again told the Buddha: "Oh Bhagava, how
should this ma\ala b named? What is the meaning of the m�qala ?" The Buddha
said: "This is caled a m�qala that prouces many Buddhas. It has incompaable taste
and the highest taste. Therefore it is called maqala. Again oh master of mysteries, this
maqala has a vast meaning bcause it is prouced from the matix of Mahakaru'a (great
compassion) by compassion on the limitless circle of sentent bings.
Master of mysteries, Tathagata grants the efect of the miraculous bnedicton
obtained by the supreme Enlightenment accumulated i immeasurable aeons. It should
b known as follows. Oh master of mysteries, it is not for one or two or many sentent
bings that Tathagata accomplished the supreme Enlightenment. Because he has pity and
compassion for circles of many sentent bings who were minutely and concretely fore-
1 8
told or not minutely foretold, Tathagata accomplished the samyak-sambhi and
preached the dhara in accordance with the innate natur� in the immeasurable circle of
sentent bings with the vow of geat compassion.
Oh master of mysteries, if the yogin of Mantayana did not practse repeatedly in
Mahayana, he will not b able to think of the deed of Mantayana. Now he cannot see,
. hear, enjoy and blieve the Mantayana. Oh Vajrasttva, the sentent bing proeede
and practised in ancient tmes in immeasurable departents of Mahayana and
Mantayana, s he established the mert of the sacred forulas. The acarya to should
have such a vow with geat compassion. He should make the cause of the seed of bhi
by receiving immeasurable sentient bings in order to deliver the circle of many sentient
The yogin of Mantayana having received the disciples will order them to have
refuge in the Triratna three tmes and let them repent of their previous sins, let them offer
fagrant powder and fowers to adore sacred bings. He should grant his disciple the
disipline of the wisdom of non-hindrance in the three worlds.
Give the disciples toth-picks to chew. They may b of udumbara or asvattha
wo, which will b protected, purifed and adored with perfume and flowers. They
may b arranged with the end abve and the bttom blow properly. Let the disciples
chew the toth-picks facing the east or the north, and let them throw the picks away. The
acarya will know by the way of throwing the sign of the disciple whether he will b
successful in fulfilling the object or not. Twist fve-coloured threads inio a vajrasTta
(diamond cord) and tie it on the left a. When the disciples receive the vajrasTtas, they
will get rid of many kinds of dirt and they will increase the creed. So the teacher will
preach the dotine in accordance with their capacity and encourage them to have fn
blief. He will rcite the following a� gathas:
adya y�mlbhir atula llbhl labdhl mhltmabhi� I
yena sarajinir yuya
sarvai� parig!hitatu
ten yuyam mhllne
saputrair iha sasane II
)7aman-mahodya� I
So )ll h bhaviratha Jl
Now that you have got a unequalled advantage, you ae equal in rank to the
mata of the Buddhas. All the Tathagatas as well as Bohisattvas in esoteric
Buddhism have alrady recived you and you have accomplished the important matter.
You will get the bi in Mahaylna tomorow.
Having taught the disciples in this way, let them sleep. When disiples get up in
the moring, they will tell the teacher of the deams tey had while aslep. If the
disiples d of the bautful rsidence of monks and garden, of maellous temples
and houses, splendid pavilions, bautiful banner, canopy and cintamali jewel, a sword
and pleasant fower, a woman in white drss, decent and with bautiful colour (symbl
of samadhi), intimate rlatves and go friends, a man dressd as a celestal bing
(symbl of wisom), cows with abundant milk that men drink, a pure and diless
manuscript scrpture, omniscient Buddhas, pratyekabuddhas as well as sravakas app­
ing, Bohisattvas of Mahayana gant go fuits, the disciple crosses the sea, a rver or
a pond, he hears go music or a song in the sky, he hears that it is lucky or he will get
the result of the aspiration. If he sees such auspicious omens, he should judge clearly.
If the dream is different fom such as these, it should b known that it is not a go
dream. A disciple who obseres discipline will get up in the moring and tell of the
dream to his teacher. The teacher will listen to him and encourage the yogin: "The way
of the splendid vow is the Mahayana of the geat mind. You should now aspire to
accomplish the great naga (buddha) of self-enlightened wisom. It is like a stipa
worshipped by the people of the world. It tanscends existence and non-existence. It is
without d just as space. The dhars are very profound. They cannot b understo
and are byond conception. The dharmas are far from all illusions and have no vain
discussion. So the practice is maellous and incomparable. The dharmas depend on the
tue tuth and the profane tuth. You should dwell in the excellent vow of this yana".
At that tme Vajradhara residing in the non-vain discussion told Buddha: "Oh Bhagavan,
will you please preach the discipline of the wisdom without obstacle in the three worlds
? I a Bohisattva dwells in this discipline, it gives rejoicing to many Buddhas and
Bohisattvas". When Vajradhara spoke thus, the Buddha told Vajradhara residing in the
non-vain discussion etc. "Sons of the Buddha, listen to me clealy. If a son of go
family dwells in this discipline, do not practise all the bad dharas by uniting the three
karmas of the yogin into one with the three mysteries of the Tathagata. What is the
discipline ? It is to obsere the world and abandon oneself and dedicate oneself to the
Buddhas ad Bohisattvas. Why is it so ? I you abandon yourself, it means to abandon
the three matters. Which are the three ? The three are the by, the word and the mind.
Therfore, if a sn of go family receives the discipline of the by, the word and the
mind, he is called a Bohisattva. Why is it so ? Becaus he is fa from the network
of erneous deeds of the by, the word and the mind. 0 Bohisattva and Mahasattva,
you should lea like this.
O the following day he will give miraculous bnediction to himself by thinking .
that he is a Vajrasattva and revere Bhagavan Vairoana. · He will take a pure jar and fill
it with fagrant water. He will recite the manta ofTrailokyavijaya and give miraculous
benediction on it. Put it outside the first gate and sprinkle water on many people
(disiples). The acarya will bstow the pure fagant water to drink, for the mind is pure".
Then Vajradhaa, master of mysteries, asked the Buddha with the following
gathas: "0 foremost preacher of wisom, how long will it take to fnish drawing the
mru�ala ? At what tme will sacred bings in the Gabhobhava-m��ala gather in the
bhi mal�ala and manifest the miracle ? The acarya who loks at the m�<ala, will
he let the disciples remembr the manta diligently ?
Then Bhagavan told Vajrajfanadhaa: "a ma�ala should b drawn this very
night (the seventh night). The acarya who has received the Buddhist dharma having
taken cords of fve colours, should salute all the Buddhas. He will give miraculous
bnediction on himself as Mahavairoana (meditating himself to b Vairoana). Begin­
ning fom the east, take a thread facing the east, and put it at the height of the navel in
space. Rotate gradually toward the right, to the south, to the west and lastly to the north.
Secondly establish brder lines bginning fom the east, remembr many Tathagatas in
the same directions as bfore. Rotate to the right side (south), to the back (west), to the
suprior directon (north). The acaya will rotate and stand at N�i (south-west). The
disiple who receives instuctions gos gradually to the south, and turs to the right and
to the direction of Vayu (north-west). The teacher turs to the direction of Agni (south­
east). The yogin of the manta should practise such a dharma. The disciple is in the
south-west, and the teacher is in the direction of I sana (north-east). The student will tum
to the direction of Agni and the teacher shifts from the proper position to the direction
of Vayu (north-west). In this way the yogin of Mantayana should delineate the forms
of the four directons and gradually place the saints in them. Divide them into three parts.
Once the three parts ae delineated and the for of the terain i s completely expressed,
divide each of them into three parts. The first pat is the way of the deeds and conduct.
The rmaining middle part and the back pat are the residences of the sacred divinities.
On each side of the suae is a gate (four gates in all ). One should know their exact
psiton. Delineate many sacred ones faithfully and politely. Arrange them well in
proporon to make many figures. Draw a white lotus in the center. The Garbha-mal<ala
should b in symmety, and make all the kaul-obhava-maJ<ala inside the gabha. It
should b 16 aigulas wide at least. Even if the outline is bigger than that, the mal<ala
should b of the same size. Te eight ptals should b complete and all the pistls and
stamns bautiful. The jiana-mudms of vajra issue btween the petals. Bhagavan
Vairoana appears out of the cental terace of the lotus flower. He is golden and
brilliant, has a crown and tuft of hair on the head. He has a perfect light that saves the
world. He dwells in samadhi, free frm heat. The mudra of sarvajiana should b drawn
to the east of him. It is tiangular and seated on a lotus. The colour is fesh and white.
It is encircled all over with white faming light. Brilliance pervades all over. Next
Buddhartl, the mother of Buddhas, the leader in the north comer is resplendent in pure
golden colour. Dressed in white gab she shines all aound like the sunlight. She is
meditating in sa.adhi. The Buddhas and Bohisattvas, the saviours of the world to her
south are the symbls of the sacre one with great gu'a. A cintlma'i called what fulfills
many vows is put on a white lotus. Avalokitdvara, the heroic one in the north shines
like the white mon or a conch-shell or a flower of kunda. He smiles and is seated on
a white lotus with Amitlyus in a tuft of hair on the head. Arya Tara of great renown
on his right is in the for of a middle-aged lady with blue and white colours mingled.
She holds a blue lotus in the aijali-mudra with a circular light pervading all over. She
emanates light like pure gold ad smiles in a fesh white rob. On the left side is Bhrkuti
holding a rosary hanging from a hand. She has three eyes and tufts of hair. Her fgure
is white. The encircling light is yellow, red and white mingled. Draw Mahasthamaprapta
near Bhfku�. He is dressed in a rob of the colour of saiha, with a lotus of great com­
passion, luxuriant and not yet open, encircled with a circular light. Beside him is a
vidyarajil called Yasohara with her golden person adored with all the splendid neck­
laces, holding fresh flowers and a head of priyaigu (millet) in the left hand. Near sacred
Ta draw P��aavasinl with white hair and a crown, holding a white lotus in hand. In
front of her should b drawn a very powerful Vidylraja. He is of the colour of the
moring sun, adored with a white lotus, and brilliant with a faming garland. When he
roars in an angry aspect, sharp fangs appear. He has sharp nails and bstial hair. He is
Hayagrva. Such ae the followers of Avalokitesvaa in samadhi. Again depict
Vajrajianadhara on the surface of the floral terace, to the left of Mahavairoana. He
fulflls all desires. He is of the colour of greenish yellow of priyarigu or dark blue lie
a green jewel. He is crowned with many jewels on the head. The by is adored with
neklaces of various kinds in immeasurable numbr. He holds a vajra in the left hand
and is encircled with flames. Mamakl, a female divinity should b depicted to the right
of Vajradhaa. She to has a blt of f wisdom and is adored with necklaces. Next
to her right dispose Mahabala Vajrasucf encircle by many followers who smile and lok
at the Buddha Mahavairoana. Vajraspkhala who holds a vajraspkhala will b depicted
to the left of sacred Vajradhara. He is accompanied by followers of his section. The
colour of the by is pale yellow and his symbl is a jianavajra. Depict angr Trailokya
blow Vajradhara. He subues big obstacles and is named Candratlaka. He ha three
eyes and the four fangs appear out of the mouth. His hue is the colour of rainy clouds
in summer. He emits the loughing voice a !a
t . He is adored with necklaces of
vajraratna and protects sentent bings, and he i s encircled by innumerable bings. He
has many instuments in his hundred and thousand hands. All these angy divinities
dwell on lotuses. Next go to the west and draw innumerable Vajradharas who have
various vajra-mudras in different fors and colours. They emanate complete light for the
sake of many sentent bings. Below the lord of mantas, i.e. V airoana, to the side of
Nifti (south-west) is Acala, the servant of the Buddha. He has a sword of wisdom in
the right hand and a rope in the left hand. He has a tuft of hair on the head. The hair
drops on the left shoulder. He has only one eye and loks on fxedly. The rigorous and
angy person is wrapped in violent flames. He dwells firmly on a rok. The face i s
maked with wrinkles like waves. He has the form of a stout and short by. He is one
endowed with wisdom. Next go to the direction of Vayu (north-west comer) and draw
an angry saint called Trailokyavijaya. He is fierce and is encirled by fames. He i s
crowned with a diadem and holds a five-pronge vajra. He is regardless of his own life
but requests Vairoana Buddha to give instuctons. The positions of many sacred bings
in the first prcinct of the ma9ala have already ben describd.
The mantayogin will go to the second precinct. (According to Subhakara-sirha
the second precinct should b the third precinct). Sakyamuni will b depicted in the first
gate in the east. He is encircled with purple golden colour. He is endowed with the 32
marks. He is dressed in a ka�aya, and seated on a white lotus terrace. Staying there he
preaches the dharma in order to let his dotine disseminate. Manifest the Eye of
Universal Knowledge to the right (north) of Bhagavan. She is smiling in gay enjoyment.
She is encircled by pure light all over the by. She has joyful aspect byond compai­
son. She is called the mother of Sakyamuni. Depict vidya of Unta to the right of the
sacrd one. Seated on a padma flower, she shines in the colour of a saiha. She has
a cintamai that fulfills many wishes. She has brilliant luste. Dispose five Buddho�Ii�a
to the left (south) of Sakyasimha, the valiant saviour of the world. The frst is Sitatapat­
O�li�a. the others a Jayo�ri�, Vijayo�ri�a, Tejorasyu�ri� and VikiralO�li�a. They are
caled the fve gat Buddho�ll�. Tey a Saya's faily of Mahayana. Many fea­
turs will b made her with diligence. Next in the nor Suddhavasa gos will b
ar nged. They a Devaputa Isvara, Samantapu�pa, Prabhamala, Manomaya, Visruta(?)
in due orer. Draw te Buddho�ll�as to the right of the ia: Maho�ll�a.
Atmaho�ll�a. Anantasvaro�ll�a. Establish them properly. Paint the fve U�li�a of the
Tathagata in white, yellow and golden. And paint the thre Buddho�l)l�a in white, yellow
and red. Their light is deep and pervading, and they are embllished with many neck­
laces. They have geat vow that fulflls all wishes. The yogin will draw the fgure of
r�i Agni in the (suth)-eastem comer. He dwells in violent fames. He has ashes as
symbls on te points. His by is dak r. A tiangular mark is on the hear. He
is inside a circular flame. He has a gem and a jug. Draw Yamaraja on the left side
(south) with a dal9a (club) in hand. He is seated on a buffalo. He is of the colour of
a dark cloud of lightning. He is encircled by seven mothers (sapta-matrka), divinity of
dak night (Kalaratt), Queen of Death (Yaml) etc. Nifti king of demons holds a sword
in a terrible fgure. Varula king of nagas takes a rope as a symbl. Dispose Saka-lndra
to the south of the five Buddho�ll�as. He is seated firmly on the Sumeru mountain. He
is crowned with a diadem and is adored with necklaces and holds a vajra. The wise man
will dispose other followers (Saci and six Kamadevas) properly. Dispose the sun and his
followers to the left (south of Sakra-lndra). He is in a carage. Queens Jaya and Vijaya
aid and follow him. Dispose Mahabrahma to the right (north) of the five Suddhavasas.
He has four faces and tufts of hair. He has the letter om as a symbl and holds a lotus.
He is seated on a lotus supported by geese. Divinities who should b disposed in the
direction of Naga (west ) are many gos of the eah, Sarasvati, Vi�l)U, Skanda, Vayu,
Saikara (Siva), Candra. Draw them without mistake. The yogin of Mantayana should
draw them without delusion.
[Here is a hiatus in the Chinese version. It is supplemented by the commentary
of Vairoana-sUta: Dispose Vaisravala devaput in the north gate and on bth sides of
him eight great generals of yak�as: Malibhadra, p- Uabhadra, Pancika, Satagiri,
Haimavata, Visaa, A!avaka, Pancala and Hanti.]
Next the buddhaputa should draw great angry ones, vidyadharas: Apaajita to the
right and queen Apaajita t the left Draw the divinity Pfthivi who kneels piously with
a kala§a (water pot) in hand. Next draw two great Nagarajas Nanda and Upananda face
to face on bth sides in curves of the gate. They are the great dvarapalas. "Te teacher
should explain minutely mantas, mudras and all the tols in connection with
Next the yogin of Mantayana will go to the third' precinct and will draw first of
all Mai jusrt of yellow colour. He has fve tufts of hair· on the head in the fgure of a
by. He has nilotpala (blue lotus) in the left hand surmounted by a vajra. He has
meriful countenance with open smile. He is seated on a white lotus terrace. He has a
go fg with a cirular light. He is surrounded by a light shining brilliantly. Next
draw Jaliniprabha on the right side. He holds many precious nets, and is embllished
with many go necklaces, dwelling on a lotus seat. Meitate on him as the eldest sn
of the Buddha. Draw on the lef side five female servants: Kesini, Upakesini, Cita,
Vasumat and Aka�aii who grant wishes. These fve followers are surrounded by five
kinds of dependents (parivara). Both groups surround and guard Ajitajiana. The yogin
should draw illustious Sarvanivaraia-vi�kambhin on the left side (norh) of Vairoana.
He holds a cintamaii. Having depicted two attendants bside Sarva-nivarala­
vi�kambhin, the yogin should draw eight Boisanvas alterately on two sides:
Kautlhala, Abhayaildada, Apayajaa, Paritasayamat, Karulllfqitamati, Mait­
ryabhyudgata, Savadaha-prasamita, Acintyamati-datta. Leaving this position he will go
to the north, te go direction, and remembring with attenton and painting with many
colours, make the figure of Mahasattva K�itigabha who has go patence. His seat is
extemely bautiful. He is in the midst of flames. The base is embllished with vaious
and variegated teasures. The yogin meditates on a pleasing lotus made of four teasures
where the saint Bohisattva is seated. Innumerable illustious Bohisattvas are with him.
They a Ratnakara, Ratnapll)i, Dharal)idhara, Ratnamudrahasta, Dr"hadhyasaya. These
imporant sacred ones surround him with innumerable Bohisattvas in front and at the
back. Again the yogin should draw Akasagarbha in the direction of Naga (west). The
valiant one is dressed in a white rob, has a sword that emits luste. He is with many
attendants who are br out of Enlightenment. They are arranged on go lotuses in
proper order. 1 will now explain Bohisattvas of Mahayana who are his followers. Draw
them in a bautiful patter in sincerity and without error. They are Gaganamala, Gagana­
mati, Visuddhamati, Caritmati, Sthiramati. Such Bohisattvas are always very hard­
working. Draw them in proper order and with decorative persons. I have already de­
srib summarily the divinities of the Mahakarulagabha-malqala".
At that time Vajradhara, the master of mysteries, gazed without wink at Bhagavan
Vaaa amid the multitude of many sacred ones and spke the gatha: " The sacrd
Saajia (omnisient one) appear in the world only once for all just as the fower of
udumbaa appar only once for a long tme. It is mor difcult to met the way of
Mantyana. Once a man loks at this mal�ala. many sins and crimes that were com­
mite in innumerable aeons of tme will b extnguishe without a tace. Much more s
for one who dwells in Mantayana that is of limitless fame. I a ma prforms this
manta of the unnost psiton, the Saviour of the World, many evil ways (gat) will b
eradicated and al suffering will not b prouced. I one prforms such deeds, he will
get prfound and immovable wisom".
Then all the multitude of this universal assembly and many Vajradharas ap­
plauded Vajrapli in one voice: "Oh Valiant One, it is go indeed that you have pr­
formed the practce of Mantayana. You ask all meanings of Mantayana. All of us think
in our mind. We shall give testimony to you in connection with everything bcause we
abide by the power of the perforance of Mantayana. Others of the great mind of bhi
will b able to master the dharma of manta".
Then Vajradhara, the master of mysteres, again told Bhagavan the following
gatha: "what is the meaning of colouring? With what colours is it painted ? How to
dispose the colours? Who will b painted in the bginning? What is the size of the
gateway (torala), the banner and the eaves painted? How ae the gateways built? Please
tell me the size. Please tell me abut the offeri ngs, fowers, fagrant powder and aus­
picious bwls (kul�a). How is the disciple received? How will the disciple get abhi�eka
? How dos the disciple revere his teacher with offering ? Please tell me how he should
bhave in the homa rite ? How is the condition of the manta ? How should the yogin
live i the samadhi ?" Vajradhara posed questions in this way. Muni, king of dharmas,
told Vajrajfanadhara: " You should listen to me clearly. The mst excellent Mantayana
brings forth the fuit of Mahayana. Now you queston me. I will now explain to you,
Mahasattva. In ancient times the Bt•ddhas prolaimed the taste of the dharmadhatu to
permeate it in the world of sentient bings. This is called colourng. Dispose the
colouring from inside, and not from outside. Put the white colour frst of all and the rd
colour the next. Put yellow and blue in due order and the innermost shall b dak. Such
is the order of colouring. The size of the gateways to b established is the same as the
Gabha-mal�ala in the center. The caves also ae in the same way. The cental terace
of the lotus is 1 6 fngers in breadth. It should b known that the first gateway is equal
to the mal�ala. The wise man should increase the outer enclosure gadually. You should
install geat dvarapalas on bth sides of the gateway. To describ samadhi summarily,
it is to keep the mind in the objective world. To speak minutely, it has varietes. Listen
to me well, oh Mahasattva. The Buddha told the vacancy (sunyata) of all and the
samadhi of Enlightenment The mind is realized by samadhi. It is not obtained frm the
outside world. Such domain is in the dhyana of all the Tathagatas. It is called the geat
vacancy (mahasinyata) that fulftlls complete omniscience.
CHAPTER 2 (continued)
At that time Bhagavan Vairoana met all the other Buddhas. He prolaimed to
each of them the way of samadhi of all the sravaas, pratyekabuddhas and Bohisattvas.
Then he i s immersed in a samadhi that is called rapid power of all the Tathagatas united.
Then Bhagavan again told Vajradhara Bohisattva: "Formerly I was seated in the bhi­
m�Qala and conquered the four kinds of Maras and remove the fear of sentient bings
with a valiant voice. Brahma and other divinities rejoiced and applauded. Many people
of the world called me the Great Valiant. I reaized that my mind is originally not br
and that I have surpassed the domain of speech and many failures and thereby obtained
deliverance and I was far from relative causes. I know that vacancy is equal to space.
The wisdom of the tue phase was brn. I got rid of all darkness. So I am really without
dirt. Many ways are only an idea and a name. So also is the form of the Buddha. This
is really the tuth. He preaches with the letters in order that the Buddha delivers the
world with his miraculous bnediction". Then Vajradhara, the meritorious one, got
unprecedented open eyes, saluted the omniscient one with his head and spoke the follow­
ing gatha: "The Buddhas are very rare. The wisdom and expedient of del iverance by
Vairoana is wonderful . The Buddha got rid of all vain speech and is endowed with
innate wisdom, preaches for the sake of the world and satisfies many wishes. The form
of Mantayana is in the same way. I t always depends on the two truths (the mundane
tuth and the rea tth). I there is a sentient bing who knows this dotine, the people
of the world will revere him just as they respect the caitya".
Having preached the gatha, Vajradhara gazed at Vairocana without winking for
a moment and sto in silence. Then Bhagavan told Vajradhara, the master of myster­
ies: "again master of mysteries, the Bohisattva who will b a Buddha in the next birth
will reside in the samadhi way of the Buddha-bhTmi. He is away fom human manu­
facture. He knows the situation of the world, dwells in the conditon of the condust and
he stays firly in the status of the Buddha. Again oh master of mysteries, the way of
samadhi of the Bohisattva who is free in the eighth bhTmi (position) dos not get all
the dhannas, but is away fom the birth of existence and knows that all is illusive.
Therefore he is called Avalokitesvara by the world. Again oh master of mysteries, many
sravakas dwell in the position of relative causes and know birth and death and remove
the two extemities. They have the wisdom of obserance and they can get the cause of
practsing meditation i reverse order. This is called the way of the samadhi of a sravaka.
Oh master of mysteries, a pratyekabuddha obseres the cause and effect, and dwells in
the dhanna of non-speaking. He dos not change the vow of non-speaking and dwells
in the samadhi that ralizes the utter stoppage of speech. This is cal led the way of
samadhi of pratyekabuddha. Oh master of mysteries, people in the world know that the
cause and effect and the deed are prouced or are annihilated and they depend an outer
atman (Brahma or Mahesvara}, and that the samadhi of vacancy is prouced. This is
called the samadhi of the world.
Then Bhagavan spoke the following gatha: "Oh master of mysteries, you should
know that the ways of saadhi in which the Buddha Bhagavan, Bohisattva, the saviour,
pratyekabuddha and sravaka destoy many failures (have the tue advantage, while) the
way of manta-dharma that blongs to the divinities and the world was preached by the
Valiant One for giving tansient beneft to sentient bings.
Again Bhagavan told Vajradhaa, the master of mysteries: "Listen, oh master of
mysteries, of the features of many mantas". Vajrapli said: "Oh Bhagavan, yes, I wish
to listen to yout". Bhagavan said to the master of mysteries as fol lows: "The mantas of
the Enlightened One consist of words and names. Many meanings are comprehended in
a manta like the principle of lndra (saba-sasta). Additional words, names and deeds
ae in accord. Letters om, hum, pha!aka, hf bhi, etc. are the name of the Buddho�r:I�a.
Grh�a, khadaya, bhaija, hada, maraya, pha!aya: these are the mantas of angry parivaras.
Letters naa} and svaha are the symbls of tanquil yogins who practise samadhi. The
letters santa and visuddha satisfy all wishes. It should b known that these letters a
mantas of the sons of the Buddha, the Enlightened One, the saviour of the world. The
manta of a sravaa resides in many words. The manta of a pratyekabuddha has a slight
difference. The saadhi is different and removes the proucton of the deed (kara).
Again oh master of mysteries, all the Buddhas did not make the form of mantas,
nor did they let others make, nor did they rejoice by making of others. What is the
reasn? Because many dharmas (things) ar like this as the dhara. All the dharmas
remain naturally, whether many Tathagatas appear or not, for many mantas remain
innately. Mastr of mysteries, the omniscient one, the seer of everything who ralized
the samyak-sambuddha, appears in the world and preaches vaious ways with this
dharma, the way of Mantayana according to various desires, the many intentions of
sentient bings, by mans of many phrases, many sentences, by veraculars of many
disticts, by the languages of many worlds, with the voice of many circles and by miracu­
lous bnediction. Oh master of mysteries, what is the way of the manta of the
Tathagata ? The Bhagavan gives bnedicton on these written letters. Oh master of
mysteries, for innumerable hundred thousand ko!i nayuta kalpas the Tathagata accumu­
lated and performed the tue words, the four tuths, the four sm�yupasthana, the four
rddhipada, the ten powers of the Tathagata, the six paramita (dana, srla, k�anti, virya,
dhyana, jfiana), the seven constituents of Enlightenment, the four brahmavihara, the 18
excellent chaacteristics peculiar to the Buddha. Oh master of mysteries, to speak only
of the essentials, Vairoana Buddha elucidated the dotine of Mantayana according to
the kinds of many sentent bings by the omniscience (sarajfiana) of many Tathagatas,
by the wisdom of their own merit, wisdom of their vows, by the power of bnediction
of all dhanadhatus, in accordance with the capacity of many sentient bings.
What is the dotine of Mantayana? The gate of the letter a signifies that all the
dharmas a originally not prouced (anutpada). The gate of the letter k signifies that
all the dharmas ae away from karya (work). The gate of the letter kh signifes that all
the dhanas are unobtainable (anupalabha) just as space (kha). The gate of the letter
ga signifes that going (gati) of all dharas is unobtainable. The gate of the letter gh
signifies that the compactness (ghana) of many dhamas is unobtainable. The gate of the
letter ca signifies that all the dharmas are fa from all deviatons (cyuti). The gate of the
letter cha signifies that the shadow (chaya) of all dharmas is unobtainable. The gate of
the letter ja signifies that the birth (ati) of all dhanas is unobtainable. The gate of the
letter jha signifies that the enemy (hamaa) of all dharmas is unobtainable. The gate of
the letter fa signifies that pride (!aika) of all dharas is unobtainable. The gate of the
letter fha signifies that the nurture (vi!hapana) of all dharmas is unobtainable. The gate
of the letter ll signifies that the combat (ra.a) of all dhamas is unobtainable . The gate
of the letter fha signifies that catching (<haiha) of all dharmas is unobtainable. The gate
of the letter ta signifies that suchness (tathata) of all dhamas is unobtainable. The gate
of the letter tha signifies that the place (sthana) of all dharas is unobtainable. The gate
of the letter d signifies that the donation (dana) of all dharas is unobtainable. The gate
of the letter dh signifies that the dhaadhatu of all dharmas is unobtainable. The gate
of the latter pa signifies that the supreme tuth (paramartha) of all dharmas is unobtain-
able. The gate of the letter pha signifies that all dhamas are not solid but just like foam
(phena). The gate of the letter ba signifes that bndage (bandha) of all dharmas is
unobtainable. The gate of the letter bha signifes that the existence (bhava) of all dha·
mas is unobtainable. The gate of the letter ya signifies that all the vehicles (yana) of all
dharas are unobtainable. The gate of the letter ra signifes that all dharmas are far fom
many dusts (rajas). The gate of the letter Ia signifes that all the fors (lak�ara) of all
dhamas ae unobtainable. The gate of the letter va signifes that the way of the language
( vakya) of all dharmas is interupted. Te gate of the letter fa signifies that innate nature
of all dharmas is tanquil (sat). The gate of the letter �a signifies that all the dharas
have dull nature. The gate of the letter sa signifes that all the tuths (satya) of all
dharmas are unobtainable. The gate of the letter ha signifies that the cause (hetu) of all
dhaas is unobtainable. Oh master of mysteries, the letters l, n, f and r are free
in all sadhis and dispose many matters quickly and all meanings of deeds are accom­
Then Bhagavan spoke the following gatha: "The way of the samadhi of
Mantayana fulflls all wishes. It is the stange result of all Tathagatas. It accomplishes
all the go wishes and it is the decisive meaning of the mantra. It tanscends the three
worlds and is immaculate like space. The yogin stays in the stange mind and makes
many works. One who reaches the ground of practice will be granted an inconceivable
result. This is the frst tuth that was elucidated by many Buddhas. If a yogin knows
this dotine, he will get many siddhi (attainment). If a yogin considers the supreme and
tue voice, the mant and the for of manta, he will attain the invincible position.
Then Vajradhara, master of mysteries, told the Buddha: "It is marvellous, oh
Bhagavan, the Buddha preaches the marellous form of Mantayana and the dharma of
the yana that has nothing to do with all the sravakas and pratyekabuddhas, neither is it
for all sentient bings. If a sentient bing bl ieves in this way of Mantrayana, many meri­
torious affairs will b satisfied. Will you please, oh Bhagavan, next preach the necessary
proess of the mar9ala ? " Having ben told thus, Bhagavan told Vajraplli in the fol­
lowing gatha: "a mantra-yogin should revere many sacred bings with pleasing fowers
in white, yellow and red colours such as padma(pink lotus), utpala (blue lotus),
nagapu�pa (Rottlera tinctoria), punnaga, kesara, mallika (Jasminum gambac), tagara (Ta­
braemontana coronaria), campaka (Michelia campaka), asoka (Jonesia asoka Roxb.),
tilaka (Cieroendrum phlomoides), pa!ala, sala (Vatica robusta). Al l these fresh and ma­
vellous flowers a auspicious and many people love them. The yogin should collect
3 1
these fower and make them into garlands. He will revere the sacred ones with these
galands, with rspect. Dedicate them candana (Sirium myrtifol ium), ku��ha (Costus
speciosus or abicus), sprika (Trigonella coriculata), kuikuma (saffron, Crous sati­
vus) and other fagrant powders. Offer to the sacred ones according to rte agaru
(Agallohum), tagarka (abraemontana coronaria), valam(bharata) , karpura (cam­
phor), candana (sandal), saa-rsa, srive�!aka and other fragrant powders that are scented
and popularly admired. Again the mahasattva will dedicate many offerings properly
accoring to rtual. Offer rice with milk poridge and cream, la99uka (a kind of sweet­
meat), matQaka (rice-guel), baked flour mixed with sugar, honey, pure and excellent
sweet-cake, pUrika, kenkyu?, madhusira, phenaka (ground rice biled in water),
a5okavarti (sugar cake), parpa!a (a kind of thin cae). Offer to the sacred divinities the
abve-mentioned fos along with various rare fruits, khrt9a (candied sugar), solid
sugar, suga, honey and m, various bverages, milk, cream and other proucts from the
cows. Also offer many candles and lamp-light in pure vessels in rows ftlled with fragrant
seed-oil. Offer silk banners and canopies adored with various colours. The gateways
will b furished with stange accessories. Hang blls there.
Revere the sacre divinities fom the bttom of the heart. A manta-yogin should
never forget to do so. Prepare six or eighteen kalasas (water pots), put precious medi­
cines in them. Fill them with several kinds of fragrant water. Insert flowers and fruits
on twigs and ador with fragrant powder and purify them. Fasten the necks of pots with
nice fabrics. The number of water-pots may b increased. Offer a silk rob to each of
the important divinities. Offer a rob to each of the other sattvas.
Having revered the sacred divinities in this way, next intouce the disciple who
has to b delivered. Sprinkle him with pure water. Give him fagrant powder and
fowers. Let him have the bhicitta. Let him recollect many Tathagatas. Each of the
disciples will b able to b br in a pure home of a Buddhist. The acarya makes the
mudra of dhaadhatu and the mudra of dharma-caka and thereby protects sentient
bings of Vajra(yana). He will then make the samaya-(mudra) of the Buddhas. For three
times he will offer a pure rob in accordance with the ritual of Mantayana. Then cover
the head of the disciple. He will recite the s:maya three times with profound compas­
sion. He will meditate that the disciple has a latter ra on the top of his head. Ra is
surmounted with an anusvara dot, encircled with a galand of fames, ad emits white
luste like the full mon. Let the disciple scatter pure fowers in front of the saviours.
The yogin will revere the divinity on whom the flower falls. Let the student stand fy
btween the two gates guarded by the great nagas in the flrst gate of the mat9ala. Let
him stand there and perfor many practices properly in accordance with the ritual. In
this way let the disciple b rid of many faults. The acarya will perform the rite of santika
homa in accordance with appropriate regulations of yoga. Starting fom the cental
quarter of Garbha-ma9ala proeed to the outside of the second quarter, and perform the
homa without scruple. Taking his own a as a unit of measuremnt the acaa will
make an agni-kur9a (fir basin). Make the bundary line of the width of four fingers,
and paint a vajra inside the kur9a. Put the membr of the tols of homa on the right
side of the teacher. The student will b seated on the left, and squat with deep respect.
He will spread the kusa grass (Miscanthus) and will b comfortably seated on it. He can
paint the homa basin wt many colours most brilliantly and gorgeously. Make many
embroideries. Such is a place of simple homa. Spread the kusa grass all aound,
connectng end to end without interuption extensively and widely, and sprinkle fagrant
water over the grass. Meditate on the sacred Agni who has compassion on all sentient
bings. Always fulfill the vessel offering with reverence. Then well seated the yogin
will recite this manta: Nama� samanta-buddhZnam!Agnae svahZ. 3
t����·· �
� �`2 �� � 4�� �¬��� \
Again the teacher holds the thumbs of the right hands of the disciples with his left
hand, and performs the homa in abbreviated for. Each time he offers to Agni, he will
sincerely recite the manta, as many as 21 times. He will perform the homa with com­
passion, and recite the manta according to rule: Nama� samanta-budhZni a�
mahntigata santi-kara prathama-dharma-nirjata abhZva-svabhZva dharma-samatl­
prapta slh. 4
' ¬·�¬ � Î ¡
�=·����ª ª� �
� ¹ T , � ²¹ 1 } �¿ ª � ��� �
¬ 1�9A^ �à � �·Í A ^� �
When the homa is over, the yogin will instuct his disiple to make donation. The
disciple will donate gold, silver, many other teasurs, an elephant, a horse, a carriage,
a cow, a sheep, a go drss or other properties. The disiple will b sincere, respectful
and plite. He will ofer to his teacher with joy and deep gatitude. Let the teacher
rejoice by making pure donation. The teacher having granted protection to the disciple,
he wl call the disciple and tell him: "All the Buddhas have said that such a excellently
meritorious felds. It is in order to give advantage to all sentient bings. You will get
geat mert by donatng to the saigha (order). It is said that inexhaustible resoures will
b produced. One who donates to the sarigha, donates to meritorious men. Therefore
Bhagavan said: One should rejoice by giving go dishes as much as possible to the
Then Bhagavan Vairoana again said to Vajradhara, the master of mysteries. He
spoke the following gatha: "0 Mahasattva, listen to me clearly and heartily. I will
preach extensively the abhi�ka that was manifested by the Buddhas in ancient times. The
teacher will make the second altar (the abhi�eka altar) and paint on the outside precinct
in font of the cental mr\ala. The second altar that is exactly squae has one gate open
towad inside, two as distat from the cental mai\ala. Four Vajradharas ae installe
in the four comers. They ae: one who dwells without vain speech, one who is immacu­
late like space, immaculate eye-vajra, one who wears a vaiegated rob. A big lotus with
eight petals, pistils and stamens is in the center. There ae four companion Bohisattvas
in the four petals. They ae Mahasattvas bcause of their vows in ancient times. Who
are the four ? They a: one who is free in the dharall, one who remembrs Enlighten­
ment, one who bars the supreme mind of bnefit, and one who is compassionate to
companions. Paint four parivaras (dependents) on the other four petals. They are: one
who wears variegated robes, one who fulfills wishes, one who has no obstacle, and one
who is delivered. A symbl (white colour) of the marvellous dharmadhatu is shown in
the center. Four water-pots composed of four teasures are flled with many teasures and
medicines. Samantabhadra, Maiteya, Sava-nlvaralla-vi�kambhin and Sarva-nlvaralla­
durgati give miraculous bnediction to the disciple. He is installed on the auspicious
lotus in the case of abhi�eka. The Bohisattvas are offere fragrant powder, fowers,
lanters, pure water (agha). Let them rjoice by bing venerated with banners, canopies,
attactive music and copious and pleasing music such as an auspicious gatha. I this way
he venerates them and pleases them. He sprinkles water on the top of the disciple in front
of the Tathagatas. Again he will revere them with fine perfume and flowers.
Next he will tke a golden spatula and stay in font of his disciple. Lt him
rejoice by consoling with the following gatha: "0 sn of the Buddha, the Buddha will
remove the membrane of ignorance for you just as a medical dotor makes go use of
a golden spatula. The yogin of Mantayana will take a miror and he will speak a go
gatha in order to explain the fonless dhara. Many dharas have no for, they are
clea and dirtless. They have nothing to b attached to nor to speak of. They arise out
of cause and efect In this way if one knows that the dhaa is intinsically immaculate,
he will practse incompaable bneft for sentient bings, for you were br out of the
Buddha's mind. You will give a dhama-caka to put it btween the two feet. You will
give him a sakha (conch-shell) and hand it in the right hand and speak the following
gatha: henceforh you will rotate the caa (wheel) that delivers the world. Your voice
will spread universally. You will blow the suprme dharma-Saitkha. Never conceive
heretic wisdom. You should have no suspicions. You will manifest the excellent
conduct of Mantayana to the world. You will have such a vow and you will prolaim
the bnevolent merit of the Buddha. All the Vajradharas will protect you. Next the yogin
should have compassion on his disciple. He will enter inside the rom and should show
a saaya-gatha: "Oh son of the Buddha, you should henceforth not spare your by and
life. You should never abandon the bhicitta in all the dharmas. You should not
forake the mind of enlightenment. You should not gudge all the dharas. You should
not do anything that has no advantage for sentient bings". The Buddha preached the
samaya: "Oh you who obsere the discipline, just as you protect your by and life, you
should observe the discipline. You should salute sincerely and reverentially the feet of
the sacrd one. Conduct in accordance with the teaching. Never conceive a doubt". ·
Then Vajrpa1i said to the Buddha: "Oh Bhagavan, if a go man or a go
woman enters this Mahakala-garbhobhava-ma19ala-raja-samaya, how much merit
will he obtain ? " \hen he said so, the Buddha told Vajrapai: "Since the first startng
of the enlightenment up to bcoming the Tathagata, the merit and virtue ae accumulated.
These go men and go women accumulate merit and virue, which a equal to the
Buddha. Oh master of mysteries, you should know that these dharas are like this. The
go man and go woman were br from the mouth of the Tathagata. They are the
sn and daughter of the mind of the Buddha. In places where the go man and go
woman a, ther ae Buddhas who prfor the Buddha's conduct. Therefore, oh master
of mysteries, if one wishes to revere the Buddha, he should revere the go man and the
go woman. I one wishes to se the Buddha, he should see them. Then important
Vajradhaas including Vajrapili, and imprtant Bohisttvas including Samantabhadra
said unanimously: "Oh Bhagavan, henceforth we shall rvere and salute the go ma
and go woman. What is the reason ? Oh Bhagava, to see the go man and go
woman is ttamount to se the Buddha Bhagavan. "
Then Bhagavan Vairoana again obsered al l the audience, and told Vajradhara,
master of mysteries and other Vajradharas and multitude: "0 go men, there is the for
of immeasurably vast and long vak-caka of the Tathagata. It fulfills all wishes just as
the colourful m;i, and accumulates immeasurable merits. It is the manta-pada with
incomparable pwer in the three worlds that resides in the conduct of ahirsa",thus sad
the Buddha. Vajrapili, the master of mysteries and other Vajradharas and the great multi­
tude uttered unanimously "Oh Bhagavan, it is just the tme, oh Sugata, it is just the time".
At that tme Vairoana Bhagavan manifested the form of vast and long tongue
that fulfls all the vows, covered all the Buddhak�etas, and meditated on the high ridge
of pure banner of dharma. Then the Buddha sto up from the samadhi, and uttered a
voice that pervaded the dharadhatu of all the Tathagatas and was compassionate on the
world of all sentient bings. He uttered the following vidya of Mahabala-maharak�a:
nama� sarva-tathigatebhya� sarva-bhaya-vigatebhya�. visva-mukhebhyah sarvathi h
khl ra�a mahibale sarva-tathlgata-pwJya-nirjate hu hum, tra.t _rat, apratihate
svlhi. 5
×����·� �
� �� 4 � � * � �� � � ° � � � �
º· � �¬ ��· � � � ¬ � � ^ � � �
' � 1�� ² 4 1 3^ ^ ; �¯¯�*
\ �� ���� � ��( � � ��,
When all the Tathagatas and the sons of the Buddha spoke this vidya, at once the
universal sphere of the Buddhas tembled in six ways. All the Bohisattvas obtained un­
preedented open eyes, and uttered the following gatha with pleasing voice, in font of
the Buddhas: It is mavellous that the Buddhas prolaim this vidya of Mahabala
maharak�a. All the Buddhas protect just as the citadel and the ponds ae solid. I one
dewlls in their prtecton, al those who make obstacles, such as Vinayaka and other
ra�as in bad fgures, will disperse bcause of the pwer of the manta.
Then Bhagavan gave miraculous bnediction on the vast dharadhatu and dwelt
in the samahi of dhaadhatugarbha. Then he sto up fom this samadhi, spoke the
vidya that leads to the Buddha-samaya: ni samanta-bud hlna aa trisa
samae svlhl
���'� -
² "·¹¬ � � ]�� �^� �, �¤� �
� � � ¯��
Then the Buddha spoke this vidya leading into the samaya in the sphere of all the
Buddhas and in the assembly of all the Bohisattvas. Then the sons of the Buddha and
those who heard this will not tansgress all the dharas.
Then Bhagavan again spoke the manta that is prouced in the dhamadhatu:
nama/ santa-budhlnl dharmadhltu-svabhlvak 'h. 7
The mant that is bnedicted by Vajrasattva: n/ samnta-vajraf
vajri 'h. 8
�T��¹·· �
¯�`� ¯ � ��°" < ���"�
. - .
. -··-

Te vajrkavaca-manta: n. samanta-vaJrlfam vaJr..vaca h. 9

��· �
��` � �^ 9 ��� º �º( � � �
Te Tathagata-cak�u-mantra or that of Avaloltesvara: nama� samanta­
bud hanat tathagata-ca!ur vavalokaya svliha. 10
���F�� �
� 4� � 4 1 | ( · � �¬ � � �� �
�¹� �� -
The gandha-mantra: nama� samanta-budhanliml visudha-gandhodbhava
svlha. l l



� �� � � � ¶4 - �� � ^�� � �
� \
The pu�pa-manta: n� samanta-buddhanlmhlmaitr-abhyu£gate svlihl2

� �·²¹|� � 54A � ��Æ1 �1 �
� �
Te manta of buing incense: ru� samanta-bUhlnamt dhormadhltv-anu-
gate sahi. 13
1��: �
�H· ��� ³ 8� A � �< � ? ¬T�
� b
" b
[ " "
-{ Te bali-manta: nama� samanta-bUdhlnlf
arara karara
balim di a 1m
d mhi bali sahi. 14
� �� � � � | � � � ¹ ¹ � 1 � � }
¹^¬ � �©· �� h
The arci-mantra: nama�
/ Ta
vabhlsana-gaganaui ra sahi. 15


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4 � �
� ª
r ¹

The agha-manta: n! santa-bud hanat gagan-sa-asama sah. 16


� �· ²¹ � ¯ Ã(A "' ¬ � �� �^
� �
The u�JI�a-manta: nama! samanta-buddhanaml gagan-ananta-sphara!a
visuddha-dharma-nirjata svahl. 17
� ¯� � � ¹ ¹ � � ¨"� � � �� �
��� º ª ¬���«�
The Tathagata-kavaca: nam! samanta-buddhlnamt praca1 vajra jvala
visphura hu. 18
� �'´ �¹ ° 1�

� � ����� �
*¶t � �
The Tathagata-jvala: namah samnta-budhlnl jvala-mlli1i tathlgatarci
sah. 19
� �` ¤¹� � �� � � �.l � � 1 �"
+�ÿ � ^ m q ¬ � ¯ �" �� -
Te Tathagata-jihva: nama� santa-bud hinlr mahiaha tathigata-jihva
sata-dharm-prati�.hita svlhi . 20
¦··: �
¬ ¬ ·² �� 4 T� � ����� � ^ R
" °�. "� �
At that tme Vajrapii asked a queston to Bhagavan Vairana and spke the
following glthl: "When a yogin in the bhimrCala rmoves many hindrances, dos
ayone not give him aficton ? How will he keep the manta and how will he accom­
plish the rsult ? " Wen Vajrapli had asked the queston, Bhagavan exclaimed: "Very
well oh MaMtva, it is nice that you say so. I will reveal all that you ask. The
hindrances a pruced by one's own mind in consequence of the stinginess in forer
tmes. Meditate on this bhi-citta in order to remove the cause. Remembr the bhi­
citta in order to remove the delusion that is prouced by the mind. Te yogin will get
rid of many failures. He will always think of Acala Mahasattva ad make his secret
mudra and thereby rmove many obstacles. Oh master of mysteries, listen to me. Make
your by out of the letter A in order to remove the turbulent wind, and keep the gate
of the letter h in your mind. Apply fragrant powder on the gound and add an anusvara
dot. Close it with an earthem pot in the direction of Vayu (north-west). Think that the
pt is Mount Meru of the great mind and that there is a letter A surmounted with an
anusvara dot on it. The Buddhas in the past preached that it bunds the big wind. Oh
Mahasattva, listen clealy. The yogin should think of the Jetter ra in orer to prevent a
shower. The scred one has geat power with blazing light He is fierce ad has a
flaming tuf of hair. He holds a sword in an angy figure. He contls the e and
draws dark clouds on it in the directon of its rise. He cuts it with the mudra of the sword.
Then the dark clouds will son disperse. The yogin who is fealess will make salaka to
use it as a pile which is the same as the vajra. I will preach again on how to prevent
al obstacles. Meditate on Acala the big powered one in the Mantayana. He dwells in
the prope mrCala (the tiangular mrCala). The yogin will meditate that the left fot of
the figure of Acala is on the head of the yogin. Then the obstacles will b got rid of and
they will ceas ad will not b prouced. O else the yogin will make a fgure and anoint
the figure with rajia (mustard seeds) delicately mingled with poison. Those who obsess
will b subued by this though their grudge is intense. Never have scruples. Even i
Saka-Indra and Brahma do not oby my teachings, they will b but, much mor s of
other sentent bings.
Then Vajrapli told Buddha Bhagavan: "As I have understo the meaning of the
Buddha's teaching, I also understand that many sacred bings dwell in the proper malqala
and have prestige. Because they dwell in this way, they· never conceal the sacred teach­
ings of the Tathagata. What is the reason ? The samaya of all the mantas is to dwell
in their own castes. Therefore the Bohisattvas who practise the conduct of the
Bohisattva in Mantayana will dwell in their proper positon to do many practces. And
again oh master of mysteries, the forms that ae prached by the Buddha ae the malqalas
of many sacred divinities. The fgures of the divinities should b like this. Thus it was
preached by the Buddhas in the past. Oh master of mysteries, sentient bings i the
futur might have inferior wisdom and no creed. They might hear such speech, but might
not b able to blieve, bcause they have no wisdom but increasing doubts. They may
hear but will not abide by it and not practise the rites. So they will har themselves and
others. They will say in this way: "Such is in the dotne of many heretics, and such
is not the speech of the Buddha. The ignorant men will make such creed." Then
Bhagavan spoke the following gatha: Bhagavan who is omniscient gets freedom in many
dharmas. He delivers many sentient bings by the expedient as i s communicated by the
Buddha. Thus was prached by many Buddhas in the past who afforded profit to those
who loked for the dhaa. The folish man does not know the form of the dharma of
many Buddhas. I preach that the forms of all C:haas are vacant. One should dwell in
Mahayana ad decide the deeds well."
Ten many Vajrdhas bginning with Vajrapri, the master of mysteries, and
many Bohisttvas bginning with Samatabhadra adored the Buddha Vaa and
ae the Bhagav!n unanimously. They wanted that Bhagavan prach the sntences of
mant just a the pure gate of the dharmadhltu in the gat kng of MaMaul-bhava­
mr"ala (te ma�a tat is prouced fom the geat compassion). Then Bhagavln
having gven indestctble, innate mystc bnedicton to the Vajradharas ad the
Bohisattvas sad: "0 go men, you should preach the sentences of mantas that purify
the world of sentent bings just as the dharmadhatu that was mastered. " Then at once
Samantabhadra dwelt in the embllished saya of the Buddha's domain and preache
the manta of pwer without obstucton: nama! saanta-bud hln samantnugata
viraja-dhan-nirjlta mhlmaha svahl. 21
I l l
*�` ª�� ¹ °+� �^ T� ª ª �
¹ � 1 ª A � 1 � ¹ � � � q� �
Then Maiteya Bohisattva dwelling in the samahi that prouces universal geat
mercy, preached the manta of his own mind: nam! santa-budhlna ajitajaa
sarva-sattv-aaanugata svahl. 22
ª�\���'� �
- ¹` ¹R � ° ��� ��� ��� � 1
� T��¬^ º � �º \
Then AiSagabha Bohisattva dwelling in the samadhi that is called pure domain
prhed the manta of his own mind: namai samanta-budhlnml l/J a­
sal gat vicitrahara svlhl. 23
� "' ^� � Ý 4 �· �¬"�² ¯ � ª
4 � A� �1 1 ³ ¹ � �� -
Ten Sara-nlvar3a-vi�kambhin dwelling in the samadhi that is called the pwer
of gat compassion (mahakarul)a) preached the manta: nama� santa-budhinl a�
sattva-hitlbhyugata tram tram ram ram sah. 24

�·· �
¬ ¬·^"� ³ 4�� �^ �� "1 � ¹�
� � Ì Ì ª � -
Then Avalokitesvara, dwelling in the samadhi that is called universal obseraton,
preached the manta of his own mind and his followers:nah samanta-budhlnl
sara-tathlgat-avalokita lrula ra ra ra ham ja� svah. 25
� ��� � ) J�� � 1 � �A � � �
� � � � �� � � � l l l ���� �
The manta of Mahastharprapta: nama� samanta-budhlnarl ja ja
svahl. 26
� ¬·^ ��� IJ� ��^· '� �\
The manta of Tara devi: nama� samnta-buddhinlml knrwdbhave tlre tlritJi
sahi. 27
¬ ³' � ¹� ² 1 �· �'��� � "�

The manta of MahabhfkU!I: nama� samanta-buddhinlml sarva-bhaya-trlsani
hi hi spho!aya slhi. 28
����\· �
� +�� � � � � � � 4 � � ��� �

� ¤�H ¯ � «
The manta of PlQaravasini: nama� samanta-buddhlnaml tathigata-vi�aya­
sambhave padma-malini svahi. 29
� �� � � � £ � , � �� � � � � �
< � � � � � ��! ¬� ��¬
The manta of Hayagrtva: n! samanta-budhinlml hu khi bhunja
spho!aa svlhi. 30
� �� � � � f * A ��, � � A ��
H � � �
Then Bohisattva K�itigarbha, dwelling in the samadhi of the indestuctible
domain a a diamond, preached the manta: n! samanta-budhinlml ha ha ha
sutanu svlhi. 31
� "� � � T 1 � � � � � � � � � �
�� �
Then by Majusn, dwelling in the samadhi of marvellous power bnedicted by
the Buddha, preached the manta of his mind: nama! samanta-budhlnlml h h
kwraka vimukti-patha-sthita smara smara pratijnam svlhi. 32
���. �� 1 \�� ��?�T 4� Ò
� �� � �� � �t � � � �� �� �
Then Vajrapli, dwelling :n the samadhi as invincible as a diamond, prached
manta of his mind and of his followers: nh samanra-budhlnlml cand mahrosan
h. 33
. . . . .
�·ª �
� ��� � � ��� � � � ��� ��
Te manta of Mamai: nama� samnta-vajra� trifa trifa jaanti svah. 3


4 �¹ R � º
��� � -�c ��¸ �
� v
Te mat of Vajrasaraa: na� samanta-vajra� hu bandha bandhaa,
mfa mofaa, vajrodbhave sarvatr-lpratihate svlhi. 35

� *� � i ' ��� a � i � i � � �
��� � × � �� � � � 1 ��^� ��
: �

·� �
Te manta of Vajracandratilaa: T� samnta- vajrlnlml hrim h phat
saM. 3
** ¹�V��·��
� *� � � � ��� �� � � � �� �
Te manta of Vajrasuci: namaJ samanta-vajrll}lml sarva-dharm-niredhni
vajrauci varad svah. 37
����� �
� �·�"� � ��� �1 q ��� ��
�²� 1 Å��l
The manta of all the Vajradharas: n� samnta-vajrlll h hu hu Ph!
ph! phf jam jam sahi. 38



¬¬· ^ ¬ � � �«. ���·� � ���
� � ��� �� ··
The manta of all the parivaras (followers): na� samanta-vajrll h h kim
cirlai grh1 grh1 kh kh, paripuraa sara-pratijn svlh. 39
� ����·��
T �� � � � ��� ��¸� � � � �
����· �1 �+ � � �� 1 � � �
4´� * 7+� �¹ ��� �
Then Bhagavan Sakyamuni, dwelling in the samlhi that is called the place where
tasures a prouced, preached the manta of his mind and of his followers: n�
samanta-buddhinlml sara-klesa-ni�Udana sara-dharma-vasitl-prlpta gagana-
saa sll. 40
� �` *� � ª14� * 1 �¬��4
× � � 1 � � � � �� � �^ � � ��
� � ��-
the mt of the Ul: nama� samanta-buddhinamt varade vararlpte hu
svahi. 41
������ �
� ¬ªª� � 1�� � ¹ ¯ � ² �~��
The mat of the u��r� of all te Buddhas: nama� samanta-budhina bam
ba bam hu hum phaf svahi. 42 (bam=Buddha)
� ¹·�¹� Ñ 1�� �1 �A � � ��
� ��·
The manta of Aparajita: namaJ samanta-budhinamt dhrim dhrim rim rim jim
jim svahi. 43.
�' �e��··�
� �� � � 1 5 � · � ^ · � ��´ ·

The manta of Apajit: nama� santa-bud hlnl aparajite jaanti ttit
sah. 4



_ ���q� � ��A ����^� �A
¯ 4 � � �� º
The manta of fivl: nama� samanta-bud hlnlml P!thivai svlhl. 45

¬� � T
� ��
. ¬

The manta of Visnu: nama� samanta-bud hlnlrl vi��ve svahl. 46
����\ · �
�`� " �ª� '¨ �� � . "� �
The manta of Ruda: nama� samanta-bud hlnl ruraya svahl. 41
Te manta of Vlyu: n� samanta-budhnl vayave svah. 48
5 1
���¹· �
�¹·�R � � 5¤� �� ²��� +
The manta of Sarasvat: nama� samanta-bud hlll sarasvarai svahl. 49
¬ �� ¤¹ � � T�� � Î ���� ¿
The manta of Nifi: nama� samanta-bud hlnaml rak�aslhipatae sah. SO


� �· �� � � 34 � × 4^�� t ��
� �
The manta of Yama: nama� samanta-budhlnaml vaivasvataa svahl. 51
, , �
� ��� � 1 à� � �
� � � � � ��
The manta of Myu: nama� samanta-bud hlll mrrave svah. 52
¬ ":ª¯ � ³ 1�� °°� A "�"
The manta of Kalaat: namaiJ samanta-bud hlnaml kalaratriye sah. 53
� ��� � T 1 ¹ � �� � ª� � ��
The manta of Sapta-matka: namL� samanta-bud hln mltrbhya� svahl. 54

�¬���� � T+� �2�·���¡
The manta of Saka devendra: nar� sarnta-bud hln sakraya svahl. 55
The manta of Va�a, king of nagas: nr� samanta-budhln apamataye
sah. 56

�¬� ² ¹! � � 1 ¹ · � ��
1 � � �³¿
The manta of Brahma: namL� samanta-bud hln prafapatae svahl. 51

\� �
² �� ²¬ � � T�� � �� 1��� q
The manta of
ditya: nr� samanta-bud hln litaa svahl.
���-· �
� �� � � � � � � �� V� � �� �
Te manta of Cad: na� samanta-budhlnl candrla svlh. 59
¤<�+·t �
¬�` ²�� T 6�� � � �� ��'
Te manta of nagas: na� samanta-buddhlnf meghlaniye svlhl. 60


¬ �·�� � 4 T4� �" �+� � ²�_
The manta of Nanda and Upananda: na� samanta-budhlnf nand­
opanani a svlhl. 61
" ¬:� � � � ��� ¬ �� ¹��� �
� -
Then Bhagavan Vairoana wishing that his dotine b not i vain, but b accom­
plished, preached the vidya of the Eye of the Space, mother of all Buddhas and
Bohisattvas: nama� samanta-buddhlnlml gagana- vara-la4atJe gagana-same sarvat­
hisara-sabhave jva/anamoghlnlm sah. 62
� ¬�²�� � 1
=. ´' � � * ���
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�� �� �� ���1 � �� �
Next again Bhagavan dwelling in the fre-proucing samadhi in order to cease all
hindrances, preached the manta of AcalanlHha, the sacrd one who breaks hindrances:
n� samanta-vajrafi l cal mahlro�af sphl!aya hu traka h mi. 63
� #�=\·I
� ��� � � ��� � � � �� � ��
�- �� ���
The manta of Trailokyavijaya: nam� sa-nanta-vajrafml h h h vismae
sarva-tathlgata-vi�aya-sambhava trailokyavijaya h ja� svahl. 64
� �`ª� � � �� � � � � ´�� �
° � 1 ¬^ Y � �° ¬¬^ �� � ��
a � � ��· +� ,

The manta of sravakas: nama� samanta-bud hln htu-praraya-vigata
karma-nirjata hu. 65
� �� � � º 1 1 � �� � � � � � ^
The manta of
pratyekabuddhas: naa� samanta-�udhl
n! vah. 66
���¹· �

¬ ¬· ¤ A � T 4 �" �' ¬
The manta of the minds of all Bohisattvas: nama� samanta-buddhlnimt sarva­
budha-bodhisattva-hrda-nylvesani n} sarva-vide svah. 67
º| ��������¹''� �
� ¹:�¹ � � 1�� � 1 � "³³ ¹\
A ^ 1 4���� � � �·� �Ö 3 � �
� l
The manta of the minds of common mun
dane divinites: nama� samanta­
buddhnamt lok-llokkarla sarva-deva- nag a-yafa-gandharv-lsura-gan-kinnara­
mahoragldi-hrdayany akar�aa vicitra-gati svahl. 68


� �· �A � � \ 4� �T�A�H � �
1 1 � �^ � �¬� �� �� � º � �
� 1 1 · � � � ¬� · � 1 � � �¹ �
Te manta of all te Buddhas: nam! samanta-budhnlsarath vimti-
vikra' dharmadhi tu-nirjata sam sam sa l svahl 69
ª¬`�� � 1 Æ4 � �1�� ¯ �Ò .
�� : � � 1 � 1 � � � � � � � � �
Te manta of Durdhar�a dvarapala: nama� samanta-budhlnl durdlur�a
mahrosana kha sarvam tathi gatajnam kuru sahi. 70
� °` A� { � �4� 9 1 �� �T¬ �
A *T¬ ^ 1 1 ¬^ ª j�� ���
Te mantra of Abhimukha dvarapala: nama� samanta-buddhana h
mahracan4bhimuha grh' khi a kim cirayasi samayam anusmara svah. 71



� �` � �� ° \4� �[�°� � �¤
� � � �~�4 � � [¬+²� M� !
The mantra for making big boundary: nama� samanta-buddhlnaml
saratrlnugate bandhaya sim Thl-samaa-nirfate smaral)e, apratihate, dhaka
dhak, cara cara, bandha bandha daSadisam sarva-tathlgatanujnate pravara-dharmL­
labdha-vijaye bhagavati vikuri vikule lelluuri svahl. 72
� �� � � T $ � � � � � 1 ^ � � �
¤ ��\ � � ��ª ¬¬�� � � ¹ �
�� � � � � 9 � ³ � · � I � T � �
² � I ^�� � � 1 � �¬ 1 � �� �
� � ¹ 9 ¹ � � � � �� � ^ � ¯ � ¯
��`�� ^ � �� ¯ �� ·
The manta of bhi: nama� samLnta-bud hni A. 73
Te manta of cara (deed): nam� samanta-bud hni A. 14
� ª' � N
Te manta of sabhi: nama� samanta-bud hin An. 15
× �¬ � �
Te manta of nirvana: namah samanta-bud hin Ah. 16


� � "� �`
Te manta of Trailokyavijaya: nama� samanta-vajrlfn hi�. 77



� º` ³¸� � �Ý� ¹� ��� ¯ � J
Te manta of
rya-Acala: nama� samanta-vajrl�l h. 78
� ¹`¹^ ² � ��. � )(

The manta of Sarva-nivaraia-vi�kambhin: nama� samanta-bud hana ai. 79
¹ | + T � Q � �

�- ��
� �`�
¨� � T�
The manta of Avalokitesvara: namah santa-buddhlnlm sah . 80
� �¹�� � � � �· q
The manta of Vajrapli: nama�z samanta-vajranari vah. 81 (va� = Vajrapani)
� ��¸''. � �"�·;f
The manta of Maijusri: namaJz samanta-buddhlnam mam. 82
� f�� � ¢ � �Jr
The manta of Gaganaloana: nama! samanta-buddhlnlm gam. 83
¤· + �� � � ¬ ·
The manta of dharadhatu: nama! samanta-buddhlnlm ram. 8

· � 1 Y
Te manta of Mahvia: nah samnta-bud hini klu. 8
<���·� ¹
* � � T�· ^

Te manta of Jaldvaa: nama� samanta-budhini jam. 8
������ �
� � �
: � � �
Te manta of Ta: nama� samnta-budhinam tam. 87
����·� �
! ¹ ¯ � � � J
Te manta of Bhrku�: nama� samanta-budhini bh!�· 8


?¯ ² ~ � �
Te manta of Mahasthamaprapta: ni samant-bud hi ni
sam. 89
� ' H f�� ��`Y
The manta of P�<aravasini: nama� samanta-bud hna pam. 9
� | � 4 J ��+ -
The manta of Hayagrtva: nama� samanta-bud hanam h. 91
� ' � � ��¦¿
The manta of Yasohara: nama� samanta-bud hanam yam. 92
4 | � � 1 r ,
The manta of Ratnap�i: nam� samanta-bud hanam sam. 93

�··- �
¬ ' T � "",
The manta of Jaliniprabha: nama� samnta-bud hlnijam. 94
��º\� �
� ' �'�¬¹ ¯ ¯
The manta of Sakyamuni: nama� samanta-bud hinl bha�. 95
�·| ^i �� \
The manta of the three BuddhO�rI�as: nama� samanta-bud hlnlm hu rru. 96
···���'� �
�� q � [ � � | 3 �� º¬-
The manta of Sitatapato�rI�a: nama� samanta-bud hlnlm la. 91
� � º · � * ·
The manta of JayO�rI�a: nama� samanta-bud hl�<l sa. 98
���''¹ �
Ñ | Ã4��g
Te manta of Vijayo�ri�: naa� samanta-bud hna si. 99
"" ' � � �*� -
The manta of Tejorasyu�ll�a: na� samanta-buddhin trim. 10

� �

The manta of VikiraiO�II�a: namaf samanta-buddhin hru. 101
������� �
� l (Q l Q � �1� ,
The manta of LokavidyarajiU: nama� samanta-budhinam tam h pam h
ya. 102
* �� �� ' � �T��� Ì
The manta of Aparjita: nama� samanta-bud hinlm hu. 103
� | � + t� T �
The manta of Pvl: nama! santa-bud hlnam vi. 10
The mantra of Ke5int naa� santa-bud hin kili. 105

' �

The manta of Upakdinf: namah saanta-bud hin dili. 106

,� l �


The manta of young Citra: nama� samanta-budhinam mili. 107
� [ | · � -
The mantra of young Vasuman: nam� samanta-bud hinlm hili. 108
The manta of Kauthala: nama� samanta-budhnam hasanam. 109
m� l 1 � � ¯ \
� �
( | �

´3\t �
Te manta of Sara-sattv-abhayar1dada: ru� samanta-budhlnim rasanam.
1 × �
^ 1 ² ³� " ¯ � '
The manta of Saapaya-jaha: nama� samanta-buddhlnlm dhvamsanam. 111
& �\ | � 1 �²� ��'
The manta of Karuraror\itamati: nama�t samanta-buddhlnlm vihasanam. 112
� � � 1 | � ´ �»� ¤ � ¬ �
The manta of Mahamaitryabhyudgata: nama�l samanta-buddhlnlm fham. 1 13
¬��\� �

" Ì ¬ ��ç�1 ,
The manta of Mahakarur;i: namah samanta-buddhlnlrn yar. 1 14
� � Õ � Q� 0 1 \
The manta of Saadaha-prasamita: namah samanta-buddhlinlm 1. 1 1 5
� ' > � 7 � � �� �
The manta of Acintyamatidatta: nama� samnta-budhlnlm u. 1 16
�|�:��·� �
� | h 3 5 ° ³ ' � �
The manta of Ratnakaa: namah samanta-buddhlnlm dam. 1 17
� � � l � d � �
The manta of Ratnap�i: nama� samnta-buddhlnlm sam. 1 18
�*��·¹ �
� | 1 4 ¬'_ _
The manta of Dharanldhara: namah samanta-buddhlnlm ram. 1 19
� ' ! ! �¢  �·
The followmg mantra: nama�1 samanta-buddhlnlm jam. 120
Te· mat of Ratnamudahasta: n} Santa-bud hin ph. 121

À | 1 � � � � � �
The manta of DradhyaSaya: nama} sannta-buddhln �

�E���·· �
º¹ |
¹ � T�"Jr
The manta of Gaganamala: nama� samanta-buddhln ham. 123
� ' ^^� � ³ �
The manta of Gaganamari: nama� samanta-buddhlnam rim. 1 24
O | ^^� � � -
The manta of Visuddhamati: nama� samanta-buddhlnlm gatam. 125
^ � | M� � ¬ � ·
The manta of Caritamat: namah samanta-budhln dhiram. 126
:�!��·: �

° \ ' 4¸� �� �
The manta of Sthiramati: nama� samanta- buddhlnlf hu. 127


� ' �! 1 { �
The manta of kirkaras: namah samanta-budhlnlf dhi sri fm bram. 12
�� ' º
� �''
The manta preached by the Bodhisattvas: namah samanta-buddhanaml �a� £h
ra yam k. 129
� � � � � * ' ¬ ¯� 1�° � î ·
The manta of Suddhavasa: nama� samanta-buddhlnlml manorama-dfrma­
sambhava vibhava-kathana sam sam svaha. 130


� � 1 � 1 � « � � � � � l � � � �
" � 3 ¬� �
Te manta of rak�asas: namaiJ santa-bud hina kram /ra ki. 131
4^�¯� ��´�
The manta of dlkinis: namah samanta-buddhinlm hr! hah. 132

� ª� ' T�++(
The manta of yak�iJis: namaiJ samanta-bud hin yak�a-vidyldhari. 133
� ���² � ' ³�*| |
The manta of pisacinis: namai samanta-buddhin pici pici. 134
���� � N ª�14

The manta of bhTtas: namai samanta-budhin, gum 1 gum 1 mam sane. 135
�e~�å� � l �¯¹�
The manta of asuns: namaiJ samnta-budhin ra
tam ratam dhvamtam mra
pra. 136
�� �·�
1 � : - j ( � � ' � �
! ' ^ T !Ò ¹ ¯7
The manta of mahoragas: fT� samnta-bud hlnam garalam viralam. 137


The manta of kinnaras: fTh saanta-bud hlnlm hasanam vihasanam. 138


� �� 4 " � � � ' '� ¹ ��
The manta of men: nama� samanta-bud hlnlm icchl-param manome m
slh. 139
��" | � � � � � | � � � � ���
C _
0 master of mysteries, I have already preached all these mantas. You should
listen, the essental of these mantas is the gate of the letter A. It is the most important
to pnder over, the hear of all these mantas. All the mants a in the letter A. You
ca decide on this manta.
The Bhagavan preached the following gatha to Vajradhara, the master of mys­
teries: "Ask how to recite the manta and how to accomplish the result. A letter of a
manta will correspond to another letter, s also a clause to another clause. Think to
recite them once. The first letter is the bhicina and the second is called a voice. Think
of a clause as a cental divinity and make it the dwelling abe of oneself. The third
clause should b the excellent clause of the Buddhas. The yogin should meditate to b
in the very pure mon circle. He should meditate on some letters in the mon in go
order. Put letters in it and think to purify life. The life is so-called wind, so think of
inhaling and exhaling breath. After purifying breath do the recitation. The manta-yogin
will recite the manta for one month. The preliminary way of the yogin is to master each
clause. Many Buddhas of renown preached this preliminar way. Next one should offer
fragrant powder and flowers according to his possession. He should tum his perform­
ance to his own enli
htenment in order to bcome enli
htened. Recite the manta for two
months in fearlessness. Next when this month has elapsed, the yogin will enter the
recitation. A ma�9ala that is to b painted on a mountain or in embrace of cows, or a
deep river, cross-roads, one room or divine rom or big heavenly rom should b made
just as a diamond palace. The yogin will protect and make it to accomplish. The wise
man will know that the following indications will appear at mid-night or at day-break
when the sun rises. There may b the sound of the letter hum or a dm. Also the earth
may temble and a pleasing speech may b heard in the sky. The Buddha, the revered
one among men, declared the result of such indications as the sign of the accomplishment
as was wished. If one dwells in this deed of manta, one should certainly bcome the
Buddha. So recite the manta always in every kind. Thus was preache by the Buddhas,
and great sages in ancient times. So remembr it well.
Then Bhagavan Vairoana obsered all the multtude, and wished to satisfy all the
vows. He preached the passages of the dharma that accomplishes decisive wisom in the
infnite departments in the three worlds: (The mind of omniscience) i s immaculate like
space and has no svabhava (innate nature). It gives various kinds of skilful knowledge
bcause it is always vacant by its svabhava, for the relative connection of cause and effect
(pratitya-samutpada) is very profound and inconceivable. It proeeds marvellously for a
very long tme. It gives the bst result according to the aspiration just as the palace in
all the destinations depend upon space but has not a remarkable conduct. So also pure
dharma prouces perfect purity of the three existences. In former days wise men prac­
tised this dhara. So they could have the deed of all Tathagatas. In other yanas the
dhaa quality cannot b seen. It makes the world brilliant just as Bhagavan. The
Bhagavan preached very pure metho of practice that is profound and inexhaustble, and
byond discrimination."
Bhagavan Mahavairoana having preached these gatha, obsered all the multitude
including Vajrapli etc. and said to Vajradhara: "Oh go man, you should preach many
sentences of deriving siddhi that are the marvellous power of the dharmadhatu. If
sentient bings see such dharmas, they will b s glad that they will jump up in joy and
stay in happiness." When Bhagavan spoke so, many Vajradharas saluted Bhagavan
Vairoana and depended on what the Lord of the dhara taught. They asked the Buddha
again: "Oh Bhagavan, will you please have pity on us ? Will you please reveal us the
sentences of the flow of siddhi ? What for ? If we can show to Bhagavan what we have
mastered, it is not go. So will you please preach for the bnefit and welfar orsentient
bings in future." Then Bhagavan Vairoana told all the Vajradharas: "Well, well, oh
go men, there is a dharma that is admired in the vinaya preached by the Tathagata. It
is to know penitence. If go men and go women who know penitence will see such
a dharma, they will son prouce two things: that is, not to d� what should not b done
and to b admired by many men. Again there are two things: that is, to attain what was
not attained, and that they can b together with the Buddhas and the Bohisattvas. There
ae also two things: that is, to dwell in Sila (morality), and to b br among men and
gos. Well, listen to me, clearly and think of i t well. I will declare the sentences that
a proprly derved fom the accomplishment of the mata. Many Bohisattvas who
prfor the exerise for bhi in Mantayana will attain siddhi in manta in the sentences
derive fom the accomplishment. H a yogin loks at a matcala, he is sancted by the
sc ones and attains the te word, raises the bhi-citta. He has deep ce ad
mercy, is not covetous, dwells in subjugation of passion, disriminates what is prouced
out of causs, observes the discipline, dwells well in the moral precepts (sik�apada), is
versed in expeients, is courageous, knows the propr time and impropr time, prfors
donatons, has ro fear in mind, carries on the rite of mantas, masters the te meaning
of the mantas, always wishes for dhyana, and wishes to accomplish. Oh master of
mysteres, ther is, for example, a vidya that gives free �tisfacrion in the kamadhatu, and
also there is a vidya that infatuates the sons of the gos who practise all the desires, and
also what gives various laughter and merment, enjoyment of many kinds in Paranirmita­
vasavatin and enjoy oneself with those things. Just as, for example, oh go men, there
is a vidya that prouces an excellent intention in Mahesvara, and bnefits sentent bings
in the te thousand worlds. There is a vidya that works miracle of all the enjoyment
to give to the divinities of Suddhavasa. Just as a manta of magic manifests various
gardens, forests and personages, just as a manta of asura prouces illusions, and the
magic in the world removes poison, cold and heat. Just as the manta of godess Matali
gives illness and calamity to sentient bings, the worldly magic removes cold and heat
and changes fire and prouces colness. Therefore, oh go men, you should blieve the
merit of the manta that is derived. Such merit of manta is not prouced out of the
manta, nor dos it enter sentient bings. It is not io b obtained in the place of the
reciter. Oh go man, the merit of the manta is naturally prouced bcause of the
miraculous bnediction. It dos not surpass. Because the merit of the manta dos not
surpass sadhi, and bcause it is prouced from the profound and inconceivable causes,
oh go man, you should abide by the maellous quality of the dharas and not allow
Mantayana t perish.
Then Bhagavan dwelt again in the samadhi of the pure and sublime depository
that is the dependence of freedom fom obstacles in the three worlds and the dependence
of the effect of the marvellous bnediction of the Tathagata. At the same time Bhagavan
issued marks of inexhaustible words in the inexhaustible world out of samapatti (dhyaa).
He issued one voice in four places by dint of the power of the dharmadhatu, unequal
power, the blief in samyak-sambhi, a manta that pervades everywhere and is equal
t space: n� sara-tathigatebhyo vifva-muhebhya� sarathi a a am a�. 140
·«|���\×î ��| · ' �
��` ¤ � ^ ¬´��� ��� ��· ^4
¬ ��� ×�
The mind of
syak-sambhi pervades from this universally.
the gates of the
voice in all the dharadhatu
�oice to eac� other
from the sy
of samyak-s
Many Bohisattvas heard this and obtained
ed opn
eyes. They
issued a subtle voice
and spoke the following gatha i n font
of the
one without fea.
Marellous is the deed of Mantyana. Indeed, it has a very vast
wisdom. If one
perades this letter A everywher, one will bcome the Buddha among men. Therefore
endeavour to practse for ever the manta and the mind of the Buddhas, have a pure mind
in order to get rid of selfshness.
Then Bhagavan spoke this sentence of dhaa. I order to accomplish samyak­
sambhi, one should meitate on the bhicitta in a gaden, a vihara, rok-caves or any
place where the mind is pleased. When one reaches the frrst bhTmi, one will b free fom
doubt. Take the one mind. Put the mind (the mant of the sacred one) in the mind (the
pure mind of the yogin). Then the yogin will realize the purest sentence, he is stabilized
imobile and without dir. He dos not discriminate just as a mirror, and i s very subtle
in representg. I he obseres always and perfors the rite accordingly. then the sacred
one and the image of himself will appear. The ��ond leiter (bija) of Enlightenment is
the maJ9ala of the mirror (the mon-circle of the mind of the sacred one), seated on a
big lotus, dwelling in profound sadhi. It has a tuft of hair on the head, ad i s sur­
rounded by immeasurable light, free fom illusive discrimination, and is originally tan­
quil like space. Contemplate the place of the sound ad recite the manta with concen­
taton, and perform samadhi in the first month (bhTmi) to satisfy the for. Such is the
fst mnth (bhTmi) when one obseres the rules of manta. In the second month (fm
te seond bhTmi to the sventh bhTmi) he will offer to the BuJdha fagrant powder and
fowers etc. ad thereby bnefit manifold kinds of sentient bings.
Forae attachment to the profit i the other month (the psition of the expeient,
i.e. te 8t to te lO bhumis). He is fe in thinking i yoga. He wishes t gve
happiness witout obstacle to may living bings. He aspires to achieve the prfect result
a by the Tathlgatas or satsfes the hops of all sentent bings. It has no obstacle
baus it is rasonable and prouces this indirect caus. He will get rid forever of all
suferngs of animals who et each other. He will give sufficient fo for many hung
He will rapidly rmove by the pwer of his merit the pains and pisons of many
knds fm which bings in hell suffer
Contemplate on other immeasurable aspcts and
rais the vast compassion. Think over all with te kinds of sntences of mellous
bnedicton and reite mants in the mind. Perade all over the sphere of sentient bings
with my pwer of merit, the pwer of marvellous bnedicton of the Tathagat and the
power of the dhaadhatu. All the meanings that are aspied for will b accomplished
if all of them are reasonable, everything that is aspired to will b fulfilled.
Then Bhagavan preached the vidya of the depositor of the power eual to space:
nama� sara-tathagatebhyo vi1va-muhebhya� sarvatha kh ugate sphara hem
gagan svaha. 141
¬ ¬·� �ª ¬^��� ���1 � �= � �
1 ��� � � � �� � � � '' � ^�
� t
If the manta is recited te tmes, go hopes will b accomplished i accor­
dance with his bith. The yogin will enter the following places to recite on the night of
the full mon. Mae a mru
u;ala on a mountain, or in the enclosing fence of cows, or in
a lonely forest or on an island in a rver or on a cross-road or under a te or in a ro m
of Mati devl. The ma�Qala is of the colour of a vajra and is pure as a vajra. The evil­
makers there ae subued ad perplexed. The m�Qala is suare ad has one

ate and
a passage. Vajras a connected accordingly in the way of vajr-bandha. Ech gateway
has two dor-keepers (dvaapalas). They ae Durdha� .nd Abhimukha. Holding u
hands, they rise the fngers. They have red eyes and angry aspct. Draw attentvely
one-prnged spea (sTla) emitting fames in the corer. Paint a kaa-vajra (crossd
vajra) in the center which is erect in propr direction. On it is a big lotus with eight ptals
and a stamn and pistil. Make a jiana-mudra of Vajrapai (five-prnged vajra). Afer
slutng all the Buddhas and reciting many vows, protect the place and purify many
drugs. If he recites in the night, he will b pure and will have no hindrance. That drug
will change and wl emit cirular light and will b bright in the midnight or at sunrise.
If the mantayanist takes the drug, he will wander in space. He will have longevity and
great prestige. He will b fre in life and death. He will go on the summit of the world
and will manifest various fors. The meritorious and auspicious man will offer to one
Buddha after another. Many things are prouced by the manta. Such is called accom­
plishment (siddhi) non-discrimination(siddhi in non-form) will b accomplished by the
disriminated drugs.
Oh master of mysteries, the Tathagatas, samyak-sambuddhas who are present in
all the worlds ae well-versed in the upaya(expedient)-paramita. They know that all the
disriminations are vacant in their original quality. Because of the power of the upaya­
parata, they manifest phenomenal elements in the non-phenomenal elements. They
prade the dharadhatu by manifesting for the sake of sentient bings adapting one by
one. The Tathagatas let them see the dhanna and let them dwell in pleasance, and let
them arouse joy or obtain long life. The sentient bings are pleased in the spher of the
fve desires and enjoy themselves. They revere the Buddha Bhagavan. All people in th�
world cannot blieve that they can realize such a position. The Tathagata loks at this
meaing, he preaches the rules of the rites for prforming the practice of manta by the
Bohisattvas. What for ? Although the Bohisattva aspired to it for immeasurable
kalpas prforming austerity, he could not obtain it, but the Bohis:vas who perfonn the
dee of Mantayana can acquire it in this life. Again oh master of mysteries,
Bohisattvas who perfor the deed of Bohisattva in Mantayana will hold the three
fors (lak�a) with a banner, a sword, a canopy, shos, a cintamai, aijana (ointment),
roaa (yellow pigmnt) etc. and will b fulfilled and they will get the accomplishment.
Oh master of mysteries, i a go man and a go woman has a expedient, and if they
wish and carry it out, they will b fee in mind and will obtain accomplishment.
Oh master of mysteries, those who want to know cause and effect, oh master of
mysteres do not know the manta and the for of mantas just as a folish man. What
is the rason ? "The cause is not a factor, so it is said to b originally not prouced. Even
this cause is vacant, how has it an effect ? It should b known that the result of the
manta is far fom the cause-deed. When the forless samadhi is realized in oneslf, a
manta-yogin will b able to prouce siddhi in his mind".
Then VajrapaJi told the Buddha: "Oh Bhagavan, will you please prach me this
word of Enlightenment and the word of siddhi? Go men and go women who see
this dharma will rejoice and get pleasant and easy life, and will not injure the
dharadhatu. What is the reason? Oh Bhagavan the dhamadhatu is the samyak­
sambhi of all Tathagatas. It is called the maellous domain. Therefore, oh Bhagavan,
many Bohisattvas who perfor the deed of the Bohisattva in Mantyana will b
versed in the indivisible and indestuctible dharadhatu. Having ben told so, Bhagavan
said to Vajradhara, the master of mysteries: "Well, well, oh master of mysteries. Again,
well, you ask the Tathagata such a meaning. You should listen to me clearly and think
over it well. I will now preach to you." The master of mysteries said: "Oh Bhagavan,
I would like to listen to you." The Buddha told the master of mysteries: "Perform the rite
of accomplishment with the letter A. Whether you ae i a vihara of brethren or in a
mountain-cave, or in a clean rom, put the letter A on every member of the by, and
keep three lak�as (the frst, second, third months; another meaning of three lak�a is three
forms i.e. the cental divinity, the blja letter and the mudra. These three domains are
three lak�as, the latter meaning is preferable). Perfor the rite of siddhi (to the Trirta:
the Buddha, Dharma, and Sangha) with all possessions on the 1 5th night of the white
month. When the rite is performed, Samantabhadra, Manjusn, Vajradhara and other
Aryadevas will appear and touch the head of the yogi11 and will say: "Well, oh yogin, you
should bw down and salute, and offer argha water. Then at once you will get the
samadhi of non-forsaking the bodhicitta. In this way the boy and mind will have no
hindrance. If you meditate and recite the mantas, you will get the purity. Then the by
and mind will be purified. Meditate on the letter A on the ears and recite the manta, then
the ear will be purified. Meditate on the letter A in accordance with respiraton three
times every day. If the yogin holds the letter A well he can live for aeons. If he wants
to b adored by a king and others, he should make the one who will b delivered by the
letter h. Let him have a lotus and hold a saikha (conch-shell). See each other medi­
tating on the letter A in the mind. Then joy will be aroused.
Then Bhagavan Vairocana Buddha observed all the multitude and told
Vajradhaa, the master of mysteries: "0 Yajrapli, manifold and spontaneous deeds a
prouced fom the mind of the Buddha (the letter A origin:lly not prouced ) and various
phases of phantasmagoria are manifested according to the facts of species (of the
nir Jakiya). The four elements (earth, water, fre, wind) are taken and they are sta­
bilized in the king of mind (the fonless dhamakaya of the letter A) and the mind is
equal to space. It accomplishes a vast rsult in the world that is visible and a result in
the super-world that is invisible. It prouces the position of all the sravakas, the pra­
tyeka-buddhas, Bohisattvas, and lets many Bohisattvas who perform the practice of
Mantyana satisfy all aspirations completely, and lets them have various deeds and gives
advantage to immeasurable sentient bings."
"You should listen to me clealy and think of it. I will now preach. Oh master
of mysteries, how dos the Buddha play to prouce all the vast result of prouction and
destuction and how dos the yogin realize everthing?"
Then Bhagavan preached gathas as fol lows: "The yogin of the manta should frst
meditate on the reality of his mind in due order. He will stay as bfore according to the
dharma and think of the Tathagata properly. Make himself of the letter A dotted with
anusvara. It is decent and is pervaded by a golden colour. Imagine to make a rectangle
with series of three-pronged vajras outside the letter A in the four comers. Contemplate
to change •he letter A into the Buddha (Yairoana) venerated by all. He i s eual to the
samyak-sambuddhas who preach the tue phase of themselves. If the yogin practises
without suspicion, he will prouce the te phase. He will bnefit all sentient bings in
the world. The yogins of Mantyana can have many marvels and dwell in many words
of illusion. Then all the sufferings due to ignorance in the past without commencement
will b removed bcause of sarhita on the part of the yogin. If he meditates on the
anuttaa bhicitta in his mind, he will always b immaculate in the pure and impure
result according to the reason that as a pure lotus fower that comes out of the mud,
bcause he has the deed of Mantrayana. How much more so for one who has become
the sacred one among men ? Then Bhagavan Vairocana Buddha dwelt in a samadhi that
is called conquest of the four Maras, playing with a vajra. He preached the following
formula like a vajra that conquers the four Maras, delivers from the six moes of exis­
tence (gat) and accomplishes sarvajnana: nama� samanta-buddhlnlm a� vi ra hu
kham. 142
*��� . ��'\���·��
` �`�°T fT�1 �· A��� ,
Ten Vajrapli, master of mysteres, and other Vajradhaas, Samatbhadr ad
oter Bohisattvas, and al the multtude obtained unprcedente opn eyes, bwed down
bfor al te Omniscient Ones and spke the following gathas: "Tis mata is the
depsitor of wisdom of all the Buddhas and Bohisattvas, the saviours of the world. By
means of this manta, all the Buddhas, Bohisattvas, the saviours of the world and
pratyekabuddhas and sravakas who desty affliction, will give rise to various miracles
by prading the ground of conducts, they will get the utmost wisdom and the utost
Enlightenment Will you please, therefor, preach vastly these expedients and how to
meditate on the dispsition of letters and how to arrange the five letters on the fve
membrs of the by ? Those who aspire the utost deed of Mantayana in Mahayana,
those who dwell safely by loking at the dhara will rjoice." After praching this
gatha, Bhagavan Mahavairoana said: "Listen to me clearly, concentate yourself in the
mind. " [here is a hiatus.] Then the Buddha gave miraculous bnedicton with the vajra
on his lower by in order to preach this dotine. He manifests the seat of Bohi. Te
supreme letter A is Mahendracaka (the most solid like a diamond). It should b known
that bth inside and outside are vajra-ma�ala. He meditates on everything in the
mai�ala, s it is called yoga-asana. The letter A gives the highest life. By thinking of
this letter the yogin can summon everything. He can receive everything. Always puttng
an ausvara dot on it, the letter An can gant many effects. I the yogin makes the vajr­
mudra of wisom (mudra of inner five-pronged vajra) on one ocasion, and recites the
letter An three tmes a day, he can break the town of ignorance. He can obtain the
wisom that is immobile and solid which neither deva (go) nor asur (demon) can
break. He can willingly achieve the increase of advantage. The yogin will always make
the by of golden light in the bhumicaka-mai�ala. The Buddha has hair-tuft on the
head. He is enlightened in the samadhi that is called the Mahavajrapada (the place of
the bhicitta of the letter A). The yogin will achieve many sorts of siddhi by meditating
on a vajra, a padma, a sword, a harilsa (gose), gold, earh, a cintamaii that a equal to
Mahendra (Vajrasana). Then he can make many kinds of siddhi.
I will now prach the rite of preserving merit (the letter A�). Listen to everything
with a concentated mind. The yogin will meditate in samahita of Mt. Meru with eight
peaks, a lotus on the mountain, three-pronged vajra, the jiana-mudra, stands on it and the
letter A is on it. The yogin will think of the letter A that is encircled by fames. The
yogin will b settled abve it immobile. He will rci�e the letter A� that is given
miraculous bnediction a hundred and eight tmes, and drink it. Ten the disease due to
karas accumulated i the past will b cured entrely.
Again oh son of the Buddha, you should listen to the frst letter va. The letter
va is of the colour of snow, milk and Sa It will give ris to a white lotus terace
out of the navel. It (the sacrd letter) will stay in profound dhyana just as monlight on
an autumn evening. Many Buddhas told such ma."ala is rae (unprecedented). I the
yogin thinks over smething purely white, the ma"ala is en<ircled by a ninefold mon,
and stays in the mist devoid of any heat. The letter va like pure m and garland of white
pearls, like a crstal and mon-light will pour universally and will perade everywhere.
When the yogin .thinks over them, he will get rid of many obstacles and poisons.
Accomplish the following things in samahita i such a ma"ala: m, cream, raw· curd,
rip curd, spha�a (crystal), series of pearls, lotus rot and water will grant the siddhi
gadually. He will get immeasurable life and will manifest partcular person, will get rid
of all the evils. Both gos and men will revere him. He will b leaed and will get
dhaa. He will have goo and immaculate wisdom. He will thereby accomplish and
so n reaiz the result of siddhi.
This ma"ala is called an auspicious ma!"ala of the one who ceases disaster. The
first phase of the presraton is expressed by the letter ram. The letter ra is most
excellent and tue. The Buddha said that it is the utmost of many fres. All the sins and
crimes, even the five capital sins will b recompensed without distnction of status. The
yogin prorms the sarilhita well and removes sin. Te tiangle in which he lives is
pleasant and universally red. It is tanquil and is encircled by a faming garland. Imagin�
a tiangle in the heart, meditate on an anusvara dot on the letter ra coresponding to it
(ra is changed into Acala). The wise man will accomplish many things by perorming
yoga. STa and other gahas make all the firs. They subue uncontollable persons
and enemies perish his membrs. Such deeds should b done in the circle of fir of
The letter h which is the most tue is prouce from wind (vayu) ma."ala. Te
cause of the deed and its effect increases many bijas. When it is with an anusvaa dot,
it destys everthing. I will now explain his figure. He is very dark and august. He
shows a violent and ag aspect with faming hair all around, stays in the status in the
m�a. The wise ma will meditate btween his eyebrows on a dark-blue half-mon.
8 1
He pnders that the wind moves banners. Tink of the most excellent letter h i n it
Staying in the maJ�ala he can accomplish many mirarles, makes all the proft, rveals
himslf to many sntient bings. The yogin can obtai:1 the divine miracle without for­
sng himslf, stding in the grat vacancy and accomplishes the secrecy of the peron.
Having pu divine e and eye, he can open the profound secrecy, dwelling in this
m&�ala of the hear and accomplish many activities.
When the Bohisattva of great renown was seated in the bhim�cala for the
frst time, and conquered the ary of Mara, the causes of the fact could not b obtained.
The cause has no quality and the effect dos not exist. In this way the deed is not br
bcause those three have no qualities. One can get the wisom of vacc.ncy. Will you
please preach the for, oh great reverend Omniscient. "The letter kh and anusvara dot
(i.e. ka) are noble and are vacant like space. Because he has a mudra of the wisdom­
sword, his conduct will b rapidly accomplished. Dhara-cakra, pasa (cord), khacga
(sword), naraca and mudgaa will accomplish the word bfore long.
Then Bhagavan Vairoana observed the great multitude and told Vajradhaa, the
master of mysteries, and spoke the following gatha: "If the Bohisattvas who exercise in
Mantayana make the letter A out of themselves, make the inside and the outside the
same for the sae ... � all meanings, identify pebbles and stones with golden teasures, and
disard many sins and greed and anger, they will bcome pure and equal to many
Buddhas, munis. They effect many kinds of advantages and are far from all the evils.
Again, when the manta-yogin perfors the yoga by the letter ba, he understands the
deed and the rite. Because he gives advantage to sentient bings, he is a saviour of the
inner peron. The water of the mind is full in this way i n everything, and is purely white
just as snow or milk. The decisive intention will b produced. The water of the mind
will pour fom many hair-pores all over the by, and fow extemely clean. From this
it overflows inside and will pervade the earth. He loks at sentient bings who suffer
in the world with this water of compassion. One who drinks it or one who touches it
will accomplish the bhi certainly. If a manta-yogin meditates in sarlhita, many letters
ra will prouce fames in circles and shine quietly and universally. The light of the yogin
tus outwad and perades everywhere. The yogin gives advantage to the world and
complies with the wishes of the world and works a miracle. Think of the letter ra on
the by and the letter ba on the navel. Then tr and rain will issue simultaneously. The
affiction of exteme coldness in hell will b removed by the letter ra, and the letter ba
will remove the heat bcause he perors the manta-dharma. If the letter ra is on the
lower by and the letter h bcomes a symbl, any action will so n b accomplished
ad will rscue sentient bings who have coritted a gave crime. Dwell in the vajr­
mahendra (combined letters a and ba) and make the deed of naga, then he will subue
everything. The manta-yogin should not doubt it. The �ind perades everywhere ad
opns the obstacles and demolishes everything. Make the inner and outer deeds of may
kinds i the smi-circula m3<ala of the wind according to rle. If he meditates on the
letter h in a circle, he can pufy the mind. If he recites the letter walng and meditates
on it rising in the sky, he will get a miracle. If he is seated at ease and meditates on the
letter a on the ears, and he repeats the recitation in this way for one month, he will get
the eas purifed.
Oh master of mysteries, these are the letters that prouce the siddhi out of the
mind. Oh master of mysteries, you can observe that many deeds that have no fonns can
b prouced by thinking a little bit. The seeds of such go deeds will b prouced by
recitng a little. Again oh master of mysteries, the Tathagata prouces everything. The
Bohisattvas who practise Mantayana are identical with the images. They agre every­
where, they abide by the mind of all sentient bings. They stay in frnt of them and let
them rejoice. Because the Tathagata has no discrimination and is far from many do­
mains, he speas the following gatha: "Though the Tathagata tanscends tme and space,
acton and dharma as well as non-dhara, he can give the fonula of siddhi, and the deed
of manta will b pruced. Therefore the omniscience and the ultimate result of the
Tathagata-siddhi ae the most excellent wor. That should b accomplished."
The auspicious Vajradhara has miraculous open eyes. His hand rotates vajra-
mudra that disperses like the light of fr. The light illumines perading all the Buddha­
lands. He exclaims in a superb voice the muni who is free as the dharma (Vairoana):
"Please preach the deed of the manta that cannot b obtained. Oh Buddhas, fom where
will the manta come and whither will it go away ? Please preach the formula that is
the highest. You are the destination of all the dharas just as the sea in which many
steams pour." When he was told thus, Bhagavan spoke to Vajradhara, the master of
mysteries: "0 Mahasattva, the region of mind (hrdaya, the heart) is called the ma�9ala.
If one knows that the region of mind is the basis of the manta (the pure bhicitta), one
will attain the effect. Many existences are discriminated. All of them are prouced out
of the mind. The discrimination of white, yellow and red arises from the mind. When
one obtains the decisive mind (citta), one gets ecstasy (the immaculate ninth mind). This
is the rejoicin
i n the heart. When a manta-yogin dwells in this position he can give
a big effect. Meditate thereon a lotus with eight open petals and stamens and pistils. The
yogin meditates on the letter A on the central terrace of the flower. It is marvellous with
the series of bautiful flames. The brilliance pervades all over an il luminates sentient
bings just as thousand lightnings gathered, manifesting a marvellous fgure of the
Buddha. The letter A is deep in a round mirror and appears here and there just as the
mon refected on pure water appears universally in front of sentient bings. When the
yogin knows the nature of mind in this way, he can dwell in the practice of manta. Next
the manta-yogin thinks of the letter A surmounted by a dot (An) in the apex of the head
where bnes meet. It is splendid and immaculate like a crystal, the mon and lightning.
This is the tanquil dharmakaya on which everything depends. The siddhi of many
mantas manifests the figure of marvellous vow and the yogin will get celestial bliss and
deliverance and can lok at the words of the Tathagata. Put on the eyes the letter ra that
ae brilliant as light. They illumine like a bright lamp. Drop the neck a little low, put
the tongue near the upper jaw, and observe the region of the heart, then he will see the
mind in samahita (concentation of the mind). The mind is immaculate and very pure
and is always present like a round mirror. Such is the real citta that was preached by
ancient Buddhas. When he knows the bright way of the mind, many forms emit light.
The mant-yogin will see the Enlightened One among men. If the manta-yogin sees
it, he will realize the siddhi that is constant. Then meditate tuing the letter ra sur­
mounted by a dot (ra). Put it on the positon of the eyes. If he loks at the abe of
universal vacancy, he will get the abe of immortality. If he wants to get vast wisom,
or to have five miraculous pwers or the peron of a by of longevity and to accomplish
the vidyadhaa, he will not obtain them unless he is obent to them. It is the most
excellent wisom that causes the wisom of manta to arise. It is the depository of al
the Buddhas and Bohisattvas, the saviours of the world. Therefor many Samyaksa­
buddhas, Bohisattvas, the saviours of the world and many sravakas will wander i other
domains. They prolaim in this way in all the Buddha-k�etas. So they get the highest
wisdom, the utost wisdom of the Buddhas.
Then Bhagavan Vairoana obseres al l the assembly with the eyes that ae tained
to have geat compassion. He dwells in the an1a-samadhi in rgarding the world of
sentient bings. Then the Buddha again preached, by this samadhi, the vidya that has the
power of non-hindrance in all the three worlds: tadyath gaganasame apratisame sara­
tathgata-samant-anugate gaganasama-vara-la4a!e svah. 143
� � �^^ � �� � � � 7� � � � �
� �� 1 � � � � ^ � � ¹' � � � �
� � � ���� ,
"0 goo man, this vidya and the person of the Tathagata a the non-dual (the
same) domain. So I will preach the gatha: By dint of the Buddha's bnediction,
Bohisattva Mahayasa (great fame) has no hindrance in the dhaa but removes many
sufferings. Then Bhagavan Vairoana thought of the original non-birth (adi-anutpada) of
the Buddhas, worked bnedicton on himself and Vajradhara and told Vajrapal)i and other
leading Vajradharas: "Oh go men, listen to me clearly, many Bohisattvas who per­
for Mantayana in the chapter of carrying on the deeds of ma�Qala by turing the letters
(ak�a) can do the Buddhas' deed and manifest their persons everywhere".
Then Vajradhara descended tuing fom the vajra-padmasana and saluted and
admired Bhagavan as follows: I adore the bhicitta. I adore one who gives birh to
Bohi. I slute the ten paratas of the ten bhTmis. I salute one who made bfore. I
adore one who has realized the vacancy (sTnyata). The master uf mysteries admired the
Buddha and said to the Buddha: "I pray you, oh king of the dharma, have pity and protect
us. Pleas preach the wheel of the letter A in order to bstow advantage on sentient
bings and to let manta-yogin fulfll his purpose who will practise the manta." When
Bhagavan Vairoana was addressed in this way, he told Vajrapli, the master of mys­
teries: "I a the origin of all. I a called the dependence of the world. My sermon is
without equal. It is originally tanquil and is without superior." Then the Buddha
preached the gatha and gave miraculous bnediction lie this: When Vajradhara ad
Bohisattvas loked at the bhi-marqala of the excellent vow, they notced that
Bhagavan has matured the act with the utost deed in the form of yoga without vanity
just as space. At once this letter A appeared out of the parts of the person of Bhagavan.
The letter A enables all the sravakas and pratyekabuddhas in all the worlds and supra­
world to accomplish siddhi in their dhyana and thought. The letter A is equal to the
highest life, to the bija (seed), to the refuge and to the sa·;iour of the world: nama�
samanta-buddhnlm A. 144
� ��´� � � ��A � Y
Oh go man, this letter A gets miraculous bnediction of all the Tathagatas.
Many Bohisattvas who perfor the deed of Bohisattva in Mantayana can car on
Buddha's action and manifest the form vastly and tur all the dharmas in the way of the
letter A. Therefore oh master of mysteries, if Boisattvas who practse the way of the
Bohisattva in Mantayana wish to see the Buddha, to adore the Buddha, to realize the
bginning of the bhi-citta, to meet many Bohisattvas, to give advantage to sentent
bings, to attain siddhi, to lok for the Omniscient One, the Boisattvas should en­
deavour with the mind of all the Buddhas".
Then Bhagavan Vairoana again preached the miraculous dharma of samadhi in
Mantayana that disposes the position of the sacred divinities in the king of maJqala that
is prouced decidedly fom the depository of mahakaruJa (great compassion). The
aara should meditate on the sarvajina of the letter A and hold a cord and salute all
the Buddhas. Stetch it fom the east and t it to the south, west and north. Giving
the mirculous bnediction unto himself Vajradhaa, change himself into Vajrasattva by
means of his mudra or the letter va. Put the letter va in the mind to make a ma4ala.
I this way the second marQala (which has the letter A) is given miraculous bnedicton
with orgna tnquility. It has the fonns of utmost yoga, of Tathagata and of vacancy.
Next leave (as they a) the way of the deed and the sacred divinity i the second
enclosur, ad go away fom the third enclosure and dwell in the position of the
Tathagata. Sttch the cord (sita) fom the east and go round and rtate. Perform many
deeds by this expedient in the other two mll qalas. Give bnediction on himself by
Vairoana Buddha, and meditate on the dhanadhatu at large and paint with fve colours.
The manta-yogin respects pure white in the first place. The Buddha spoke the following
gatha: When sentient bings will b purified with this pure dhannadhatu, the yogin will
get rid of all wrongs just as the Tathagata. Contemplating this way, think of te letter
ra. It is tanquil and is encircled by a series of flames. It is of the colour of the pure
mon and of a conch-shell. Secondly paint the red colour. The yogin will rmembr and
think oi the letter that is bright with a big anusvara dot. It is brilliant like the moring
sun. It is s splendid that nothing can destoy it. Thirdly the manta-yogin should
dispose yellow colour. Set the mind on the letter ka and follow the teaching. The figure
is like the tue one. It is meditation that injures many evils, and light pervades every­
where. It is golden like the Muni. Next dispose the blue colour. Contemplate on the
letter r i order to tanscend birth and death. It is bhyasana, very tanquil. The
colour of the person is like a rainbw, removing all fears. Lastly dispose the black
colour. It is very dark. Contemplate on the letter hi. The encircling light is just like
the stong flames of the apoalypse at the end of aeons (kalpa). He is crwned with a
diadem, raises a mudra, gives fear to all evils and conquers the amy of Mara.
The rising up fom the samadhi, Bhagavan Vairoana dwells in the samadhi of
immeasurable victory. The Buddha displays in the course of his dhyana the vidyarajil
called "invincible by any hindrance in all the spheres". She is br out of the domain
of all the Tathagatas. The vidya is: nama� sarva-tathigatebhya� sarva-mukhebhyah
asame parame acale gagana-smara'e sarvatr-anugate saha. 145
� ¹`��^ �^��· .¸! � �+ :��� �
� � � 1 � � � � � � �¹ � � ³ ��
¬ | � 1 ^ � � ^� �
Having saluted the Bhagavan and Prajiaparamita in order to arrange the colour,
the yogin should recite this vidyarajii eight times. Stand up fom the seat, circumam­
bulate the ma.<ala and meditate in the mind on many disciples with the power of great
mercy and great compassion. The acarya will give miraculous bnediction on himself
j with Karma-Vajrasattva and with the letter va and varada- vajra (he is identified with
vajra and the letter va, so he is Vairoana himself). He will draw the Mahakaru!­
obhava-mahama.<ala. He is peaceful and makes Bhagavan Vairoana in his mind. The
Buddha is seated on a white lotus, surmounted with a tuft of hair and wears drawers of
thin silk and puts on crepe. His figure is golden and is encircled by flames. He has the
mudra of Buddho����a or the brja-letter. It is the letter A. The letter A or am are used
for all the Buddhas in the east. Gh is written for all the Buddha-matka Gagana-locana
in the direction of !sana (north-east). Paint a cintama!)i or write the letter k for all the
Bohisattvas in the direction of Agni (south-east). Paint the mudra of lotus or the
followers of the Bodhisattva who will b the Buddha in the next birth or write the letter
sa for Avalokitesvara in the direction of Yak�a (north). Surassing the position i the
third division, put the mudra of vajraj iana, Vajrapll)i, the master of mysteries and his fol­
lowers in the direction of Yama (south), br place the letter va. Again paint the mudra
of all the Vajradharas, forsaking the position in the third division, or place the letter hu.
Draw sacred Acala bneath Mahavairoana Tathagata in the direction of Nif!1 (south­
west comer). He is seated on a stone. He holds a rope and a jiana-sword. He has fame­
hair around the head. Place his mudra or write the letter ham against one who gives
hindrance. Draw sacred Trailokyavijaya in the direction of Vayu(north-west corer). He
destoys one who gives big hindrance. He has flames on him and has a very feroious
aspect just lke Yama. His fgure is black and extemely terrible. He rotates a vajra in
his hand. Make his mudra or his letter hi. Next draw four great guardians in the four
directions. The one in the direction of Sakra-Indra (east) is called Abhayapala (Fearless
Guardian). He is golden and is in a white rob. He has a slightly angry aspect. He has
a da.<a in his hand. Make his mudra or place the letter va. The one in the direction
of Yak�a (north) is called Fear-Removing Guardian. He is white and wears a white rb.
He holds a kha<ga (sword) and has fames, destoys many kinds of fear. Paint his mudra
or place his letter va. The one in the direction of Naga (west) is called Never-Surren-
derng Guarian. He is r like the fower of asoka. He wears a scarlet rob. His face
smiles. He is in fames. He loks at the multitude. Place his mudra or the letter sa�.
The one in the directon of Yama (south) is called Guardian Invincible as a Diamond. He
is black ad weas a black rb. He has wrinkles like ripples btween the eyebrows. He
wears a hair-crown on the head. He has bright light that shines in the world of sentient
bings. He has a da_�a and breaks great hindrances. Make his mudra or place his letter
�a. All his followers should b seated on white lotuses.
The manta-yogin disposes the divinities in this way. He gos out and should
draw Sakyamuni king in the second enclosure (the third enclosure according to the
commentar). He wears a ka�aya. He has 32 features of the great leader. He preaches
the bst dotine just in order to bstow fearlessness on all sentient bings. Make the
mudra of ka�aya and pata or the letter bh�. Next the yogin will give a miraculous
bnediction on himself with dharmadhatutva, and will make bhicitta. He will leave the
position of the third enclosure (in tuth the second enclosure ) and salute three times, and
meditate on Bhagavan Vairoana in the same colour as bfore. Draw a figure of Varada­
Vajrakumara in the direction of Sakra (east) in the third enclosure (in tuth the second
enclosure). He has a blue lotus (utpala) surounted with a jfana-vajra in the left hand,
is embllished with many necklaces. He weas a dhoti (drawers) in go silk cloth and
an upper coat in very delicate cloth. The person is of yellow colour. He has five tufts
on the head. Place a mystic mudra or a letter. His manta is: namah samanta­
bud hlni mm. 146
On the right side is Jalinlprabha. All the membrs of his body are complete. He
has a crown in the left hand of samadhi and an aikusa in the right hand of jiana. Place
his mudra or his letter jam. Place Sarva-nlvara_a-vi�kambhin Bohisattva in the direc­
tion of Yama (south). He is golden and has hair tuft. He has a cintamaii. Draw his
muda or place the letter a�. Draw K�itigarbha Bohisattva in the direction of Yak�a
(norh). His colour is like the flower of priyangu (mustard, reddish brown). He has a
lotus in his hand ad is embllished with many necklaces. Place his mudr or his letter
i. Aka5agarbha in the directon of Naga (west) is white ad wears a white rob. He has
fames and is embllished with many necklaces. He has a khaqga (sword) in hand. Place
his mudr or his letter i.
The manta-yogin is seate at eas ad dwells stably in the dharadhatu think­
ing "I am dharadhatutva". Dwell in the bhicitt. Make vajr-jiana-mudra facing the
directon of Sa (east), ad make the matter of vajra. Perfor the pija (worship)
elabrately. Make the mudra of the samaya of the Buddhas, the saviours and tn of
all the directons and recite the mata three ts. Summon the disiples according to
the rules and purfy fcing the at. Cne on them three refuges and let them dwell
in the excellent bhicitta.
Make the mudra of the dhaahatutva and then make the mudra of the dha­
ma for may disiples and assimilate them with their persons. Cover their faces
with cloth and give rise to compassion. Make the amogha-mudra (the mudra of samant­
pija), tell them anuttara-sayak-slla by murmuring in order to let them attain b.
Next let them make the mudra of samyak-saadhi and confer on each of them an open
paa to let tem have the bhicitta. Teach them according to where they go. Teach
them everthing by making such a vow. Virtuous Vajradhara appealed to the Bhagavan
saying : "I pray you, oh the Superior among men, please preach the matter of abhi�ka".
Then Bhagavan dwelling stably in the dhar adhatu, told Vajrapli: "Listen to me
clealy, I will preach how to hold the dhaa-sasana most feely". The teacher (guru)
gives miraculous bnedicton on himself with the quality of the Tathagata or with mystc
mudra. Then he will call his disciples and let them dwell in the great padmaraja (lotus­
king) of the dharmadhatu. Make the mudra of aigobhava (the mudra of Vajrasattva) �
with the precious pot (kalasa) that was given mystic bnediction of the four geat
Bohisattvas (Samantabhadra, Maijusn, Avalokitesvara, and Maiteya), and sprinkle
water on top of the head. Confer the letter a of the geat vacancy in the tuft, imagine
to put the unbr letter in the mind and put the immaculate letter on the chest or the letter
A. The hair tuft has golden light. He dwells on the white lotus, equal to the Buddha.
Ten Bhagavl Vairoana obsered the multtude ad told Vajradhara, master of
mysteres: "Oh master of mysteries, ther a symbls that ar the sae as the tols of
embllishment of the Tathagata and ae the same as the way of dharadhatu. Becaus
the Bohisttva adors himself with symbls, and he has the symbl of the banner of this
mahabhi, and though he bhaves in the course of birh and death, in the prginaton
in many worlds, Dvas, nagas, yak�as, gandhaas, asuras, gauQas, kinnars, mahoraga,
men and non-men keep themslves alof fom the Bohisattva bcause of resp..ct, ad
accept and prfor the teaching by the Bohisattva. Now liste t me clearly, t of
it very well. I will now preach." When the Buddha said s, Vajrapli spke to the
Buddha: "Oh Bhagavan, it is now just the time, oh Bhagavan it is just the tme. Then
Bhagavan dwelt in the samadhi that secures one fom ham. Because the Tathagata
dwells in this dhyana, all the Tathagatas enter the saya and speak the vidyaajfi of
asama-saya-bala that has the power to secure non-obstuction thrughout everything:
nama� samanta-bud hnar asame trisame samaye svah. 147
� � �� � � ¹ 4 � � �� � � � ��
� " ³ �°� �
"Oh master of mysteries, such vidyarajfi manifests the bhumi of al the
Tathagatas. I one dos not surpass the domain of the thre dhaa-maga, he can
complete bhumi-paramita. The for of the mudra is made by makng sarilpu� with the
two hads (the jfana and the dhyana) ad the thumbs of the two hands standing paallel.
A vere says: "this is the mahamudra that saves the world by all the Buddhas, the smaya
of the sabhi. They dwell in this mudr."
Again make a mu�� (fst) with two hands. Put the thumbs inside the fst ad
stetch the indexes. It is the mudra of suddha-dhaadhatu. The manta is: nama!
samanta-budnlml dharmadhltu-svabhlval 'h. 148
,. ,.�·
¹ �`² ¹I � ] 4 ² � < ¬ ª��¹ " ��¶
Again tur the five fingers of bt hands and crok them. The heads of the two
thumbs face each other. A gatha says: "This i s called vara-srt-dhanacakra mudra. All
the saviours, dependence of the world tur the wheels. The manta is: nama! samanta­
budhlnamlvajrltmal 'h. 149
� q� � .1 ( < �*� � �� � ^
Again extend the two hands ad make nama-aijali. Twist the two indexes and
put the two thumbs on them. The form is like a kha�ga (sword). A verse says: "this
mudra of the jiana-kha�ga (wisom-sword) is preached by al the Buddhas. It cuts many
daSanas. It is the darsana of the person (satkayad�ri) that is innate (sahaja)." The
mantra is: nama� samanta-buddhlnlml mahl-khacga viraja-dharma-samdrsaka
sahaja-satklya-d!�ti-cchedaka tathlgat-ldhimukti-nirjlta viraga-dharma-nirjata hu.
� ¬·×� � � \� � ¬ ���� ¹ � �
1 � � + � � � � � � � � � � �� I
�� ^ �² °� ��� �ª � ¼ T ¹ 9
ªa � 1 � ,
Make the sampu!a-ajai with the two hads. Bend the two indexes and prss
them wit the two thumbs. The form is like a saikha (conch shell). The verse says:
"This is named vara-srtdharma-Sha-mudra. Many Buddhas, teachers of the world,
Bohisattvas, saviours of the world prach the immaculate dharma and enter the tanquil
nirvia. Te manta is : nama� samanta-budhlnaml a. 1 51
� ¬·�� � � �4� �}
Again join the two hands, stetch them and open them. They are like a kantha.
Two little fingers and two thumbs touch and let the two middle fingers and two indexes
b haonious. A verse says: "The lotus of the auspicious vow is the indestuctible asana
(seat) of the Buddhas and saviours. The enlightened one is called the Buddha. The bhi
and all the sons of the Buddha are br fom this. A manta says: namah samanta­
bud hlnam a�. 152

À H` ²�² � 4� � ¹ [
Again make a mu��i with two hands facing the five fingers outward. Erect the
middle fingers and extend the two indexes and make them in the form of a crok. Let
them b bside the middle fnger and hold them. Raise the thumb and the little fnger
and cross them like a vajra. A verse says: "The mudra of vajra-mahajiana destoys the
town of ignorance and awakes the sleepers. Even the divinites cannot break it." The
manta is: nama� samanta-vajrl!m hu. 153
T ³I· �_� � 9 ���+
Face the fve fingers inwad to make a mu��i (fist) with two hands. Erect the
middle fnger. Put the indexes bside them. Bend the two thumbs side by side. A vers
sys: "This is a mahamudn called Tathagato�II�a. If only they ae combined, they are
eual to the Bhagavan. " The manta is: nama} samnta-bud hlniml hu hu. 154
- �`^� � � �¹� � � �
Again make a fst with the right hand and put it in btween the eyebrows. A verse
sys: "This is called u�II�apiraka. This is the mudra fulflling the vow by the Buddha
If only this is made, it is equal to the bst of men." The manta is : fT� samant­
bud hlnl a� ham )a�. 155
� �· ²" � ° 4²�� �� � g
It coresponds to be seated i the asana of yoga and to hold a bwL Place bth
hands nea the navel. This is called the mudra of the geat bwl (pata) of
The manta is: nama� samanta-bud hlnaml bha�. 156
¬ �·^³Ì� 1 ð�� � ¿
Again erect the right hand upward and make it i the form of Abhayaildada. A
vers says: "It gives fearlessness to all sentient bings. One who makes this mahamudra
is called Abhayardada." The manta is : fT� samanta-bud hn sarvathijina-jina
bhanasana svah. 157
� �� � � 1 T � � � 1 �� �� ��
^� ¬´� � ´� �
Again drp the right hand "to make it in the form of varada. A verse says: "Such
a mudrl of varada is preached by the dependence of the world. It only this mudr is
made, Buddhas fulfill the vow'�. The manta is : na/ samanta-budhini varad
vajrl svahi. 158
¯¯'�� � Î í1 � � ! 1 ��� T�
� l
Again make a fist with the right hand, stetch the index in the for of Bt\rkup: and
dwell in samahita. A verse says: "Many Buddhas, the saviours of the world terrify may
hindrance-makers with such a great mudra and fulfll the siddhi feely. It this mudra is
made, the multitude of the malicious ay of Mara and other obstacle-makers will dis­
prse, leaving no hindrace." The manta is: nama/ samanta-budhini mahibalavati
da-balodhave mahimaitr-abhyudgate svaha. 159
� �`"¨� ³ �³� " ^ � < �¯ � 1
� � ���� " �� T \ �^ �� .

Again make a fst with the right hand, stetch the middle finger and the fourh
fnger, and put the thumb blow them. A verse says: "This is called the eyes prouced
from compassion (karulobhava-cak�u) of all the Buddhas, the dependence of the world.
Meditate to put it i the domain of the eye. Then the sage will accomplish the
Buddhacak�u." The manta is: nama} samanta-buddhlnl gagana-vara-la/al}
karura tathlgata-calu� svahl. 160
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Again tW1 the fve fingers of the two hands inward to make them into a fist.
Stetch the indexes and bnd them to touch. A verse says: "This mudra of the cord of
vara destoys one who makes evil. If a manta-yogin makes this mudr, it binds many
evils." The manta is: !l� samanta-budhlni h h mhaa praaraudi ra
sattva-dhltu-vimohaka tathlgatldhimukti-nirjata svlhl. 1 61
� ��� � í 1 �� � � � ���� �
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Again join the two hands and make them into a mu��- Stetch the irdex of the
right hand and bnd the third knuckle in the for of a circle. A verse says: "This is
called the mudra of ailkusa (hok). Buddhas, the sviours of the world, summon the
great bhi-minded ones who a in the position of the dasa-bhumi and sentient bings
who have ill conception." The manta is: nama} samanta-budhni l} saratr­
lrathihate tathlgatlru$a bodhicarl-paripiraka svlhl. 162

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This is the mudra of aikusa (hok). Stetch the middle fnger and bnd it slightly. This
is called the mudra of Tathagata-citta. The manta is: nna� samanta-bud hlnl
jnnodbhava svahl. 163
� �!·�� � 1 '4� �T� �^� �
Again stetch the fourth fnger i this mudra and erect it. It is called the mudra
of the navel of Tathagata. The manta is: nnma� samanta-bud hlnl am[todbhava
svah. 164
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Stetch the fourth finger staight and erect the other fngers. It is called the mudra
of Tathagata's waist. The manta is: nama� samanta-bud hlnar tathigata-sambhava
svahl. 165
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Again make smpu�a aijali with two hands and bnd the two indexes to put them
inside, so als the two founh fingers. Slightly bnd the two little fngers and sttCh the
middle frger. This is the mudra of Tathagata-garbha. The manta is: f/ sara­
tathlgaJebhyaJi ram ram raJ raJ svlhl. 1 66

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Dispere the two founh fingers in this mudra and put them facing upwad. This
is called the mudra of mahadhatu. The manta is: namaJ samanta-budhlnirl lellapuri
vikri vikule svlhl. 167
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Crok the two middle fngers in this mudra and disperse the two indexes. It is
called the mudra of ak�anti-mahapala (unbarable-geat guadian). His manta is: nama�
sarva-tthlgatbhyaJi sarva-bhaya-vigatebhya� vifvamukhebhya� sarvathl h klu
r�a mahlbale sarva-tathlgata-pu!J ya-nirjate hu hu trl! trl! apratihate svahl. 168
� �·² �� ¬^�¬· � � º� ¹�`¨
Q_ Q�� � �� � 2 ¢ ª��� ¹ �"

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Dispere the indexes ad put the thumbs inside. It is called the mudra of universal
light. The mant is: nama� samanta-budhlnljvlll-mllini tathigat-lrci svlhi. 169
� ¬·²�� ° 71� ��
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Make the sampu�a-aijali with two hands. Hold the side of the middle fngers with
the two indexes. This is called the mudra of the armour of Tathagata. 170
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Bend the two fourth fingers and join the two thumbs inside the aijali and push
the backs of the two fourth fmgers. This is called the mudra of the Tathagata's tongue.
The manta is: nama� samanta-buddhinaml tathigata-jihva sata-dharma-prati!f!hita
svlhi. 171
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Bend the indexes and the fourth fngers of this mudra t o touch them and bnd the
thumbs slightly upward. Put together the middle fngers staight So als the little
fnger. This is called the mudra of the word of Tathagata. The manta is: nama/
samant-budhanl Tathagat-mahavaktra vifva-jflna-mahoda svaha. 172
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Make in the same way as the precedent mudra and bnd the two indexes, putting
them into the palm and face them upward. This is called the mudra of Tathagata­
darilgra. His manta is : namah samanta-buddhanarl tathagata-darsfra rasa-rasagra­
samrapak sarva-tathagata-visaya-sambhava svaha. 173
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Make in the same way as the preceding mudra and put the two indexes facing
upwad and bnd the third knuckle. This is called the speech of the Tathagata: nam/
samanta-budhanl acint-adbhuta-rua-vlk-samnta-prapta visudha-svara svah.
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Again join the two hands to make sampu! anjali and put together the two little
fngers and two thumbs bnt. Tis is the muda of Tathagata's dasabala. The manta is:
nama� samanta-buddhlnl daSabalanga-dhara hu sam jam svahl. 175
� �� � � 1 i ¹ · � � � �^ 1 1 �



Make in a similar way as the
preceding mudra. Join the two
and two
indexes bnding the upper knuckle. This is the mudra of Tathagata-s
is: nama� saanta-buddhlnlml tathlgata-sm!ti sattva-hitabhyudgata
svaha. 176
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Mae in a simila way as the preedent muda, put the two tumbs on the foun
fnger. It is named Sara-dharma-samaya-bhi. Te manta is: nma� samanta­
budi na sarva-dharm-samanta-prlpta tathlgatanugata svl/. 177

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Again join the two hands into one. Add the two indexes on the middle fngers.
The rest a as in the preceding one. Tis is the mudra of the cintamaii of Sa­
mantabhadra. The mat is: nama� samanta-budhanlf saman:anugata viraja­
dharma-nirjlta mahlmaha slh. 178
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Bend the two indexes in the sampu�a aijali, and put them bneath the two middle
fnger. T rest are a in the preceding one. This is the mudra of Maitya. His manta
is: na� samanta-budhlnlm Ajitamjaya sarva-sattv-llnugata svlhl. 179
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Again make the precedent mudra and put the two thumbs inside. This is named
the mudra of Aka§agarbha. The manta says: nam! samnra-buddMnaml aka­
samantanugata vicitrlaradhara svahl. 180


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Again make the precedent mudra and bnd the two fourth fingers and two little
fngers and put them in the palm. Join the two indexes and the two middle fingers. This
is the mudra of Sarva-nlvarata-vi�kambhin. His mantra is: namah samanta-buddhtinirzl
ih sattva-hitibhyudgata tram tram ram ram svihi. 181
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Join the two hands as before and dispose the five fingers as a bll, join the
thumbs and the little fingers to make the form of a lotus. This is the mudra of
Avalokitesvara. The manta is: nama! samanta-buddhiniml sarva-tathtgativalokita
karurzmaya ra ra ra hum jah svih. 182
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Make sampu�a afi jali as the preceding one and the mudra like the unopened
padma. Tis is the mudra of Mahasthamaprapta. His manta is: nama} samanta­
budhlnlml jam jam sa} svahl. 183
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Make a fist with the two hands facing the fve fngers inside. Raise the two
indexes like a needle. Add the two thumbs to it. This is the mudra of sacred Tara. Her
manta is: namah samanta-buddhlnlrl tare tlril'i karunodbhave svlhl. 184


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Make as the previous one. Raise the two indexes, push unevenly. This is the
mudra of Bhfkup. The manta is : nama} samanta-buddhlnlrl sarva-bhaa-trlsani
hu spho!aya svahl. 185
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Make sampu!a aijali as the present one and put there the fourth fingers and
thumbs. This is the mudra of PlqaravasinL Her manta is: nama} samanta­
bud hn tathagata-vi$aya-sambhave pad-mllini slh. 18
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Bend the two indexes as in the preceding mudra and put it below the thumbs, put
them apart as much as a grain of barley. This is the mudra of Hayagriva. The manta
is: nama} samanta-buddhlnarl hum kha bhumja sphltaya svahl. 187
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Make like the preceding mudra and stretch the two fourth fingers and two in­
dexes, and the rest as in the mu��i. This is the mudra of K�itgarbha Bohi sattva. The
manta is: namah sarta-buddhlnaml ha ha ha sutanu svahl. 188
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Make the sampu�a aijali with the two hands, cross the middle fingers and the
fourth fingers.· Put the two indexes on the two thumbs to make the form of a crok. The
remainder is like the precedng one. This is the mudra of arya MaijusrL His manta is:
nama/ samanta-budhlnlrl h h kumlra vimukti-patha-sthita smara smara pratijii
sahi. 189
1 0
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Make a mu�!] of the left hand, raise the index, and make it as a crok. This is
the mudra of a crok of Ja:infprabha. Hs manta is: nan� samanta-budhlnaml h h
kura mlgata svabhlva-sthita svahl. ì»a
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Make as the preceding mudra and bnd all the fingers slightly. This i s the mudra
of Vimalaprbha. His manta is: nama� samanta-budhlnlml h kura vicitra-gati
kura anusmara svahl. ì»ì
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Make a fist of the right hand and gather the index and the middle finger and
stetch them. Tis is the mudra of the sword of KesinL Her manta is: namah samanta­
bud hlnml h h kurike dajilnam smara smra pratijil m "vahl. t»:
� ¬·^¬� 1 5 +� � � -�O� � t
Mae a fst of te right hand. Stetch the middle finger in the form of a spa.
Tis is te muda of te spa of Upake5inL Her manta is: n� samnnra-budhini
bhnd-ajnanam he kwrike sahi. 193
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Make a fist of the left hand as bfore and stetch the fourth finger and the little
finger. This is the mudra of bhimi-jiana-ketu. The manta is: nama� samanta­
budhinlrl he smara jnanaketu svlhi. 1 94
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Make a fist of the right hand. Stetch the index and make the form of a crok.
This is the mudra of Akar��a kumara. His manta is: nama� samanta-budhinlml
akar�aya sarvam kuru ajnam kumarasa svlhi. 195
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Make a fst of the two hands. Sttch the two indexes and bnd the knuckles a
join them. This is the mudra of pari varas. Their mata is: Tll} samanta-bud hln
ll vismayanlye svlhl. 196
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Make fists of the two hands as mentioned bfore. Stetch the middle fingers and
bnd the third knuckles. This is the vajra-mudra of Kautuhala. Hs manta is: namal}
samanta-bud hinlmt vimati-cchedak svlhl. 191
³�� � | ! �� � � 1 1 �� � � �


Raise the right a to make the abhaya hand. This i s the mudra of Abhayarildada.
His manta is: namal} samanta-bUhanlml abhayamdd svahl
7 �� � ^ � 1 � 4 A �� N � � � ¯�+
Sttch the right hand and raise it up as bfore. This is the mudr of Apayajaha.
His manta is: na� samanta-bud hlnlil abhyud hral'i sattva-dhlru svah. 199
1 0
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Cover te chest wit te right hand as bfore. This is the mudra of
Paritllasayamat. His manta is: nama� samanta-buddhlnaml h mahlmaha smara
pratijnm svah. 200
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Make te form of holding a flower in the right hand. This is the mudra of
Maitabhyudgata. His manta is: nama� samanta-buddhlnlsvacetodgata svahl. 201
��'� �� � � �� ¹³ ��" ¯�1
Cover the chest with the right hand as bfore and bnd the middle fnger slightly.
This is the mudra of Karu�a:tnr\itamati. His manta is: nama� samanta-budhlnl
karuimretita svahl. 202
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1 10
Make the varada mudra with the right hand. This is te mudra of
Sarvadahaprasamita. His manta is: namaiJ samant-budhnih vara vara-prapt
sah. 203
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Make the for of holding a cintamali wit the right hand. This is the mudra of
Acintyamat. His manta is: namaiJ samanta-budhlnaml sarvasa-paripura
sah. 204
¬�· ^� � � �1�¯��º¨�³Ó ¾�_
Make a fst with the two hands and open the two middle fingers. This is the
mudra of K�itigarbha's banner. His manta is: namaiJ samanta-buddhlnam! h h h
visme saha. 205
² "` "�� � T1� � � ¬¯²��¹�¿
Make a mugi of the right hand and stetch the three fingers. This is the mudra
of Ratnakara. His manta is: namah samanta-buddhlnaml he mahlmaha sah. 206
��·^� � � 3� � ���¨����j
Stetch the founh finger of the right hand. This is the mudra of Ratnapli
Bohisattva. His manta is: nama� samanca-buddhln ratnodbhava svahl. 207
1 1 1
� �· � � ² T � �� T �� 1 ^� ,
Make a crossing aijai with the two hands. Cross the thumb of the left hand and
the little finger of the right hand. This is the same in performing prajia in sardhi. Te
remainder should b done in the form of a vajra. This is the mudra of Dh3idhara. His
manta is: nh samanta-budhln dharanldhara svahl. 208

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Make tht form of the vajra with five prongs. This is the mudra of .
Ratamudrahasta. His manta is: nama� samanta-buddhlnaml rata-nirjata svahl. 209
�~`²�� �1²� ¹ �'�¹� ´��
Join this muda with all the fingers. This i s the muda of Dr�hadhyasaya. His
manta is: nama� samanta-buddhlnalzl vajra-sambhava svahl. 210
� �`´¨� 1 11. ���^�.. ¨�[
Make the form of a sword with the two hands as i the preceding one. This is
the mudra of Aasavimala Bohisatta. His manta is: nama� samanta-budhlnaml
gaganinanta-gocara svahl. 21 1
1 1 2
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The mudra simar to the preceding caka-mudra is the mudra of Gaganamati. His
manta is: fJ� samanta-buddhnam cakravarti svlh. 212
��·��� � $�� �� ��. ���
The mudra similar to the preceding lotus mudra is the mudra of Suddhamati. His
manta is: nama� samanta-buddhnaml dlura-sambluva svahi. 213
� �� 4 � T T � � ª � �� ¹ �� ·
The mudra like the preceding lotus i s the mudra of Caryamati. His manta is:
f� samanta-budhnaf padlaya svah. 214
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Make a mudra similar to the preceding mudra of nrlotpala and slightly open it.
This is the mudra of Sthiramat. His manta is: na� samanta-bud hnf
jnnodbluva svah. 215


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1 1 3
Joir te two hands a i n the prceding case, bnd the founh fingers and cross
tem, put them in the palm. Tu the two middle fngers and the little fngers upward
and sttch the index, but bnd the third knuckles without touching them, apar abut the
size of a grain of barley. This is the mudra of Vajradhaa. His manta is: na�
saant-va)rlf caf-mallro�af hum. 216
Bend the two thumbs and two little fingers and put them in the palm. This is the
mudra of Mamaki. Her manta is: nama� samanta- vajrlf tri.a tri!a jayanti slll.
Cross many fingers of the two hands and rotate them facing oneself. Add the
thumb of the right hand to the thumb of the left hand. This is the mudra of Vajrasf!khala.
His manta is: nama} samanta-va)rl� hum bandha bandha mo!aya mo.aya
vajrodhave saratrlpratihate svlll. 218
Bend the thumb of thi s mudra of vajrajiana slightly, and do not l et the index
touch it. This is the mudra of Krodha-Candratilaka. His manta is: nama� samanta­
vajrlf hrim hum pha.r sall. 219
Make a mugi with two hands as before. Erect two indexes and touch them. This
is the mudr of Vajrasrci. Her manta is: nama� samanta-vajrl�lml sarva-dhara­
niredhani vajrauci varade sall. 220
Make a mu�p. with two hands and place it on the chest. This is the mudra of
Vajramu�!i. Her manta is : nama� samanta-vajrlnlml sphofaya vajra-sambhave svlll.
� ¬� � � º ��� ��� º ��� �
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1 14
Make a mu�� with the left hand and rise the wing and open it. Make a mu�J
with the right hand, and stetch the index. Make them in such a form as to appear ang.
This is the mudra of Aparajita. His manta is: nam� samanta-vajrafrl durdhr�a
mahiro�ai} khi a sarvam tathigatajnam kuru svahi. 222
� *� � � � ��� � � � � � ���
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Make a mu�!i with the right hand, hold it in such a way as to stike. This i s the
mudra of Abhimukha. His manta is: namah samanta-vajranaml he abhimukha mahl­
pracaTda khadaya kim cirayasi samayam anusmara svaha. 223
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The mudra similar to the form of holding a bwl mentioned abve is the tnudra
of the bwl (pata) of
akya. The mant is: nama� samanra-buddhanarl sara-klesa­
nisiidana sarva-dharma-vasira-prapta gagana-samasama svaha. 224
� �� � � � � � � � � ��� � ² �
1 1 5
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The mudra of the Ua of Sakyamuni is like the preceding mudra. Gather the tps
of fngers of the right hand and put them on top of the head. This is the mudra of all
Buddho�11�. The manta is: nama� samanta-bud hinlva va hu hu hu p
slhi. 225
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4 �·²�! � � \4�
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Make a mu�� with the left hand, stetch the middle fmger and the index, and put
the thumb on the little finger and the fourth finger on it. Stetch the index and the middle
fnger of the right hand, put them in the palm of the left hand. Add the thumb on the
little fnger and the fourth finger as in the scabbard of a sword. This is the mudra of
The mudra similar to the preceding mudra of Vajramati is the mudra of
Trailokyavijaya. Join the two hands into one blok as bfore, tum the little finger and
the fourth fnger downward and stetch the middle fnger. Connect the two tips. Bend
the two indexes. Put them on the third knuckle and arange the thumb in a line to make
a for of te eyes. This is the mudra of Tathagata-u�li�a. the mother of the Buddhas
and the Bohisattvas.
Cover it with the left hand and stetch it, make a fist with the right hand, raise
the index to make the for of a cover. This is the mudra of Sita:tapato�li�a.
The mudra simila to the preceding sword mudra is Jayo�11�a.
The one like the preceding wheel-mudra is the Vijayo�11�a.
1 1 6
Make a fst with the right hand just as in the mudra of ankusa and raise the index
and bnd it slightly. This is the mudra of Vikir�o�li�i- The mudra just like that of
Buddho�l)f�a is Tejorasyu�l)f�a.
The mudra like that of the lotus (padma) is the mudra of Abhyugato�l)i�a.
The mudra like that of sankha is Ananta-svara-gho�O�lf�a.
Make a fist with the right hand and put it btween the eyebrows. This i s
The mudra similar to the preceding Buddho�lf�a is the mudra of Buddhacak�u.
The so-called symbl of vajra is slightly different.
Put the right hand on the chest, make it in the form of holding a lotus. Stetch
the left arm and raise and stetch the five fingers toward outside. This is the mudra of
Make a fist of the two hands facing inward, put i t abve the thumb and bnd them
like a mouth. This is the mudra of Aparajita VidyarajiL
Receiving a cheek with the right hand. This is the mudra of Mahesvara.
Stetch the index and the middle finger of this mudra with some difference. It is
the mudra of devaputa Samantapu�pa.
The same as the preceding mudra, but putting the thumb in the palm is the mudra
of devaputa Prabhamala.
The same as the preceding mudra, but making the form of holdi ng a fower with
the thumb and the index it is the mudra of devaputa ParipTT)a.
Put together the thumb and the fourth fnger of the right hand, disperse the index
and the little fnger and thereby cover the ear. It is the mudra of deva Samantasvara.
Put the two hands together, bnd the thumb like a circle and make the other four
fingers in the same way. This is called the mudra of �hivL
Make the mudra of abhaya of the right hand as bfore and put the thumb in the
palm. It is the mudra of akar�at:a of Agni.
Make the mudra of abhaya and put the thumb on the second knuckle of the fourh
finger. This is the mudra of all the Buddhas. Use it in accordance with ritual.
Join the two hands and put the index and the little fnger in the palm. Stetch the
others upward. This is the dat�Qa mudra of Y ama.
Face the right hand downward like a bll (ghatJ!a). This is the bell mudra of
Make a fist wtih the left hand and stetch the index and the middle fnger. This
1 1 7
is the mud of Kllat (the devi of dark night).
Bend the index of this mudra. This is the mudra of the spear of Rudra.
Make a mudra in the for of holding a lotus as bfore. This is the mudra of
Brahmai vidyarajii.
Make the preceding mudra. Bend the index and put it on the back of the third
knuckle of the middle fmger. This is the sakt (spear) mudra of Kauma.
Make the same mudra and put the index on the thumb. This is the caka mudra
of queen Narayrui.
Make a fst of the left hand and raise the thumb staight. This is the mudra of
the hammer of Saptamatka of Y ama.
Put the left hand facing upward, and make the for of holding gopala. This is
the mudra of c- amu�9a.
Make a mudra like that of kha9ga. This is the mudra of the sword of Nirri.
Make the caka-mudra with the left hand. This is the caka-mudra of Narayrua.
Change the two hands on the right and left. This is the mudra of two megha
(cloud) of Nanda and Upananda.
Sttch the left hand as bfore. Put the thumb and the little finger together. This
is the mudra of three spears of Sflkhala.
Sttch the left hand and hold the thumb and the little finger together. This is the
mudra of the three queens of Sfllkhala.
Make the form of a lotus with the left hand. This is the mudra of Brahma.
Meditate on the purity. This is the mudra of Candra.
Make manifestation aijali with two hands and bnd the thumb, put it near the
fourh fmger. This is the mudra of the carriage of STrya.
Join the right and the left hands, facing the little fingers and indexes inward, hold
the fourh fnger and the middle finger like a bw. This is the mudra of Jaya and Vijaya.
The mudra similar to the preceding mudra of standard is the mudra of Vayu.
Face up the left hand and put it near the navel. Hold the thumb and the index
of the right hand pointing to the by, moving it just as playing music. This is the mud
of vi�a of Sarasvati.
The preceding mudra similar to the rope is the mudra of nagas.
Make the mudra like that of Sarasvat, bnd the index and cross it on the thumb.
This is the mudra of all asuras. The manta is: nama� samanta-bud hnamlgarala yam
sah. 226
1 1 8
� ¬`�� � 1 (4� 4 t � ² � ���
Make a fst facing inward and stetch the fourh fnger. This is the mudra of
gadhaas. The manta is: nam� samanta-bud hn visud ha-svara-vlhini svahl.
¬ ¬·^³ ¬ 1 å4� ��¤�� ���
� ¯�+
Bend the index in this muda. This is the muda of all yak�as. The manta is:
n� samanta-bud hnar ya4dvara svah. 228
ª'` �¬ � 1 1+� ���1 � ���
Make the same muda, hold the thumb and the little finger together ad stetch
the middle fnger and the index. This is the muda of yak�i. The manta is: na�
samanta-bud hlnl ya4a-vidyadhari svah. 229



4�I ¬�¯�9 U � ��q
Make a fist facing inward and stetch the middle finger. Tis is te mud of all
piScas. Te manta is: na� samanta-bud hna svah. 230
1 19
� �4� | � �·� � � � �� � º��
� ´

Bend the middle flnger anew. This is the mudra of all pisacls. The manta is:
nama� samanta-budhnarl pici-pici svahl. 231

� �� l � ¬· � � � � ¤ � � � ¯ ` �
� � ��
Join the two hands as before, and erect the two thumbs together. This is the
mudra of all the grahas. The manta says: nama� samanta-buddhlnarl grahaisvara­
prapta jotiraya svahl. 232
| ���
� �Q� I + �: � " ² � ª � � ���
1 ���¯¹ ¬ ��+
Make the same mudra and cross the thumbs and the middle fngers. This is the
mudra of all the nak�atras. The manta is: nmh samanta-buddhana1izl naksarra-nirju­
daniye svah. 233
. �4�
� 4 � 4� l ² ¬` � � ^ º ¤ �� ¬ �
�³ f ² ° � - �� ,
Make the same mudra and bnd the fourth finger, put it in the palm. This i s the
mudra of all ra:�asas. The manta is: nama� samanta-budhnl rak�asadhipatae
saha. 23
²�· ^¬ � 1 4+ � ' ��A � � � �
Extend the left hand and cover the face with it. Touch it with the tongue. This
is the mudra of all �akinfs. The manta is: nama� samanta-buddhanaml h!� ha�. 235
1� � l � +� � � 1 T � � �� ��
Oh master of mysteries, the mudras of many leading Buddhas are prouced fom
the confidence (adhimukti) of the Tathagatas. They are eually the symbls of the
Bohisattvas. They are innumerable, oh master of mysteries. Conduct and bhaviour of
the membrs of the by are mystic mudras indeed. Many speeches rotated by te
tongue are all mantas. Therefore, oh master of mysteries, many Boisattvas who
perform the deed of the Bohisattva in Mantayana should start the bhicitta and dwell
in the ground of Tathagata and should draw the ma�ala. If they bhave otherise (draw
the mal�a1a at random), it is tantamount to slander of the Buddhas and the Bohisattvas.
They violate the samaya and will defnitely fall in evil worlds (gati).
1 21
Ten Bhagavan Vairoana told Vajradhara, the master of mysteres: "Listen t
m clearly, oh master of mysteries, there is a dhaa that prades everher. Oh
master of mysteres, if a Bohisattva stays in this gate of letters, all the deeds will b ac­
n/ saanta-bud hn A
n/ Safa-bud hlna SA
nl samanta-bud hlnam VA
l k ga gha ca cha ja jha
ha t lha ta tha d dh
p ph b bha ya r Ia va
sa �a sa ha qa 236 (1)
� �` ¹ �� ° « +� ��
� ª`¹¹/ 1 ¯ �� � �
- �¹ A � l �T� ³ �
å^^� �
� 4 � ²�
nama� samanta-bud hin A
nama� samanta-bud hina SA
namah samanta-vajraf VA
ki ktga ghi ca chi ja jhi
hi 41 4
hi ra rhi d dhi
pa phi b bhi ya ra l va
fi �a sa hi k�a 236(2)
ª �· ^� � T " ³� �¿
� �· �¬ ¬ º 3³. ��
� � ¯´� " � ��� �$

� ³���


���� � �¯��������'
n� samanta-bud hlnam AM
n� samanta-bud hlnam SAM
n� samanta-vajrl�m VAM
�k�g�g� c� c�j�j�

t� f
m 4� r� rh d d�
p� p� b� bham y� r� lam va
s� �� sam � �� 236(3)
nam� samanta-buddhlnam Af
nma� samanta-bud hlnam SAf
n� samnta-vajra' V Af
l/ k
ha� ga� gha� ca! cha� ja� jha�
a� tha� ta� tha! da� dha�
pa� pha
i bai bhai
ya� ra� Ia� va�
�a� sa� ha!
k�a! 236(4)
� * �· �·..
�'�: �` °��
�t: �
••. �. � � .��<���
.. 't" "

i f u i! ! !
l e ai o au
l na T na m
ri �n m
na� na� T� na� r

n n f nam mam
na� na� T� nah mah 236(5)
{��¤ � ? �

� !"¬¬�
���+ � .


Oh master of mysteries, such a way of letters is skilful dharma. The yogin should
live in the way of manta. It is influenced by the mystic power of all the Tathagatas. The
conduct and dancing of the Bohisattvas understands the way of samyak-sambhi. The
Buddhas, Bhagavan of the past, future and present spoke, will speak and speak now. Oh
master of mysteries, when I obsre the domains of many Buddhas, I never fail to remark
the dharma that prvades everywher. There is nothing that is not preached by the
Tathagatas. Therefore, oh master of mysteries, if many Bohisattvas wish to understand
to prorm the conduct of a Bohisattva i the way of Mantayana, they should lea with
effor this way that perades everywhere.
5 letters bginning with a ae the early phas
20 letter bginning with l a the middle phase
8 letter bginning with ra ae the late phase.
Al the ealy, middle and late phases are adde in the letter k ca, �. ta, pa, and the
categor of the samadhis is included, bhicitta, religious practce, the Enlightenment
and painirlla wl b obtained. Te leters that a explained age with the dotne
of Mantayana including the letters in the early, middle and late phases. If the manta­
yogin could know this way, he will get feedom in accordance with the mind. He will
us each wor decisively. I he realizes it he will b granted the bst ad excellent
language. I this way the ak�a-caka will rvolve. Wen the manta-yogin reaizes
this, he will ever illumine the world and will revolve the dhaacaka just as Bhagavan
1 26
Then Bhagavan Vairoana obsere all the dhadhatu with the eyes
Tathagata and entered the dhannadhatu-kosa (depsitor of the dhaadhatu i.e. te
dwelling place of all Tathagatas). The Tathagata gets out of Tatagata-samaya-alarkaa­
koSa-samai (the samadhi of the dhanadhatu-kosa decorated with the equality of the
te mysteries of the Tathagata) and ralizes the inexhaustble decoraton of the
dhan adhatu. So he delivers numerous sentent bings with this Mantayana and accom­
plishes the original vow. Therefore the Buddha who is in the Buddha-samadhi issues a
voice apprpriate out of many dors of the voice in the inexhaustible worlds of sentent
bings. The Buddha preaches the dhara and gives joy to all sentient bings when the
kara (the effect of the deed) is mature and the sentient bings enjoy colours and forms
and use many languages according to thoughts of the mind. He emits many incaatons
out of each pore. Then they perade all space. He preaches the gatha of proucing the
Tathagata ·with the word of the dharmadhatu in one voice i the countless worlds.
The Tathagata prouces the forms of dharmas according to the species of sentent
bings. Incaatons (adhi�!hanakaya) of the Buddha, sravakas, pratyekabuddhas, the
saviours, brave Bohisattvas and human bings also are equally prouced by the letter
A. The sentient bings and the outside world come into existence gradually. The
dhannas that are prouced and dwell come into existence constantly. Because the Buddha .
has bth wisdom and expedient, he is far from ignorance (doubt without wisdom).
"Because he observes this way" means the view of many syak-sambhi. Then
Vairoana Tathagata br out of the dharmadhatu manifested himself in all the
dhannadhatus and his incaatons pervaded like clouds. While Bhagavan V airana
prouces the mind instantly, he issued fom many pores countless Buddhas who inter­
communicated, exerted miraculous bnediction and retured into the palace of the
dhanadhatu. Then Bhagavan Vairoana again told Vajradhara, the master of mysteries:
"Oh master of mysteries, the disposition of the sacrd ones and the blja-letters and
symbls (samaya for) in the ma�qala are tansposed in the membrs of the human
by. You should listen to me clearly and think it over well. I will now preach".
"Vajrdhar, the master of mysteries said: "I wish to listen to you". Then Bhagavan
spke a gatha: " Th�n manta-yogin should place a m�qala on his by. From the feet
1 27
to the navel maes a big vajraa. Tink of the water-cala fom it to te hear , agni­
caa on te water-caka and te vlyu-ak on the agni-caka. Next think of Vasudhaa
and drw many fgures." Then Vajrapl arose on te bhUmi (ground) of the by, the
word and the mind of Bhagavln Vairoana and pndered over sntent bings in futur
with the meditaton of the euaity of the dharas. He preache the mantaja in order
to eradicate al doubts: nam� santa-budhln aamlta-dharadhtu-gatim
gatanam sarvathl am kh am a� sam sa� h ha� ram ra� vam va� svahl ha ra
ra� hm ha� svahl ram ra� svahl 237
� "� � � I T � � �� � � � 1 � �
� � 4�� � � � � � f A �4 � ��
��A � � � � � � t �� �� � � �
²· A ��`� ��� � J` ���
Vajradhaa, master of mysteries, preached this manta-raja. Then all the
Tathagatas who dwell in the worlds in the ten directions extend the right a and touch
the head of Vajradhara, admire him with the voice of " well done", "well, well, oh son
of the Buddha, you have already arisen in the domain of the by, the word and the mind
of Bhagavan Vairoana. You preach this manta-raja bcause you want to illumine many
Bohisattvas who dwell in the way of manta of equality in all the directions. Wat is
the reason? When Bhagavan Vairoana was seated on the seat of bhi, he meditated
on the dharadhatu of twelve words and conquered the four Maas. This pruction of
the dharmadhatu fowed out of the three places (the upper, middle and lower par of the
by of the Buddha) and destoyed the army of Mara. Then Vajradhara got the equality
of the by, the word and the mind of Bhagavan and he was as big as space. So also
is the amount of the word and the mind. He can· pruce limitless wisdom and he
preaches the dhaa freely i all the dharas. These twelve words a the king of
1 28
mantas. Oh son of the Buddha, you have now reaized the by, the word and the mind
of equality of Bhagavan Vairoana. So you are rcognized by many bings as the
Ten the Buddha spoke the following gatha: "Yo asked the most excellent deed
of manta, Vairoana samyak-sambuddha of sarajfana (omniscience). You should
preach the dotine. We were enlightened in forer days by means of this way. We
manifeste al the dharmas, led the people to nirva!a. The Buddhas in the worlds in ten
directions at present have realized it ".
Then viruous Vajrapili was so rejoiced and spoke a gatha bcause he was
exerted with miraculous bnediction of the prestige of the Buddhas. "This dharma is
never exhausted. It has neither svabhava (original nature) nor continuance. It is deliv­
ered from karma and birth. It is equal to the samyak-sambuddha. It enlightens the non­
br wisom with many expedients that save the world according to the non-vow. The
dhamas a of such for". Then Vajradhaa, the master of mysteries, again speaks an
udana to ask Bhagavan Vairoana. He solves the doubts as to the mahlmalqala pro­
duced out of the mahakaru!)agarbha. It is for the sake of many sentient bings in future
"you have already broken all the doubts and wisom is fee fom fever-affliction. I wish
to ask the' leading teacher questions for the sake of sentient bings. Firstly, what i s to
b done for making a maqala. Please tell me, Oh mahamuni. How many acayas ae
there? How many kinds of disciples are there? How to know the features of the earth?
How to chose ad examine the terrain? How to clean it? How to stay stable there?
How t purify many disciples? Will you please preach, oh leading teacher? What is the
for of purfying it? How to protect it? How to exert miraculous bnedicton on the
land? From whom dos the work bgin? How many cords (sutas) are there? How to
divide the aea? How may sorts of homage should b performed? What flowers and
perfumes should b offered? To whom should flowers b offered? To whom should the
incense b offered? How to dedicate it? What kinds of fowers and incense or perfume
should b offered? What kinds of rituals for offering fo and homa are there? Please
teach the seats of many sacred divinities and their dotrine. Please explain the colour
and fors of the divinities. Please preach the mystic mud to b honoured and the seats.
Why ae the mudras called so? By what are the mudras prouced? How many sors of
abhi�eka a there? How many samyas are there? At what time should a manta-yogin
prorm the manta and attain the way of the Bohisattva? How to see te tuth? How
many sors of siddhis are there? How to rise in the sy at the tme of accomplishment?
What is the myster of the by? How can one bcome a divinity without forg te
by? How and by what a many changes done? How to stop many ill fortunes that
a caused by the sun, the mon, the f and the diectons as well as gahas ad
nak�atas and prevent many sufferings of birth and death? How to extirpate all the ill
forunes and how to b able to b familar with many Buddhas, the noblest among men?
How many homa fes ae there ? How many matter increase the prstige of the
Buddha? Please prach the diferent natures of the Buddhas, oh leader. How to matur
the excellent samadhi in many worlds and supra-worlds 1 What is their result, numbr
and amount 1 How much time will elapse for delivering fom kara and bith?
The Samyak-sbuddha, the omniscient, Bhagavan who is fee fom anguish told
Vajrapli: "Well, oh courageous one, the highest Mahayana that is prouced fom great
compassion and that decides the positions of the sacred divinities is the utmost myster
of the Buddha. I will now preach in summary, oh powerful Vajradhara, the frst action
of the maJqala that you have asked. Oh son of the Buddha, listen to me clearly. The
very powerful vidyarajas br of the twelve words should b done first of all. Dwell in
the tue samadhi, understand the way of yoga and work many actons. There ae two
sorts of acayas. They are versed in mudra and manta. Their features also a of two
sorts: one a profound and mysterious, and the others are simple and clea. The forer
know profound and vast meaning and teach those who should b taught. They a the
eldest sons of the Enlightened Ones. They are fa from mundane happiness. The latter
lok for the actual dharma and ae deeply attached to the relation of folishness. It is
the mut�qane mandala. Everything is made for this. The Buddhas, the sacred ones
among men tell those who teach the abhi�eka that there a four kinds of disciples: l .
a disciple who can accomplish the effect of practice i n time; 2. a disciple who cannot
accomplish it in time and performs again; 3. a disciple who cannot do the practce duly;
4. a disciple who has no relaton with an acarya. The Buddha said that one who has all
the featurs is a real disciple.
The feature of the terain should b known first of all. That is the condition of
the mind (cittabhumi). I have already spoken of purifcaton. Perform the action as
bfore. If one is separated fom errors, nothing is to b feared in the mind. Then he will
b able to complete the rea purity and will b away fom all erors. I one dwells in
such knowledge decidedly, he will see his own sambhi. If one acts otherise, he will
not purify the land. If one stays in ill-judgment, he should purify the land. Oh master
of mysteries, if one is not pur, one is apar fom the bhicitta. Therefore discar
1 3
disaton and purfy al t land. I wl preh the ru as that a i the d
doe a large, Hone dos not kow, bause of folishness, what should pe it,
he is n enlightned nor omniscient, n can he abandon the caus of disaton of
sufering. He should pu t bct for the se of disiples. Acalanatha wl
prtet h, or Trailokya can b employe. H the disciple is not mve by prjudice,
he wlrz the smyak-sambhi. He is immaculate as space. I the bgng te
tr is exerted with the mystc bnedicton by the dotine of the Buddhas. Secondly
hs mind is fe . This is not the cae i other dotnes.
Ter a four knds of sutas (cords). They are white, yellow, r and black.
What is t b recite in the ffth place is the colour of space. He should hold equality
in te space and dw the m14ala. Secondly take the suta and put it on the ml4aJa.
Chang pu1Qka (white lotus) is for the seats of al Tathagatas and the sons of the
Buddha. It is said to b auspicious in the world. Pratyekabuddhas and Savakas are of
inferor wisom, s their seats a the leaves of nilotpala (blue lotus). The chief of the
divinites i the world ae the goup of Brahma. Thei seats a re pada. This is the
kng of sats. Dsending fom this seat let them te seat accoring to their conditon.
Ther a four kinds of puja (reverence, homage). They ae salutaton with ai jali, mery,
tng cae. offering fowers and fgance of the world. Ofer hand-made fower
(aijai) to many sviours. Mae mudras that a br fom the membrs of the by and
mditate on the bct Imagine to prouce faultless, fagat and brilliant fowers
that prvade te dhaatu and bcome very big. Offer these fowers to all the
Tatagatas, their sons and the sacred one among men. Give miraculous bnedicton to
the fowers with the te word (manta) and rvolve them with samadhi. Tey a pr
duce fm the dharadhatu like marellous and huge clouds. Many fowers drop in
fnt of may Buddhas. Scatter the fowers for other mundane divinites. Ddicate the
fower in accordance with the manta and the natur of the divinites. I this way
fgnt pwder will b offere properly. Joining the thumb and the fourth fnger is
called a auspicious mudra. The fowers to b offered should b dedicated touching his
ow chest For the mundane dvinites the fower would b in the psiton of the navel.
Dicat the mudr of vajramu�p or paaala to the leader and the saviours in the
sy. As for many mundane gos do it i due order. Ter a two knds of homa, the
inner ad the outer. When one is delivered fom karma and birh, yet sometmes germs
and ses a pruce. Te homa bums the k s it is called the inner homa. Tere
a tepsitons: the m divinity, the homa-ku14a and te yogn. Te te psitons
ac omplish t euaity of the te mysteres (by, wo. m). Such i s t supor
ho i the wold. I one practses otherise, one dos not undertand the prctce of
homa. He is folish and dos not get the merit. He discads the wisom of the mt.
The mt of the Tathagata-kula and the dotne of the samya-smbuddha
(Bhisttvas) a white and yellow. The Vajra-kuta has may colours. Te mt of
Avaloktesva is pur white, and is shifted accoring to the matter. All sn of homa
a ofer usually in the double sua altars. [ There are different fors of sua,
circular, tangular etc. accoring to the difernce of sttquil, pau�J gowth
of welfare, vaSikaa overoming by charms and abhicaa enchantnt, but al of
them are prformed on a squa m�9ala. The suare altar is used commonly for al
knds of homa.] The circular alt is used for sntka homa. The tangular alta is use
for abhicaka homa, and semi-mon (semi-circular) is used for a��a and vaSikara�a.
Firstly the fgures should b known. They are male Uiana wisom) and female (dhyana
meditaton). Tey ae pruced out of the maellous wisdom according to the for of
te ss. Therfore the wisom and the Buddha ar always the same though the homa
is maellous and is dferent acording to the things. The size and for of the altar is
due to the mind. The sat and the mudra differ according t the mind. The bhicitta
influences many divinites. Many Buddhas as well as all the mudras and matas ae
prouce fom the bhicitta. The seal of Vairoana Buddha is ganted to many dis­
ciples. So the bhicitta is the symbl for explaining the dharadhatu. There are te
knds of abhi�ka. The son of the Buddha should listen sincerely. The expedient of the
mystc mudra is far fom acton. This is called the frst superior dhama. It is why the
Tathagata gives abhi�ka. The second one gives rise to many matters. Te third is
ganted by the mind, byond tme and space. That makes the divinity rejoice. It should
b done as explained. Te Buddha gives abhi�eka directly. This is the most superior.
The Samyak-sambuddha preaches fve kinds of samaya (vow not to tansgess a disci­
pline) in summary. The frst is the sarya that loks a m�9ala that is accomplished.
It dos not teach the te words as yet. It dos not gives his mystc mudra. The second
smaya is to enter and lok at the assembly of sacred divinites. The third samaya has
an at and the mudra and perfors an excellent deed according to the dotine. (The
acarya teaches mudra, manta and prctce for each divinity). Next (fourhly) it is
neessar to preach to have a samaya for perittng the instucton of the teaching. It
has the mudra ad a at and practses accoring to the teaching, but the mind-abhi�eka
is not given as yet, s the mystic wisdom is not yet proucd. Therefore the manta-yogin
1 32
should prcts the ffth vow in the mystc ma�a and sh?uld b given abhi�eka acord­
ing to dhana. If it dos not agree with this, it cannot he called saya. If the mata­
yogin dwells well and meditates on the mind, he will realize the mind. If he is not
attached to himself, to the dhan a meditated and to the accomplishment, he is called a
Bohisattva. He can acquire meditation .and practce without causes and give advantage
to sntent bings with expedients. It is to let them plant many go rots. Therefor
he is called the sacred one among men.
He dwells stable like the Sumeru among the dharmas that ae tanquil and have
no original quality (svabhava). This is called seeing the tuth. This vacancy is the
reality, it is not false speech. What he loks is like the Buddha. Anterior Buddhas
loked the same way. The siddhi that obtains the bhicitta is the utmost. Ther is
distncton among the fve siddhis. They ae enterng the exercise, proeeding assidu­
ously in may bhUmi, the fve miracles in the world and the Buddhas and the pratyeka­
buddhas. If the exercise has no interupton, and gos on to the purficaton of the mind,
it makes mature what is not mature. Then the siddhi is attained. At that one moment
the pure deed ad the mind ae equal. The manta-yogin can prouce siddhi according
to his will. The siddhi rises in space just as the illusion has fear of nothing. It is
prplexed with the net of the charm just as the net of Saka( indrajlla) , or many people
in the gandhaa-nagaa (mirage). The mystery of the by is like this. It is neither the
by nor is it the jiana. Although one gos to the palace of the heavens in his sleep,
one dos not forsake one's by, nor dos one go there. The phase of the by that is
prouced fom the meritorious deeds of one who dwells in the mant-deed in the dream
of yoga is like a rainbw. The cintamaJi of the mant is prouced from the mind, the
word, the by, and drops many things according to his will, and yet he has no thought
of disrimination. Just as space in the ten directions is separated by many phenomena
actons, the manta-yogin is
not tainted with the deed of discrimination. He understands
that ther is nothing but thought and should obsere universally in this way. Then the
Buddhas ae happy by one speaing the tue words. The Enlightened One among men
preaches two kinds of homa. They are the inner and the outer ones. In order to increase
prestige one should observe and realize the kind and nature of many sacrd ones. Many
mantas in the world explain their amount. Many divinities of much knowledge and the
vidyl spken by them and the Mahabala-mudra are a result of the mundane world. So
it is said that it has a liit. Though it is ralized it dos not stay long. All of them a
te da tat is pruced and decays. Te manta in the supra-world is non-pruced
1 33
and orginally unbr. The Buddha exterminated deed and birh and vanquished Ma.
He is sepaated frm the three evils (raga, dve�, moha). I will now prach mantas of
the prtyekabuddhas, the Buddha, the sravakas and the Bohisattvas. They surass the
three times and a prouced fm many causes. The visible rsults at present ad the
���� �a������������
and the numbr that are handed down in the world pass one kalpa (aeon) while the manta
preached by the Sayak-sabuddha passes many kalpas. The samadhi of Maharyi
Sayak-sambuddha and the sons of the Buddha is pure and byond thought. The thought
is mundane. What gets the result in accordance with the deed (kara) is mature and has
the tme of maturity. Many deeds are revolved feely. Because the mind has no
svabhava (original quality), it is away from dee and birth. So it is equal to space.
Again, oh master of mysteries, listen to me clearly. The mystic mudra and the
figures of the sacred ones i n the matt"ala, the disposition of the position of sacred
divinities, the presentation of the prstige and the destination of the samaya symbls of
the divinities, these five are the conduct of the dharmadhatu-akasa of the Buddhas in
forer tmes who attained enlightenment. Their original vow was to deliver the world
of countless sentient bings, to give advatage and to make happy the Bohisattvas who
perfor the deeds of the Bohisattva in Mantayana. Vajraplli said: "I would like to
listen to you on such matters." Then Bhagavan spoke with the following gatha: "The frst
mal)4ala disposed by the Enlightened One is the mystery of mysteries. It is prouced
from Mahakarul)agarbha. I will preach one by one all the figures of the mat9ala in the
countless worlds and supra-worlds. Listen to me. A corridor encircles the mal9ala and
there is a gateway. The matt4ala is adored with vajramudras. A cross-vajra (kara­
vajra) is in it. A go lotus on it is open and contains seeds. The mudra of the big lotus
is decorated with big anusvaras (dots) (on the cental terace and each of the eight petals).
The eight petals ar well ar anged. They are go-loking and have stamens and pistils.
The letters br fom the twelve membrs pervade the cental terrace of a lotus. The
sacred man, the leader attains sambhi on it. He is encircled by followers (parivara)
who have entered the mal9aa. It should b known that this is the first karu1obhava
(br out of compassion) maiQala. Many quarters are derived fom this. Each of them
follows the original teaching. The action, the figures, the siddhi and the sons of the
Buddha are disposed.
Again oh master of mysteries, the ma1Qala of Tathagata manifests in it the colour
of sakha like the pure circula mon. The tiangle of all the Buddhas is seated on a
1 34
white lotus. It is symblized by an anusvaa dot and is e�circled by vajra-mudras. Te
lor of the mt emits light all around. It flows universally with the mind without
doubt. Next oh master of mysteries, listen to me, oh son of the Buddha. The mystc
maJ9ala of Avaloktesvara has the phas that pervades everywhere. An auspicious
Sa is in it. It prouces a padma fower that is open and contains seeds. The wisdom
of vajr is represnted abve and the mudra of mahapadma receives it It has all the
ses and they will bcome go seeds. la, Bhrkup-, PaJ9aavaini, Vidya Bhogavat,
Mahasthamaprapta and many auspicious students ae in the m�9ala. Te mudra of
Mahasthamaprapta is reprsented with a nice-lokng symbl. Hayagiva is in a tiagle
duly. He is encircled by a ma9ala. He is august and has the light of the early sun. He
should always b placed near the Vidyaaja. Place the intelligent one stably.
Next I will preach the second m39ala, oh master of mysteries. It is rectangu­
la and is surounded by vajramudras. All is mavellous and golden. Place a lotus in the
center. Water vessels (kalasa) are expressed on the pedestal. The colour of the light is
like the pue mon. Encircle and ador it with the great anusvara dots. It shows the
mudra of Mahavayu abut it. It is tailing like a dark cloud. It is the figure of a pulsatng
standa. Make a symbl of anusvara. Fierce fae is prouced on it. It is the same
as the fire at the end of te aeon (kalpa). It should b i the form of a tiangle. Surund
it with tiangles. Series of light perade in the colour of moring sun. There is a padma
(r lotus) in it. It is dark rd like the fre at the end of kalpa. A mudra of vajra is on
it. It fows and extends emitting brilliance. Utter the voice of hu. There are excellent
bija letters.
The past Buddhas spoke that this is the m�9ala of the brave one (vira). In tis
maJ9ala are the mother of the kula (family), Saa, the master of Vajrakula,
YajrankuSa, Yajrasuci, venerable Yidyadharas. All of them have the mudra, m�9alas,
fors and colours of many sons of the Buddha. They should corespond to their cate­
gories with the accomplished karma.
The Yajrsvaas that I preach a as follows: Gaganavimala, Vajracaka,
Yajradail��a. Yajrasurata, Yajrayasa, Mahakha, Vajrasighra, Vajrasant, Maavajra,
Nilavajra, Padmavajra, Yi rup!k�avajra, S uvajra, Yaj ra, Ni �prapaica and
Gagananantavikrama. White, yellow, r or black, mudrl , figurs and other a ex­
plaine in these maJqalas. The saya symbls have distnction according to the cate­
gories such a tisTla, one-pronged vajra, five-prnged vajra with two heads ad the maa
of Vajradhara. Write down bija letters for each divinity. Great merit is expecte. Te
1 35
m�4ala of Acala is with the vlyu-cak and Agni. It is blow Vaana near the
dirtion of Nifi. Bijas suround it. Dispse delicate maMnina kha4ga (grat sword
of wisdom}, a pi-mudra and a wis one. Trailokyavijaya is different. He is in the
vlyu-caa surounded by vajramudri and he dwells in three places.
Next oh master of mysteries, I will prach the mother of the Buddhas and the
Bohisattvas in the m�4ala. When the sacred figur is installed in the ma4ala, she is
excellent and in tue golden colour. Surround it with vajra-mudras. Tis is the most
excellent ma4ala. I will now tell of her sacred figure. There is a big lotus in the
ma4ala. It is brlliant all over and yellow. Put the u�li�a of the Tathagata inside. Draw
Tathagata-cak�u at one third position surpassing the middle position. She is inside the
fame. Write bijas all over. Next there is the sacred cintamati of all the Bohisattvas.
Their ma4ala is circular and white and yet protudes in four directions. It is quiet all
over and extemely pure. It satisfies all wishes.
Again listen to me clealy. The ma4ala of Sakyasimha is Mahendra. It is very
go and really golden. The four sides are equal and there ae vajraudras as in the
abve-mentioned mat4ala. A padma is represented abve and it has yellow resplen­
dence. A big b""l (pata} has fames, surounded with vajramudra. Ka�aya (monastic
rob) and khakkhara (staff are placed in due order. I will now preach five kinds of
Buddho�ti�. Listen to me clearly. Sitatapata is symblized by the mudra of a parasol.
Jayo�tl� the wise is surrounded by a big jnana-kha9ga (wisdom-sword). He has fowing
light all around. The caka-mudra for Vijayo�ll�a. the aikusa-mudra for Viraryo�l)l�a.
the for of hair-tuft for Maho�tl�a. This is named the mudra of fre-gathering. Vajra
for Ma�O�II�. A padma for Udbhava. Saikha for Anantasvara. The characteristics of
fgures should b examined by obseration. A mai jewel is used for lrl)a. Next listen
for Buddhacak�u. It has U�ll�a on the top, which is yellow all over. It is surounded
by vajras. The mudra of Vijaya is a padma held in a hand. Vijaya has a big mouth and
is seated on a black lotus. Suddhavasas make the deed of pure domain. Put many
mudras for them. Oh son of the Buddha, listen to me clearly. They a the thinking
hand, go hand, laughter hand, flower hand, space hand. Draw them according to the
rle. _ A kalasa for Jthivl that is circula and white, surrounded by vajras. The mudra
of Agni invited is the hand of Mah�i. A Veda-hand is drawn for Kasyapa, Gautama,
Makanda, Garga, Vasu and Garbha. They should b placed in the Agni-maQala.
Dary4a-mudra is drawn for Yama in the vayu-caka. Mudra of a bll for Mrtyu, mudra
of Ketu for Kalaatl, sUla for Rudra, padma for the queen of Brahma, Sakti for Kaumari,
1 36
[caka for Narayala according to the commentar of the Vairoana-suta], a mudra of
caka for Vai$1avf. It should b known that mudgaa (ha!ler) is drawn for Yami. Use
the mudra of kapala (skull) for Kaubri. All of them are in the vayu-malqala, surounded
by crws, eagles, vultures and jackals. If one wishes to get siddhi, one should draw them
according to the rule. A big sword is used for Nilli, a bautiful cakra for Vi�J)U, a sati
for Kumaa. Nanda and Upananda ae in dense clouds and lightning. They have the
colour of a blue pol. The malqala of Sakyasirha is btween the side roms of the
gateway. A tisrla is used for Saikara (Siva). Make the mudra of sakti for the consor
of Siva. A kalasa for Candra. It is pure white and paved with a lotus. A vajra-caka
for Aditya, in the for of a carriage. Jaya and Vijaya ae very powerful. Many mudras
of big bws ar used for them. They are in the Indra-caka. A mudra of wind-banner
is in the direction of Vayu. A mudra of musical instument (vii)l) for Manjugho�a. A
snare for Varula, which is in the circular malqala. You mahatman should know that bija
letters suround it in circular form. Such symbls are the paivara of Sayasirha. I have
just enunciated briefy.
Listen clearly, oh son of the Buddha. The vajra-mal)qala of granting vow is in
proportion in the four directions, guarded by the mudra of vajra. Make a fire-producing
mal)qala there and place the mudra of blue lotus nice in the center. Suround it by the
manta of Maijugho�a the wise, arrange the bija letters according to rule. Decorate all
aound with blue lotuses. Draw many figures of brave ones according to the ritual.
Jalinlprabha is symblized by ankusa-mudra, Ratnaki!a has ratna-mudra, and Vimala­
prabha kumara has a blue lotus that is not yet open. Many parivara (followers) of
Maijugho�a the wise are symblized by due mystic mudras. A mudra of khacga (sword)
in for Kesini and a slla (short spear) for Upakesini and . dalqa (club) mudra for Citi.
Vasumati is symblized by the mudra of a banner. A mudra of Ankusi for his summoned
serant. Make it all in this way. Surround it with blue lotuses (nllotpala). The mudra
of a small sword is used for all the parivaras. The bija of Mahavirya is for Satva­
nivarala-vi�kambhin, the cintamaJ)i. Splendid group servants ae in the Agni-caka. It
should b known that the mystic symbls of his paivara should b drawn. I will now
declare extensively. Kautrhala has a ratnakalasa with a vajra. pa Abhayardada has
an abhaya-hasta. Apayajaha has the feature of a raised hand. Paritlasayamati has his
left hand always on the chest. Mahamaityudbhava has a hand holding a fower.
KaruJamati has the middle fnger on the heart bnt and dopped. Sarva-daha-prasamita
has the hand that grants many wishes. The water of aa pours on the tps of many
fngers. Acintyamat has a hand with a cintama!i. All of them are on a lotus in the
ma!�ala. The mystc mud of K�itigabha in the nonh will b prached next. First
make a decorated seat and put it on the lndra-maJ�ala. A big padm emits fames that
a variegated mixed colours. Establish a big standard there and put a great teasure on
its tp. Tis is called the most excellent mystic mudra. Make the leading parivara elab
rately. There is an immeasurable and countless multitude. Their mudras a te­
pronged vajra on a teasur for Ratnakara, one-pronged vajra on a teasure for Ratnapli,
two-pronged vajra on a teasure for Vasudhara, and five-pronged vajra on a teasure for
Ratamudrhasta, and a mudra of kaavajra (crossing-vajras) on a tasure for
Sthiramat. All of them should stay in the ma!�ala. AkaSagarbha in the west is on a
white lotus seat in a circular and pleasing maJ�ala. Place a mudra of mahaiana-kh�ga
there. In this way sharp blades are acute as ice and frost. His brja is his own. Wise
man should place it. Draw the mudras of many parivaras in accordance with the ritual.
Sacred Gaganavimala should b drawn with a mudra of caka. Cakas suround it. They
are all in the vayu-maJ)<ala. Place a sankha for Gaganaati in the vayu-ma!<ala. A
white lotus for Suddhamati in the vayu-mar<ala. The mudra of Caritamati is the jewel
of musaragalva. Insen a blue lotus abve and put it in the vayu-mart<ala. Put the vajra­
padma for Sthiramati in the vayu-maJ)<ala. I have preached in summary the mystic
mudras of many sacred divinities blonging to the Buddha.
1 38
CHR 1 2
Then Bhagavan declas the rte of entering the mystc mat4ala. An udana sys:
The erdite in mata having mastered the mystc mat4aia duly extnguishes all the sins
for the sake of disiples. Life is but so that it wl never b rebr. It is reuced t
ashes ad yet life is rbr, that is to say, a letter is but by a letter and it is rbr by
a letter. Al the lives and the births ae pure and immaculate. Make their vessels with
twelve letters. In this way, the samaya discipline is equal to, and dos not contadict,
al the Tathagatas, Bohisattvas, the saviours, Buddhas, sravakas and all the worlds. If
one understands the mystic maJ<ala of the equal samaya vow, one will b fee in entering
al dotines in the mat<ala. My by is equal to his. So also is the manta-yogin.
Becaus they are not diferent, they ae calle saaya (equal).
Then Bhagavan Mahavairoana enters the equally attained samldhi. He dwells
in dhyana to obsere sentient bings in the future world. At once many Buddha-lands
are fat like a palm. Five kinds of teasures ae mingled and the gateways ar decorate
with precious canopies. Sentent bings ae vast like so many tassels. Pcious blls,
white whisks, bautful rbs and banners drop bautfully and ador the gateway. Ma�i­
standads are ercted in eight corers and the water with eight guras is fagrant and
replenished. There ar innumerable birds including mandarin ducks, gees and storks
that sing i harmonious voices. Flowers of the season and miscellaneous tees are flour­
ishing near many ponds and are luxuriant and bautiful. Necklaces of fve jewels are
hung in the eight directons. The earth is soft like cotton. One who touches and teads
on it enjoys pleasure. Innumerable music instuments sound in tune. The sund is so
delicate that many men want to hear it. There are many palaces, temples and enchanting
seats that are realized according to the merit of innumerable Bohisattvas. The Tathagata
manifests great lotus-kings who are symbls of the dharmadhatu prouced out of the
creed and the vow of the Tathagata. The by of dharadhatu of the Tathagata dwells
stably in it, and it rejoices many sentient bings according to their qualites. All te limbs
of the Tathagata have the power of non-hindrance. It is br from the creed of the ten
joana. They have features embllished with innumerable forms and colours. The by
that is nurtured by the merits of paramitas of gift, discipline, perseverance, assiduity,
meditation, ad wisdom perfored in innumerable hundred of thousand of ko� nayuta
kalpas appears at once. He appeared and uttered a loud voice in the great assembly of
many worlds. He preached a gatha: "The Buddhas ae very marellous which is incon­
ceivable for inferior wisdom. They preach the dharas with the comprehensive wisom
that has no a:aya. If yogins understand the phase of the dharmas that cannot b obtained
(sTnyata of the dhara), they can obtain what is not obtainable and they will b able to
b leaders, the Buddhas.
Uttering the voice in this way, he (niratakaya of the Buddha) enters the
dhaakaya inconceivable of the Tathagata.
Then Bhagavan again told Vajradhara, the master of mysteries, oh go man,
listen clealy abut the mal<ala in the mind. Oh master of mysteres, the by of the
dhaakaya that is br in the equally attained saahi is the svabhava (slf-quality) of
the dhannadhatu. He gives the bnediction (adhi��ana) �f the mudra of mantas on the
mrca in the mind. Because it is pure in its essence, and bcause it is protected by
karma-vajra, it removes the mistakes of stoks of all d and dust, ego, man, sntent
bings, life, mind-br go, pupils and builders. There is a suare mr"ala with four
gateways. They a open towards the west. There is a way of cirumambulation around
it. Inside is a big lotus-king br of the mind with eight petals. It pushes out a stem
and opens stamens ad pistils. It is variegated and bautiful. A Tathagata is i it. He
is the most excellent person in al the worlds. He tanscends the by, the word, the mind
and the bhTmi (ground) untl he reaches cittabhTmi (mind-ground). He obtains an ex­
cellent and pleasant result. Ratnaketu Tathagata is in the east, Sarkusumita-raja
Tathagata is in the south, Dundubhi-nirgho�a Tathagata is in the north, Amitayus
Tathagata is in the west, Samantabhadra Bohisattva is in the south-east, Avalokitesvara
Bohisattva is in the north-east, Maijusri Kumara is in the south-west, and Maiteya
Bohisattva is in the north-west. The mother of the Buddhas and Bohisattvas is in the
pistils. She is adored with the parivara of six paramita-saaya. Below are arranged the
angy divinities, the vidyadharas. Vajrapali Bohisattva, their chief disposes of the
inexhaustible oean. Innumerable divinities of Suddhavasa encircle it.
Then the yogin should dedicate to all the sacrd bings all the mind-prouced
incense, fowers, light, fagrant powder, and many dishes in order to realize the saaya.
An udana says: The manta-yogin should draw the m8<ala faithfully. Regard himself
the dharmakaya (Mahavairoana) and purify the dir with the letter ra. Seated stable in
the seat of yoga, meditate on many Tathagatas. He will grant the letter A with maha­
ausvara on top of the head of disciples. The assistant hands over a flower to the disciple
and lets him throw it on the by of the acarya, the teacher. He will tell what the yogin
reveres of what he loks inside himself Because this is the bst mal<ala, he should give
the samaya.
1 41
Then Bhagavan Vairoana again obsered the multtude and told Vajrdhara, te
master of mysteries: "Oh sn of the Buddha, there are eight mystc mudras which a the
most esoterc. They ae equal to the psition of sacred divinites, and to the pwerful
gos. Their symbls a Mantayana. They have matcala and corespnd to the chief
divinites. Te Boisattvas who perfor the deed of the Boisattvas in Mantayana
should know in this way. Himself staying in the for of the chief divinity, he is solid
ad immobile. If he knows the chief divinity and he dwells like the chief divinity, he
will obtain siddhi. Wat are the eight mudras? Make the sampu�-aijali with bth hands
ad spread the indexes and the little fngers in such a way as to lok to emit the light.
This is the mudra that prouces the prestige of Bhagavan (mudra of saajiana). The
matcala is tiangular and has light. The manta is: nam£� samanta-bud hinf!rar ra�
svahi. 238
� �` � � � � T � �
Make this mudra and bnd the index and put on the thumb. Make the for of
the letter vam. This is the indestuctible vajra mudra of the Bhagavan. This matcala
loks like the letter var with vajr light. The manta is: nam£� samnta-bud hi nf
var va� svahi. 239

- H�¹ - ¬ � «� � 4 �`���
Make the preceding mudra and spread te fourth fnger and the middle fnger.
This is named the padmagarbha-mudra. This malQala has the form of the candra-caka
surounded by padmas. The manta is: nama� samnta-bud hi nlr sam sa� svahi. 240
Make this mudra and bnd the two little fingers and put them in the palm. This
is the mudra of al the decorated guias of the Tathagata. This m�9ala is similar to the
half-mon, surunded by mahanusvara dot. The manta is: nama� samanta-bud hlnl
h h� slhl 241
� ¨· ^¬ � 1 �!� ��·���
Make the ai jali of unopened padma with the two hads and erect the two thumbs
and bnd them slighly. This is the mudra br of all the membrs of the Tathagata. The
m�9ala has the for of a kalasa or the full mon surrounded by vajras. The manta is:
naa� s0nta·bud hln am a� svahl. 242
\ ��
ª�'�"� ª 1 *� +�³��
Bend the middle fngers of this mudra. The other fngers are as bfore. Tis is
the muda of the dhar�i of Bhagavan. This m�9ala is like a colourful rainbw sur­
rounde by vaJra standads. The mant is: naa� samanta-buddhlnl bud h­
dhlrarl smrti-baladhlnakari dhlraya sarvam bhagavati akaravati samae svlh. 243
¬ �·²� � � q �� ° TTTC� � �Ö
� � �� � � � T T 9 ³ � 1 � 4 1 �
1 43
� 1 � � 4 ( � � �$ l � � � � � �

Again make te sampu�a-aijali, open to middle fingers and put the little fnger
and the thumbs together. This is called the mudra of staying dhana of the Tathagata.
This mll qala is just like space. It is surunded by various colours. It has two
anusvaras. The manta is: nama� samanta-bud hlnlml l� vedvid svlhl. 244
� �·� 4� 1 1 =� �à 1�� � °�
Make the sampu�-aijali as bfore. Join the two hands and revolve them. This
is called the rapidly holding mudra of Bhagavan. The· mllqala is like space. Let it b
adored with blue points. The manta is: nama� samanta-bud hlnarl mahloga-yogini
yogesvari khamjarlke svah. 245
� �·²� � � �� � � �²*��� �
���¹ � ^ � T�t � � � �
Oh master of mysteries, this is called the mudra of the mystery of Tathagata. It
is the bst and mystic. Do not give it to others. But the exception is as follows: one
who has receive abhi�eka, whose quality is tender and hannonious but diligent and
slid, who has go vow, reveres his teacher and remembrs gratitude, who i s pure bth
inside and outside, and who forsakes life in order to lok for the dham1a".
1 4
Then Vajraplli asked Bhagavan Vairoana as to the forbidden obsances of
vidyadharas with a glha: It is for the Bohisattva who practss the deed of Bohisttva
in Mantayana. "How to realize the forbidden obserances ? How should a yogin dwell
in discipline ? How to get rid of many attachments by performing the disipline ? How
long a tme will it take to accomplish the disipline by performing the practce ? Which
dotine will he obsere and know its prestge ? How to b separated fom the tm,
directon, deed, dharma and adhara ? How to realize them rapidly ? Please tell me how
much ? Such was prolaimed by former Buddas. Please let me get the siddhi. I now
ask the sacrd one among men who is enlightened with sarajfana. It is for the sake of
future generatons that the sacrd one among men realized it. "
Then Bhagavan Vairoana had compassion on sentient bings and said in a gatha:
"Ver well, brave one, oh meritorious Vajradhara, this is the excellent discipline that was
explained by the Buddhas in forer times. The sila (discipline) that is prouced fom
vidya will enable to get a siddhi by Enlightenment in sila. It is to give advantage to the
world. It pruces the tuth and dos not prouce suspicion. He (the yogin) dwells
always in samahita and perfors slla. The bhicitta, the dharma, the deed and result
of study are united into one phase. Be far away fom many fabrications. The sila is like
the Buddha's wisom. I it is otherwise, that dos not mean to have disipline. I he can
b fe in dharma and masters, he gives advantage to sentient bings. I he performs the
dee of non-attachment, gravels can b teasures. When meditaton of the sacred Buddha
is accomplished, the dotne of Mantayana preached will b completed, fulflling the
amount of disipline. The meditation of Cakravartin should b done frst. The yogin
dwells in the Indra-samadhi and make the mudra of vajra. He nourishes himself with
mill. The yogin will pass one month when he will contol the inhaling and exhaling
breath. Next he arranges himself in the fourh fnger and drinks pure water with padma­
mudra in the second month. Next he has meditation of excellent agni-caka (the middle
fnger) in the third month. He dos not want to take fo. The mudra is mahafana­
khagga. He burs all the sins and prouces the by, the mind and the word. Te mud
is the vayu-cakra (the index) in the fourth month. The yogin always drinks the wind,
makes the mudra of dharmacakra-pravartana, keeps the mind and recites the manta. The
meditaton of the vajra agha (water) dwells in yoga. This fals in the fft month. Ten
he is far frm acquisiton and non-acquistton. He has no attachmeat, is equal to
sambhi. He hanizes the index and the middle fnger and surpasses many failures.
He should recite one more month and abandon advantage ad non-advantage. The
divinites such as Bralma and Sa, mahoraga and pisaca dwell apat fom him and
salute him. Everyby prtects him and everyby receives his instuction. When he
can b in such a condition, medical go among humanity and celestial bings, many �is,
vidyahaas will accompay him and will act as he orders. I the evil-dors and givers
of obstacles such as raasas and Sapta-matkl lok at the manta-yogin, they will revere
him and will go away. Then they see the light in this side, they will scatter as if fom
a stng fre. Because the yogins abide by discipline according to the instuctions, they
are tue sons of Samyak-sambuddha. They are fee in everything. They conquer invin­
cible ones like the geat Vajradhaa. They give advantage to many sentient bings, just
as Avalokitesvara dos. When the sixth month is over, he can get the result in accor­
dance with his original wish. He will have compassion on himself and on others and save
1 4
Then Vajradhara asked Bhagavan Mahavairoana as to the heart of the mantas
of many He spke a gltha: "What is the heart of all the mantas, the tue
words ? How can he who understands it b called a acaya ?" Then Bhagavan
Mahavaoana consoled VajrapaJi: "Very well oh mahasattva". He rejoiced his mind
and told thes words to him: "You understand the geat heat of manta wisom that is
the most mystc. I will now prolaim it for you. Listen very clearly with the heart. The
s-called letter A is the hear of al mantas. Innumerable mantas pur out of this letter
and all vain argument ceases and go wisdom is prouced. Oh master of mysteries,
what is the heart of all mantas ? The Buddha, the sacred one among men preached the
letter A which he called a bija (seed). Therefore everything is like this. Place it stably
in many membrs (of the by and the mind) and dispose it properly and gant it in
accordace with the rules. The original letter perades the additional letters, many letters
make up the sound and the limbs a prouced fom them. So they will perade all the
bies and prouce many virtues. I will preach now how they are dispos
. Son o
Buddha, listen attentvely. Make the mind with the mind. Dispose the rmainder in the
membrs. If one exploit is made in this way, it is equal to my by. You should dwell
in the seat of yoga and contemplate of many Tathagatas. If one understands this vast
wisom in this dotine, it is the sayak-sambuddha with great merit. He is called an
acarya. This is Tathagata, also called the Buddha. He is Bohisattva, Brahma, Vi�lu,
ditya, Candra, Yarula,
aka, Lokesvara, Kaarati, Yama, Pfthvi,
Maijugho�. Brahma�i and the go of those who bathe always. He is also called
brahmacarin. He is a bhik�u without passion, happy one and guhyadhara, saa-jiana­
darsana, dharesvaa and Vasudhaa. He dwells in bhicitta and in the quality of
5aba-jiana (voice-wisdom), and is not attached to all the Dhaas. He is cal led the one
who perades all over. He is one of the tue word, one who has auspicious manta, king
of the tue word, vajra-mudra-dhara. All the letters (ak�ara-cakra) should b placed in
many membrs of the by. It should b known:
1. Put the letter ha btween the eyebrows.
2. Put the letter sa� bneath the chest. This is called the padmapada. I have the
same mind. I am fee everywher and perade many sentient bings and non-sentent
3. Te lette A is the frst life.
4. Te letter va is calle water.
5. Te lette ra is called f. The letter hu is called ager.
6. The letter k is equal to space. It is the most vacant pint.
One who knows this utost tuth is caled a acaya. So you should udt
with an expdient what the Buddha preached. I you prfor always diligently, you wl
get the wor of l (immonity).
1 48
Then Bhagavan agan told Vajrp�i: "Agan oh master of mysteries you should
listen attentvely as to how to dispose the letters that were declaed by the Buddha.
7. The letter k is blow the throat.
8. Te letter kha is abve the gum.
9. The Jetter ga is i the neck.
10. The letter gha is i the throat.
11. The Jetter ca is i the rot of the tongue.
12. The Jetter cha is in the tongue.
13. The letter ja is in the tip of the tongue.
14. The letter jha is in the origin of the tongue.
15. The Jetter .ta is in the leg.
16. The letter
tha is in the thigh.
17. The letter t is in the waist.
18. The letter fha is seated in the seat
19. The letter ta is the last membr.
20. The letter tha is the abomen.
21. The letter d is the two hands.
22. The letter dha is the side.
23. The letter pa is the back.
24. The letter pha is the chest.
25. The letter ba is the two arms.
26. The letter bha is blow the arms.
27. Te letter m is in the mind.
28. The letter ya is the hidden private parts.
29. Te letter ra is called the eye.
30. The letter Ia is a broad ridge of the nose.
31, 32. The letters i and f ae the two corers of the eye.
33, 34. The letters u and u ae two lips.
35, 36. The letters e and ai are two eas.
37, 38. The letters o and au a two cheeks.
39. Te letter a is the letter of bi.
4. Te letter ai is the parinirla.
If a yogin
knows all these d� he will raliz enlightenm
ent. Te prry
of all
wisom is always
in his mind. Te world calls him the
omnisient. He
is calle
1 50
Then Vajrdha, the master of mysteries, told the Buddha: "Oh Bhagavan, I prey,
will you please let Bohisattvas and Mahasattvas have jiana-upaya (wisom-expedient)
and let them explain what they have exercised to the devotees, and let the devotees have
no doubt of the Bohisattvas and Mahasattvas to b fee fom suspicion s that their mind
is indestuctible in the course of tansmigration ?" As son as he said so, Bhagavan
Vairoana observed all the dhar adhatu with the eyes of the Tathagata and told
Vajradhara, the master of mysteres: "Listen, oh Vajrapli, I will now explain the way
of dextous practce. Bohisattvas and Mahasattvas who dwell here will b able to
master Mahayana. Oh master of mysteries, Bohisattvas should obsere the discipline
of not depriving life. This should not b done. Taking what is not given, a malicious
deed of passion, false speech, harsh speech, back-biting, senseless speech, anger and the
negation of cause and effect, all should not b done. Oh master of mysteries, a
Bohisattva should do what he has leat thus. He should do according to what he has
let, together with Samyak-sabuddha and many Bohisattvas. He should lea in this
Then Vajradhara, master of mysteries, told the Buddha: "Bhagavan preached ten
ways of go conduct in sravakayana. People in the world and many asetics of the other
religious practice voluntarily always in the ten ways of go deeds. Oh Bhagavan, what
is the difference there ? What ae the various specialities ?" When he had said so, the
Buddha told Vajradhara, the master of mysteries: "Well, well, oh master of mysteries,
well, you ask this meaning to the Tathagata. Oh master of mysteries, listen to m clearly.
I will now preach the way of di fference, the dha1a of the one way. Oh master of
mysteries, I say, the discipline (sik�apada) is far from the wisdom-expedient (jiana­
upaya). It dos not mean that they are taught to b fulflled, that they cultivate partial
wisom, and that they practise the ten ways of go conduct. Many men in the world
are attached to the ego. They ae away from bing ture by other causes. Bohisattva,
on the other hand, prctises Mahaylna, enters the equality of all dhanas. He rceives
the wisom expedient and he regars bth himself and others, therefore many conducts
tu. Therefore, oh master of mysteries, Bohisattva takes the expedient of wisom and
1 51
enters the euality of al dan, and wl l e assiduously."
Ten Bhagavl obsred te worlds of sntient bings with the eyes of gat
cmpassion and talke to VajrapJi Bohisattva: "Oh master of mysteries, those may
Bohisattvas obsre the discipline of not depriving life, abandon the sword and stck,
have no will to kill, and prtect the lives of others as their own lives until the end of their
lives. Tey have oter expedients. It is not fom enmity that they take steps among
many sntent bings in order to deliver them fom the rsult of their bad conduct in
accorce with their deeds.
Again oh master of mysteries, a Bohisattva should keep the discipline of not
takng what is not given. If there are many go things kept by another, do not give rise
to the mind of taking. How much less taking other things that are not given ? I other
sentent bings have other expedients, and the Bohisattva fnds that they are misers and
accumulate things, but do not give gifts, he should give in order to do away with this
miserliness according to their kind. When you admire him, you should tell him that if
he gives, he will get a go conditon.
Oh master of mysteries, if the Boisattva raises covetousness and takes it, this
Bohisattva will lose the bhicitta and will tansgress the vinaya of asarkhyeya (non­
Again oh master of mysteries, the Bohisattva should obsere the discipline of
non-sxual interoure. Never arouse lustful passion on another's wife, on his own wife
and on the women of his class ad on a prostitute. It is worse to have intercourse
illegally. I there ae other expedients protect sentient bings according to what is
delivered. Again oh master of mysteries, once the Bohisattva keeps the discipline of no
lie, he should not tell a lie even if it is for the sake of his life. Then it means that he
deceives the bhi of the Buddhas. Oh master of mysteries, it is said that the Bohisattva
stays in the highest Mahayana. If he speaks a lie, he will tansgress the dhaa of the
bhi of the Buddha. Therefore, oh master of mysteries, you should know this dhara
in this way and should discad the untue words.
Again oh master of mysteries, once the Boisattva receives the discipline of not­
hash blame, he should rceive many sentient bings with tender heart and words, and
suitable speech. What is the reason ? Oh master of mysteries, the first deed of the
Bohisattva is to give advantage to sentient bings. But if he finds another Bohisattva
stays in the caus of an evil world, he will say harsh words to disuade him. Again oh
master of mysteries, when a Bohisattva keeps the discipline of not back-biting (or tale-
1 52
baring) he is away from words of estangement and of annoying others. If he commits
a crime, he cannot b called a Bohisattva. D not hav.e the mind of spaaton frm
sntent bings. Ther is another expedient. If sentent bings have attachmnt to his
opinion, let him dwell in one way by speaking a word of back-bitng. It is the scalle
way of omniscience. Again oh master of mysteries, the Bohisattva should keep the
disipline of not uttering worthless, mundane spech, he should keep suitable tme and
suitable place with ageable talks and gives rise to instuction, let all sentent bings
rejoice and let them purify the way of the ea. Why i s it so ? Becaus the Bohisattva
has differnt word. Another Bohisattva first laughs and jokes, and causes sentent
bings to have wishes, and lets them dwell in the Buddhist Dharma. Such a Bohisattva
will not tansmigate in birth and death even though he speaks not-instuctve speech.
Again oh master of mysteries, the Bohisattva should keep the discipline of non­
covetousness. When he enjoys things of others, he should not have attachment. Why
is it s ? Because a Bohisattva should not arouse attachment. If a Bohisattva has
attachment, he has no power in omniscience but will fall on one side. Oh master of
mysteries, the Bohisattva should arouse rejoicing and should think as follows: Let him
do naturally what I would do, that is very go, so he is joyous and lets sentent bings
not lose their property.
Oh master of mysteries, the Bohisattva should not make the discipline ang. He
should practse persererance everywhere and he should not b attached to anger or
rejoicing. His mind should tu with equality for resentent and familiaity. Why is it
s ? The Bohisattva should not have malice. Why is it so ? Because the Bohisattva
has originally pure nature. Therefore, oh master of mysteries, the Bohisattva should
keep the disipline of non-anger.
Oh master of mysteries, a Bohisattva should discard the heretic view ( the view
to deny the rule of cause and effect), practise the right view, b afraid of the future,
should have no damage, no evil, no fattery, should have an honest mind and have definte
faith in the Buddha, the Dhara and the Sangha. Therefore, oh master of mysteries, a
heretic view is the worst failure. It cuts all the go rots of the Boisattva. This is
the mother of all bad dharmas. Therefore, oh master of mysteries, you should not give
rs to a cause of heretic views even by a smile."
Then Vajradhara, master of mysteries told the Buddha: "Oh Bhagavan will you
please tell me how to cut off the worst sin of the disipline of the ten ways of go deeds.
Tough a Bohisattva is on a throne and dwells in a palace, surrounded by father, mther,
wife, children and followers and enjoys celestal pleasures, and yet why he dos not get
failur ?" When the Buddha was addrssed s, he told Vajrplli: "Well, well, oh mt
of mysteres, you should listen clearly and think over very well. I will now prech a go
way of deision of the vinaya. Oh master of mysteries, you should know that, ther a
two kinds of Bohisattvas. Who are the two ? They are: one who is in his hous a
another who has left the house. Oh master of mysteries, the Bohisattva who is in the
house keeps the five disciplines. He is fee in psition. He can follow tme ad place
with many expents, ad feely dispse to lok for omnisience. He has may exp­
dients, manifests various attainments such a dancing, the lord of a divine temple, follows
many expdients, accepts sntent bings with the four virtues (gift, affectionate speech,
proftable conduct ad copration with others), and lets them aspire for anuttara­
smyak-sabhi. That is to say, he keeps the disciplines of not deprving of life,
disipline of not taking what is not given, no false speech, no lustful passion, no heretc
view. These ae called the fve disiplines of the family life. The Bohisattva should
keep go disciplines that ae taught and should blieve in them completely ad should
lea diligently. He stys in active discipline by following the discipline of may
Tathagatas of ancient times. He has wisdom-expedient and can attain the highest and
auspicious non-active (tanscendent) discipline of the Tathagata.
There ae four fundamental crimes. They should not b tansgessed even for the
cause of giving life. What are the four? They ae to slander the Buddhist Dhaa, to
abandon bhi-citta, to b miserly in teaching the Dharma and to injure sentient bings.
Why is it so ? This nature is evil and it dos not mean to keep the disipline of the
Bohisattva. Why is it s ? Many Buddhas in the past and in future worlds and the
sacred one among men at the prsent time have wisdom and expedients, prfor the
supreme bhi and attain immaculate siddhi. To preach to b far away from expeient­
wisom of other disciplines means that the Mahavira (gat courageous one) intuces
many sravakas. "
CHR 1 9
Then Bhagavan Vairana obsered the multtude of the assmbly, preached the
fe dom of the mant that accomplishes everything according t the wishes of
Mantyana, the letter A that is the deity of the manta and the very pwerful letter An
of the leader of the manta. Becaus he stays in the thre samayas (by, wor, mind)
and fulflls the te dhaas (principle, practce ad efect), he told pwerul Vajrapl
in a go voice: "Oh Brave One, listen clearly to many mantas and the leader of the
manta (the letter An). He stayed at once in the samaya that prouces wisdom and
preached the manta that illumines with one hundred lights and prouces much dextus
wisom: Tl� sa¬a-·a·-. t-a»246


� �� �
" � 1 4¸.. �
The Buddha told Vajrapli: "This is the mant of all. This is the mant, the
saviour of the world. It accomplishes ver geat prestge. It is smyak-sambhi
Dhasvara-muni (Vaiana). It breaks the darkness of al ignorance just as the sun
shines universly. Tis is myself. Mahamuni gives miraculous bnedicton to give
advantage to sentent bings, and tnsforms himslf to reveal miracles, ad lets every­
thing b prouced in accordance with their aspiraton. It works miracle for them. This
is the highest letter (A). Terefore all the kinds ae pur ad far fom d. You work
asiduously in accordance with reason and should aspire to the Buddha-bhi. "
Then Bhagavan Vaana told Vajradhara, master of mysteries: "Oh mater of
mysteries, when Bhagavan the Mahabuddha enters mahajiana-abhi�ka, he dwells now
in the word of three sayas (equality of the three guhyas, i.e. the by, the wor and
the mind). Oh master of mysteries, when Bhagavan enters maha:iana-abhi�eka, he
reveals the Buddha's affair with the dhlI (manta-caka)".
Then Bhagavan Mahabuddha stays in font of many sntent bings and makes
many Buddhist affairs, preaches the word of the three sayas. The Buddha sys: "Oh
master of mysteries, the domain of my vak-caka (circle of the word) is vast and long.
It reaches the immeasurable world at lage. You should meditte on the pure gate. It
shows a similar dharmadhatu in accordance with the species as its original nature and lets
all sentent bings rejoice. It is a if Bhagavan
ayamuni pervades inexhaustble space
and operates Buddhist affairs in many lands. Oh master of mysteries, many sentent
bings emit the marellous sund (A), the deorated neklace fom the circle of the
letters of Bhagavan and give birth to the Buddha's image out of the Garbha (letter An).
It is not to know t give joy according t the nature of sentient bings."
Then Bhagavan perades the dhamadhatu in the seas of immeasurable worlds,
encourages eaestly, accomplishes the bhi and gives birth to the vow of Bohisattva
The manta-yogin is br in the sea of the adored world of garbha wher
wonderful flowers ae paved, purifes the Buddha-k�eta with pure gates of many natures,
manifests the bimaJ4a and stays in Buddhist affairs. Next he aspirs to the world of
samyak-sambhi. He knows that the mind is immeasurable, he knows that the by is
immeasurable and so he knows that the wisom is immeasurable, and so he knows that
sntient bings are immeasurable. And s he knows that space is immeasurable. Oh
master of mysteries, bcause he knows that the mind is immeasurble, he gets four kinds
of the immeasurableness. And then he attains the mst perect enlightenment and has
ten kinds of wisdom and conquers the four kind£ of Maas (klda-M., lllftyu-M., deva­
M. and skandha-M.) and speaks with sirithanada (roa of a lion) bcause he has nothing
to b afaid of. The Buddha spoke the gatha: "Te words of the supreme Enlightened
One, the brve one, we prached by many Buddhas in the discipline of the hundr
letters" (the letter A with the illuminaton of a hundred lights).
Then Vajradhara, master of mysteries, got the unprcedented and prached a
gatha: "Oh Buddha, the saviour in the manta, please preach as to how to pruce the
mantas. Oh Mahamuni, how to know it ? Who will know where this is prouce ?
Who will prouce such mantas ? Please preach me who prouces it. The great cou­
rageous (Mahavira, i.e. Mahavairoana) is the utmost one in the sermon. Please manifest
all of this."
Then Bhagavan Dharesvara-muni peraded perectly and fully all the world.
Bhagavan Vairana the omniscient (sarajia) said: "Oh Mahasattva, revered Vajrapli,
I will now preach that all is subtle and rare. The secret essential of the Buddhas cannot
b known by the heretics. I one gets the abhi�eka of Mahayana in the karurobhava­
mar<ala (mar<ala prouced out of compassion), he is temperate and keeps go bhavi­
our, has always compassion and is altistc. If one obseres the bhicitta in concrete
for, one cannot lok at the tue aspect of the pure bdhicitta. If he can know the
mahatman in his mind, it is the place where the Guide (Vairoana) lives in his mind. The
eight petals are prouced i n the mind, and the lotus is extemely bautiful. The circle
of the full mon is immaculate as a clean mirror. The saviour in the manta (Vairoana)
who always dwells i n his mind is golden, dazzling and bright. Staying in samadhi, he
destoys poison like the sun that i s difficult to see. It is the same of many sentient bings.
The manta-yogin always gives mystic benedicton all over inside and outside, and
understads the clean miror of the mind with such intelligent eyes. Because he loks
at the clean miror with intelligent eyes, he will see that his figure is tranquil and has the
for of enlightenment. The by bcomes the figure that is br from the bdy, and the
mind is br from the mind, and it always prouces many pure actions. There appeas
the light and it shines like lightning, and the manta-yogin will do all Buddhist matters.
If he attains the purity in fact, he can perform so also in hearing. He can perform many
actions just as the mind thinks.
Again oh master of mysteries, many Bohisattvas who perfor the deeds of
Bohisattva in Mantayana give rise to their own figure. Nothing is so marvellous as
sambhi (Enlightenment). Just as the eye, the ear, the nose, the tongue, the by and
the mind hold and gather the four great elements (the earth, the water, the fire and the
1 58
wind) and the mind is vacant in its essental natur. There is only the attachmnt of the
name and the letter just as space. Ther is nothing to b
attacted. That is equal to the
figure. The Tathagata realizes enlightenment by knowing that everything depends on
each other without interpton. If one is prouced according to causes, it is just as an
image is prouced. Therefore many main sacred ones ae oneself. The self is the main
scred one. They arise rciprally. The impur by prouced fm the pure by
prouces the fgure of the sacred one. Oh master of my steries, just obsere, this Dhana
depnds on the mastering wisdom, and the mastering wisdom depends on the Dhaa.
The act upon each other, but they have no staying and their nature is vacant. Oh master
of my steries, how is the mind prouced fom the mind ad how is a figur prouced ?
Oh master of mysteries, just as one who has mind has the will of attachment, white,
yellow or red things are of the same kind as the mind, and the by moves in this way.
Master of mysteries, when one loks at the maJ9ala in the mind, the ma9aa i s not
different fom the mind, and the mind is not different fom the maJ9ala, j ust as, for
example, when fever i s healed, the fever of a sentient bing i s at once healed without
doubt. Why is it so ? Because the mind is of the same for as the maJ9ala.
"Oh master of mysteres, what is the matter that a magicia tansforms a man and
the man is tansfored again ? What is the meaning ? Which is btter ?" Then
Vajraplli told the Buddha: "Oh Bhagavan these two are not different. Why, Oh
Bhagavan. It is bcause they are not tly prouced. These two men are vacant i n their
essental natur, so they are equal to illusion. It i s so, oh master of my steries, many
matters pruced fom the mind, the proucts of the mind, ar all vacant, they are not
two, they ae not different".
1 59
The Bhagava told Vajradhara, the master of mysteries: "Listen to me clealy, oh
master of mysteries, for the saviour of Mantayana, the (dirty) by is not differnt fom
the (pure) by. The (dirty) mind is pruced fom the (pure) mind. And it is purifed
well. The pure mind has light that issues from the pure mind and perades many
membrs. Folish men do not always know it, s they cannot reach the way. What ae
br of the (pure) by have immeasurable sorts. So also the speech of the saviour of
Mantayana is immeasurable. For example, just as an auspicious cintamali gives advan­
tage in accordance with many wishes, so also the by of one who illumines the world
attains al the reasons of the matter. Oh master of mysteries, how do all actions develop
in the dharadhatu that has no discrimination ? Oh master of mysteries, the space is not
sentient bings, not jrva, not manu�ya, not manava, not actor, not Veda, not a taker, not
a taken. It is far away fom all discrimination and non-discrimination, and yet it dos
not prouce doubt as to all appearance and disappearance of the inexhaustible world of
sentient bings and the action of many existences, so ·als the omniscience that has no
discrimination is equal to space, and it evolves bth inside and outside all sentient bings.
Then Bhagavan declaed the world that purifes the inexhaustible world of sen­
tent bings, the word that issues the samadhi, the word that cannot b thought and the
word that is tansfered to another part.
If there is no bginning of the rise of all dharas, but they are prouced accord­
ing to the world, how can it b understo that the vacancy (the original non-birth) can
give rise to the yogin ? To realize that the svabhava is like this (i.e. that it is not prouced
ad yet is prouced) is called "cannot b obtained". The mind that is equal to space will
b prouced. That is the so-called bhicitta. A yogin should give rise to compassion,
and should dwell in the act of pure thinking according to many worlds. These ae called
the Buddhas. Though the Buddha-k�eta is established out of the pure thought of the
Buddha, it is not properly prouced. So it is rgarded to b vacant of the vacant. Just
as the numbr is increased, one is increased to many, there is difference. So also is the
vacancy of the Brve one. The increase follows gradually. It is due to the adhi��ana
(bnediction) of the naturl wisdom by the letter A and other letters.
a sa va
ca cha ja jha
ta tha d dha
ya ra Ia va
r na � n m
1 6
l kha ga gha
.ta .tha ta tha
pa pha ba bha
sa �a sa ha k�a
Oh master of mysteries, the samadhi way is accomplished by the bnediction of
the letter A that fows out of the vacancy and dwells temporarily. Oh master of mysteries,
the letter A stays in many decorations and disposes the fgures. Because all the dharas
ae originally not prouced, they manifest the natural forms. They manifest the for of
the letter va by the meaning of unobtainability of the speech, or manifest the for of the
letter l bcause the dharmas are far from action. Because all the dharmas a equal to
space, they manifest the form of the letter kha. Because the deed is unobtainable, the
dhamas manifest the letter ga. Because of unobtainability of joining, the dharas
manifest the letter gha. Because all the dhamas are far from birth and death, they
manifest the letter ca. Because all the dharas have no shadow, they manifest the letter
cha. Because all the dharas ae unobtainable in prouction, they manifest the form of
the letter ja. Because all the dharas are far from antagonism they manifest the letter
jha. Because all the dharmas ae fa from ar ogance, they manifest the for of the letter
_a. Because all the dhaas ae far fom nurture, they manifest the letter _ha. Because
all the dhamas a far from the enemy, they manifest the. letter t. Because all the
dharmas ae far fom disaster, they manifest the letter tha. Because all the dharas a
far fom tathata, they manifest the letter t. Because all the dharas are far fom the
sthana (dwelling), they manifest the letter tha. Because all the dharmas are far fm dana
(gift), they manifest the letter d. Because all the dhaas ae far fom the elemen
(dhatu), they manifest the letter dha. Because all the dharas ae unobtainable by
paraaha (the highest reason), they manifest the letter pa
Because all the dharmas
are not solid but like foam (phena), they manifest the letter pha. Because al the dharmas
are fa fom bndage, they manifest the letter ba. Because all the dharmas a unobtain­
able in imagination (bhavana), they manifest the letter bha. Because all the dharas ae
unobtainable i vehicle (yana), they manifest the letter ya. Because all te dhaas a
fa fom al dust, they manifest the letter ra. Because all the dhaas have no for
(lak�a), tey mnifest the form of the letter Ia. Because all the dharas a fa fm
speh (vl), they manifest the letter va. Becaus all the dharas a fa fom tquility
(st), tey mnifest the letter sa. Becaus all the dharmas a devoid of knowledge i
1 61
their original natures, they manifest the letter �a . Becaus all the dharas cannot obtain
the tuth (satya), they manifest the letter sa. Because all dharmas ae far fom cause
(hetu), they manifest the letter h. Oh master of mysteries, s fnter in each of the
samahis. Oh master of mysteries, i a yogn meditates in this way, all the thiy-two
features (lak��a) of the Mahapur�a will appea out of them. Te lettes r, n, I, n,
r, evolve feely in all the dharmas. Consequently thes letters appar and the mt
rious features of the Samyak-sambuddha are accomplishe.
1 62
"Again oh master of mysteries, i a yogin gives mystc bnedicton i this
samahi with vacancy (the letter A), he can accomplish the highest enlightenment in all
the dharmas. Therefore this letter A is the main sacred one." Bhagavan prached the
following gatha: "Oh master of mysteries, you should know it The letter A is the frst
word. The brilliant dhaa (the letter A) perades everywhere and is surounded by a
circle of lettters (ak�ara-caka). The sacred bing has no form, is far fom the fors of
many dotnes. Though many sacred ones have no for, they manifest the forms
corng out of it. The voice comes out of the letter (A), and it prouces the manta, and
the manta gives rise to the result. It is said s by many saviours of the world. It should
b known that the quality of the voice is vacant and is made by the vacancy. All sentient
bings are attached to it by mistake. The tue phase of everything is neither vacant nor
the voice, still the saviour enters the deliverance of tue meaning of the voice for the
yogin, and realizes samadhi. Dispose many blja letters on many membrs of the by
and illumine with the bljas. Think of the immeasurable mantas of the letters including
1 63
"For example, just as the for of space in the ten directons perades everything
always, and has no dependence, in the same way the saviour in Mantayana has no
dependence in all the dhanas. Also just as the figures in space have no dependence
athough they are visible, so als is the saviour of Mantayana. It is not the depndence
of many dhanas. The amount of space that is in the world is far from the past, futur
and prsent. The saviour in Mantayana tanscends the dhannas in the three tmes.
Things in space have only names, but they a far from the makers. The temprar
names of things in space were declared by the Leader. The name has no dependence just
as space. So also is the freedom of Mantayana. Though they are visible, they are fa
frm speech. They are not f, water, nor wind. They are not the earth, nor the sunlight
The are not the planets as the mon. They are neither day nor night. They are neither
birth, nor old age, nor disease, nor death, nor injur, nor moment, nor part of tme, nor
the year. They have neither existence nor destuction. The numbr of kalpas cannot b
obtained. They are not the enjoyment of the pure or impure. Their result is not prouced.
I there is no distincton of many worlds, you should always work hard and lok for the
world of omnisience."
1 6
Then Vajradhara, master of mysteries, told the Buddha: "The three samayas
(euality) preached by the Buddhas, how are these dhaas called the three samayas ?"
When he said so, Bhagavan told Vajrdhara, master of mysteries: "well, well, oh master
of mysteries you ask me such meaning. Oh master of mysteries, you should listen to me
clearly and think over it. I will now explain it". VajrapaJi said: "so it is, Bhagavan, pray,
I wish to listen to you".
The Buddha said: "It happens that three kinds of dharmas arse contnuously.
Those dhaas that arise corresponding to removal of hindrance are called three sama­
yas. How do the dharas arise in succession ? The frst mind (rise of the bicitta,
the frst samaya) dos not contemplate svabhava. The tue wisdom (satyajiana, the
second samaya) arises from it. It is far fom the net of inexhaustible discriminaton. This
is called the second mind. The form of bhi is the word of samyak-sambhi that has
no discrimination. Master of mysteries, he loks tly and observes the inexhaustble
world of sentient bings. Compassion evolves feely (the third samaya). Then bicitta
is prouced by meditation on other sentient bings. It is far from all the vain speech and
places sentient bings in forless bhi. So is called the word of three samayas.
Again oh master of mysteries, there ae three samayas. The frst is the mind of
Enlightenment. The second is the Dharma. What is br fom the dhara in succession
is the saigha in unison. These three samayas were spken by the Buddhas, the leader�.
If a yogin stays in the three samayas and performs the deed of bhi, he will give
advantage to many sentient beings as a leader of many sector. He will realize bi and
will b able to evolve the three bies freely. Oh master of mysteries, the Samyak­
sambuddha establishes the dotine, and he gives miraculous bnediction with his per­
son. This is the first by of tansformation (nirmaJakaya).
Again, oh master of mysteries, the Buddha manifests three kinds of yanas in his
one by. That is the Buddha, Dharma and Sangha.
Again oh master of mysteries, the Buddha will explain the three kinds of yana out
of this and make Buddhist affairs at lage. He will ralize mahaparinirla and make
sntient bings mature. Oh master of mysteries, meditate on many Bohisattvas who
prfor the deed of Bohisattvas in many manta ways. Tey understand the thee
smaya (euality), ad make the- accomplishment by the rles of mata. Tey ae not
attached to al prejudice and have no hindrances. The excepton is one who dos not
want to accomplish the dhan a, one who is idle, one who speaks of useless things, one
who ha no ce, one who accumulates fortune. They should not do two things. Tis
is drinkng wines and lying on b."
1 6
Then Vajradhar, master of mysteries told Bhagavan: "who is a Tathagata ? Who
is the noblest among men ? Who is called a Bohisattva ? How did he bcome the
Samyak-sambuddha ? Oh Leader, Mahamuni, will you please decide what I doubt ?"
"Bohisattva, the illustious, should disard suspicion and should perfor Mahayana that
is the king of many conducts, the supreme". Then Bhagavan Vairoana obsered a vast
multitude in the great assembly and told Vajradhara, master of mysteries, well, well, oh
Vajraplli, you ask me such meaning. Oh master of mysteries, you should listen clearly
and think over it well. I will now prolaim the way of Mahayana. " A gatha says: "Bohi
has the for of space, far away fom all discrimination. One who aspires for bhi is
called the Bohisattva. He accomplishes the dasa-bhumi etc. and is well versed frely.
The dharmas are vacant like an illusion. He knows that everything is the same. He
understands the phase of all the worlds. So he is called the Samyak-sambuddha. The
dara is just like the for of space. It has not two fors, but only one. He realizes
the ten kinds of wisom of the Buddha. So he is called the Sambuddha. He breaks
avidya (ignorance ) by his wisdom. His original nature (svabhava) is far fm speech.
It is the self-realized wisdom. So he is called the Tathagata.
"Again oh master of mysteres, once in ancient tmes I was a Bohista a
prforme the conduct of a Bohisttva. I dwelt in Brahmaloka. Then Brama-deva
cae to m. He asked me: "0 Mahabrahma, we should like t know how many kd
of f there are." Then I answe as follows: "The so-caled Mahabrahma i calle
agant nature. Next is the sn of Mahabrhma. He is called Pavaka (pur f). It is
the bginning of the worldly f. His sn 1s called Brahma-devaputa. His son is calle
Pt-Visvadhaa. He br Havana, Havyavahana, Pasisavyato and Atharaa. His sns
are Pothita ad Pu�ka. In this way many fr-gos were gadually br. Again fe
Marut are placed in the Garbha. Lter there is fre of V ahamana when the by is bathed.
Fir of Mangala is used for bathing wife. The fue of Pakau (?) is used after a son is
br. One uses the f Pathina for giving a name to a son. Fire of Suci is used for meal.
Oe should use te fe �abhi for mang te tf of a son. Oe uses fe Saobhava
for rceiving a discipline. Fi Sirya is used when the term of the discipline coms to
a end and a cow is donated. Fire Yojaka is used when a by is mared. Fire
Upandayika is used to carry on many deeds. Fire Pavaka is used for veneratng many
divinites. Fir of Brahma is used for making a rom. Fire Santa is used for donaton.
Fir Avahana is used for binding a sheep. Fire Viveci is usd when one touches a dirty
thing. Fire Sahasa is used for coking fo. Fi Havi�ya is used for worhipping
Sta. Fir Didhi is used for worshipping Candra. Fire All is used for buing fully.
Fire Gauq is used for sotka (removing evil). Fire Janta is used for pau�!ka
(welfare). Fire of anger is used for subuing an enemy. Fire Kamana is used for attct­
ing many properes (akar�aa). Fire of messengers is used to bum a forest Fire Ja�a
is used to digest fo eaten. Fire Bhak�a is used for granting fires. The fre in the sa
is called Vaqavamukha. Te fr that bums out at the end of the kalpa (aeon) is calle
Yuganta. I have explaine many frs for you yogins. The students of the Veas le
them in bramacarya. I have declared fortyfour kinds of fre. Again oh master of
mysteries, in acient tmes I did not know the nature of many fes and I worked may
affairs of hom. It was not the deed of homa. It did not attain the result of the dees.
Agan afer I realized bhi I explained twelve fs. The f of wisom is the
frst. It is called Maendra. It is august and has the for of pure gold. It incrases the
pwer of wisdom and has flames, and dwells in samadhi (meditation). The second is
called the fulfllment of the exercise (the Buddha). It shines like the light of the autumn
mon. He is in a white rob with pearls in an Marut the third is black
and in the form of dry wind. Rohita the fourth if of the colour of the rising sun. Mfdu
the ffth is called a bad in light yellow colour. It has long neck and big prestige. It
has pity on everything. The sixth is called anger. He has one eye and is of the colour
of smoke. He has prominent hair, roas, has big power and shows four fangs. Ja!lara
the sevent is rapid and has many colourful patters. Krtqaya the eighth is like gathered
lightnings. The ninth is called one br of the mind. It is powerful and has a by of
go colours. Kalavi the tenth is reddish black, has the mudra of the letter hum. Agni
the eleventh (Sanskt missing). Mohana the twelfth bwilders sentient bings. Oh
master of mysteries, the holding of the colours of these fres follows the size and the
for of their own. The medicines are in the same way as the fires. Perfor the outward
homa. It will accomplish siddhi in accordance with the will.
Again the interior mind has one nature but bars three (f, the sacred one and
the yogin). The three are united into one. It is the interior homa of a yogin. The mind
of mercy ·and compassion, this is called the dharma of santika (removal of evil). It
increases joy. The dharma of pau��ika is growth of welfare. Anger issuing out of the
hea makes many deeds. Again oh master of mysteries, that will b but following the
corsponding action and confidence as explained. " Then Vajrapati told the Buddha:
"Oh Bhagavan, what is the samadhi of the agni-kutqa (fire bwl) ? How to sprinle ?
In what order will the kusa grass b paved ? What kind of things will b fuished ?"
The Buddha told Vajradhara, the master of mysteries: "The agni-kulqa should b as long
a the a. The forms of the four sides are equal. The width of the margin should b
as wide as four f10gers and surround it with the mudras of the vajra. Raw miscanthus
should b placed around the kut:qa, rotating to the right. Do not add the end to the rot
Add the rot to the end. Next hold a kusa grass and duly sprinkle to the right. Dedicate
fragrant powder, flowers and light to Agni. The yogin should pick up a fower and ofer
it to Mfdu and place it on the seat. Again sprinkle on it. Veneration (vandana) should
b done. The proper manta should b recited. Next the yogin will peror the homa
of santka or pau��ika. Such mundane homas are called outer things. Next, the interior
homa removes the effect Cf karma. He knows his own manas (intellect) and should keep
himself away frm the for and the voice. The eye, ear, nose, tongue and by a well
a all the deeds of the word and the intellect arise fom the mind. Tey depnd on the
1 69
mind-kng. Disriminaton of the eyes etc. is pruced and there is the domain of for
etc. Te f caused by dry wind destoys the obstacle of unbr wisom. Fals dis­
crminaton is but and the pure bhicitta is br. This is called the interior homa. It
is preached for many Bohisattvas.
Then Vajrdha, master of mysteries, told the Buddha: "Oh Bhagavan, will you
please preach how the form and the prestge of many sacred ones came into existence ?
Many Bohisttvas who perform the deed of Bohisttvas in Mantayana, let them
meditate the fgure of the main sacred one, then he makes himself out of the by of the
main sacrd one and has no sruple and gets siddhi." Then the Buddha told VajrapaJi,
mastr of mysteries: "0 well, well, master of mysteries, you ask me such a meaning,
well, listen to me clearly and think over it well. I will now preach. " VajrpaJi sad: "It
is s, oh Bhagavan, I would like to listen." The Buddha said: "Master of mysteries, there
ae te kinds of bies of sacred ones. They a the letter, the mudra and the fgure.
Ther ae two kinds of letters. They are the voice and bhicitta. There ae two knds
of mudra. They are the fgure and the non-fgure. There are two kinds of sacred ones.
They ae the pure one and the non-pure one. If the pure bdy is realized, it is fa from
for. Non-pur and thoughtful by has many colours. The two kinds of sacred ones
accomplish two kinds of things. Because it has thought it accomplishes the siddhi that
has a for. Because it has non-thought it gives bi to formless siddhi. He told a gatha
bcause the Buddha preaches thought, he ralizes the form eagerly. Because he dwells
in non-thought, he gets forless siddhi. Therfore all kinds should dwell in non­
1 71
Again Bhagavan Vairoana told Vajradhara, master of mysteries: "Oh master of
mysteries, if the Bohisattva who performs the dee of the Bohisattva in the way of
Mantayana wishes to accomplish the forless samadhi, he should think as follows: By
what is thought prouced ? From himself or from his own mind ? I f it i s prouced from
the by, then the by is like grass, tee, tiles and stone. Its nature is like this. It is
far fom action, has nothing to recognize, but it is prouced by the karma that is the
cause. It should b thought and identified with the outer matters. What builds up the
figure is not fre, water, blade, poison. If it is damaged by a diamond or if one speaks
evil with anger, yet even the smallest of its portion cannot b moved. Even if one reveres
the gos and human bings and supplies them with fo, dress, fagrant powder, garland,
and also with fragrant powder, candana, camphor, still they will not prouce joy. Why
is it so ? Because an ordinary man like a folish child gives birth to atman (ego) in the
figur that i s vacant in its own nature, blieves falseho, and prouces various discrimi­
nations. He will revere or damage. Oh master of mysieries, you should meditate on the
by and observe the vacancy of nature.
Again oh master of mysteries, the mind has no essental nature, it is far fom
thought. So you should think of the vacancy of nature. Oh master of mysteries, the mind
cannot b obtained i n the early, middle and late times. The essential nature is away from
the phases bcause it surpasses the three times. Oh master of mysteries, an ordinary man
like a folish by discriminates that there is thought Because he dos not understand,
he has such a false plan. It should b thought as untue and unbr. Oh master of
mysteries, the Bohisattva who perfors the deed of the Bohisattva in the way of
Mantayana realizes the forless samadhi. Because he dwells in the forless samadhi,
the tue words of the Tathagata are always present for him.
"Again oh master of mysteries, I will now preach the dhara of mystc recitation
of mantas. Recite with meditaton on the mind in each of the mantas. The inhaling
and the exhaling breaths are two. They are in ageement with the frst recitation. If one
obsiVes them otherwise, the mantas lack the membrs (are incomplete). The inne
(formless) recitaton suits the outer rcitaton (with concrete images). I say that there ae
four recitatons (yellow, red, white, black). The mundane (laukika) recitation has rela­
tons in succession and dwells in the bija letters and words. The mind follows the main
sacrd one, s it is said that it has rlatons. The inhaling and the exhaling breath� ae
the most important. It should b known that the supra-mundane (lokottara) mind is far
fm the letters. Oneself and the sacred one make one form. They ae not two and have
no attachment. They do not destoy the mind and the figure. Do not tansgress the rle.
Ther are many kinds of having the mantas i the three fors (by, word, mind) that
ae prached. The manta-yogin is pure, devoid of many sins. Never tansgress the
teaching such as the numbr of rcitations with meditation.
Then Bhagavan told the entire assembly: You should not dwell in wilfulness. If
a disciple dos not know the nature in this dhama, a teacher should not gant it to him.
A disciple who has suitable featurs is an exception. I will now preach, you should listen
"If a yogin is br under a lucky nak�ata, he will aspire for an excellent thing.
He will have subtle wisdom and will remembr the favour and have aspirations and will
b glad to hear of the dharma. His feature is bluish white or white. He has a vast head,
a long neck, wide plain font. The nose is staight. The visag� is full and decent. If
such is the case, the son of the Buddha should b polite and instuct him."
At that tme all those who have prestige were in rapture. When they iistened they
sluted with the head and kept it in mind. The entire assembly revered on a big scale
with varous embllishments and saluted the Buddha's feet. They adored making a.i jali
with bth hands. They said as follows: "Please preach the word of bnediction that will
save the world in this dhara and let the great wisdom of the Buddha's Enlightenment
perade everywhere and stay for a long time in the world."
Then Bhagavan spoke the manta of bnediction in this dhara: nama� samanta­
buddhanam!sarvatha sim sim tram !ram gum gum dharam dharam sthapaya sthapaa
buddha-satya va dharm-satya va sangha-satya va svaka va hu hu vedvide sva/.
. 4¦��^ � « T� ª �+���
� � � � | 0 \ � �� � �� " �
² C � 1 ¤ � � � � •¬ � : rA � 6
Then the Buddha fnished to preach this suta. All the Vajradharas and Sa­
mantabhadra and other leading Bohisattvas heard the seron of the Buddha. All of
them were glad, accepted it and cared it out.
CHAPTER 32 ( 1 )
I salute the pur open eyes, like a nilotpala flower, of Vairoana Buddha.
I will explain the sacred ones to b revered and the rituals (mudras and mantas)
accoring to the Mahavairoana Buddha suta-king.
If a yogin will do as Vairana dos, he will son accomplish the aim.
I will now declare in summar in order to let the real hean b far fom din
according to the essence.
It is by means of the expedient (upaya) of the vow of the highest wisom that the
advantage to oneself and to others is accomplished.
Though the expedients of accomplishing it are immeasurable, it is by means of
confdence that the siddhi is attained. You should have deep cree in all the Tathagatas
who fulfille the superb vows of siddhi, excellent sons of Tathagata, the fors of the
mantas of their Buddha persons, many mudras in which they live, the postures, mar­
vellous mantas, the way of svabhava of the dhamadhatu and Vaipulyayana (Vairoana­
suta). The confidence of the sentient bings has thre degrees: upper, mddle and lower.
Bhagavan explained the dhaa which he realized. He manifests the dhaa bcause he
has compassion and gives advantage to sentient bings who tansmigrate in the six
worlds (�4gati). Therefore the manta-yogin should revere the Bhagavan and should
have solid faith and profound creed with decisive will.
When a manta-yogin meets an acaya (teacher) who knows the deed of subjuga­
tion (the samaya of non-tansgression of discipline) of the excellent mant in the excel­
lent Vaipulyayana, who follows the panicula discipline of the highest vidyadhar which
the son of Sugata (Buddha) practises, who understands the membrs that constue the
ma�ala, and who receives the recognition of instucton, the manta-yogin should salute
with reverence such an acarya and concentate his mind in order to give advantage to
others. The manta-yogin should lok up t him with rspect as a leader of the world,
ad as a go friend and a relative. Have a polite and go will, revere him, sre him
and follow his actions. Lt him rjoice by doing i accordance with his will. Receive
the mercy of the acarya and when he is in font of the acaa, salute him and ask him
excellent deeds of Sug:lta, telling him "Will you please,
oh reverend one, instuct me
properly ?" The acarya will constue a go circular mat9ala of mahakaru�a and invite
the sacred ones into the mat9ala according to rule. He win grant samayas in accordance
with the capacity of the disciples. He will give the mat9ala, the suta (the Vairoana­
suta), mantas, mudras fm his own mouth in font of Vairoana. The disciple will get
excellent samaya and protection, and he should act as told. The explanation in this suta
comprehends the deeds of samaya of the mantra. The secondary rites are distinguished
bcause the acaya pites disciples of moerate wisdom. All the disciples will respect and
will not neglect the teachers who lead to many secret conducts that enable one to enter
the utmost vehicle of the manta in the son who is br out of the mind of Enlightenment,
the go of gos who makes victory down to the boy, word and mudra of the mundane
divinities. For they will give advantage to many worlds. Therefore never give rise to
the mind of abandonment. Always and incesantly remembr their vast merit and receive
and revere them suitably according to capacity. Never embrace neglect and pride in the
way of extinguishing the pains preached by the Buddha, sravakas, pratyekabuddhas and
in everything of the teacher who gives discipline and brahmacarya. He should observe
what should b done in goo opportunity and should serve them with doile respect.
Never make the dharma of the mind of foolish children. Never bar hated toward the
sacred ones. Nothing is s uad as anger in injuring the great advantage such as explained
in the sTtas of the leader of the world. The cause of one thought may bur down the
go practsed in countless ko!IS of kalpas. Ti1erefore always and elabrately discard
the rot of nonsense. The cintama�i of the pure bhicitta fulfills the marvels of the
world and the supra-world. The samaya that can b ultimately obtained by rmoving the
doubt, the advantage of the self and of others are thereby produced. So you should guard
it (bhicitta) more than life. If you meditate on it, you will have great depository of
merit. Any action that may affict sentient bings in by, word and mind, even a little
bit, should b avoided.
You should b saved by other expedients, you should have compassion and
remove resentment. You should have patience to sentient bings who btay your favour,
and never regard their eror. You should always have immeasurable mercy, compassion,
pleasure and disinterestedness, and give dhamadana in your capacity and instuct may
living bings with the favourble action of mercy. You should abandon to wait for the
time with a suitable mind of the great advantage. If the power cannot give advantage
vastly, Y<\J should abide by dharma and meditate on the bhicitta. The Buddha
preache that all the conducts are included in it and that it satisfies the pure and clean
dhara. Receive sentent bings with many dana-paaitas etc., and let them dwell in
keping, reciting, thining and proper practice of Mahayana. A wise man should contl
the six organs and should always calm himself and practise the concentaton of the mind
(samahita). It is wines that break te deeds. It is the rot of all bad dhaas like poison,
f, swor, fost and hailstone. The yogin should keep himself alof from wines, and
never b familia with it. The Buddha taught that a bautiful high b incrass self­
indulgence, so the yogin should not sit or lie down on it. To say in shor, a wise man
should abandon anything that harms oneself and others. I declaed by degrees ad in
summary the right samaya. I will reveal the suta preached by the Buddha and let the
yogins understand broadly and let them have deterination. Therefore he should dwell
in the samaya discipline and b far from the causes of sin: that is to say lea the evil
mind, b idle, to have false idea and to b afraid and talk etc. One who is enlightened
in Mantayana dwells in the right saaya and gradually extinguishes hindrances and
increases the advantage of many merits. If you wish to attain siddhi in this life, you
should think according to the rule. I you receive the bright dharma (manta) fom a
venerable teacher, observe and follow him, and you will have accomplishment. You
should do the ritual explained to dwell in the manta-conduct.
Firstly bw down bfore the teacher who will teach the abhi�eka and ask him the
action to perform the manta. The wise man will get the perission of the teacher and
stay in a suitable spot in the terrain. At all times he can get tanquility on a go
mountain, in a basin among hills, in a natural caver, in many caves and btween two
hills. He should practise manta-yoga near a vast pond of water caltops and lotus leaves,
big river, running water, sandbanks and riverside. He should keep away from the turmoil
of many people. He should dwell in pleasant places such as where there are pleasing
tees with luxuriant foliage, where there are many milky tees and kusa grasses, where
there are no mosquitos, horsefies, pain, cold and heat, there are no bad basts and
poisonous insects and other toubles, or where sacred disiples of the Tathagatas once
dwelt i ancient times, or where there is a vihara, a stTpa, an arai)ya, cells for sages, or
any place pleasant to him. Discard the mundane house and keep alof from discussion.
Avoid many toubles of the fve sorts of senses (form, voice, smell, taste, touch). Deeply
aspire to the taste of dhaa in eaest. Nuu the intention to lok for siddhi. Always
have the wisdom of perseverance and tanquilize the fatigue and pain of hunger. Make
a go compay of the conduct of dhuta (pure life). If there is no company, always have
the sut of sddhan a. Have sincere faith in the right manta in the dee of the Buddhas
and the Bohisattvas. Have pure wisdom and b very patent. Make utost effor but
do not lok for the world Always b slid psitvely and do not b feeble. Stve fo
sdi the actual dhan as of oneself and of others. D not follow the fealessness of
other gos but have it as a go compay.
The manta-yogin has prayed for siddhi and dwells every day in the remembrance
of wisom. He lies down duly (on his right side) and when he gets up ealy, he should
remove those who make hindrance limitlessly. Repent and remove politely the sins that
ae prouced fom slf-indulgence. He should tanquilize the sense-organs, have com­
passion and should vow to deliver the world of inexhaustible sentient bings with the
mind of proft. He should take a bath as a rule, and if he dos not take bath, he should
purify the by, the word and the mind. Next he should scatter go fowers in a serene
rom and a vacant tanquil place, and embllish them. Set there figures of the Buddha
and excellent scriptures. Think of the Buddhas in the ten directions faithfully and visu­
alize them clearly. Be faithful and revere with concentted mind towads the position
of the main sacred one. Throw te fve membrs of the by on ear and salute. He
should adore the Sayak-s'lbuddhas in the ten directions who have three bies in the
te worlds. He should adore the dhama of all Mahayana. He should adore the
Bohisattvas who never retograde. He should adore the vidya, the tue words. He
should adore many mudras, and should adore very politely with pure actons of the by,
the word and the mind.
The manta of the expedient of salutation says: Om nam� sara-tathlgata-kla�
vak-citta-pa-vandanam karomi. 248 He salutes the Buddhas in the ten directons
universally by this tue word of salutation. He puts the right knee to the gund, joins
the hands and thinks of the previous sins to repent of them: "Because I accumulated many
sins in the actions of the by, the word and the mind by accumulated ignorance
(avidya), bcause the mind was covered by covetousness, anger and ignorance, I com­
mitted inexhaustible worst sins nea the Buddha, Saddhara, intelligent priests, nea the
parents, two teachers, go consultants and innumerabie sentient bings in the course of
tansmigaton since biths and deaths without bginning. Now I repent of them to the
Buddhas who ar in the ten directons and I will never commit sin again. "
The manta of the expedient of getting out of the sins i s: Om sara-plpa-sphu.ta­
dihna-vajraa svlhl. 249 I adore the three kinds of the constant kaya (dharakaya,
smbhogakaya, nirmiakaya) of Buddhas in the ten directons in the three worlds, and
the saddhanakosa, the bhi of excellent vow, and many Bohisattvas. I now take
rfge in al of them".
The manta of the expedient of names is: om sarva-budlu-bodhisattvam
sararf gacchii vajra-dlra hrl�. 250 "I dedicate to all the Tathagatas my by
that I have purifed a.1d got rid of many dins and the by, the word and the mind in the
three times that surpass the numbr of the great oean and the dusts".
The mant of the expedient of donating the by: Om sarva-tatigata-puja­
pravartanayatmlnam niryatayami sarva-tatiWgatais cadhi�fhitam sara-tathagata­
jfnam me avi.fatu. 251 "I now give rise to the teasure of the excellent vow of the pure
bhicitta and deliver many sentient bings. I will rescue ad let them tae refuge and
b delivered bcause they are entangled by repeated births and sufferings ad damaged
by ignorance. I will give advantage to many sentient bings always."
The manta of the expedient of giving rise to the bodhicitta: Om bodhicittam
utadayami. 252 The bodhicitta that is included in the additional sentences (manta) is
fa fom everything. Because it abandons attachment and attached objects in the fve
skandhas, twelve ayantanas and eighteen dhatus, so the dharma has no atman (ego), but
the self mind is originally equal and originally not-bor just as the svabhava of great
space. Just as Buddha bhagavan and many Bohisattvas gave birth to the bhicitta and
attained the bhi-ma<ala, so also will I give rise to the bodhicitta". (One should recite
the Sanskrit text of these additional sentences like matras).
"Now I acknowledge many meritorious actions with joy, many adroit expedients
of all the Samyak-sambuddhas in the immeasurable worlds in the ten directions ad of
the sons of the Buddha and many sentient beings." The manta of the expedient of
acknowledgement: Om sarva-tatiWgata-pul'ya jnananumodana-puja-megha-samudra­
spharwU-samae ham. 253 " I now invite many Tathagatas and the saviours of bhi­
mahacitta. Will you please drop the dhara-var�a with big clouds (mahamegha) in the
ten directions ?"
The maata of the expedient of invitation: Om sarva-tathagata-desana-pufa­
megha-samudra-spharal'a-samaye ham. 254 "I pray that the by that gathers mariy
sufferings in the place where ordinary men dwell may b discarded and that it go to the
immaculate place and dwell stably in the pure dharadhatu-kaya".
The manta of the expedient of enteatng the dharmakaya: Om sarva-tathagata­
tadsayami sarva-sattva-hitartiWya dharmadhatu-sthitir bhavatu. 255 Many go
conducts that were performed will give advantage to all sentent bings. Now I tum them
1 8 1
all (for their bneft). They will remove the suffering of birth and death and will lead
to bi.
The manta of the expedient of turing the merit to others (parirama): Om sara­
tathlgata-nirltana-pujl-megha-samudra-sphara'-samye hu. 256 Many meritori­
ous actions such as rcitation, walking aund, to b seated stabl y are done to make the
by and mind pure. Be sympathetic and save themselves and others. The mind is
separated from the d in this way. The body should b seated stably according to rule.
Also make the samaya-mudra that purifes the way of three kamas. It should b known
that the form of the mystic mudra was preached by the Samyak-sambuddha. Join always
the two hands and erect the two thumbs. Touch many membrs, reciting the mantas.
The vidya that was preached by Vairoana when he issued from the dhamadhatu­
garbha-samadhi: nama� s!ra-tathlgatebhya� visva-mukhebhyahl Om asame trisame
samaye svlhl. 257
Once this mystic mudra is made, it purifies the bhTmi of the Tathagata. It fulfills
the Buddha-bhTmi paramita and realizes the marellous result of the three dharmas (i. e.
mudra, manta and citta). The other mudras are explained in the sTta. The manta-yogin
should know that the conduct can be fulflled. Next make the symbol of the mystic
wisdom that is br in the dharmadhatu. Because it purifies the body, the word and the
mind, it revolves the by in every way. Make vajramu��i with two hands. Place the
thumbs in the palm ad put the indexes staight. This is called the mystic mudra of
purifcation of the dharmadhatu.
The manta of the production of the dharadhatu: namah samanta-budhlnlml
dharmadhltu-svabhlval 'ham. 258 Contemplate oneself as the svabhava of the
dhaadhatu. O declare the tue words three times. Staying in the dharmadhatu, regard
it as immaculate space. The prestige of manta-mudra gives the mystic benediction on
the yogin, he should regard it the body of the diamond just to make himself solid.
Make the mudra of wisdom of vajra and tum the left hand and hold the little
finger, the fourth fnger, the middle fnger and indexes of both hands. The two thumbs
rotate and join them in the palm of the right hand. This is called the mudra of dhar­
macakra. This is the most auspicious mudra. This man will b the san1e as the saviour
bfore long. The siddha will see the prestige of the mudra of manta. Rotate the
malladhamacakra just as the precious cakra comes in motion.
The mantra of Vajrasattva is: namah samanta-vajranlmlvajratmak 'hm. 259
"After reciting this manta, the yogin will dwell in samahita and will meditate that he
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himslf is Vajradhara. Immeasurable divinities and Maas �egard him as Vajrasattva. D
not b suspicion. Next wear the arour of vajra with the mudrl of manta. He should
meditate that the dress that he wears prouces fames all over the by. Because he is
adored with this, many Maras who make hindrance and other wrong-minded ones lok
at him and rn away in four directions. The for of the mystic mudra is made: frst make
the sampu�-aijali. Put the index of the left hand abve the middle fmger. The two
thumbs standing side by side a placed in the palm. Having recited the manta meditate
on the immaculate letter. The manta of vajra-kavaca is: nama� samanta-vajraf om
vajra-kavaca hu. 260
The colour of the letter ra is pure white. It is adored with an anusvara. Put it
on top of the head like the jewel on his hairtuft. Many sins that ae accumulated in a
hundred kalpas will b removed by this and the merit and wisdom will b replenished.
His manta is: nama� samnta-budhana ram. 261 The manta is equal to
. dhar adhatu, and gets rid of immeasurable sins. It will accomplish bfore long and will
dwell in the bhumi that will never rtograde. Put the letter at all dirty places. It is red
and has stong light, surounded by fames.
Next recollect the vidya of unbarable mahaplla in order to subue Maras and
contol many major hindrances. The vidya of unbarable mahaplla is: nama� sara­
tathagatebhya� sarva-bhaa-vigatebhya� vi.Sa-mukhebhya� sarvatha h kh r�a
mahabale sarva-tathagat-purya-nirjate hu hu tra! traf apratihate svaha. 262 Once
one recollects this manta, all vinayakas, rlk�asas in evil fors will rn away.
CHAPR 34(3)
The yogin should purify himself by such propr deed, ad meditate in dhyaa on
the te mantaraja. He should summon the sacrd ones with mants and mudra. First
manifest the samaya. Get rid of the obstacles in accordance with the mata. Use the
sword of wisom of Acala. Salute and dedicate the argha water, and ofer the sat of
manta. Next venerate the scred ones with fowers and fagrant pwder. Get rid of the
dirt by Acala the sacred one. Avoiding and purifcation are also done in this way. Give
mystic bnediction with the mantja. Meditate on the innumerable multitude of the
excellent sons of many Buddhas that suround him. After having praised in this way, he
will state by distinguishing as follows: Meditate the on letter ra in font of him. It has
a dot a a decoraton. It has pure light and flames shining like the moring sun. When
the yogin meditates on the tue meaning of the voice, he removes all the hindrances and
is delivered from the dir of the three poisons (greed, anger, ignorance). That is also the
case of many dharas. First purify the mind and purify the ground of the m39ala,
remove all the toubles, to make it like space in for. The gound is just as holding a
vajra. Think of the wind in the lower position. Where the letter h is settled, there fow
dark fames. Its manta is: nama� samanta-bud hanam h. 263
Then place the water abve. The colour is like snow and milk. Where ther ae
letters va� and a, there is the light of crystal, of the mon and of lightning. The manta
is: nama� samanta-bud hanam vam. 264 Meditate vajracaka (bhTmicaka) on the water
caka, and place the abriginal letter. It issues yellow colour on all sides. Its manta is:
nama� samanta-bud hanlm a. 265 This caka is like a vajra. It is called Mahendra
(emperor). The light is of pure golden colour, pours rays all over. Contemplate on the
leader and the sons of the Buddha in . it. Meditate a white lotus in the water. It has
wonderful colour and a stem of vajra. The fower has eight petals and a pistil and
stamens. It is adored with many teasures. It emits limitless light surounded by
hundreds of thousands of lotuses. Imagine abve it a simhasana of the Mahabuddha,
decorated with the king of teasures in the geat palace (the Vajradhatu palace of Vai­
roana). There ac rows of precious tees with many banners and canopies. The garlands
of peals a entangled and maellous precious rbs hang down. Clouds of incense
(slla) and flowers (ia) and many precious clouds are arranged all around, and many
1 84
precious fowers (the four imm�asurable minds: mercy, campassion, joy, disinterested­
ness) fall on the ground decoratively. They sing with a lovely voice and play many kinds
of music. Think of pure kalasas and argha water in the palace. The king of precious tees
blossoms and illumines with ma!)idlpa. There are fee court ladies (wisdom) in the
gound of samadhi and dhara!L There are paramitas of the Buddha and splendid bhi.
They perform many feats with expedients and sing the sound of saddharma. I stay
veneratng universally with my power of merit, the power of the adhi��hana of the
Tathagata and the power of dharmadhatu.
Vidyarajii of Akasagarbha is: nama� sarva-tathlgatebhyo visva-muhebhya�
sarvathi kh ugate sphara hemam gagana km svlh. 266 The veneraton held by
this manta-mudra is not different fom the tuth (the veneration in the palace of vajr­
dharmadhatu). Make the vajraijali. This is the mudra of adhi��hana. All the dharmas
ae unbr (letter A). Because the svahhava (the real nature) is originally tanquil, think
of the tuth and place the letter A in it (the cental terace of the eight-petalled lotus).
Next change the letter A into Vairoana-muni. The innumerable sacred ones like the
numbr of dusts appear in the round light of V airoana increasing the three thousand
worlds into innumerable worlds. He e�its the caa of light over all the worlds of
sentient bings to let them b enlightened according to their nature. It perades all the
bies and words. So also Buddhacitta. The pure golden colour of jambTnada is to
respond to the world. He is seated on a lotus in dhyana and is far fom the three poisons
(klesa). He is dressed in a thin silk rob. He naturally has the hair-tuft.
In the case of Sakyamuni, think of the letter bha�. Change such a letter into the
Buddha. The courageous one wears a ka�aya and has thirty-two lak�a!as of a
mahapuru�a. The bla-hfdaya of Sakya is: nama� samanta-bud hlnam bhaJ 267 The
letter changes into the Buddha. He gives advantage to many sentient bings just as
Mahavairoana. The yogin should meditate that one by, two bies and innumerable
bies of incaations of Vairoana enter the main by of Vairoana and fow out in
this way. Meditate on the main sacred one on the lotus to the right of the Buddha. Place
Vajradhara and many parivara of the courgeous one to the left. Multtude of
Bohisattvas a in the cental terace of the fowers in front and bhind. The
Bohisattva who will bcome the Buddha in the next life gives advantage to sentient
bings. Below the flower-seat on the right side is the manta-yogin. If he has Maijusr,
plae the letter of ma there. This letter changes into the by just a in the prvious
meditation. The bija-hfdaya of MaijuSri is: n� samanta-bud hina 1li. 268
1 85
Perfor according to the prcedent dhannas following what they want for
Avalokitesvara, Vajrsattva, Maiteya, Saantabhadra, K�itigarbha, Sara-nivar�a­
vi�karbhin, Buddhacak�u. PaJqaravasini, Taa (?), Bhfku�. Maaki, Saikara, Caka­
varin, Hayagrtva, maie and female Vidyadhaas and angry parivaras. In order to please
them the yogin offers incense, flowers, light, argha water in accordance with what the
Vairoaa-sTta explains. Remove d and get rid of hindrances by Acala. Recite the
manta of fagrance and the fragrance etc. Add oneself to the dharma, protect oneself
and limit the bundaries with Trailokyavijaya. Summon the sacrd ones with the mudra
and mantas used in the Vairoana-sTta. This ordinary mudra corresponds to the king
of mantas.
The manta of arya Acala is: nama� samanta- vajrl!lmfcanca-mahlro�af
sphofaya hum frlk h mlm. 269 (recite it three times).
Make vajra-mu�� with bth hands. Stetch the middle fnger and the index. Hold
the little fnger and the fourth finger with the thumb. Make a sheath of the left hand and
make a sword of the right hand. Put the wisdom-sword in and out of the sheath of the
left hand. This is the mystic mudra of Arya Acala. Set the left hand on the chest and
rotate the rght hand all around. Everthing that is touched gets rid of the dust. I it
is rotated to the left, it removes hindrances. When comers of the square are bund, Jet
it tum towads the right. It should b made in the same way t decay the evil and purify
hindrances in many other actions. It is suitable according to the species. Next summon
the sacred ones with mantas and mudras. It is said that the Buddhas and the
Bohisattvas come according to the vow.
The manta of the expedient of summoning is: nh samanta-buddhlnaml l�
sarvatrapratihate tathlgatalikua bodhicara-paripuraka svahl. 270 (recite it seven
Make vajrabandha with the namas-ajali, stetch the index of the right hand
staight, face it downwads and bnd the upper knuckle. It is called the mudra of ailkusa
(crok). The Buddhas, the saviours summon many Bohisattvas of great vow who dwell
i all the ten bhTmi and other evil-minded sentient bings who ae hard to subjugate.
Next dedicate the saaya with mantas and mudras. The mudra has ben ex­
plained abve. It is like the dotne of many samayas. The manta of te saaya is:
na}J samanta-budhlnmlasame trisame samaye svlhl. 271 (recite it three tmes). I
you show the samaya with such expedient, it will give advantage to all sentient bings.
You can attain siddhi properly and fulfill the utmost vow rapidly. You should supply the
1 86
argha water and offer it to the vidya, the lord of the manta to make him rejoice. Make
adhi��ana duly and dedicate it to the Sugata and bathe the immaculate by. Next purify
all the sons br fom the word of the Buddha.
The manta of argha is: nama� samanta-budhngagan-samsam svahi.
272 (recite it 25 tmes and show it with the mudra of Arya Acala).
Offer the seat to b placed. The mystic mudra and the manta are supplied. Make
a lotus terace and place it everywhere. The Buddha will b seated there and will realize
the bst bhi. Offer the seat in order to obtain such a place. The manta of the seat
of the Tathagata is: nama� samanta-budhlnam a�. 273
The for of the mystic mudra is made by joining the two hands. Stetch all the
fingers wide apart in the form of a bll. Make a terrace with two thumbs and two little
fngers and put the fourth finger a little apart. This is the mudra of lotus. The mudra
of the sword of jfana and the manta of Arya Acala remove the hindrances br fom
oneself. Similarly there is an excellent vajra-jvala. It bums out all the obstacles and
v exhausts without remainder. The wise man wi l l tum himself into Vajrasattva. Perade
many membrs with the manta and the. mudra in unison.
The hfd-blja of vajra is: namah samanta-buddhlnamlvam. 214 If he remembers
the tue meaning of this manta, the dhMTllas are separated from the speech. Because it
is supplied with mudras, it is equal to Vajradhara. It should b known that his mudra
is a follows. Make sampu1-afjali, join the ends of the middle fingers, make a crok of
the index, stetch and bnd it, put it bside. Cross the fourth fingers and put them in the
The manta of Vajrasattva is: nama� samanta-vajranamlcafa mahlro$a'l h
275 Make a half vajra-mudra with the left hand, or follow the ritual explained in other
sitas. Put a vajrakavaca all over the by. The mystic mudra of the by and word
was duly explained bfore. Put the letter kh and a dot on top and think of this manta.
It is like space for the dharmas. His manta is: nama� samanta-buddhlnarhlkham. 276
Dwell in the letter and make the by of Vajrasattva. Next you should eaestly
make a mudra that conquers many Maras. The wise man should evolve and agree with
the tue speech. It can get rid of many malicious-minded ones \ho are very feroious.
You should meditate that there are violent flames like the vajra pervading this ground.
The manta of conquering Mara is: nama� samanta-buddhanaml mahabalavati
dabalodbhave mahamaitr-abhyudgare svaha. 277
Make the vajra-mu�� with the right hand. Stetch the index staight and add it
nea te Ua in the for of Bhfku�. This is her symbl. This mudra is nae
mahlmudri. If you rmembr this, it removes many Maras. Once this mudri is made,
amy of immeasurable Maas and other hindrance-makers will certainly reteat. Next if
the bundar is lmited with mystic mudra and the manta of unbarable protecter, it is
s violent that noby can lok at it. The manta of unbarahle one: n� santa­
budhn/li santanugate bandhaya sir mhli-samayc- nirjate smrafir ara­
tihate dhakn dhaka cara cara bandha bandha daSadisa.n sarva-tathlgat-anujite prav­
ara-dharm-labdha-vijaye bhagavati vikuri vikure lel/upuri vikule svahl. 218 (recite it
three times). O use the second summarized manta: nama� samanta-buddhlnl
lellupuri vikule svlhl. 219 (recite it three times).
Make the sampu�a. put the index in the palm, bnd two thumbs and two little
fingers inward just as a crok. Join the two middle fingers to make a peak, open the
fourth fingers apart and rotate them to point to the ten directions. This is called sfma­
bandha (marking the bundary). It holds the usage and the countes in the ten directions
and let them stay stable. Therefore things in the three times can b protected well. O
else everthing is disposed by Arya Acala. He protects and purifies the by. Bind
many bundaries. The hfd-bfja of Arya Acala is: nama� Safnta-vajranlhim_ 280
Next salute reverentally and dedicate argha water. The incense and others should
b ofered in reverence according to rule. Make adhi�!hana on many things by Aa
Acala. Make the mudra of his wisdom sword and sprinkle on it Sprinkle often over the
tols including incense, flowers and other offerings with mystic mudra. Recite the
manta many times and utter the manta and the vidya of the sacred one worshipped hy
the yogin. Having done this way, call the names and dedicate them. Place pure mind
of dhannadhatu all over. It is the letter ram as was explained abve.
The manta of fagrant powder mentioned is: nama� samanta-budhlnl
visuddha-gandfdbhava svaha_ 281 (recite it three times).
Next the manta of the fower (mahamaiti or k�anti) is: nama� samanta­
buddhlnirl mihitr-abhyudgate svahl. 282 (recite it three times).
Next the manta of incense is: nami� saminta-budhlnardharmidhltv-anu­
gate svahl. 283 (rcite it three times).
Next the manta of light (Ma!Jajnanaprabha): namh samanta-budhlnl
tathlgatarci-spharar-lvabhlsana-gaganaudra svahl. 284
Next the manta of fo (rejoicing of the dharma and dhyana): nama� samanta­
budhlnl arara karara balim di i balim dde mahlbali svaha. 285 (recite it three
1 88
And other tols for offering that are dedicated should b purifed by Aa Acala
according to this rule. Join the two hands and put together the five fingers. This is the
universal mudra venerating all with many things. When the wise man of Mantayana
venerates many sacred ones, he should b pure and fme in performing the heary rite.
All those dedicated are full and equal like the dhamadhatu. This dhama enters many
gatis (moes of existence). Banners, canopies, vast pavilions, precious tee kings, many
utensils, many incense fowers that ae prouced from the merit of the Buddhas and
Bohisattvas ae as bundless as space. You should shower offerings, perform Buddhut
rtes by doing pTja, think to dedicate to all the Buddhas and Bohisattvas. If you give
adhi��ana three times with the vidya of Akasagarbha and the mudra of universal pTja,
all your wishes will b fulflled.
The additional passage of Akasagarbha's vidya says: The power of my merit and
the power of the dharmadhatu are easily obtainable at any time. They ae vast and pure.
The sublime cloud of mahapTja flows out in the great assembly of all the Tathagaras and
many Bohisattvas. Because of the adhi��ana of all the Buddhas and the Bohisattvas
things thai are performed duly accumulate many kinds of merits and they are tued to
attain siddhi.
We wish with such thought and aspire to have pure conduct in order to give
bneft to many sentient bings. When many hindrances are curtailed, the merit is
satisfied. Perform the right conduct in due time. There is no defnite term. If many
manta-yogins wish to get siddhi in this life time, they should recite this duly and make
cordial pTja. When the rite comes to an end and passes one month, recite mantas by
the pTja of the ritual. If they recite marvellous song of Vajradhara and revere the
Buddhas and the Bohisattvas, they will accomplish rapidly.
The arca-gatha of Vajradhara says: This i s unequal and immobile, equal and solid
dharma. This dharma has pity on the name of tansmigration and deprives many suffer­
ings, gives much merit of many kinds of siddhi, has no dirt and has no change, ad is
an incomparable excellent vow. It is equal to space and is beyond comparison. Even
one of its ten million particles is more than anything. The siddhi i s inexhaustble in the
vow that accomplishes the result in many domains of dhyana. So it i s far byond a
simile. The compassion that is immaculate is realized by endeavour. If the siddhi is
realized by a vow, it is natural and there is nothing to cover it. When sentient bings
ae given advantage, that gos all over, the light never ceases. It is f1 vast by of
compassion. A yogin is far away from obstacles, and perfors compassion. He fows
around in the three times and gives to others and attains the vow. That leads him to the
ultimate place with immeasurable amount. This go dhara is marellous indeed. It
is the destination of Sugata. I I do not tansgress the original vow, the Buddha will grat
me the highest result. One who is given such a vow will always go to a marellous place
ad exen for the world at lage and satisfy ,goo aspirations. He is not infected in all
the gatis and has no deJendence on the three worlds.
The abve gatha is equal to a manta. So you should recite the Sanskit text.
Having recited such gata-stota, he will adore the leader of the world with sincerity. I
pray you, oh many sacred ones, please grant me the siddhi that delivers sentient bings.
Also meditate that the clouds of conversion by the Buddha pervade all over bcause he
wishes to give bnefit to others. I will be seated in the cental terrace of the lotus and
will go to the ten directons by dint of the merit that I perform and the adhi�!hana
(bnediction) of the Buddha and the power of Samantabhadra to purify the dharmadhatu.
I will lead sentient bings according to their quality. I will remove all the inner and outer
hindrances by the original vow of many Tathagatas and will manifest many supra­
mundane resources and replenish them as the creed.
Because of the mystic power of the adhi�!hana of the Tathagata that is prouced
from my sublime merit and fom the pure dharadhatu, I accomplish many advantages
of sentient bings. It is no wonder that the depository of the Buddha is replenished and
it can prouce inexhaustible teasures. Recite the vidya of Akasagarbha three times.
The for of mystic mudra was explained above. 0 many panditas in Mantayana, give
rise to the sincere creed. It was proclaimed by all the leaders. You never blame and
suspect it.
CHAPER 35(4)
The yogin is supplied with such things and revers the sacred ones. Having the
mind to deliver inexhaustible sentent bings, he salutes the Buddhas and sacred divini­
tes. Seated on an appropriate seat, he dwells in samadhi. He gives rise to rejoicing and
pleasur in the mind with the ritual of dhyana of our kinds and gives the adhi��ana with
the tue meaning, so he can realize the samaita with manta. When he will recite the
manta, I will now preach his expedient. The wise man will meditate on the sacred one
in font of him as I manifested bfore. He will illumine the letters of the manta in the
bright circular mon of the mind and receive them in due order. Let the mind b pure
and immaculate. Follow the teachings of the sUta in obsering and satsfying the
numbr and the tmes of recitation. I he loks for the dotne with forms, the siddhi
of the manta will b realized according to his will. This is called the practice of the
worldly forms. The yogin and the sacred bing are different in the four membrs (the
pure mind, numbr of recitations, tme of recitation and the appearance of the form).
Te yogin should make up his mind. First of all he will meditate on the main sacred one
in one cause. Hold the mudra of mystic manta and make oneself the fgure of the main
sacred one. His by is eual to the sacred one in the fgure, in nirv[a and in acton.
If he dwells in the by that suits the original sacred one, he will accomplish even if he
is of little merit. This is explained in the superior chapter of yoga (in the Tattva­
sangraha). Next tansform the letter of vidya. When he bcomes the fgure of the main
sacrd one in meditation, he will b able to see the symbol of the by mystery. Two
phases are explained summarily in the sUta. The meditation of the Samyak-sambuddha
is the foremost. Next Aa Maijusrt is the chief in the meditation of Bodhisattvas and
sacred divinites. Revolve the position of your own sacred one by the appropriate mudra
and manta. The bija of Maijusrt is the letter man which was explained in the preceding
In order to agree with the samadhi of the main sacrd one, the yogin will place
the sacre one in the pure mon circle by means of the blja letter of his bhicitta. He
should observe in this way and dwell in pure bhicitta. The fgure that is acknowledged
by many people should follow his deed and should not b otherwise. You should know
that [a Maijusrt is of golden colour in his for and has fve tufts of a by on the head.
1 91
The left hand has a vajra and a blue lotus. Make abhaya-mudrl with the right hand or
make the mudrl of vajra-varda. The manta of Mafjusrt is: na� samanta­
bud hi nlh h kua vimui-path-sthita smra smra pratin svlhi. 2
Join the two hands to make sampura aijali, cross the middle fngers and hold the
fourh fngers. Bend the two indexes as a circle and attach them to the thumbs. The for
is like a cro k which is a mystic mudl. Put it on all the limbs. Then he will prfor
many actions. It should b known that the yoga that rttes the letters of the Buddhas
and the Bohisattvas is in the same way. The manta and the mudra ae explained in
other sUtas. It is not improper to use them. One can depend on a ritual of a differnt
version or an ordinary tguhya. One who understands and turs can accomplish many
actons. The ordinary hfd-bija is: nama� samanta-bud hini ka. 281
All the dharas have no manufacture in the section of the letter ka explained in
the sUta. Meditate on the tue meaning of this sound in the light of such a principle. The
mudra of the king cintam�i is the five fingers of bth hands crssing. The symbl of
vajramu�� is valid for the dharmas of all the Bohisattvas. The manta of all the
Bohisattvas is: nama� samanta-buddhini sarvathi-vimati-vikira! dhamu hltu­
nirjata sam sam ha svahl. 28
The letter ka includes many fors and adds the anusvara dot. Put it on the top
as was declaed abve. Then it is possible to b eual to space. It is also the cas of
explaining the dharmas. He thinks of the abriginal letter A in the head. It is the most
excellent kng of hundred vidyas decorated with a white dot. The object of the eye is
just like bright light, has an immaculate letter (k) of maha-akasa (great sky). If one
dwells in the place of the main sacred one, the Sambuddha will b present. He can see
clearly. He will manifest the letter A in the circula pure mon and make the form of
the vajra. The tue meaning of the sound is due to the anutpada (non-birh) of many
dharas. It should b observed. Everything arises fom this mind of the letter A. The
letter of the voice is encircled with fames like a garland. The light is pure and brght
all over and breaks the evil of ignorance. The letter k is the most important and other
letters should b performed in this rite. The tuth of the voice is to b remembred. The
mantas of the main sacred one for the yogin are aranged in a circle in the mirror of the
mind. Both single letters and phrases will go out and enter in following the breath.
When a yogin meditates on the mental condition as in samahita according to the motion
of the .aind, he has sympathy for profiting sentient bings to accomplish the siddhi by
meditaton. When he rcites in a place and at a time, he can stop after he is to tred.
1 92
Dispse the letter of the manta i the mental mon and think of the tuth of the voice
according to the mystic meaning. One who keeps the mind in this way makes a religious
expedient. When he wants to achieve many meritorious deeds by prforming go
conduct, he should understand the mental condition. There will not b any defnite time.
If he wants to get the upper (Buddha), middle (Bohisattva), lower (sravaka) siddhi of
the actual dhaa, he should keep the mind with such metho. The dharmas preached
by Bhagavan Samyak-sambuddha a like this. Perfor the pTja in his power by offering
perfume and flowers etc.
There are two summary methos of recittion. One depends on the tme and the
second depends on the form. Time meas the limit of days ad months that ae in
regulation. Form means the light and sound that are prouced by the stTpas and Buddhist
figures. It should b known that this i s the form of removal of the sin of the manta­
yogin. It is explained in the sTta. Take a decision, rmembr and recite, fulfil one
month (lak�a). After passing the second month, perform the expedient with the membrs.
Later make the dharma of the siddhi according to the original vow. If there i s touble,
recite with· attention in the present situation, and later in the second month make pTja
with tols. It should b known like this. Speak the expedient for one who has passed
one month in perforing the three mysteries (tiguhya, i.e. by, word and mind) of the
Tathagata voluntarily. If the yogin recites the manta of the sambhi of Mahavairoana,
he should take recourse to such dharma. The hrd-bija of Mahavairoana Tathagata is:
nam� samnta-buddhnlm A. 289
The letter A means the so-called sarva-dharma-anutpada as it was explained
abve. The mudra of kayaguhya (body-mystery) i s the TIl)a of SJmyak-sambuddh�.
Make the vajramu�!i with the right hand and place it btween the eyebrows. The manta
of the TIa of the Tathagata is: nama� samnnta-buddhnlmll� h ja�. 290 The yogin
should change the letter A into Bhagavan Vairocana as mentioned bfore. Because
Bhagavan is kept by the power of the dharma, he is not different fom himself. He dwells
in the yoga of the main sacred one and the letters of the five membrs a added. They
ae the lower by, abve the navel, the heart, the top of the head and btween the
eyebrows. Let them move the form in samahita (concentraton of the mind) and stabilize
them. Because he dwells by this dharma, he is identical with sacred Muni. The letter
A is golden all over, the yogin makes it a vajracakra and thereby gives adhi�!hana in the
lower by. That is called yogasana (seat of yoga). The light of the mon of the letter
va is on the navel of the yogin (the mist) and gives the adhi�!hana on the navel. This
1 93
is called the water of mahakaru1a. The letter ra is the light of the early sun. It is red
and is in the tiangle (where the letter ra is). It gives adhighana in the position of the
original mind. It is called the light of the f of wisdom. The letter h is as the fames
at the end of a kalpa. It is black and is in the vayu-cak. It gives adhi�!hana on the
Ur�a. It is called Isvara-bala. The letter kh and an anusvara dot are thought to have the
for of all. It is placed on top of the head by adhi�!hana. So it is calle the maha-akaSa.
The five kinds of manta-citta are explained i n the seeond chapter. These five gathas
were supplemented by the tansmitter by taking the meaning of the scripture. If a person
is decorated with the five letters, prestige is accomplished. The ftre of blazing great
wisdom destoys all the sins. The army of Mara and other obstacle-makers will regard
such brilliant men as identical with the diamond. Place the brilliant king a hundred lights
(letter A) on the head. He establishes immaculate eyes (letter ram) like the shining light.
The yogin will dwell in yoga as mentioned bfore and give adhi�!hana like this. The wise
man should regard himself as identical with the by of the Tathagata. The letter of the
sacred one and other letters encircling it are in the mind of the round mon, the letters
ae without interuption and the sound is like that of blls. Keep the manta of the sacred
one in the mind of the yogin. In this way he will rapidly attain siddhi. Next meditate
on sacred Sakyamuni . I will now declare the letter of the vidya which is use. The bfja
of Sakya is the letter bha. It was already explained in the preceding chapter.
The tue meaning of the sound is away from the meditation of the word. The
mystic mudras of the Buddha's body are the patra and others of the Tathagata. Place the
right hand on the palm of the left hand. The rite of meditation should be on the navel.
The manta of Buddha Sakyamuni is: namah samanta-budhinlflsarva-klefa-nisilna
sarva-dharma-va5itl-prlpta gagana-samlsama svlhi. 291
The mystic mudras and mantas of other Samyak-sambuddhas are changed into
the person of the sacred one by the meditation of bfja letters as in the preceding eJpedient
by the explanation of the suta. The bljas are disposed according to the dharma of yoga.
And later the manta that was received from the acarya will b recited. By this conduct
of the Tathagata the abhi�eka of acarya will b obtained in the Mahakaru!)a-udbhava­
m3l)<ala-lng. It is suitable for exercising the practice. But it is not yet suitable for one
who has obtaintd only the vidyadhara-abhi�eka. The ritual of the expedient of the
dhyana with four membrs may b deficient in the ritual explained in other sutas. I it
is performed together with this dharma, it will b free from many mistakes, bcause the
main sacred one will rejoice. So it increases power and prouces merit. After having
recited, use the samaya of enterng of the Buddha and protect with it. Tough it is not
explained i other scripturs, it wl make use of this meaing and let the yogin get siddhi
quickly. Next the ceremony of the mll9ala in which the sacred one lives, his fgure and
the mll9ala ae in the same way. By this agreement siddhi is attained. It should b
known that there are three kinds of siddhi: the mind of santika (removal of evil), pau�ri a
(welfare) and abhicarika (subjugation). Ther ae four divisions of action. They should
b used according to the kinds of things. They ae white, yellow, r and black. Ther
are round, suae, tiangula and lotus mll9alas. The north is the superior directon
which is seated in the padmasana (paryaikasana). The Sntka is practised with tanquil
mind. The east is the frst direction. It is in srt-asana (ardha-paraika). The pau��ika
is practised with the aspect of rejoicing. The west is black. It is in bhadrasana. Gladness
and anger ae combined in the akar�a�a (attaction). The south is the lower direction.
One is seated squatting. The posture of anger is abhicarika. One should know the
symbl of mystery, the posture of the sacred one, forms and blongings. Offering of
flowers and incense should follow the necessity of circumstances. They should b
distnguished at lage. Purifying the obstacles, increasing and replenishing the merit etc.
leaving a place and going far away, and subjugaton, etc. It is the usage of santika to
place om in the bginning of a manta and to add svaha at the end. It is the usage of
aka��a to bgin with the letter om and to add hu ph.t at the end. It is the usage of
pau��a to say nam} in the bginning and at the end. It is the usage of abhicaka to
have hu ph! bth in the bginning and at the end. The letter hm and ph! are valid
in the three (santika, pau�!ika, abhicarika). The title is increased in the middle. The wide
man should understand entirely how to distinguish the for of the manta.
Then the manta-yogin will rcite duly according to necessity, will bcome the
prsn of Vajrasattva as bfore by exerting adhi��ana on himself, think of the immeas­
urable mert of the Buddhas and Bohisattvas, and arouse mahakarura on the inexhaust­
ible world of sentient bings, should perform the pTja with the tols in his possession.
After having performed the pTja, he will make aijali heartily and admire the te merit
of the Tathagata with the recitation of vajra and other subtle speech. Next he will tum
many go conducts (for the bnefit of sentent bings). He will have aspiration and
speak in this way.
As the Maha-Buddha Bhagavan tus the merits that he realized, understo and
accumulated for the anuttara-sambhi, I will also now give all the merits to sentient
bings in the dharmadhatu. I will thereby let them cross the sea of birh and death, let
them realize the way of omniscience, fulfll the dhara of giving advantage to himself
ad to others, and Jet them stay in the great abe of the Tathagata (the anutpada of the
letter A). It is not for myself alone that I aspire for the bhi. Since I aspired to get
omniscience (saajfana) together with many sentient bings in the course of tansmigra­
ton of births and deaths, I will always perform the way of gura and jnana. I will not
perform other conducts. We wish to get to the highest bliss and to b far away fom
many obstacles to get siddhi and fulfill all. Again he should think as follows: "Let me
have pure and nice teasures bth inside and outside and let me ador myself and let them
pour out always in succession without interuption. Let me satisfy the aspiration of all
sentient bings by this cause. I have explained in brief. If I perform the taining at large,
I will perform like the aspiration of Samantabhadra and what are explained by many
Mahayana sTtas, and I will describe it. Just as the Buddhas and the Bohisattvas
realized and aroused the great vow to deliver sentient beings, so will I arouse the vow."
Next the yogin will offer argha water and will make aijali of adoration and put
it on top of the head. He will think of the tue merit of the Buddhas and the Bodhisattvas
and will salute sincerely. He will utter a gatha: I now salute with adoration all those who
have abandoned all the errors, those who are adored with immeasurable merits, those
who give advantage very had to sentient bings.
Next he will utter the following gatha to speak to many sacred ones: Oh many
Tathagatas who a present, many Bohisattvas who save the world, those who do not
cut the teaching of Mahayana but attain the excellent psition, I pray you, oh sacred
divinities, piease acknowledge me decisively. According to the principle of the anutpada
of the letter A, grant me to come her with pity.
The manta-yogin will put the mystc mudra of samaya on the head and think as
follows: The sacred one will protect, give adhi�!hana and deliver the adherents. For this
reason those sacred ones who were invited will ret to their abes. They do not
remain for the great samaya. The manta-yogin will give adhi�!hana on himself with the
svabhava of the dharmadhatu (letter ram), and think of the pure bhicitta and stay i the
person of Vajrasattva. The mudra was explained in the second chapter.
When the recitation is over, hold the person with three mudras (the sattva who
enters the dharadhatu of the Buddha). When all the manta deed i s over, the rules of
the rite are completed. Meditate on the letter of the dharadhatu and place it on top of
the head and put on the armour of the vajra (vajrakavaca) as in the previous expedient.
Because he is adorned with mysteries, he can never b destoyed by nature like a dia­
mond, whover hears the voice, sees and touches it will accomplish all the merits in the
anuttara samyak-sambohi. He will be equal to Bhagavan Vairocana, with no difference.
Next he will have the will to progress, perfor the deed of marel, ador a pure
place with incense and flowers. First of all he will make himself Avalokitesvara
Bohisattva or stay in the svabhava of the Tathagata, make adhi�!hana with a mystic
mudra of Mantayana by means of the preceding expedients. Afterwads he will recite
the Vaipulya-sutas of Mahayana with the will of dana of the dhara, or recite mantas
heartily to invite many divinities. Let them listen. The gatha will b as follows: Te
Tattva-sailgraha says: The lotus-eyes of A valokitesvara are inexhaustibly adored. His
person is identical with all the Buddhas. Let a leader in the world who is fee in many
dharmas take one title and make adhi�!hana of the main sacrd one. The hrd-brja of
Avalo!tesvara is: nama� samanta-budhinam sa�. 292
The te meaning of the letters is non-pollution of many dharas. Such a
meditation will b made where the voice pours out The mystic form of this person is
the mudra of the so-called lotus. It is the seats offered as mentioned bfore. I will preach
by distinguishing. The mantra of Avalokitesvara is: nama� samanta-bud hinam lsarva­
tathigat-avalokira karu11l-maya ra ra ra hu ja� svahi. 293
Place the letter of dharmadhatu-citta mentioned abve on the head. Exercise this
mystic muda of manta as much as possible and recite the scriptur or build a caitya and
mr"ala. Having done what should b done, he will stand up fom the seat, deal with
many human afairs with a paceful countenace.
O he bgs fo to supprt the person. O he will bg, ask a donor, or he gets
smething among monks. Always keep away fom fsh, meat, evil-smelling vegetables,
and remainder of the fo ofered to the main sacred one and many Buddhas, and other
impur remainder of fo. Wines ad juices of fruits that may intoxicate men should not
b drunk.
Next he will dedicate a moerate amount of foto the main sacred one. Make
the diet with regulation. If there is a rmainder, he should give a little bit more to rescue
those who a hungry. You should have this idea. It is in order to hold the organs and
perform the way peacefully that I receive a diet. It is just as to give oil to the linch-pin
of a wheel not to brak it in order to make it reach the destination. You should never
think of enjoyment anG adorment by influencing the mind bcause of delicate taste.
Then meditate on the letter of the dharmadhatu-citta, purify many fos and exert
adhi��ana on yourself with karma-vajra. The bija here is as is describd in the manta
of the letter va. Recite the vidya of the dana of ten powers eight times and then eat
it. This vidya is: nama� sara-buddha-bodhisattvlnl om balam dde tejomlline
svlhi. 294
He will dwell in the accomplishment of the yoga of the main sacred one and eat
fo. The remaining fo will b offered to the one who will eat with the mant-citta
of realizing the afairs. He should use the manta of Ara Acala incrasing non-vacant
prestige. Recite it once. The recipient will b glad and will follow the yogin and will
remembr to protect him. His mata is : n=� samanca-vajranltraf amogha cal}
mahlro�ata sphlfaya hum tramaya tramaya hUm trat ham mlm. 295 (Is
After eating he will take rest for a little while. Then he will worship the Buddhas
and repent of his sins. Perfor the habitual conduct in order to purify the mind. He will
recite scriptures as bfore, and will dwell ther always. It is so also of the latter portion.
Think of Mahayana at early night as at late night without interption. Put on vajra­
kavaca as bfor with the kaa-vajra in the middle night, and salute all the Buddhas and
Mahabhisattvas, and later offer puja properly. He will think in this way: "Becaus I
aspir to important causes for the sake of all sentient bings, I will protect this by and
will sleep well for a short while. It is not to enjoy the pleasure of sleeping." Arrange
the demeanour well and pile two feet and lie down on the right side. I the limbs ae
t, ther is no harm to lie down as one pleases. Always put the bija of the main sacred
one in breath in order to b awake rapidly. Do not lie down on the stomach. Behave
like this on other days to. The manta-yogin practises steadily without rest according
to the rules, s he is called the Bohisattva carrying on the deed in Mantayana. I he
should do the expedient mentioned abve in the recitation that manifests the numbr,
tme and appearance, and yet i f he cannot fulfll, then he should b cautious and should
b more stenuous. It is not go to have the sense of inferiority and to confess that
he cannot endure the dharma. I this way he should develop his will, give advantage
to himself and others. Never pass time in vain. When the yogin is stenuous and faithful,
dos not take rest, many sacred ones will illumine his mind. He will get the establish­
ment of powerful go and he can b away from hindrances. There are two things that
should not b forsaken. They are not to forsake the Buddhas and the Bodhisattvas, and
the mind to give advantage to inexhaustible sentient bings. Never b agitated in the
mind, in all the aspiration of the jnana. He will certainly attain the suitable siddhi by this
Always rely on the inner dharma and take bath. Never b attached to the dharma
of the outward purity. Be cautious of ordinary fo. To have inclination to food should
not b done. Take bath sometimes in order to keep the by and remove the d.
Comply with mantas and mystic mudras according to the teaching in steams etc. Purify
the' water with dharadhatu-citta (contemplation of the letter ram). Make use of Acala
and Trailokyavijaya. Be engaged in making a bundary with the manta and the mystic
mudra by meditaton of the svabhava of the main sacred one (the meditation of bija
letters). Again recite the pure land three times and think it over sincerely. The wise mail
should recite the manta of Acala and should take bath in silence. The blja and the mudra
of the pure dharmadhatu-citta and Arya Acala were explained abve.
The hfd-blja of Trailokyavijaya is: nama� samanta-vajrlt}m ha�. 296
The voice and the principle of the letter ha was explained abve. A little differ­
ence is the form of purity. The mudra of vajra of fve wisdoms should b used for the
rite of the by-mystery of the three sacred ones of Vijaya. The manta of
Trailokyavijaya is as follows: nama� samanta-vajrafl ha ha ha vismaa sarva­
tathlgata-vi�aa-sambhava trailokyavijaya hu ja� svlhl. 297
In this way the yogin takes bath and sprinkles water on the head, and protects the
limbs with samaya, thinks of inexhaustible sacred divinities and offers scoped water to
them three times. He salutes the excellent sons of the Tathagata in order to purify bth
by ad mind and give bneft to other. Go away frm the disrimination of three
pisns (greed, ager ad ignorance), clam down sense organs and go to a tnquil rom.
Ponder by differnt methos of water-rom like the rite rgulated abve. Identify your
own thre mysteries (by, word, mind) with those of the main sacred one in order to
get the upper, middle and lower dharmas. When the yogin recites in this way, all the
fows of sin will cease for ever and the siddhi is certainly fulfilled and the sins a
nullifed. The words of omniscience will gather in himself. Rely on the chapter of the
accomplishment in the world and the explanations in other sTtas. The membrs of the
pTja and many expedients ae perfored according to the ritual.
This stage is not yet far from the phenomenal forms. This is called the mundane
siddhi. Next the most excellent non-form is explained. It is obsered by those who have
confdence. If the one of deep wisdom in Mantayana seeks for the utmost result in this
life, he should perfor meditaton according to his confidence. He should act like the
rite of citta-pTja mentioned abve. He should depend upon the dhara of the yoga
explained in the chapter of fowing out of the siddhi and the chapter of supra-world.
Refain fom relying on the members of the inner mind in the tue wisdom that is
prouced fom the anutpada (original non-birth) of the letter A.
It is explained in the gatha of the udana. The dharma that is so profound that it
has no for (the principle of anutpada) cannot b understo by the shallow wisdom.
There is the phenomenal speech of the outward form to agree with it. The ritual of the
veneration of Mahavairoana Buddha, his superatural tansformations and his miracu­
lous bnediction that were collected by the acarya has ben completed. Those who are
concered with the tansmission should b very attentve. Because the omission of
sentences was desirable, the duplications have ben curtailed. The mantas should b
used by rotation. The yogin should comprehend the meaning of the bginning and of the