T865 Two Esoteric Sutras

Notes

The Adamantine Pinnacle Sutra

In this manner [should it be performed] in all mandalas, and so is the release of the supreme seals of the samayas performed. The Adamantine Pinnacle: The Compendium of he Truth of ll the Tathagatas and the Realization of he Great Vehicle, Being the Scripture of the Great King of Teachings, Fascicle Three. 102

Notes

1 The title of the text and the list of Amoghavajra's official titles are repeated at the start of the second and third fascicles, but they have been omitted in the translation. For further details on Amoghavajra's titles, reference may be made to Giebel 1995: 125-7.

2 Sanskrit sarva-tathagata. In the Sarvatathagatatattvasamgraha this term does not simply refer to "all Tathagatas" in some vague, ill-defined sense but has a more specific meaning. When used in the singular, it refers to Vairocana, while in the plural it may refer either to literally all the Tathagatas throughout the universe (i.e., the "Adamantine Realm" [vajradhatu], symbolically represented by the Vajradhatu Mandala) or to the Five Buddhas who, as representatives of all the other Tathagatas, figure in the Vajradhatu Mandala (and in some cases sarva-tathagata in the singular can also be construed in this latter sense). In an attempt to hint at these more specific connotations of sarva-tathagata, it has been translated throughout as "All the Tathagatas" (or occasionally "All-Tathagata") rather than "all (the) Tathagatas." 3 The above section describes Mahavairocana in his aspect as the Four Paramitas or, according to Sakyamitra and Anandagarbha, as the four "wheel-turning" bodhisattvas Vajrasattva, Vajraratna, Vajradharma, and Vajrakarma. It should be borne in mind that Mahavairocana described in the "Supplementary Introduction" and Vairocana referred to in the "General Introduction" are not the same—in terms of the traditional three-body (tri-kaya) theory, Vairocana corresponds to the sambhoga-kaya and Mahavairocana to the dharma-kaya. 4 The above section describes Mahavairocana in his aspect as the Sixteen Bodhisattvas of the dharma-mandala (type of mandala in which the deities are usually represented by their seed-syllables [bija]). 6 The above verses describe Mahavairocana in his aspect as the Sixteen Bodhisattvas of the maha-mandala (type of mandala in which the deities are represented by their physical forms).

6 The above verses describe Mahavairocana in his aspect as the Sixteen Bodhisattvas of the samaya-mandala (type of mandala in which the deities are represented by objects symbolizing their vows or functions). 7 The above verses describe Mahavairocana in his aspect as the essence of the Dharma-realm.

8 The exact meaning of asphanaka is obscure, but asphanaka-samadhi seems to refer to a deep state of meditation characterized by a complete absence of mental activity. It also represents a further point of contact between the historical Sakyamuni and Sarvarthasiddhi: in the case of 103

The Adamantine Pinnacle Sutra

Sakyamuni it is said to have constituted the final stage of his six years of austerities, and in the case of Sarvarthasiddhi it would also appear to represent the last of his ascetic practices. But whereas in Sakyamuni's case it was succeeded by "unsurpassed perfect enlightenment," in the latter's case it is followed by initiation into a distinctively esoteric fivestage process of enlightenment (pahcakarabhisambodhikrama). 9 The Sanskrit is clearer in meaning: "That [which had the] appearance of a lunar disc, I see it really as a lunar disc." The difference between the "appearance of a lunar disc" (candra-mandalakara) of he previous stage and the "lunar disc" (candra-mandala) of this stage is explained in various ways in the secondary literature, but the implication is that the former is in some way defective or incomplete when compared with the latter.

10 The remainder of this section describes the generation of the thirty-two deities who, together with the Five Tathagatas (or Buddhas), constitute the thirty-seven main deities of the Vajradhatu Mandala. 11 The five factors of "morality" (slla), "meditation" (samadhi), "wisdom" iprajha), "liberation" (vimukti), and "knowledge-and-vision of iberation" (vimukti-jhana-darsana) are collectively known as the "five aggregates of the Dharma," and a Buddha is said to be endowed with these five qualities.

12 The Buddhist teachings (Dharma) are sometimes likened to a raft, which is abandoned once it has served its purpose of ferrying people across a river; similarly, the teachings are deemed to be only a means and not an end in themselves.

13 The passage in brackets is also missing in both Sanskrit manuscripts, but it occurs in the Tibetan translation and Danapala's Chinese translation. 14 On "entry" (avesa), see below (e.g., p. 76-7). It refers to the "descent" of a deity into the person of a practitioner and plays an important role in the practices described in the Sarvatathagatatattvasamgraha. 16 Sanskrit namastasata, "one hundred and eight names." There are in fact one hundred and twelve names, i.e., seven each for each of the Sixteen Bodhisattvas.

16 Read ho, "union," for ling, "command."

17 Sanskrit vajradhatu. Here it signifies the world of reality as envisioned by the author(s) of the Sarvatathagatatattvasamgraha, and the Vajradhatu Mandala described below is a symbolic representation of his reality. Since the mandala is described only summarily, reference should also be made to the diagram on page 12.

18 Sanskrit maha-mudra. Here it refers to a diety's physical form; cf. p. 85. 19 Usually sixteen in number.

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Notes

20 This refers to the seal of Vajrasattva described on p. 89 ([Aa]); it is also referred to below as the sattva-vajrl seal (sattva-vajri-mudra, a.k.a. sattvavajri). 21 On karma seals, see p. 94ff; on samaya seals and the sattva-vajrl seal, etc., see p. 88ff. The mantra Jah hum vam hoh consists of the seedsyllables of the Four Gatekeepers, who represent the four stages in the introduction of the deities into the mandala (alluded to immediately below); cf. p. 86.

22 The Sanskrit text does not have personal verbs here, but "I" presumably refers to the expositor of the mandala, etc., above (i.e., Vajradhara = Vairocana).

23 This represents a negation of traditional forms of uddhist practice, here encapsulated as the four states of meditation (dhyana), eight kinds of meditation for attaining liberation (vimoksa) from mental defilements, and ten stages (bhumi) in the career of a bodhisattva. 24 According to the rules of sandhi, this should read -karmana, but Amoghavajra has -karmane.

25 See n. 20.

26 Amoghavajra's transliteration is problematic in parts, and for simplicity's sake the version given here follows that of the Sanskrit text; Amoghavajra's transliteration (which is essentially identical in meaning) appears to read as follows: Adyas tvam sarvatathagatakule pravistas. Tad aharn te vajrajhanam utpadayisyami, yena jhanena tvam sarvatathagatasiddhir api praptasi, kim punar anyah siddhayah <??>. Na ca tvayadrstamahamaridalasya vaktavyam, ma te samayo vyathed iti. 27 Amoghavajra has nirbhidyas.

28 I.e., the mantra beginning "Orn vajrasattva..." on p. 99. 29 The Sanskrit text has simply "dharanis," and here they probably refer to the ability to comprehend and retain the Buddhist teachings and devices toward that end rather than to mystical formulae.

30 The Sanskrit text has mahabalah.

31 The Sanskrit text has vajradhipati tvam abhisihcami ("O Adamantine Lord, I consecrate you"), and Amoghavajra's transliteration could also be interpreted thus.

32 Literally, "knowledge/spell-holder." The primary meaning of vidya is "knowledge" or "science," but it also came to mean "magical power" or "spell." Vidyadhara thus refers to a being, either human or supernatural, possessed of magical power.

33 Sanskrit artha-siddhi, i.e., the acquisition of wealth. 34 Although -nidhi is not the regular vocative ending, it has been provisionally translated in a vocative sense.

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35 Sanskrit pahcabhijna: supernatural vision, supernatural hearing, ability to know others' thoughts, ability to know former lives, and ability to perform miracles such as appearing anywhere at will. 36 In Horiuchi's Sanskrit edition these mantras are given as compounds, i.e., vajra-vajra, etc.

37 See p. 76 for an English translation.

38 The Sanskrit text has simply "mountain" (parvata). The implication is that if even an inanimate mountain shows respect (or, according to the Sanskrit, falls under one's power), then animate beings are even more likely to do so.

39 According to Anandagarbha, this refers to various kinds of mental defilements (klesa and upaklesa).

40 Or possibly vajravesa (Sanskrit text has vajravisa). 41 The Tibetan translation makes it clear that this refers to the "adamantine bind" (vajra-bandha), which, as is noted in the text, is the basic seal underlying all the samaya seals.

42 This again refers to the "adamantine bind."

43 Sanskrit oho sukha iti... indicates that sukha is nominative, not vocative. The differentiation between nominative and vocative case endings (the latter indicated by an exclamation mark) in the English translations of the following mantras is generally based on the Sanskrit text, unless Amoghavajra's transliteration clearly precludes such an interpretation. 44 Sanskrit vajra-musti. Corresponding to the samaya seal of Vajramusti described on p. 90 ([Dd]), it is formed by grasping the thumb with the middle, ring, and little fingers while the tip of the forefinger presses down on the thumb joint, and it forms the basis of the karma seals. 45 Again, -siddhi in this and the preceding mantra is not the regular vocative ending, but it has been provisionally translated in a vocative sense. 46 The five cardinal sins of killing one's father, killing one's mother, killing an arhat, causing the Buddha's body to bleed, and causing disunity in the Sangha.

47 The Sanskrit text has esa tv adharayami ("I receive [you]"). 48 I.e., the "oath-water" mantra on p. 76.

106

Bibliography

Giebel, Rolf W. "The Chin-kang-ting ching yu-ch'ieh shih-pa-hui chih-kuei: An Annotated Translation." Naritasan Bukkyd Kenkyujo Kiyo (Journal o f aritasan Institute for Buddhist Studies), No. 18,1995. Translation of Taisho No. 869.

Horiuchi, Kanjin. Bon-Zo-Kan taisho Shoe Kongocho-gyo no kenkyu, bonpon kotei hen, Vol. 1. Koyasan: Mikkyo Bunka Kenkyujo, 1983. Lokesh Chandra, editor. Sarva-tathagata-tattva-sahgraha. Delhi: Motilal Banarsidass, 1987.

Lokesh Chandra and David L. Snellgrove. Sarva-tathagata-tattva-sahgraha: Facsimile Reproduction o f Tenth Century Sanskrit Manuscript from Nepal. Sata-pitaka Series, Vol. 269. New Delhi: International Academy of Indian Culture, 1981.

Nasu, Seiryu. Kongocho-gyo koden. Narita: Naritasan Shinshoji, 1976. Snellgrove, David. Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors. Vol. 1. Boston: Shambhala Publications, 1987. Includes translations of several passages from the Sanskrit text of the Sarvatathagatatattvasamgraha.

Todaro, Dale. "An Annotated Translation of the Pahcabhisambodhi Practice of the Tattvasamgraha." Mikkyo Bunka, Vol. 159, 1987. Tsuda, Shinichi. "A Critical Tantrism." Memoirs o f the Research Department of the Toyo Bunko, No. 36, 1978.

Yamada, Isshi, editor. Sarva-tathagata-tattva-sahgraha nama mahayanasutra. Sata-pitaka Series, Vol. 262. New Delhi: Jayyed Press, 1981. 107

The Susidhikara Sutra

THE SUSIDDHIKARA SUTRA Translated from the Chinese of Subhakarasimha (Taishö Volume 18, Number 893) by

Rolf W. Giebel

Contents

Translator's Introduction 113 The Susiddhikara Sutra 123 Fascicle One

Chapter 1. Questions 125 Chapter 2. The Characteristics of Mantras 129 Chapter 3. Distinguishing the Characteristics of an Acarya 135

Chapter 4. Distinguishing the Characteristics of One Who Recites Mantras 137 Chapter 5. Distinguishing [the Characteristics of] an Associate 139

Chapter 6. Selection of the Site 143 Chapter 7. Observation of the Precepts 145 Chapter 8. Offering Flowers 155 Chapter 9. Unguents 161 Chapter 10. Distinguishing Incense 165 Chapter 11. Distinguishing the Rules for Burning Lamps 169 Chapter 12. Offering Food 171 Fascicle Two

Chapter 13. The Santika Rite Chapter 14. The Paustika Rite Chapter 15. The Abhicaruka Rite Chapter 16. Distinguishing the Rites of Accomplishment Chapter 17. Invoking the Deity Chapter 18. Rules for Worship Procedures Chapter 19. Rites for Irradiating [the Deity] Chapter 20. Rites for Consecrating the Deity 181 183

185

191

195

199

221

223

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The Susiddhikara Sutra

Chapter 21. Signs of the Efficacy of One's Prayers Chapter 22. Rites for Receiving Mantras Chapter 23. The Rite for Making Mantras Complete Chapter 24. Increasing [a Mantra's] Majesty Chapter 25. Rules for Homa Chapter 26. Preparing the Appurtenances for Recitation 225 229

233

235

237

241

Chapter 27. The Characteristics of Articles for Effectuation 243

Chapter 28. Taking [Possession of] Articles for Effectuation 247

Chapter 29. Cleansing Articles [for Effectuation] 249 Chapter 30. The Measurements and Quantities of Articles [for Effectuation] 251 Chapter 31. Rites in the Great Consecration Mandala for Eliminating All Obstructions 253 Chapter 32. Irradiating Articles [for Effectuation] 259 Fascicle Three

Chapter 33. Differentiating the Times for Siddhi 265 Chapter 34. Completing the Preparations for [Rites of] Accomplishment 269

Chapter 35. Inviting Deities to Empower the [Article for] Effectuation 273

Chapter 36. Rites for Redressing Deficiencies 279 Chapter 37. Rites for Retrieving an Article for Effectuation That Has Been Stolen 299 Notes 3 1 1

Bibliography 325

112

Translator's Introduction

The Text

The Susiddhikara-sutra is a Buddhist Tantric scripture belonging to the so-called Kriya Tantras, or "Action Tantras," which represent the first category of what was to become in Tibet the standard fourfold classification of Buddhist tantras and which, as may be inferred from their designation, place particular emphasis on ritual. Among the many Kriya Tantras, the Susiddhikara-sutra is classified as a general tantra, along with the Subahupariprccha-ndma-tantra, Sarvamandalasdmanyavidhi-guhyatantra, and Dhyanottarapatalakrama, and it provides perhaps the most comprehensive description of the basic practices associated with the Kriya Tantras. In the Esoteric branch of the Japanese Tendai sect, moreover, where it is regarded as one of the three basic scriptures of Esoteric Buddhism along with the Vairocanabhisambodhi-sutra and Sarvatathagatatattvasamgraha, it is defined as a "nondual" scripture unifying the teachings of the other two basic scriptures.

To date no manuscript of the Sanskrit original of the Susiddhikara-sutra has been discovered (although a number of Sanskrit verses have been preserved in Chinese transliteration), but it was translated into Tibetan (Peking No. 431) and Chinese (Taisho No. 893). The Sanskrit title preserved in the Tibetan translation is Susiddhikara-mahatantra-sadhanopayika-patala ("Section on Expedient Means for Rites of Accom plishm ent" in the Susiddhikara Great Tantra), thus suggesting that, properly speaking, the Susiddhikara was a larger work of which the Tibetan and Chinese translations represent but one part. There is in fact both internal and external evidence pointing toward this possibility, but 113

The Susiddhikara Sutra

it remains conjectural at present, and here the term Susiddhikarasutra is used to denote the text as preserved in the Tibetan and Chinese translations.

The Chinese translation of he Susiddhikara-sutra was produced in 726 by Subhakarasimha (637-735), and the Taisho Edition gives three separate recensions, all divided into three fascicles: the Koryo edition, the (Southern) Sung edition, and a version based on a Japanese manuscript, the earliest copy of which has since been found to date from the mid-eighth century. In addition to minor differences in wording and meaning, there are several more conspicuous differences between these three recensions—the order of the second and third fascicles has been reversed in the Japanese manuscript version; Chapters 13-15 of the Koryo edition are missing in the other two recensions; chapters have been divided differently, with the Koryo edition having thirty-seven chapters, the Sung edition thirty-five chapters, and the Japanese manuscript version thirty-four chapters; there are noticeable differences in content between Chapters 2 and 7 of the Koryo and Sung editions on the one hand and the corresponding chapters of the Japanese manuscript version on the other; and, perhaps because of an accidental reversal in the order of two consecutive folios, a section of Chapter 8 has been mistakenly transposed to partway through Chapter 9 in the Sung edition.

Whereas the Tibetan translation is in verse, the Chinese translation has for the most part been rendered in prose, often elaborating on points left unexplained in the Tibetan translation. If one ignores these differences, however, it is the Koryo edition among the three Chinese recensions that tallies most closely with the Tibetan translation (which is divided into forty chapters and is presumably more faithful to the original Sanskrit), and the fact that it contains three chapters missing in the Japanese manuscript version (perhaps because of a defective Sanskrit manuscript) and in the Sung edition suggests that the text of the Koryo edition had been revised at some stage after Subhakarasimha's translation with reference to a Sanskrit manuscript (these revisions being also 114

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reflected in the first seven chapters of the Sung edition). Therefore, although the Japanese manuscript version represents the earliest of the three recensions and is presumably identical or closest to Subhaharasimha's own translation, the English translation has been based on the Koryô edition since among the three Chinese recensions it appears to provide the fullest rendition of what may be assumed to have become the established Sanskrit text.

The only commentary on the Susiddhikara-sütra is the Soshitsujikara-kyô ryakusho (seven fascicles; Taishô No. 2227) by the Japanese scholar-monk Ennin (794-864) of the Tendai sect. For further details on some of the rites covered only cursorily in the Susiddhikara-sütra, reference may also be made to a manual translated (or perhaps composed) by Subhakarasimha (Taisho No. 894), and a similar manual, entitled Susiddhikarasâdhanasamgraha and attributed to Varabodhi, is preserved in Tibetan (Peking No. 3890). A representative Japanese rendition of the Japanese manuscript version of the Susiddhikara-sütra in pseudoclassical kundoku style may be found in the Kokuyaku Issaikyo series ("Mikkyô-bu" 5), but modern research on the Susiddhikara-sütra is virtually nonexistent. Contents

The Susiddhikara-sütra opens rather abruptly with the Bodhisattva Wrathful Kundalin asking Vajradhara a series of questions on the procedures for reciting mantras "in order to quickly gain success" (Chapter 1), and the rest of the work represents Vajradhara's reply to these questions (Chapters 2-37). The word susiddhikara in the title means in fact "good at producing success," and the Susiddhikara-sütra could thus in essence be said to set forth the general rules for creating conditions conducive to "success" (siddhi; Chinese ch'eng-chiu) in any rites that a practitioner may wish to perform. These rules range from guidelines for chosing one's teacher or disciple and the ritual site to detailed lists of offerings and directions for invoking deities, performing homa ("burnt offering"), constructing mandatas, and conducting other rites. "Success" is of course 115

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a very broad term, and sometimes it refers to more specific "accomplishments" or "attainments," a conspectus of which is provided in Chapter 16, and even more particularly to the act of agically charging or empowering some object, in which case the same Chinese term ch'eng-chiu (or simply ch'eng) has been rendered as "effectuation." These connotative distinctions are by no means always clearcut, but for the sake of clarity an attempt has been made to differentiate them in the English translation.

In addition to this preoccupation with "success," another salient feature of the Susiddhikara-sutra is its underlying ternary system. Not only are the deities divided into three families or groups (Buddha, Lotus, and Vajra), but rites are broadly divided into three types (santika fpacification], paustika [prosperity], and dbhicdruka [subjugation]), while success is measured in terms of three grades (higher, middling, and lower), with each grade being subdivided into three further grades, and the three families of deities and three types of rites are sometimes similarly ranked in three grades. This ternary system is also applied to other situations as well, and it is important to keep it in mind, for it provides an underlying strand of logic throughout much of the text.

All in all, the Susiddhikara-sutra is thus little concerned with doctrinal matters, and it focuses almost exclusively on the ritual practices characteristic of early Tantric Buddhism. There now follows a brief summary of the contents of the Koryo edition chapter by chapter.

Chapter 1. Questions. In this opening chapter the Bodhisattva Wrathful Kundalin poses a series of questions to Vajradhara. Chapter 2. The Characteristics of Mantras. Vajradhara begins his reply to Kundalin's questions by describing the chief distinguishing features of the Susiddhikara-sutra, and then, following a mantra, briefly explains the ternary system noted above. This is followed by the three main mantras of the three families (i.e., the mantras of the mother, vidyaraja, and mahakrodha of each family) and guidelines for determining to which family a mantra belongs, as well as miscellaneous instructions on the use of mantras. (In the 116

Translator's Introduction

Japanese manuscript version and Tibetan translation Chapters 1 and 2 constitute a single chapter.)

Chapter 3. Distinguishing the Characteristics of an Acdrya; Chapter 4. Distinguishing the Characteristics of One Who Recites Mantras; Chapter 5. Distinguishing [the Characteristics of] an Associate; Chapter 6. Selection of the Site. These four chapters describe the characteristics of the teacher (acdrya), his prospective disciples (mantrin), his associates or assistants, and the places suitable for performing rites of accomplishment. Chapter 7. Observation of the Precepts. This chapter first outlines the code of conduct to which the practitioner must adhere, with somewhat detailed instructions on ablutions. It then gives brief directions for making several articles with which the practitioner should be equipped (vajra, bead circlet, cogongrass ring, and protective waist-cord), and closes with further admonitions. Chapter 8. Offering Flowers; Chapter 9. Unguents; Chapter 10. Distinguishing Incense; Chapter 11. Distinguishing the Rules for Burning Lamps; Chapter 12.

Offering Food. These five chapters describe the flowers, unguents, incense, lamps, and food that serve as the five main types of fferings. Chapter 13. The Sdntika Rite; Chapter 14. The Paustika Rite; Chapter 15. The Abhicaruka Rite. These three chapters (which are missing in the other two Chinese recensions and constitute a single chapter in the Tibetan translation) provide basic instructions on how to perform homa for the sdntika, paustika, and abhicaruka rites respectively. Chapter 15 also gives justificatory reasons for performing the abhicaruka rite, which would at first sight seem to run counter to the spirit of Buddhism. Chapter 16. Distinguishing the Rites of Accomplishment. As is indicated by its alternative title ("The Characteristics of Siddhi"), this chapter describes the various accomplishments (siddhi) to be attained by the practitioner, as well as explaining the relationship between the different types of mantras and the three grades of accomplishment.

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Chapter 17. Invoking the Deity. This chapter first explains how to prepare offerings for receiving the deity (argha) and then gives instructions on how to invoke one's own and other deities. Chapter 18. Rules for Worship Procedures. This, the longest chapter, describes how to worship the deities once they have been invoked and also provides information on other sundry matters, which include directions for making offerings, protecting the ritual site, protecting oneself, and dismissing the deities; instructions on the type of seat to be used by the practitioner; verses of homage to the Three Jewels, Avalokitesvara, and Vajradhara, followed by formulas for the confession of sins, taking refuge in the Three Jewels, generating the mind of enlightenment (bodhicitta), transferring merit, and making vows; instructions on the making and use of rosaries, as well as miscellaneous rules pertaining to the recitation of mantras; signs of success in recitation; and instructions on the ingesting of the five cow products (i.e., milk, curds, ghee, dung, and urine). (This chapter is divided into three chapters in the Tibetan translation.)

Chapter 19. Rites for Irradiating [the Deity]. The title of this chapter is a misnomer, for rather than dealing with "irradiation" (on which see Chapter 32), it describes how to increase the majesty or potency of deities and the mantras over which they preside by means of rites such as homa.

Chapter 20. Rites for Consecrating the Deity. This chapter explains how to consecrate the deity by pouring scented water from a decorated flask over an effigy of the deity, again in order to increase the deity's potency.

Chapter 21. Signs of the Efficacy of One's Prayers. This chapter describes the types of dreams that are indicative of success and the procedures to be followed for obtaining such dreams. Chapter 22. Rites for Receiving Mantras. This chapter explains the procedures to be followed when a teacher wishes to confer a mantra on his disciple.

Chapter 23. The Rite for Making Mantras Complete. The practitioner may have cause to suspect that his mantra is in 118

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some way defective, and this chapter explains how to remedy this situation.

Chapter 24. Increasing [a Mantra's] Majesty. This chapter describes several rites for increasing the majesty or potency of a mantra.

Chapter 25. Rules for Homa. This chapter explains the general rules for performing homa.

Chapter 26. Preparing the Appurtenances for Recitation. This chapter lists the implements and other articles necessary for performing various rites.

Chapter 27. The Characteristics of Articles for Effectuation. This chapter describes the characteristics of articles that may be ritually empowered or effectuated for use in rites of accomplishment.

Chapter 28. Taking [Possession of] Articles for Effectuation; Chapter 29. Cleansing Articles [for Effectuation]. These two chapters explain how to go about acquiring and then washing and purifying the articles to be effectuated. Chapter 30. The Measurements and Quantities of Articles [for Effectuation]. This chapter gives the measurements and quantities to be observed when wishing to effectuate different articles.

Chapter 31. Rites in the Great Consecration Mandala for Eliminating All Obstructions. This chapter explains the procedures to be followed when consecrating an initiand, including the construction of the mandala, the performance of homa, and the actual consecration.

Chapter 32. Irradiating Articles [for Effectuation]. This chapter explains several methods for "irradiating" articles for effectuation, or causing them to generate radiant energy or magical power itejas), thereby increasing their efficacy. Chapter 33. Differentiating the Times for Siddhi. This chapter sets forth the most propitious months of the year, days of the month, and times of the day for performing different rites. Chapter 34. Completing the Preparations for [Rites of] 119

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Accomplishment. This chapter provides some additional instructions on the use of he protective waist-cord and on the preparation of eye ointment to relieve fatigue, and it then describes auspicious signs indicative of success.

Chapter 35. Inviting Deities to Empower the [Article for] Effectuation. This chapter explains the procedures for invoking deities to effectuate the article to be effectuated, and it covers the selection of the site, construction of the mandala, and rites of effectuation.

Chapter 36. Rites for Redressing Deficiencies. This chapter first explains some simple procedures for redressing any deficiencies that may have occurred in one's practice, and it then describes three mandalas, for the Buddha, Lotus, and Vajra Families respectively, to be used when these simple procedures prove to be inadequate. This is followed by instructions for a special homa rite called sampata-homa ("contact homa"), which is performed to help effectuate an article. Next, three mandalas for effectuating articles are described, again for the Buddha, Lotus, and Vajra Families, and these are followed by a single mandala common to all three families. When performing these rites, various hindrances may arise, and accordingly methods for dispelling these are also explained. The chapter closes with instructions for completing effectuation. (This chapter is divided into four chapters in the Tibetan translation.)

Chapter 37. Rites for Retrieving an Article for

Effectuation That Has Been Stolen. This chapter begins by describing a mandala and accompanying rites to which one should have recourse if an article is stolen immediately after it has been effectuated or while it is still being effectuated. This is followed by instructions for a mandala and accompanying rites to be used if some time has elapsed since the theft. Once the article has been retrieved, it is divided and shared in the prescribed manner, and the practitioner enjoys the fruits of uccess. In some instances he may, however, be unsuccessful in his endeavors, and this final chapter closes with several rites to be performed in such circumstances. (This chapter is divided into two chapters in both the Tibetan 120

Translator's Introduction

translation and the other two Chinese recensions, but the point of division differs.)

A Note on the Translation

The English translation presented here follows the Koryo edition as reproduced in the Taisho Edition (No. 893), although scribal and/or typographical errors have been corrected where necessary, and in some problematic passages I have followed the Japanese manuscript version. My aim has been to be as faithful as possible to Subhakarasimha's Chinese translation, which means that when Subhakarasimha translates, I generally also translate, and when he transliterates, I generally also transliterate. There are several exceptions to this, one being the treatment of proper names, for which I give the Sanskrit when known, followed on first appearance by a translation conforming with Subhakarasimha's Chinese rendering (which may in some instances appear to deviate somewhat from the Sanskrit).

In accordance with the editorial policy of this translation series, the notes have in the main been confined to points having a direct bearing on the interpretation of the text. However, in view of the existence of three Chinese recensions, I have also provided in the notes translations of several passages from the Japanese manuscript version that differ markedly from the Koryo edition, and because of the important role played by mantras in Tantric Buddhism I have also noted their variant forms as found in the other two Chinese recensions and the Tibetan translation. (It should perhaps be pointed out here that I have been able to refer only to the sDedge, Peking, and sTog Palace editions of the Tibetan translation.) The mantras have, moreover, been assigned serial numbers (given in brackets) to facilitate cross-referencing and are provisionally translated on first appearance.

No attempt has been made to give the scientific names of the dozens of plant names (mostly transliterated) that appear in the text, partly because the dictionaries often list more than one 121

The Susiddhikara Sutra

equivalent, but whenever possible the common English name has been given in parentheses. The identification of these plant names is an area requiring further research, and although the improvisation resorted to here is not wholly satisfactory, the reader of the English translation should still be in a better position than earlier readers of the Chinese, for whom the transliterated plant names would have been even less penetrable. When the Sanskrit reconstruction of a transliterated term is uncertain, this has been indicated by a parenthesized question mark, while angle brackets (< >) either indicate explanatory interpolations in the Chinese or, when they enclose parts of Sanskrit reconstructions of transliterated terms, mark superfluous syllables in Subhakarasimha's transliteration. 122

The Susiddhikara Sutra

Translated by Subhakarasimha, the Tripitaka Master from Central India, during the Greater T'ang

Fascicle One

Chapter One

603a

Questions

Then the Bodhisattva Wrathful Kundalin joined his palms together in reverence and prostrated himself at the feet of the Honored One, Vajradhara (Vajra-Holder), and asked the following question: "Once in former times I heard from Your Honored Self the rites and procedures for the mandalas of all the vidyarajas;11 also heard of the virtues of the divine efficacy of the vidyarajas and their retainers. For the sake of future sentient beings I beg you, 0 Honored One, to please explain them in detail. By what rules should one recite mantras in order to quickly gain success? Although the syllables of these mantras are of one essence, the rites that they accomplish are countless in number." He then asked [the following questions] in verse:

"What are the characteristics of mantras? (v. Chap. 2)2 And the characteristics of an dcarya (teacher)? (v. Chap. 3) What are [the characteristics of] an adept? (v. Chap. 4) And explain the characteristics of an associate! (v. Chap. 5) Which localities are excellent [for perfoming rites]? In which places is it easy to succeed quickly ? (v. Chap. 6) What are the characteristics of [self-]control? And what is it proper and improper to do? (v. Chap. 7)

What are the expedient means and procedures for reciting mantras? (v. Chap. 7)

Which flowers bring success easily? (v. Chap. 8) How does one use unguents? (v. Chap. 9)

How does one make offerings of food? (v. Chap. 12) And which incense does one burn? (v. Chap. 10) 125

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603b

What are the characteristics of burning lamps? (v. Chap. 11) What is santika (pacification)? (v. Chap. 13) What are the characteristics of [the rites for] increasing prosperity? (v. Chap. 14) How does one subjugate one's enemies? (v. Chap. 15)

What sorts of things does one accomplish in each of these three kinds [of rites]? (v. Chap. 16)

What are the characteristics of success in the higher, middling, and lower procedures? (v. Chap. 16)

By which rites does one summon [deities]? (v. Chap. 17) How does one worship them? (v. Chap. 18)

How does one protect oneself? (v. Chap. 18) What are the details of recitation? (v. Chap. 18)

What are the characteristics of reciting mantras? (v. Chap. 19) How does one perform consecration? (v. Chap. 20) What are the characteristics of testing mantras? (v. Chap. 21) How should one receive them? (v. Chap. 22) How are the syllables [of mantras] made complete? (v. Chap. 23) How does one increase [the potency of mantras]? (v. Chap. 24)

How does one perform homa (burnt offering) and the rites of procedure? (v. Chap. 25)

And what articles does one use to bring about quick success? (v. Chap. 26)

What are the characteristics of effectuating drugs? (v. Chap. 27) What are the characteristics of receiving drugs? (v. Chap. 28)

What are the methods for purifying drugs? (v. Chap. 29) What are the measurements and quantities for drugs? (v. Chap. 30)

Those drugs and their appearance—I beg you, O Honored One, endowed with compassion,

To explain each to me clearly! How does one protect articles for effectuation? (v. Chap. 32)

126

Fascicle One

And how does one differentiate how to divide them? (v. Chap. 37) How does one make use of articles for effectuation? (v. Chap. 37)

Please deign to explain their characteristics separately! How does one cause articles that have been lost to be returned? (v. Chap. 37)

When one is harmed [by a hindrance (?)], how does one return it to him [who caused it]? (v. Chap. 36) What are the characteristics of knowing obstructors in advance? (v. Chap. 36)

What are the mandalas of effectuation? (v. Chap. 36) What is the mandala for accomplishing [all] deeds? (v. Chap. 36)

What is the consecration mandala ? (v. Chap. 31) For the sake of sentient beings I beg you to discourse in detail

On the above questions and in accordance with what is important!"

127

Chapter Two

The Characteristics of Mantras

Thereupon Vajradhara, auspiciously adorned, worthy of worship by all vidyadharas,3 and a bodhisattva of great compassion, addressed Adamantine Wrathful Kundalin of Great Energy, saying, "Well spoken, well spoken, Great Wrathful One! You have done well to ask of me such questions. Be sure to listen single-mindedly and attentively to these supreme and sublime rules. This Susiddhikara[-sutra\ has five kinds of adornment: the first is called 'great energy'; the second is called 'vidyaraja'; the third is 'eliminating obstructions'; the fourth is 'accomplishing all valiant deeds'; and the fifth is 'effectuating all mantras.' This Susiddhi[kara]-sutra is such that if you are unsuccessful when observing other mantra rites, you should also recite the basic mantra of this scripture, in which case you will be quickly successful.4 Among the three families5 [of Buddha, Lotus, and Vajra] this scripture is king. It is also able to accomplish all manner of deeds, namely, deeds of self-protection, boundary-binding (i.e., delimiting and protecting the ritual site), and invocation, as well as deeds of worship, assistance, punishment, and instruction, and all mantras are successful. "Next, among the heart-mantras, that with three hum syllables is also able to accomplish all ritual deeds such as described above. The heart-mantra with three hiim [syllables is]: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, om susidhya sidhya sadhaya susiddhikara hum hum hum phat phat. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of theyaksasl Om, be well successful! be successful! bring success! O you who are good at bringing success! hum hum, hum phat phat!) [I]6 "Next, the rites for higher, middling, and lower accomplishments are as have been explained in other scriptures. He who is 129

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The Susiddhikara Sutra

desirous of success must understand the higher, middling, and lower rites of mantras. This scripture embraces the mandala rites performed in all three families. The mantras of the Buddha Family are for santika (pacification) [rites], the mantras of Avalokitesvara (Sound-Observer; i.e., the Lotus Family) are forpaustika (prosperity) [rites], and the mantras of the Vajra [Family] are for abhicdruka (subjugation) [rites]. From the armpits to the crown [of the head] corresponds to the higher grade [of accomplishments], from the navel to the armpits corresponds to the middling grade, and from the feet to the navel corresponds to the lower grade. Among the mantras you should also differentiate the three kinds of accomplishments, and the three families are each divided into three [grades]: this you must fully understand. Among the mantras of the three families, those of the vidyarajas are for higher accomplishments, the mantras of sundry messengers, cetas (male servants), cetis (female servants), and so forth are for lower accomplishments, and the mantras expounded by other deities [are for middling accomplishments]. The rites for the three kinds of deeds are firstly the santika rite, secondly the paustika rite, and thirdly the abhicdruka rite. All of these three deeds are to be found in each of the three familes: you should be fully acquainted with how to differentiate their procedures.

"Within the Buddha Family use the Buddha-Mother, who is called Buddhalocana (Buddha-Eye): use her mantra for the santika [rite]. The mantra of the Buddha-Mother is:

Namo bhagavatosnisaya, om ruru sphurujvala tistha siddhalocani sarvarthasadhani svaha. (Homage to the Blessed One, to the Protuberance [on the crown of the Buddha's head]! Om, roar! flash! blaze! abide! O you with perfected vision! you who accomplish all objectives! svaha!) [2]7

To be recited three times.

"Within the Lotus Family use the Avalokitesvara-Mother, who is called Pandaravasinl: use her mantra for the santika [rite]. The mantra of the Avalokitesvara-Mother is:

130

Fascicle One

Darsanasparsanabhyavasravasmaranena ca syam aharn sarvasattvandm sarvavyddhicikitsaka, tad yatha, om kate vikate kata vikata katamkate bhagavati vijaye svaha. (By observing, touching, hearing, and remembering, may I become a healer of all diseases for all beings! Namely: Om, O Kata! Vikata! Kata! Vikata! Katamkata! Blessed One! victorious one! svaha!) [3]8

[To be recited] three times.

"Within the Vajra Family use the Vajradhara-Mother, who is called Mamaki: use her mantra for the santika [rite]. The mantra of the Vajra-Mother is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksasendpataye, om kulamdhari bandha bandha hum <in a loud voice>phat. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksasl Om, 0 family-holder! bind, bind! hum phat!) [4]9

[To be recited] three times.

"Next, within the Buddha Family, when using the mantras of vidyarajas, the vidyaraja is called Vijayosnlsa (Victorious Buddha-Crown): use his mantra for the paustika [rite]. The mantra of [this] vidyaraja is:

Namah samantabuddhanam, om bhrum namah. (Homage to all Buddhas! Om, bhrum, homage!) [5]10

"Within the Lotus Family also use a vidyaraja, called Hayagriva: use his mantra for the paustika [rite]. The mantra of [this] vidyaraja is:

Om amrtodbhava namah svaha. {Om, O you who are born of ambrosia! homage! svaha!) [6]11

"Within the Vajra Family also use a vidyaraja, called Sumbha: use his mantra for the paustika [rite]. The mantra [of this vidyaraja] is: Namo ratnatrayaya, namas candavajrapanaye mahayaksa-131 604a

604b

The Susiddhikara Sutra

senapataye, om, sumbha nisumbha hum grhna grhna hum anaya hum bhagavan vidyaraja hum phat namah. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksas\ Om, O Sumbha, Nisumbha, hum! seize, seize, hum! bring hither, hum! O Lord Vidyaraja! hum phat, homage!) [7]1Z

"Next, within the Buddha Family, use the mahakrodha ('great wrathful one') called Aparajita: use his mantra for the abhicaruka [rite]. The mantra is:

Hum, phat vak vak (?) cinasicik (?) hum, phat. [8]13 "Within the Lotus Family the mahakrodha is called Sivavaha: use his mantra for the abhicaruka [rite]. The mantra is: Hum phat hri (or hri / hrihl) hum, phat. [9]14 "Within the Vajra Family the mahakrodha is called Kundalin (= Amrtakundalin): use his mantra for the abhicaruka [rite]. The mantra is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, om amrtakundali kha kha kha kha khahi khahi tistha tistha bandha bandha hana hana garja vigarja visphotaya sphotaya sarvavighnavinayaka[n] mahci[ga]napatijivitantakaraya hum phat. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksas\ Om, O Amrtakundalin! devour, devour, devour, devour! devour, devour! abide, abide! bind, bind! slay, slay! roar, roar out! rend asunder, rend all obstructions and obstructive demons! For you who put an end to the life of the Great Lord of [Siva's] Hosts! hum, phat!) [10]15

"Then again, there may be mantras that do not fall under the three families. [In such cases] one differentiates the three kinds of ritual deeds—santika and so forth—according to the wording of the mantra.16 If the mantra has the word 'santi-kuru' crender auspicious:^ the word 'sama' <remove>, the word ' rasama' <very 132

Fascicle One

pure>, the word 'upasamd <further remove>, or the word 'svaha' (all hail!), you should realize that it is a mantra for the santika [rite]. If it has the word ' usti' -^increased benefit>, the words 'laksmin' <endowed with a [good] sign>, 'dada' <give> or 'urja' <majesty> or the words 'bald <strength>, 'vrddhi' <increase>, 'rupd [<form>], 'medha <intelligence>, 'dhana' <property>, 'dhanya' <storehouse>, 'hiranyd <gold>, ' rama' <village>, 'nagard <town>, 'rast[r]a <district>, 'rajyd <lord> or 'dadd <give>, you should realize that it is a mantra for the paustika [rite]. If it has the word 'hum' or the words 'hand <strike>, ' hat' <break>, 'matha' <destroy>, 'bhahja' <shatter>, 'uccatayd <punish>, 'utsdhaya' (?) <do not release with force>, 'sosaya' <parch>, 'marayd <kill>, 'khadaya' <devour>, 'kilaya' <impale>, 'chedaya' <sunder>, 'bhasmi' <almsbowl> or 'kuru' [<do>],17 you should realize that it is a mantra for the abhicaruka [rite].

"Next, if there is a mantra the meaning of which is 'compassion' or 'good,' you should realize that it is for using in the santika [rite]; if there is a mantra the meaning of which is 'violence' or 'anger,' you should realize that it is for using in the abhicaruka [rite]; and if there is a mantra that is neither compassionate nor violent [in meaning], you should realize that it is for using in the paustika [rite].

"Then again, if ou wish to quickly accomplish the santika [rite], you should use mantras of the Buddha Family; if you wish to quickly accomplish the paustika [rite], you should use mantras of the Lotus Family; and if you wish to quickly accomplish the abhicaruka [rite], you should use mantras of the Vajra Family.

"Next, this scripture is profound and wondrous, just like the [most] heavenly among the heavenly, and it has the best among the best mantras. If you abide by its rules, there will be no deeds that you cannot accomplish. Although this scripture belongs to the lower Vajra Family, because by upholding the decrees of the Buddha's teachings it accomplishes everything, it is also able to accomplish the rites of the two higher families. It is, for example, like a monarch who acts in accordance with [his own] decrees; its 1133

604c The Susiddhikara Sutra

rules are the same and should be understood in accordance with the meaning [of this analogy].

"If there are mantras which, although their words are few in number, have the word 'om' at the beginning and have the word 'svaha' at the end, you should realize that [these] mantras are quickly able to accomplish the santika rite. Or if there are mantras that have the word 'hum,' at the beginning and have the word ' hat' at the end, or have the letter repha ('r')—this is the sound of reproof—any mantras with these words will quickly bring success in the abhicaruka rite. Or if there are mantras without the word 'om' at the beginning and without the word 'svaha' [at the end], or without the word 'hum,' without the word ' hat' or without letters such as repha, you should realize that these mantras are quickly able to accomplish the paustika rite.

"Next, if someone should wish to subdue various demons and avesas,is he should use the mantras expounded by messengers, cetakas (servants), and so forth, for he will quickly gain success. Again, should there be mantras in other families that are said to be able to accomplish everything, they are only able to accomplish what is taught for that particular family and do not apply to other families. Still, there are scriptures in which it is stated that a certain mantra was expounded in order to remove poison or illness but is also able to remove other afflictions; [in such a case] you should realize that that [mantra] is suitable for all uses. "You should be fully acquainted with the family [to which a mantra belongs], you should be fully familiar with the circumstances in which a mantra is to be used, you must also know the mantra's efficacy, and you must fully understand how to practice the mantra rites. The characteristics of the mantras of a particular rite should accord with what you seek, and if you recite those mantras, then you will gain success."

134

Chapter Three

Distinguishing the Characteristics of

an Acdrya

"Next, I shall now explain the characteristics of an acdrya (teacher). Since all mantras are obtained through him, know that an [ajcarya is the very basis [of all practice].

"What are his characteristics? His limbs are sound, and he is adorned with merit; he must fully comprehend matters mundane and supramundane; he always abides by the Dharma and does not do anything that is contrary to the Dharma; he is endowed with great compassion and takes pity on sentient beings; he has been born and raised in a noble family; he is disciplined in nature and gentle; all who dwell together with him obtain happiness; he is intelligent and wise, and unimpeded in eloquence; he has forbearance and is without self-conceit; he always wishes for the Great Vehicle and understands the subtle meanings [of its teachings]; he has deep faith in the gateway to the secrets [of the esoteric teachings]; even if [he commits only] a minor offense, he is still overcome with great fear; he is quite pliant in his physical, verbal, and mental actions; he always enjoys reading the scriptures of the Great Vehicle and abides by the Dharma teachings; he assiduously recites mantras without interruption; the siddhi [rites] that he performs are all successful; he must also fully understand how to draw a mandala; he is always equipped with the four [means of] conversion (i.e., giving, kindly speech, beneficial action, and cooperation); because he seeks the grand [objective of enlightenment], he does not wish for any minor objectives; he is forever free of parsimony; he has previously entered a Great Mandala19 and received consecration; moreover, his virtue has been extolled by his teacher [with these words]: 'You may go now, having proven yourself fit to be conferred initiation and become an acdrya';20 and, having obtained this authorization, he is qualified to construct a mandala with his 135

The Susiddhikara Sutra

605a own hands in accordance with the [proper] procedures and also qualified to confer mantras on disciples—if you rely on such a person, the mantras received [from him] will quickly bring success: of this you should not have any doubts. [But] if you recite mantras on your own authority without [their having been conferred] by an upadhyaya (preceptor) or acarya, you will be exerting yourself in vain and will never obtain any result.

"As for the disciple, he should look upon the acarya just as he would the Three Jewels or bodhisattvas and so forth, for he is a place of refuge able to confer [the teachings], and of all good things he is the primary cause; [therefore] your present life will be happy and you will obtain the [desired] result in future lives. By relying on the acarya, it will not be long before you obtain that which is unsurpassed and excellent, namely, enlightenment (bodhi). For this reason he is comparable to a Buddha, and you therefore become his disciple. If, in serving the [a\carya, you are without remiss and apply yourself faultlessly, then [the mantras of] the vidyarajas and vidyarajas' consorts (vidyarajni) that you have been conferred will bring siddhi—of this there is no doubt whatsoever." 136

Chapter Four

Distinguishing the Characteristics

of One Who Recites Mantras

"Next, I shall now expound the characteristics of the methods of practice whereby he who recites mantras quickly obtains success. He is pure in the three activities [of body, speech, and mind]; his mind is not confused; formerly he has uninterruptedly been always cultivating wisdom; able to perform one rite, he accomplishes all manner of things; he is also free of parsimony; the words that he utters are without impediment; he is without fear in a crowd; his deeds are quickly accomplished; he always practices forbearance; he is free of all sycophancy; he is without any illness; he always practices truthful speech; he fully understands ritual matters; he is of youthful age; his sense organs and limbs are all sound; he always has faith in the Three Jewels; he practices [the teachings of] the sublime scriptures of the Great Vehicle; and he does not entertain thoughts of falling back from the merits of good [deeds] — such a person will quickly gain success. He always has respect for bodhisattvas and mantras, and he generates great compassion toward sentient beings—such a person will quickly gain success. He always enjoys tranquility and does not desire noisy crowds; he constantly practices truthful speech and mentally applies himself to the maintenance of purity—such a person will quickly gain success. If he hears of the majestic power and sovereignty of the Bodhisattva Vajradhara, he will upon hearing of it have true faith and rejoice in his heart—such a person will quickly gain success. If someone who has few desires and knows contentment recites mantras and keeps in mind unceasingly day and night what he seeks, such a person will quickly gain success. If, on hearing of mantra rites for the first time, a person's hair should all stand on end and his heart dance for joy, such a person is a Dharma-vessel for [the fruits of] success. If someone should personally see siddhi 137

The Susiddhikara Sutra

in a dream as it is described in the scriptures, and if his mind loves tranquility and he does not dwell together with others, such a person will quickly gain success. If, moreover, someone reveres his acarya like a Buddha, such a person will quickly gain success. If 605b someone has been reciting a mantra for a long time without any effect, yet does not abandon it, redoubles his vast vow, and further increases his efforts until he is successful, such a person will quickly gain success."

138

Chapter Five

Distinguishing [the Characteristics of]

an Associate

"Next, I shall explain the characteristics of his associate. He is adorned with merit; he is born of a noble family; he always wishes for the true Dharma and does not do anything that is contrary to the Dharma; he also has deep faith and is free of all fears; he does not fall back in his efforts; he respectfully practices the venerable teachings; he always practices truthful speech; his sense organs and limbs are all sound, and he has no physical illnesses; he is neither too tall, nor too short, nor too fat, nor too thin, nor should he be very dark or very light [in complexion]—he is free of all these faults: [such is] a meritorious associate. He is able to endure suffering; he fully understands mantras, the procedures for mandala worship, and other rules; he always cultivates pure conduct; he bears with all things; the words that he utters are gentle and make people want to listen to him; he is free of all self-conceit; he has a good memory and does not forget anything; he respectfully practices any teaching and does not make excuses [for not doing so]; he is of great learning and wisdom, has a compassionate mind, and does not become angry; he is always thinking of making donations; he fully understands how to differentiate the mantras of vidyarajas; he should always be reciting [mantras], and the mantras that he recites are the same as those of the venerable [officiant's] practice; and he is also versed in the rites of boundary-binding, self-protection, and so forth—if you obtain such an associate, you will be quickly successful. He is well-disciplined in the three activities [of body, speech, and mind]; he has previously entered a mandala under a teacher; he has taken refuge in the Buddha's teachings and does not cultivate evil practices; he is familiar with the procedures required by the venerable [officiant] and does not wait for words of instruction, but knows the [right] time for whatever is sought and 139

605c The Susiddhikara Sutra

acts accordingly—one thus endowed is an excellent associate. He is of wholesome body and mind, without mental anguish, determined and resolute, and to the last he has no thoughts of falling back—if you obtain such an associate, you will be quickly successful. He does not engender greedy attachment toward great profit—one who is endowed with such virtue is described as an excellent associate. Toward the [officiating] practitioner his mind is also without [thoughts of] abandonment—if ou wish to effectuate sundry drugs and so forth, he will act as a powerful aide, and he will not abandon the spontaneous holy precepts: one who is endowed with such virtue is described as an excellent associate. He does not desire anything from the practitioner; so long as he does not attain the accomplishment of siddhi, he will never give up; even if ears should pass by without [his obtaining] siddhi, he will never entertain thoughts of giving up; even if there should be great suffering and other difficulties that torment his body and mind, he will still not give up—one who is endowed with such virtue is described as an excellent associate.

"If he is possessed of various [modes of] virtuous conduct such as those [described] above, he will be fit to accomplish supreme and excellent deeds. But even if he is without the above virtues and is only versed in the rules for success with mantras and also fully understands mandalas, has wisdom lofty and bright as well as additional merits, and excels in reciting [mantras], such an associate is also able to accomplish supreme and excellent deeds. On account of his desire to accomplish supreme and excellent deeds, this meritorious associate will perform together with the [officiating] reciter for half a month at a time consecration, homa, [offerings of] aromatics, flowers, and lamps prepared according to the occasion, and other procedures for the protection and selection [of the site]: he must assist as the need arises. Not only does he assist in performing deeds such as the above; if the reciter should make an omission, the meritorious associate will admonish him with reason on the basis of scriptural teachings to the effect that there must be no omissions, and he will also reveal to him in detail the reasons for this—one 140

Fascicle One

thus endowed is a most excellent associate. If at the time of his daily recitation, or when performing [ritual] deeds, the practitioner should on occasion happen to forget something, his meritorious associate will help him to do it as he sees fit and have everything in complete readiness. When [the practitioner] wishes to accomplish a drug rite, [his associate] should always hold the drug in his hands or use grass stalks to hold it. Even though the tasks in rites of recitation may be many, [the associate] will never be negligent. When the practitioner wishes to finish reciting, his associate should stand beside him, looking to see whether the practitioner has already wearied of recitation or fearful that he may forget to perform the rite for dismissing the deities, the rite for placing the rosary, or some other rites, and if he sees him forget something, he should help him to do it. The associate should always be reciting and worshiping, and the deeds that he performs generate merit, all of hich he transfers to those who recite mantras, fulfilling their wishes. If instructions are to be given, [the practitioner] speaks only with the associate, while in order to accomplish supreme deeds one more associate is allowed, [in which case the associates] speak with one another to ensure that there are no discrepancies between them. The associates' food is the same as that of the practitioner, and the practitioner's food conforms with the prescribed rules. Those thus endowed are fit to become associates for supreme and excellent deeds. The merits of the third associate21 are also the same as those described above."

141

Chapter Six

Selection of the Site

"Next, I shall explain the site for reciting mantras and [gaining] success. In which localities are you to dwell in order to quickly gain success? The place where the Buddha attained enlightenment and vanquished the armies of the four demons (i.e., the five aggregates, mental afflictions, death, and the king of demons in the Paranirmitavasavartin Heaven) is the very best, and you will quickly gain success [there]. Because there are no hindrances on the banks of the Nairanjana River [where the Buddha bathed before attaining enlightenment], you will quickly obtain siddhi in that locality; even if there should be a host of demons [there], they will be unable to effect any obstruction, and among the things that you seek there will be none that you do not accomplish—in such a place you will quickly obtain siddhi. Alternatively [you will gain success] at the place where the Buddha turned the Dharma-wheel, or at the town of Kusina[garl], the site of the Buddha's nirvana, or at the town of Kapila[vastu], where the Buddha was born. The above four sites22 are the very best, and because there are no disturbing obstructions, you will definitely gain success in the three kinds of siddhi. "Alternatively [you will gain success] in the excellent sites described by Buddhas or the excellent sites described by bodhisattvas, [namely,] the Buddha's Eight Great Stupas or famous mountains with many trees, abundant fruit, and flowing springs: such places are described as excellent sites; or in an [a]ranya (forest or hermitage) with many flowers and fruits, with flowing water, and beloved of people: such a place is described as an excellent site; or there may be an [a\ranya with many deer that are not hunted by people and without any beasts of prey such as bears, tigers, and wolves: such a place is described as an excellent site; or a place that is neither too cold nor too hot, is agreeable to people, and is pleasing to their minds: such a place is described as an excellent site; or beside a mountain, on top of a mountain peak, on a 143

606a

The Susiddhikara Sutra

solitary eminence, or on a mountainside that also has water: such places are described as excellent sites. There are also [other] excellent sites, where green grass covers the ground and there are many trees and flowers, including [trees whose] wood is suitable for performing homa: such places are described as excellent sites. Or in front of a stupa enshrining a sarl[ra\ (relic), or in a place in the mountains enshrining a sari[ra\, or beside the four [great] rivers (i.e., Ganga [Ganges], Sindhu [Indus], Vaksu [Oxus], and Sita), or a place where there is an [a]ranya embellished with various trees and there are not many people, or in a cemetery where smoke never ceases, or on the banks of a large river, or beside a large pond, or a place where there were formerly many cows, or at the foot of a large solitary tree where a divine spirit abides and which is always in the shade, or the single shrine of many villages, or beside a large crossroads, or beside the pond of a naga (serpent or dragon): such places are described as excellent sites. Or lands visited by the Buddha during his peregrinations: in such localities you will quickly gain success. If there is a country where the four categories of people (i.e., monks, nuns, laymen, and laywomen) have deep faith in the Three Jewels and spread and uphold the true Dharma, in such a place you will quickly gain success. Again, if there is a country with multitudes of many good people all endowed with compassion, in such a place you will quickly gain success.

"Once you have obtained one of these outstanding sites, you must remove refuse, potsherds, pebbles, and other objects from the ground: it is all explained in detail in the chapter on the mandala.23 In accordance with the rites for siddhi you must properly differentiate the sites for the three families, and you must also differentiate between the santika rite, the paustika [rite], and the abhicdruka [rite]; as with these three rites, you must also differentiate between higher, middling, and lower accomplishments. In such a place, following what seems right to your mind, you should then smear [the ground with cow dung], sprinkle [it with scented water], sweep it, and perform the various [ritual] deeds, whereupon you will quickly gain success in the rites for siddhi." 144

Chapter Seven

Observation of the Precepts

"Next, I shall explain in detail the rules that govern the reciting of mantras; if you abide by these precepts, it will not be long before you gain success.

"If a person of wisdom is to recite mantras, he should first renounce anger; neither should he engender ire toward malevolent gods, nor should he harbor anger toward mantra-reciters of other categories. He should not differentiate between mantras on his own authority with regard to their merits and rules, and he should [instead] engender a deep respect for mantras and their rules. He must offer protection to wicked people. Why? Because they are able to impede important matters and harm him. Even if he should see faults in his acarya, his three activities [of body, speech, and mind] will not produce [behavior indicative of] thoughts of arrogance, his mouth will not discuss the various rights and wrongs [of the matter], and his mind will never conceive thoughts of his [acarya's] faults. Even if [the acarya\ has faults, he does not discuss them, and even less so if he abides by the Dharma. Even if others bear malice [toward him], he will never retaliate, nor should he bind another's vidyaraja by means of his own regular mantra and cause injury or inflict bitter punishment, nor should he perform rites for vanquishing foes.

"If someone has not yet received mantras from an acarya, you should not confer them on him to recite, while someone who does not have respect for the Three Jewels is a non-Buddhist [and you should not confer any mantras on him either]. If someone has received mantras from an acarya but has subsequently fallen back from his original aspiration, you should also not confer [any mantras] on him, nor should you confer on him hand-seals (mudra), mantras, rites of [special] efficacy, or ordinary rites. You should also not confer them on those who have not yet entered a mandala. 145

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"You should not leap over any sentient beings, neither twolegged creatures nor likewise many-legged [creatures]. You should also not step over insignia on the ground, namely, mallets, discs, staves, scepters, conches, vajras, and so forth, nor step over what is marked off with a rope. You should also not step over sundry medicinal herbs, roots, stalks, branches, leaves, or fruits, nor should you dispose of them in unclean places.

"If you wish for success in mantra rites, you must abide by the code of rules and you should not dispute the correct meaning of the Great Vehicle. If you hear of the profound, remarkable, and inconceivable practices of bodhisattvas, you should engender true faith and not entertain any thoughts of doubt. A person who recites mantras should not contest their efficacy with other reciters, nor should he perform a rite of subjugation on account of some minor offense. "A person who wishes for success should not sing or disport himself, nor should he apply makeup or wear garlands of flowers in order to adorn himself. Again, do not go dancing about and do not playfully float in a river. In a word, you should not perform any insolent acts with the body. You should [also] not perform any unwholesome acts of speech, such as mendacious speech, speech of a defiled mind, [speech that] sunders harmony, and offensive language and abuse; when a reply is required, do not resort to verbosity, and never indulge in idle chatter. Again, do not dwell together with non-Buddhists or argue with them, do not speak with any [outcaste] candalas and their ilk, and do not converse with people other than 606c your associates, while at times of recitation do not speak even to your associates. At times other than when you are reciting do not speak with your associates if there is no need to do so. "Again, do not rub your body with oil, and you should not eat the five pungent [vegetables], [such as] onions, garlic and radishes, or sesamum and vinegar, nor should you eat any other green vegetables, rice flour, bean cakes, steamed peas, sesamum cakes, or dumplings. You should not eat any food relished by vinayakas (class of demons) or the remains of offerings, gruel made with sesamum, nonglutinous rice, and beans, or milk gruel. Do not ride 146

Fascicle One

on any carriages or saddled [animals]. You should eat neither food that has been stepped over nor food that has been touched. [Do not use] any accoutrements of odily adornment such as mirrors, flowers, powders, or parasols if there is no reason for doing so. You should not rub your hands together [when washing], nor should you rub your legs together. Do not defecate or urinate in any water or in the vicinity of water. You should not take food in your hands to eat it, and do not use brass dishes for eating; dish food out onto leaves without turning them over [on their reverse sides]. Do not sleep on large or small couches, and do not sleep together with other people. When you wish to sleep, relax the mind, making it calm and pure, and then go to sleep, reflecting on wisdom. Do not sleep with your face covered (i.e., facing downward) and do not sleep facing upward, but sleep like the king of lions on your right side. When sleeping, do not sleep with your eyes open. You should not eat again [and again] during the day, nor should you fast; you should not eat too much nor too little. If you have doubts about any food, you should not eat it. Do not look at any forms of amusement, at large congregations of people, or at women. You should not be attached in body, speech, and mind to any fine living quarters or fine food that you receive, nor should you reject any poor living quarters or poor food that you may receive. You should not wear purple garments, nor should you wear old torn robes or dirty robes; at times of recitation you should wear an undergarment.

"Moreover, do not deprecate yourself, saying, 'I have committed many wrongs, and there is no way in which I can gain success in siddhi.' [Even if] you should be afflicted with various illnesses on account of residual karma [from past lives], never wilfully neglect your recitation, and never abandon the mantras that you have received from your acarya. A voice in your dreams or in midair may declare, 'You should not recite this mantra,' but even if you hear this frequently, do not abandon [the mantra] and do not be angry [at the voice]. Why? Because it is all due to demons. You must simply exert yourself, and you should not fall back and stop [practicing], Do not have wicked thoughts in your mind, [do not] be 147

607a The Susiddhikara Sutra

distracted by [unwholesome] objects, and [do not] indulge your sense organs; always maintain purity and recite [your mantras]. "If you seek great accomplishments, you should not subjugate mountain spirits with your regular mantra, and do not protect yourself or others and do not rescue [people] from difficulties or suppress poisons [with it either]. This is not only the case with your regular mantra, and you should not perform [such deeds] with any other mantras either. All your mantras, each according to its use, should not be practiced with any great frequency, and do not contest your magical powers with others.

"If you wish to seek siddhi, you must recite three times [daily] and wash yourself three times [daily]. When washing, do not [use] simply plain water, but mix in mantrafied water and wash yourself. The 'water' mantra is:

Om hum hana vajri vajrena ha <in a frightening voice>. (Om, hum,, slay! O adamantine one! with a vajra, ha!) [II]24 "When bathing, you should use purified earth to rub all over your body and cleanse yourself. Use mantrafied earth, reciting [the mantra] seven times. The 'earth' mantra is:

Om vajra hara hum. (Om, O vajra! dispel! hum!) [12] "In the water and in the earth there are many vinayakas who cause obstructions: you must first dispel them and then use [the water and earth]. Recite this mantra to drive them away. The mantra for dispelling obstructions in water and earth is: Namo vajraya, hum hana dhuna matha vidhvamsayotsaraya phat. (Homage to the vajra! Hum! slay! shake! destroy! crush! expel! phat!) [13]

"Then first take some water, and when you have finished reciting the mantra while stirring [the water] with your hand, use it for bathing. The 'bathing' mantra is:

Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, namo dam. (Homage to the Three Jewels! Homage 148

Fascicle One

to Violent Vajrapani, great general of the yaksas! Homage to...) [14]25

"Using this mantrafied water, bathe at will. When bathing you should not converse. While still bathing you must constantly mentally recite the following heart-mantra. The heart-mantra when bathing is:

Om. amrte hum phat. (Om., 0 immortal one! hum phat!) [15] "Once you have finished bathing, you should take up a scoop of water with both hands and use the above heart-mantra to empower it; reciting it seven times, pour [the water] over your head. Do this three times.

"[Then] you should tie the hair on the crown [of your head]: reciting [the following mantra] to mantrafy it seven times, you should make a topknot on the crown [of your head]. If you are a renunciant [with a shaven head], you should make a fist with your right hand, place it on top of your head and, [reciting the mantra] the same number of times as above, similarly [make as if to] tie the hair on the crown [of your head]. The 'crown-hair' mantra is: Om susiddhikari svaha. (Om, O you who are good at bringing success! svaha!) [16]

"Next, you should wash your hands, take some water, and rinse your mouth three times. Then bathe your deity, using his mantra and reciting it seven times. While reciting the [following] mantra for rinsing the mouth, [empower] the five places on the body (i.e., crown, both shoulders, throat, and chest).

Om kili kili vajra hum phat. (Om, 0 you with a stake! you with a stake! O vajra! hum. phat!) [17]

"When you have completely finished bathing, imagine that you bathe your deity. Then in that [same] place you should recite your regular mantra as many times as you like: only then may you proceed to your usual site of recitation.

"On your way there do not feel greed or anger, and conform 149

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with external circumstances, pure in body and mind; think reverently of your deity and proceed slowly, firmly observing the prohibitory precepts as laid down before: you should observe them without forgetting them. Once you have reached the site, you should perform as prescribed the various [ritual] deeds and recite [mantras], and you should construct a mandala, constantly reciting [as you do so]. If you become tired, you should read the scriptures of the Great Vehicle or make caityas (cairns), and never neglect other good deeds either.

"You must [daily] take refuge three times in the Three Jewels, repent three times of your sundry sinful deeds, generate three times the mind of enlightenment ibodhicitta)—if you do so, you will gain success—and make a vow three times, vowing to accomplish the excellent deed [of enlightenment]. In order to expiate your sins, you should perform good deeds in accordance with the teachings: always make charitable gifts, have great compassion, do not be parsimonious with the Dharma teachings, always have forbearance, exert yourself without falling back, have deep faith, [keep] in mind the six [objects of] mindfulness (i.e., Buddha, Dharma, Sangha, morality, charity, and gods), and think carefully on the meaning of the scriptures that you hear; you should always read the merits of mantras, and you should worship the scriptures of mantra rites.

"Carefully drawing a fine mandala in accordance [with the scriptures], you should enter it: first induct bhiksus (monks) of true faith, and then induct bhiksunls (nuns), upasakas (laymen), and upasikas (laywomen) one after another, all firm in their generation of the mind of enlightenment and with determined minds and right views. Once they have entered the mandala, you should confer [on them] the methods for binding hand-seals as well as mantras and [other] rules, and you should also properly explain in detail all the rules for mantras.

"On the fourteenth day, the eighth day, and the last day of [bright half-]months and on the [first] fifteen days of the eleventh month26—on such days double the offerings, recite [mantras], 150

Fascicle One

perform homa, and additionally observe the prohibitory precepts: you must always remember to double everything, and the mantras will be quickly successful.

"When performing homa, you must always hold a vajra in your hand: recite [the following mantra] to mantrafy it more than one thousand times or one hundred times. The mantra of the vajra for accomplishing [all] deeds is:

Om dhuna vajra ha. (Om, shake! O vajra! ha!) [18]27 For the vajra for [accomplishing] all deeds use wood [from a tree] that has been burned by lightning or margosa wood, or take a piece of charred wood from the fire remaining after burning a corpse, or use white sandalwood or red sandalwood: take any one [of these kinds of] wood and make a vajra, adding three prongs. At times of homa and at times of recitation always hold it in your left hand. Because it is able to accomplish all deeds, it is called the '[wellaccomplishing] vajra!' If ou carry this vajra, all vinayakas and other obstructors will all take fright and flee. Rub this vajra with red sandalwood unguent and place it in front of your deity; using the mantra given above, you should mantrafy flowers and incense and offer them to it. The vajra for [accomplishing] all deeds is secret and subtle and is able to accomplish sundry deeds. "When performing various [ritual] deeds, you must always wear a bead circlet on the right wrist which has been rubbed with unguent and mantrafied by reciting [the following mantra] one hundred times or one thousand [times]. The 'bead circlet' mantra is: Om kulamdhari bandha bandha hum phat. (Om, O familyholder! bind, bind! hum, phat!) [19; cf. No. 4]28 This great seal of the vidyarajas is called Mamakl. She is able to effectuate the mantras of all vidyarajas, able to increase [the majesty of a deity], able to make the wording of mantras complete, and also able to accomplish other rites and deeds such as self-protection. Not only is she the mother of the vidyarajas, but she is also the mother of the Vajra [Family]. In the case of a bead circlet for 607c

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the Vajra Family affix a rudraksa [berry], stringing it onto a cord [the ends of which are] then tied together to make a knot. It being thus in the case of the Vajra Family, the other two [families] may be known accordingly. For a bead circlet of the Buddha Family you should use the mantra of the Buddha-Mother [Buddhalocana], while in the case of a bead circlet for the Lotus Family you should use the mantra of Pandaravasini, and for a bead circlet of the Vajra Family you should use the mantra of Mamakl. <The mantras of the three family mothers correspond to those given previously [in Chapter 2 (Nos. 2—4)].>29 If you wear this bead circlet, vinayakas will be unable to cause any obstruction, your body will become purified, and you will quickly succeed in fulfilling your wishes. "When performing rites, you should also make a ring using cogongrass (kusa) and put it on the ring finger of your right hand. You should recite the three-and-a-half-syllable heart-mantra of the corresponding family one hundred times or one thousand times and then place [the ring] on your finger. The [three-and-a-half-syllable] heart-mantra of the Buddha Family is:

Jinajik. [20]

The [three-and-a-half-syllable] heart-mantra of the Lotus Family is:

Arolik. [21]

The [three-and-a-half-syllable] heart-mantra of the Vajra Family is:

608a Vajradhrk. [22]30

At times of worship, at times of recitation, and at times of homa you should wear [this] grass ring. On account of your wearing this grass ring, obstacles [resulting from past] sins will be eliminated, your hand will become purified, and your actions will all be successful. "Next take some cotton thread and hemp fiber, have a young girl dye them red in color or saffron in color, twist them into a string, knot it, and make a mantra-cord. With each knot recite the 152

Fascicle One

[following] mantra seven times, making seven knots. Place it in front of your deity and mantrafy it with the mantra one thousand times. At times of recitation, at times of homa, and when you go to sleep — 'when you go to sleep' means at dusk—you should use [the cord], tying it around your waist, for then there will be no seminal loss when asleep at night. You must always empower it; the cord mantra is:

Om hara hara bandhani sukradharani siddharthe svaha. (Om, retain, retain! 0 semen-holding cord! O you who have accomplished your objective! svaha!) [23]

"At times of recitation and at times of homa you must wear an outer garment and an undergarment with the right shoulder bared; when sleeping and when washing or bathing this rule does not apply. The outer garment that you wear should be mantrafied. When defecating and urinating you should wear wooden shoes, but when in the presence of your own deity, in the presence of an upadhyaya or acdrya, or in the presence of other venerable elders you should not wear them.

"At revered places worship with body, speech, and mind if you wish to quickly gain success in siddhi. If you see a caitya or bhiksu, you should always pay your respects to them. If you encounter the image of a non-Buddhist god, you should only join your palms together or chant a gatha (verse), and if you see a venerable person you should also do reverence to him. If you hear the wonderful Dharma, generate profound devotion, and if you hear of the inconceivable characteristics of a bodhisattva or hear of the things accomplished by mantras, you should rejoice in them all and your heart dance for joy. If you wish for quick success, you should always proceed valiantly onward and not engender indolence. "You must always reflect on rules such as the above, for otherwise you will violate the code of precepts, incur very grave sins, and be unsuccessful in siddhi. Be ever mindful of the body and other sense organs (i.e., eyes, ears, nose, tongue, and mind) and do not be 153

The Susiddhikara Sutra

greedily attached to various desires. You must always observe rules such as the above, and do not forget them. If you commit misdeeds in the morning then repent of them when evening comes, and if you indulge in committing [misjdeeds during the night, repent of them with a sincere mind when morning comes. In addition, you must be pure in recitation as well as homa, worship, and so forth in accordance with your own precepts. In this manner you should spend your days, and you should always bear in mind the vidyaraja precepts, for then it will not be long before you dwell in siddhi." 154

Chapter Eight

Offering Flowers

"Next, I shall explain separately the three kinds of [ritual] deeds. The three kinds [of ritual deeds] are, namely, the santika rite, the paustika rite, and the abhicaruka rite: these are the three kinds. In [each of] the three families (i.e., Buddha, Lotus, and Vajra) there are three grades of mantras, namely, those expounded by holy ones (aryas), those expounded by [celestial] gods (devas), and those expounded by earth-dwelling gods (bhaumadevas): this applies to the three families. Those expounded by holy ones are those that have been expounded by Buddhas, bodhisattvas, listeners (,sravakas), and dependently enlightened ones (pratyekabuddhas): theirs are the mantras of the holy ones. Those expounded by gods are those that have been expounded by gods ranging from the Gods of Pure Abode (suddhavasa) to the Thirty-three (trayastrimsa) Gods: theirs are the mantras of the gods. Those expounded by earth-dwelling gods are those that have been expounded by nagas (serpents or dragons), yaksas, raksasas (classes of demons), asuras (demigods), garudas (mythological birds), gandharvas (celestial musicians), kimnaras (gods of song), mahora[ga\s (mythological snakes), bhutas, pisacas, kumbhandas (classes of demons), and so forth: [theirs] are the mantras of the earth-dwelling gods. When performing the santika rite, you should use mantras expounded by holy ones; when performing the paustika rite, you should use mantras expounded by gods; and when performing the abhicaruka rite, you should use mantras expounded by earth-dwelling gods. If you seek higher accomplishments, you should use the mantras of holy ones; if you seek middling accomplishments, you should use the mantras of gods; and if you seek lower accomplishments, you should use the mantras of earth-dwelling gods. Seek the three grades of accomplishment and perform the three kinds of rites in the three families as [explained] earlier.

608b

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"[When doing so,] you should use various flowers growing in water and on land, and you must carefully differentiate each in accordance with the family in question. You should offer them after having empowered them with the mantra [given below], and when offering them make this supplication:

'This flower is pure,

And the place where it grew is also pure;

I now offer it up:

Please deign to accept it,

And grant me success.'

The mantra for offering flowers is:

Ahara ahara sarvavidyadharapujite svaha. (Take it, take it! 0 you who are worshiped by all vidyadharasl svaha!) [24]31 "You should use this mantra to mantrafy flowers and offer them to all three families. If you offer flowers to the Buddha [Family], take white flowers with a fragrance and offer them; if you offer [flowers] to the Avalokitesvara [Family], you should take white flowers that have grown in water and offer them; if ou offer [flowers] to the Vajra [Family], you should use various fine flowers and offer them; and if you offer [flowers] to the earth-dwelling gods, take any of the various kinds of flowers available at the time and offer them. "[The flowers that should be offered are] the mdlati flower (type of jasmine), patala flower (trumpet flower), lotus flower, campaika] flower (champac), 'dragon-filament' flower (nagakesara: rose chestnut) <it resembles the flower of the peony>, bakula flower, kumuda flower (white water lily), sala (sal) tree flower, malli[ka] flower (type of asmine), kuyaka (?) flower, yuthika flower (type of jasmine), saivdlika flower (duckweed), kuruvaka flower (red amaranth), kadamba flower, madhupindika flower, trna flower (Kashmir crocus), gandhapuspa flower, pumnaga flower, navamdlika flower (type of jasmine), asoka flower, mucukunda flower, 608c damana flower, cutamahjarl (mango) flower, vrksotpala (mayeng) flower, kathara (?) flower, kahcanara (mountain ebony) flower, 156

Fascicle One

sapindika flower, utpala flower (blue lotus), tagara flower, kunda flower (type of jasmine), karavlira] flower (oleander), and so forth. With regard to flowers such as these above that grow in forests, towns, and [a]ranyas and grow in water or on land, you should be thoroughly familiar with their use in the three families and with the three kinds [of rites] and the three grades [of accomplishment] when offering them.

"Use flowers such as the malati flower, tagara flower, kunda flower, mallika flower, yuthika flower, and 'dragon-filament' flower for offering to the Buddha Family. It is best to use flowers such as the utpala flower, kumuda flower, lotus flower, sola tree flower, saivali[ka], jatika flower, pumnaga flower, and tagara flower for making offerings to the Avalokitesvara Family. The blue lotus flower, priyangu flower, branches with flowers and leaves, and others not mentioned [here] are all suitable for offering to the Vajra Family.

"Among the above flowers, those white in color are for performing the santika rite, those yellow in color are for performing the paustika rite, and those purple in color are for performing the abhicdruka rite. Among these flowers, those sweet in taste are for performing the santika rite, those bitter in taste are for performing the abhicdruka rite, and those mild in taste are for performing the paustika rite.

"Alternatively, you may use in accordance with their kind twigs, vines, and flowering branches that grow in pure places, reeds and grasses sprouting for the first time, or various flowers such as the flowers of small grasses, the flowers of medium-sized trees, and the flowers of large trees.

"The ati flower and sumana flower (types of jasmine) are only suitable for offering to the Buddha [Family], the lotus flower is only suitable for offering to the Avalokitesvara [Family], and the blue lotus flower is [only suitable] for offering up to the Vajra [Family]: these are the best for each [family]. In the Buddha Family, use the jati and sumana flowers when performing the santika rite, use the lotus flower when performing the paustika rite, and use the blue 157

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lotus flower when performing the abhicaruka rite. In the other two families perform [the rites] in a similar fashion. "Flowers of superior color and fine fragrance, flowers of middling color and fragrance, and flowers of inferior color and fragrance are to be used separately according to the [ritual] deed [to be performed]. You may take either flowering branches or clusters of flowers and use them for offering to the consorts of the gods: these are said to be the best. The karavira flower in the two colors of purple and white should be used for offering up to the chief wrathful deities and their messengers: this is said to be the best. The kutaja flower, tilaka flower, sala flower, karnikara flower (mayeng), asanadurva flower, bilva (bel) flower, and kathara (?) flower—taking any one of these, offer it, for they are suitable for all three families as well as [the rites for] higher, middling, and lower [accomplishments] and the three [rites] for the elimination of calamities (santika) and so forth. In addition, there are various flowers that you may intertwine to form garlands, or you may gather various flowers and offer them: these are suitable for all nine kinds [of rites].

"Among the various flowers, do not use malodorous flowers, those produced by thorny trees, or those bitter in taste, nor should you use those not named among the names of flowers listed above. You should also not use the rose of Sharon, ketaka flower, atimuktaka flower, mangold flower, or nipa flower. "Those for offering over a long period of time and suitable for the nine kinds [of rites] are the safflower, saml flower, priyangu flower, and kuru grass, as well as those of a similar kind or a mixture of parched rice and sesamum: offerings of various flowers and so forth such as those mentioned above are the very best. If you do not have these kinds of various flowers, simply use [ordinary] nonglutinous white rice, selecting some that has been ground and offering it: this is also suitable for the nine kinds [of rites]. "You should not use flowers interchangeably. If, when performing a rite, you do not obtain [the flower] that you seek, you should recite the flower mantra of the corresponding family and empower 158

Fascicle One

whatever flower you have obtained. If you have no flowers to offer, you should use branches or leaves of surasa or maruva (marjoram) leaves, clanta leaves, tamala leaves, krsnamallika leaves (holy basil), matulunga (citron) leaves, arjaka leaves (type of basil), or sweet basil [leaves] and offer these instead. If you have none of these branches or leaves, you should use the vdlaka root, spikenard root, selaginella root, achryranthes root, or other fragrant medicinal roots and fragrant fruits, and offer them in all cases. Cloves, cardamoms, nutmegs, oranges, and all fragrant fruits can, namely, be offered instead of flowers in all cases. "If you have none of the above flowers, leaves, roots, or fruits to offer, you should employ your mind to visualize according to your knowledge offerings that you have formerly seen, [offerings] that you have formerly heard described, or flowers that you yourself have formerly offered, and then offer these: this is the very best offering. Even if you do have flowers and fruits such as the above to offer, if you can join your palms together and raise them to your head with wholehearted devotion and [mentally] offer flowers and so forth to your deity, a mental offering such as this is supreme and unsurpassed. Acting thus, you should always make offerings in this manner, and you should not entertain any doubts."

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Chapter Nine

Unguents

"Next, I shall now explain the rules for unguentary substances: those that are fit for offering with mantras are able to effect manifold blessings.

"Their names are: nut grass, kutannata, costus root, valaka, uslra, sariva, 'decocted aromatic' (tagara?), agallochum, saffron, the aromatic white sandalwood, the aromatic red sandalwood, varna[ka\, plluparnaka cor pamarapattra (?)>, sarala ccalled '[five-leafed] pine tree' [in China]>, sprkka, padmaka ccalled 'juniper'32 [in China]>, tailaparni[ka\ (type of sandal tree), kdleyaka (type of curcuma) cor, translated, called 'black aconite' (?) [in China]>, cloves, Brahman cinnamon, deodar, priyangu, arjuna (arjun), saurabha, deva, sailavaluka, kapittha (wood apple), rodhra, kramuka, paliknl, nalika, sivdcampu, suvarna, sakala, matulunga (citron) cwith its skin>, tdlisa, bhustrna, mamsi cspikenard>, damana (mugwort), maruva, mura, kesi ccalled 'field nettle' [in China]>, tamdla, pumnaga, eld (cardamom), vyaghranakha, mod, lavall (type of myrobalan), baspika, dhanya ccoriander>, satapuspa cfennel>, haritaka ccalled 'vegetable-hoof grass' (?) [in China]>, kakkola (Java pepper) ccluster cardamom>, jatiphala (nutmeg), coraka, katphala, sthauneya, dhyamaka, canda, turuska cstorax>, prastabhva (?), kesara, and so forth, as well as gum resins such as camphor, gandharasa, sarjarasa, bdellium, frankincense, sallaki, srivasaka, and other aromatics from resinous trees. These you should all mix well together in accordance with the family in question.

"Using the threesome of aromatics from grasses, aromatics from the sap of roots, and flowers, mix them to make unguents for offering to the Buddha Family. The bark of fragrant trees, heartwood aromatics such as sandalwood, agallochum, and deodar, and fragrant fruits such as were differentiated earlier are mixed to make unguents 161

609b

609c The Susiddhikara Sutra

for using with the Lotus Family. Fragrant grasses, roots, flowers, fruits, and leaves are mixed to make unguents for using with the Vajra Family. Or you may have an unguent containing various roots and fruits that was previously compounded by someone else and has an excellent aroma—this is suitable for [all] three families. Alternatively, use only agallochum and mix it with a little camphor to make an unguent for offering to the Buddha Family; use only white sandalwood and mix it with a little camphor to make an unguent for using with the Lotus Family; and use only saffron and mix it with a little camphor to make an unguent for using with the Vajra Family. Red sandalwood unguent is suitable for using with Vajra[dhara] and all others. Nutmeg, kakkola, jatisumana, or <suksmai>suksmaila (small cardamom), andpriyangu are suitable as unguent offerings for all messenger goddesses. Spikenard, suksmai[la], and nutmeg are used to make unguents for offering to [vidyarajnis. White sandalwood, agallochum, and saffron are used to make unguents for offering to] vidyarajas. The bark of fragrant trees is used to make unguents for offering to messengers. Any obtainable aromatic is used to make unguents for offering to earthdwelling gods.

"An unguent made using only [black] agallochum is suitable for using with the nine kinds of rites of the three families as well as the vidyarajas and their consorts in all instances. Or if you should perform the santika rite separately, use aromatics of white color; for the paustika rite use aromatics of yellow color; and for the abhicaruka rite use aromatics of urple color and without any aroma. If you wish to accomplish a great siddhi, use the earlier resinous aromatics together with fragrant fruits; in the case of a middling siddhi, use heartwood aromatics together with fragrant flowers; and in the case of a lower siddhi, use roots, bark, flowers, and fruits to make an unguent and offer this.

"When compounding aromatics, you should not use aromatics derived from sentient beings, such as onycha, musk, and lac, nor spirits or vinegar, nor aromatics that are excessively fragrant or 162

Fascicle One

that are not generally liked: you should not use any of these for making offerings.

"There are four kinds of aromatics, namely, unguents, powdered aromatics, [granular] aromatics, and pilular aromatics. Using any unguent, draw an altar for flowers and worship daily.33 When you wish to offer them, say the following words: 'This aromatic is of heavenly exquisiteness, And having kept it pure,

I now offer it up:

Please deign to accept it,

And fulfill my wishes!'

The unguent mantra is:

Ahara [a]hara sarvavidyadharapujite svdha. [25 = No. 24] First recite this mantra and mantrafy [the unguent], and then recite your regular mantra to purify it as prescribed and offer it up to the deity. If you are unable to obtain the aromatics that you seek, [take] any unguent that you can get, use the above mantra to mantrafy it in worship, and then, having mantrafied it with the unguent mantra of the family in question, offer it up to the deity." 163

Chapter Ten

Distinguishing Incense

"Next, I shall now explain the rules for burning incense common to the three families. Take agallochum, white sandalwood, and saffron singly and offer them in that order [to the Buddha, Lotus, and Vajra Families respectively]. Alternatively, mix [these] three kinds of aromatics together and apply them to the three families, or take one of [these] aromatics and apply it to the corresponding family. "The names of the aromatics are: the resin srivestaka, sarjarasa cthat is, the gum of the sala tree>, gandharasa, bdellium, sallaki, camphor, frankincense, guda (molasses), dhyamaka, girija, honey, haritaki (chebulic myrobalan), granular sugar, nut grass, storax, agallochum, valaka, white sandalwood, red sandalwood, five-leafed pine tree, deodar, ndlika, paripelava, uslra, barley sugar, spikenard, and fruits.

"If you wish to accomplish mantra rites, you should mix [these] aromatics together. The resinous aromatic srivestaka is suitable for all three families and is also suitable for gods. Bdellium is suitable for offering to yaksas, frankincense is suitable for goddesses, the aromatic sarjarasa is to be offered to earth-dwelling gods, the aromatic sallaki is to be offered to female messengers, and the aromatic gandharasa is to be offered to male messengers.

"Camphor, gandharasa, sarjarasa, frankincense, bdellium, sallaki, and srivestaka: mix these seven resinous aromatics and burn them—they are suitable for all nine kinds [of rites], and these seven aromatics are, moreover, the very best.34 Resinous aromatics are for higher [accomplishments], heartwood aromatics are for middling [accomplishments], and other [aromatics] from flowers, leaves, and roots are for lower [accomplishments].

"The aromatics storax, agallochum, and saffron when mixed together constitute the first incense; if you add white sandalwood and also add granular sugar, this constitutes the second incense; 165

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and if you add bdellium and frankincense, this constitutes the third incense. Use any one of these three kinds of compounded incense for all [ritual] deeds. For earth-dwelling gods and tutelary [gods] you should use sarjarasa, granular sugar, and haritakl, mixing these to make incense and offering it to them. There are again five aromatics, namely, granular sugar, saileyaka, sarjarasa, haritakl, and barley sugar: when mixed together to make incense they are suitable for using in all [ritual] deeds of the three families. Alternatively, if you have [only] one aromatic, it [too] is suitable for all [ritual] deeds. Pleasing [incenses] such as the above are the finest compounded incenses prized by all people. If you do not have any of these incenses, whatever you are able to obtain is also suitable for using in sundry [ritual] deeds of the three families. The rules for compounding aromatics [to make incense] as explained above must be carefully differentiated; according to requirements, mix roots, leaves, flowers, and fruits and offer them.

"There are four kinds of incense, and you have to know them. They are, namely, natural [incense], incense pounded into pills, powdered incense, and incense molded into pills, and you must also know the circumstances in which they should be used. For the santika rite use incense pounded into pills, for the abhicaruka [rite] use powdered incense, for the paustika [rite] use incense molded into pills, and for applying to all [rites] use natural [incense]. When mixing incense pounded into pills, add some granular sugar; when mixing powdered incense, add some resinous aromatic from a tree; when making incense molded into pills, you should use good honey, or you may substitute ghee, milk, or granular sugar for honey; and on top of natural incense you should pour a little ghee. "If, when seeking the incense to be burned for a particular family, you are unable to obtain it, first recite the incense mantra of that family to mantrafy whatever incense you have and then recite this mantra [given below]. In the compounding of incense do not include the aromatics onycha, musk, and lac, nor should you use madya (liquor) and so forth for mixing incense; also do not make it excessively foul-smelling or without any aroma.

166

Fascicle One

"[When offering incense, say the following words:] 'With these tree aromatics and resinous [aromatics] from the forests and fields

One may satisfy the wishes of all people; The staple food of the gods, I now bring it in offering: Deign to accept it out of pity!' [The incense mantra is:] Ahara ahara sarvavidyadharapujite svaha. [26 = No. 24] First, using this mantra, mantrafy [the incense]; then, using your regular mantra, take the incense, mantrafy it, and use it as prescribed." 610b

167

Chapter Eleven

Distinguishing the Rules for

Burning Lamps

"Next, I shall now explain the rules for burning lamps. By adhering to these rules you will cause the gods and seers to rejoice and bring about success.

"Make the [lamp-]bowl with gold, or make it using silver, or using copper, [or using iron,] or using clay. If you take any one of these five kinds [of materials] and use it, your deity will rejoice. "The rules for making the lampwick: make it using cotton, or make it with new cotton cloth, or make it with fiber from the bark of the cLukula tree, or make the wick with new clean cloth. "Use fragrant oils pleasing to all or use fragrant ghee. For the santika rite use superior fragrant oil, for the paustika rite use secondary fragrant oil, and for the abhicaruka rite use inferior fragrant oil. Oil from fragrant trees is for using in the santika [rite], sesamum oil is for using in the paustika [rite], and white mustardseed oil is for using in the abhicaruka [rite]; oil from the fruit of the atasi (flax) is for using with mantra-consorts and female seers, oil from other fruits is for using with mantra-lords, oil from the fruit of the 'bitter tree' (tikta) is for using with gods in the heavens such as Mahakala, fish oil is for using with demons, animal oils are for using withya&sas, bhallataka (marking nut) oil and hempseed oil are for using with lower classes of gods such as the Four Sisters and Camunda, and when raising a vetala (corpse-dwelling demon) in a cemetery and so forth use the fat from dog's flesh.35 Among the various oils, ghee from a blackish-yellow cow is the best and is suitable for all three families. Alternatively, ghee from a white cow is for using in the santika [rite], ghee from a yellow cow is for using in the paustika [rite], and ghee from a black cow is for using in the abhicaruka [rite]. Or if [the oils] are differentiated in the family in question, use them accordingly. Oils produced from drugs are for 169

The Susiddhikara Sutra

6i0c using in the paustika [rite], oils derived from aromatics are for using in the santika [rite], and foul-smelling oils are for using in the abhicaruka [rite].

"The procedures for burning lamps briefly explained above you should carefully examine for yourself, and even if something is not explained here, use it after [careful] consideration. If you have lamp oil that does not conform with the family in question, mantrafy it with the mantra of that family and [then] offer it. [When offering lamps, say the following words:]

'This lamp is able to drive away obstructions And able to eliminate darkness;

I now hold it up in offering:

Deign to accept it out of pity!'

The mantra is:

Alokaya alokaya sarvavidyadharapujite svaha. (Behold, behold! O you who are worshiped by all vidyadharasl svaha!) [27]

Having recited this mantra, then recite the mantra of your deity to mantrafy [the lamp], and then perform the purification rites in order to remove any faults as was explained earlier." 170

Chapter Twelve

Offering Food

"Next, I shall now explain the rules for offering food, whereby you cause the gods and seers to all rejoice and quickly obtain success. "I shall explain the food offerings in brief: you should use bulbous roots, long roots and fruits, cakes with ghee and cakes without ghee, other delectables such as soup, and various gruels and beverages. These four kinds of food are suitable for offering to all [three] families.

"The fruit of the bljapuraka (citron) is suitable for all three families, and the pomegranate and fruit of the cuta (mango) are also suitable for the three families: in this order each is suitable for one family. [Fruit] that is sweet in taste is for using in the santika [rite], that which is sweet and sour in taste is for using in the paustika [rite], and that which is bitter, acrid, or insipid in taste is [for using in] the abhicaruka [rite]. The fruit of the tala (palmyra) tree, the fruit of the coconut, the fruit of the bilva, the fruit of the nimba (neem), and other malodorous fruits unpleasant to all should not be offered. Then there are fruits of superior taste that are, moreover, generally abundant and also most highly prized: if you offer such fruit, you will obtain higher accomplishments. Alternatively, there are fruits whose taste is of secondary savoriness and which are also generally readily available but whose value is not prized: with such fruit you will obtain middling accomplishments. Or there are fruits whose taste is bitter, acrid, or insipid and which are also generally plentiful but whose value is most disparaged: if you offer such fruit, you will obtain lower accomplishments. Then again, if you wish to add meaning when making offerings, you should take fruits with feminine names such as persimmons, apricots, and peaches and offer them to goddesses. Fruits produced by [forest] trees and not bitter in taste are offered to mantra-consorts. The fruit of the srlphala (bel) is suitable for all wrathful [deities] of the 171

6iia The Susiddhikara Sutra

three families. The fruit of the vata (banyan) is suitable for seeking [success with] all yaksas. The fruit of the kapittha is for using with the god[dess] Sri. The fruit produced by the piyala tree is for using with the praisika.36 There are many more kinds of fruit such as the above varieties, but with different names: examine their taste and use them accordingly to make offerings.

"If you take the roots of grasses to be found in the vicinity of a village or in a pure site within an \a\ranya whose taste is sweet and delicious and offer them up, you will quickly gain success. The vidari root is suitable for all uses, and if there are [any other roots of] unusually delicious taste, they are also suitable for all offerings, not only to the gods in the heavens but also for use among people. Roots that grow in the mountains and are of delicious taste are for offering to the Buddha Family. The ripened taro root is also suitable for the Buddha Family, [as are also] the kaseruka root, the vidari root, the vayasi root, the [ku]kuti root, and other bulbous roots. [Roots] growing in water are for using with the Lotus Family. All medicinal bulbous roots, [roots] bitter, acrid, [or insipid] in taste, and many kinds of raw taro are for using with the Vajra Family. Bulbous roots that are white in color, of [superior] fragrance, and extremely sweet and tasty with ample flavor are for offering up to the Buddha Family; bulbous roots that are yellow in color, of middling fragrance, and of middling flavor, being neither too sour nor too sweet in taste, are for using with the Lotus Family; and bulbous roots that are red in color, bitter, acrid or insipid in taste, and with a foul smell that is not sweet are for using with the Vajra Family. In this manner they are all suitable for the santika and other [rites] and the higher, middling, and lower [accomplishments] of the three families. I have explained bulbous

roots in brief: use them to make offerings in due accordance with the particular family and [the distinctions between] higher, middling, and lower [accomplishments]. If you differentiate them in this manner, you will quickly gain success.

"In the above I have explained bulbous roots; the growth and use of long roots are similar to those of the varieties of bulbous 172

Fascicle One

roots. As for the roots of onions, garlic, and leeks, as well as other [roots] extremely malodorous and acrid or bitter in taste, they should not be offered.

"[Offer] svasti[ka] cakes, ulopika (?) cakes, pupa cakes, vataka cakes, and other flour cakes, or make various sesamum balls; there are also various cakes made with white sugar, 'joy' dumplings (,ladduka), madhuslr[saka] cakes, phenaka cakes, pindakosaka cakes, asokavartaya (?) cakes, cicchilla (?) cakes, pastries, gulapistaka cakes, saskull cakes, parpata cakes, püpa[pürna | cakes, mâsapüpa cakes, vidagdhaka cakes, pausavarta (?) cakes, lâvanikâ cakes, garbhotkarikâ cakes, kukkutl cakes, rarnaka cakes, hamsa cakes, sikthikâ cakes, prsancillika (?) cakes, sripuraka cakes, vestikd cakes, chindaka (?) cakes, tadaraka (?) cakes, gudapüraka cakes, citrapüpa cakes, kharjüra cakes, gudaparpatasrngata cakes, ghata (?) cakes, various garbhitapindapüpa cakes, rcijahamsa cakes, sarjaka cakes, ghrtapüraka cakes, kamotika (?) cakes, kosalikd cakes, samputa cakes, sadava cakes, harinl cakes, sakuna cakes, mlna cakes, various parnibhrstaka cakes, dvlpikâ cakes, jalahdstinlya (?) cakes, karkapindaka cakes, valagarta (?) cakes, vattikd cakes, ksiptikâ (?) cakes, andgajakarnikd cakes:37 cakes such as the above are either made with granular sugar or made by mixing in ghee or sesamum [oil]. As before, take them in accordance with the family in question and use them as offerings; if you offer them up as prescribed, you will quickly gain success.

"Cakes of rice flour and so forth are for the Buddha Family, sântika [rites], and higher accomplishments; all cakes of heat flour are for the Lotus Family, paustika [rites], and middling accomplishments; and cakes made with sesamum or beans are for the Vajra Family, âbhicâruka [rites], and lower accomplishments. Those decorated with white sugar among all the flavorings used should always be offered up among the offerings to the Buddha Family; srivestaka38 cakes are for using with the Lotus Family, and 'joy' dumplings are for using with the Vajra Family. Püpika39 cakes are to be used when seeking [success with] yaksas. Cakes with feminine names are for using with mantra-consorts—cakes with femi-173 611b

The Susiddhikara Sutra

nine names are kamoli (?) cakes, parpatl40 cakes, and so forth. Among the cakes, offer those that are most highly prized and also of delicious taste when seeking higher accomplishments; as for those of secondary taste, they are for the other two families. Any [cakes] that have been made and are not included here are for using with the eight classes [of supernatural beings (i.e., gods, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, and mahoragas) ]. "When offering food, first spread something like cloth or leaves for decoration. [Then] first set down the svastika cakes, ulopika (?) cakes, and pupa cakes, first making in this manner [offerings] to the three families together. Then offer food as required by the family in question to the best of your ability.

"Dishes of [ordinary] nonglutinous rice {sail), dishes of nonglutinous rice that ripens in sixty days (sastika), dishes of arley cooked with milk, dishes of self-sown nonglutinous rice, and dishes of Indian corn: offer as prescribed that which should be offered. Offer up unusually delicious soups with various condiments as well as pulse soups. Dishes of barley cooked with milk and dishes of self-sown nonglutinous rice are for seeking higher accomplishments, dishes of [ordinary] nonglutinous rice and dishes of nonglutinous rice that ripens in sixty days are for seeking middling accomplishments, and dishes of Indian corn and boiled rice are for [seeking] lower accomplishments. "Use the santika rite for performing higher accomplishments, the paustika rite for performing middling accomplishments, and the abhicaruka rite for performing lower accomplishments. When making offerings of rice dishes, roots, fruits, and rice gruels, offer them up in accordance with [the distinctions between] higher, middling, and lower [accomplishments]. The santika rite is for the highest [accomplishments] and the Buddha Family, the paustika rite is for middling [accomplishments] and the Lotus Family, and the abhicaruka rite is for lower [accomplishments] and the Vajra Family. The highest siddhi, as well as middling and lower [siddhis], must duly conform with the rules, and they should be known according to their type.

174

Fascicle One

"Among the soups, those that are sweet and tasty are for using in the santika [rite], those that are sour and sweet are for using in the paustika [rite], and those that are bitter, acrid, or insipid are for using in the abhicaruka [rite]. Milk gruel is for using in the santika [rite], pomegranate gruel, curd gruel, and so forth are for using in the paustika [rite], and krsara gruel, [made,] namely, with sesamum, nonglutinous rice, and pulse, is for using in the abhicaruka [rite].

"As for the flavors of the dishes briefly described above, there may be various differences according to the locality: observe [the distinctions between] higher, middling, and lower [accomplishments] and offer them up. Or if there are flavors extolled by all or which you yourself like, you should take them in offering to the Buddha [Family]. Or if there is a procedure for offering food explained for the mantras of the family in question, you should follow that; if you deviate from it, you will not gain success. Among the dishes, those that are brightly colored41 and foul-smelling are for using with the Vajra Family.

"For using the unguents, incense, lamps, food, and so forth described above, first follow [the rules for] the family in question, and for the santika [rite] and so forth you should also follow them. Examine the nature of a mantra, whether it is joyful or wrathful; then examine it again with regard to what deeds it is able to accomplish, and then carefully consider what wishes it will fulfill. Once you have ascertained this, offer to the best of your ability the above oblatory foods.

"If among the oblation rites you see one that uses 'kamika (desirable) food,' you should offer svasti[ka] cakes, ulopika (?) cakes, and other dishes prepared to the best of your ability: these include [dishes with] granular sugar, boiled rice mixed with curds, roots, fruits, and milk gruel. This kamika food is suitable for offering in all instances except abhicaruka [rites].

"If among the oblation rites you see one that uses 'vicitra (variegated) food,' add to the kamika food two or three kinds of food different from the above: this is [vicitra food]. 175

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The Susiddhikara Sutra

"If among the oblation rites you see one that uses 'udara (great) food,' double the above kamika food and set out large quantities: this is [udara food],

"If among the offering rites you see one that uses 'three white dishes,' you should use boiled rice with milk, with curds, and with ghee. Again, if you see one with 'three sweet dishes,' they are boiled rice with ghee, with honey, and with milk.

"If among the offering rites you see one with 'sarvabhautika (for-all-demons) food,' [use] sayalika (?) cakes, lingilika (?) cakes, jambuliya (?) cakes, tilapistaka42 cakes, boiled rice mixed with curds, and roots and fruits, or else take one or two tasty [dishes] from among the dishes described earlier and set them down, put parched rice, flowers, and leaves in a large vessel and fill it with water, and [then] discard it far away from the site of recitation: this is [sarvabhautika food].

"If among the offering rites you see one with 'santika food,' use svasti[ka cakes], milk gruel, parched rice, ghee, honey, and milk dishes of barley cooked with milk, and bijapura (citron): you will assuredly be able to eliminate calamities—of this you should have no doubts.

"If among the offering rites you see one with ' austika food,' you should use dishes such as gruel mixed with curds, 'joy' dumplings, ulopika (?), granular sugar, and srivestaka:43 you will assuredly be able to fulfill your wishes—of this you should have no doubts. "If among the offering rites you see one with 'abhicaruka food,' you should use dishes of red nonglutinous rice or use kodrava (ditch millet) seeds, or boiled rice that has been colored red, or sesamum pastries, sapupaka,44 ambuliya (?), krsara gruel, and so forth: you will assuredly be able to vanquish your foes—of this you should have no doubts.

"If there are no rules [in your ritual] for offering food when reciting the mantras of yaksas, you should follow this method to make offerings: use dishes of red nonglutinous rice, roots and fruits, honey-water, honey, granular sugar, rice-flour pastries, and so forth: these are [the food offerings for yaksas].

Fascicle One

"When chanting the mantras of female deities, you should offer delicacies such as soup with boiled rice, pulse soup, sweet liquids, andparnabhrstaka, [that is,] baked leaves, as well as various fruits: to all female deities you should offer these dishes. "When you wish to seek higher accomplishments, follow the offering rite of the family in question to make offerings. There are foods, roots, fruits, and condiments eaten by all, delicious in taste, and also prized by many: offer up superior delicacies such as these when seeking higher accomplishments.

"The rules for offering food such as have been briefly explained above should each conform with the rite for your particular objective in the family in question, and everything has been stated in brief. In other localities foods may differ in taste: examine their color and taste and offer them accordingly.

"When you wish to offer food, first cleanse the ground, sprinkle scented water all around, spread out on [the ground] leaves that have been washed clean, [such as] lotus leaves,palasa (dhak) leaves, and leaves from lactescent trees, or new cotton cloth, and then set down the oblatory dishes. Make use of these [aforementioned] leaves for the santika [rite]; use leaves growing in water and leaves from unusual trees or plantain leaves when performing thepaustika [rite]; use leaves from the bhalla[ta]ka tree, leaves from the arka (mudar) tree, leaves from the 'bitter tree,' or [leaves] that you happen to obtain at the time for the abhicaruka [rite]; use leaves from trees with feminine names, such as the first plantain leaves to sprout and lotus leaves, in the case of the mantras of female seers; for the praisika use dried tree leaves; and for earth-dwelling gods use grass. "You must be well-acquainted with the rites for seeking higher, middling, and lower [accomplishments]. First smear and sprinkle the ground and then spread the leaves; wash your hands clean, rinse out your mouth several times, swallow some water, and then you should set down the food. First set down the svastika cakes, next set down the bulbous roots, long roots and fruits, then set down the gruels, then set down various [other] foods, then set down the soups and boiled rice, and then set down the milk and curds: for 612a

177

6i2b The Susiddhikara Sutra

each follow the rite in question and set them down accordingly. "If you construct a mandala or undertake to accomplish various deeds, once you have obtained indications [of success], you should double [the amounts] and offer up a variety of pure food, flowers, and fruits. At the time of the initial recitation, offer up according to your means and in accordance with your own ritual whatever delicacies you have obtained. If it should be the eighth day, fourteenth day, or fifteenth day of the dark or bright two [half-]months, the time of a solar or lunar eclipse, or the time of an earthquake, then add extensively to the offerings.

"At the time of homa the reciter first places in preparation the necessary things in front of his deity, and when he eats he first sets aside one portion of his meal and similarly places it in front of the deity; if he first performs homa and then eats, he should make the food ready in advance and lay it out. Having first set out the food prepared as offering, he should then commence the recitation. In offering flowers, fruits, and various foods, you must always be mindful of this and you should not forget it while following your own ritual.

"If you wish to recite once [during the day], make offerings of roots, fruits, and food once; if ou wish to recite twice, make offerings twice; and if it says to recite three times, make offerings three times. If you follow the rules in this manner, you will be quickly successful. But if the reciter does not offer food and acts contrary to [the rules for] the family in question, he will then be afflicted by demonic obstructions, his body will have no luster, he will be afflicted by wind [causing his skin to become rough],45 he will be hungry and thirsty, he will constantly have wicked thoughts, and he will be unable to effectuate his deity's mantra, all because he has not offered fruit and food to his deity.

"On the above[-mentioned] days of the dark and bright two [half-]months you should set out extensive offerings and offer them up to your deity and his retainers. At the time of the initial recitation, prepare [sarva]bhautika food on the above days and discard them in the four directions far away from the site of recitation. 178

Fascicle One

"[Food] that is not explained here or is incompatible with the family in question, or, even though compatible, if you seek higher accomplishments with inferior dishes, or if the prescribed food is of a foul-smelling variety—none of these you should use. Always offer boiled rice mixed with curds. If you seek higher, middling, or lower [accomplishments] or the santika and other [rites] in the [three] families, as well as mastery of the mantras of the gods, you should make offerings in this manner. If you do not have the proper prescribed food, mantrafy whatever you obtain with the mantra of the family in question. [When offering food, say the following words:] 'These drugs, unusually fragrant and tasty,

Are fit only to offer to the Honored One;

I now bring them in offering:

Deign to accept them out of pity!'

[The mantra when offering food is:]

Ahara ahara sarvavidyadharapujite svaha. [28 = No. 24] This mantra is suitable for all three families; [mantrafy the food with it,] then recite your regular mantra to mantrafy it [again and offer it up]."

The Susiddhikara Sutra, Fascicle One.

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