T865 Two Esoteric Sutras

Fascicle Two

Chapter Thirteen

The Santika Rite

"Although the santika rite, the paustika rite, and the abhicdruka rite were earlier explained in general terms, [the explanation] was still not thorough. I shall now explain them again and expand on their meaning. He who would quickly accomplish these three kinds of rites should perform them one after another as prescribed. "If you would do santika recitation and perform the homa rite for the elimination of calamities, [then] take refuge in the Three Jewels, arouse deep thoughts of compassion, and at dusk on the first day of a bright [half-]month commence recitation, whereupon you will succeed in the santika rite, for at this time the Gods of Pure Abode descend and roam about among humankind, and with the assistance of the gods you will quickly obtain siddhi. "Don white robes, sit oil kusa grass facing toward the north with both body and mind calm and quiet, and perform the santika [rite]. First take some cow dung that has not yet fallen to the ground and smear the ground with it three times (i.e., in the morning, at noon, and in the evening), and [then] scatter white flowers everywhere. "If you are going to perform homa, first prepare wheat, milk, curds, parched rice, sesamum, green kusa grass, priyahgu flowers, boiled nonglutinous rice, dried white flowers, and dried stamens and pistils; [for firewood] use sami wood, or use [wood from] trees that are resinous and fragrant, or use yajhika (dhak) wood, or use wood from lactescent trees—be sure to take branches from the treetops and do not discard the leaves, and cut them according to measure; also use ghee and honey. These accoutrements for homa are common to all [three] families. If anything else is explained in your own ritual, you should follow that.

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"When performing the santika [rite], take [sticks of] wood from a lactescent tree and mb them together to get fire, or else you should bring [fire from a permanent fire]place, do homa, and perform the santika [rite], whereupon you will be quickly successful. Cut the branches of lactescent trees to one handspan46 [in length], mix ghee, honey, and milk together in a vessel, [use] dried fuel sticks [dipped in the mixture of ghee, honey, and milk] to light the fire, and do homa}1 Alternatively, if you produce fire with dried cow dung from the pure grounds of an [a]ranya, that [too] will be most excellent. Make fuel for the santika [rite] from either sami wood or fragrant wood. "Make the hearth round and one cubit48 in size; the ground for it should be a site that is white and clean, and the pit should be twelve fingers49 deep—use [the breadth of] the thumb to measure it. Around the top of the pit make a rim, four fingers [wide] on all [sides], and inside the pit fashion a disc four inches [across] and one finger high.

"The reciter sits with crossed legs, the objects [of his meditation] follow the rite for the family in question, and he worships as prescribed. He makes offerings to Buddhamaitri (Buddha-Compassion [= Tathagatamaitri]), and also to Tathagata-urna (= Tathagatorna [Tathagata-Tuft]), the mantra-consort Aparajita (Victorious One), Prajnaparamita, and Buddhalocana; next he makes offerings to the hosts of pratyekabuddhas and arhats; then he makes offerings to the Gods of ure Abode and then to the naga kings Nanda and Upananda. "Your own mantra-lord is on the Buddha's seat in the center, and to the left are Buddhamaitri, Buddhalocana, and bodhisattvas such as Samantabhadra (Universally Good), Maitreya, Akasa[garbha] ([Repository of] Empty Space), Ksitigarbha (Earth Repository), and Sarvamvaranaviskambhin (He Who Removes [All] Obstacles); then install the pratyekabuddhas and so forth, as well as the Gods of Pure Abode and so forth, and to the west of the entrance the naga king Nanda; to the right are Tathagatorna, Prajna, the Great Buddha-Crown50 Jaya, the Buddha-Crown Vijaya, and the Buddha-Crown Tejorasi."

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Chapter Fourteen

The P austika Rite

"At the time of the paustika rite, with your mind dancing for joy, you either recite [mantras] or do homa in accordance with [the rites for] the family in question. Starting on the fifteenth day of a bright [half-]month and finishing on the fifteenth day of the following bright [half-]month, perform the paustika [rite] in accordance with [the rites for] that particular family. Moreover, start at the hour of the tiger [in the early morning] and finish before the end of the day—just follow your inclinations in this. If you start at this time, at that time the gods and heavenly hosts visit [this] world; in addi- tion, there are Sakra and other gods, as well as the gods of the various rites, who descend to inspect the world at this time, and if they see people doing good, their minds rejoice and they fulfill their wishes. [Therefore] when this time comes, the reciter should have utmost sincerity and should not be indolent.

"Don white robes, sit with half-crossed legs facing toward the east, and perform the paustika [rite]. Smear the ground with fine aromatics three times (i.e., in the morning, at noon, and in the evening) and scatter flowers of variegated colors all over the ground. "If you are going to perform homa, do it in the following manner. Use thick milk gruel, or ghee, milk, and honey, or a mixture made of the four substances of ghee, honey, curds, and sesamum, or simply use ghee, or use plain curds, or use the satapuspa, or use the bilva fruit, or use nonglutinous rice, or use nagakesa[ra\ flowers, or use lotus flowers, or use karnikaira] flowers—take any one of these, dip it in ghee, and do homa. Alternatively, use boiled rice mixed with curds or various grains—take any one of these as well as the branches of lactescent trees and things such as [were explained] earlier [in Chapter 13] and perform the paustika [rite] in accordance with your own ritual. "Take fire from the house of a ksatriya or from a king's palace, or take [sticks of] wood from a forest and rub them together to produce 183

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fire, or take [fire from] a great [sacrificial] fire—if you obtain any one of these fires, it is auspicious. [Take] a bundle of thick [sticks of] wood one cubit long, dip them in ghee, milk, and curds, and perform homa. First take some fuel sticks to produce fire and get it alight, or else use wood from flower- and fruit-bearing trees to make fuel for producing fire.

"On black ground, or if there is no such ground, bring some black earth from elsewhere, fill a pit, and on top of it dig a hearth, which should be two cubits square and one cubit deep. Inside the pit fashion a lotus flower one two-finger [hand]span51 in size and four fingers high. The rim [of the hearth] is one handspan wide; smear it with black earth on both the inside and the outside. "Do this as prescribed in accordance with [the rites for] the family in question. Think clearly of your principal objective without forgetting it intermittently and perform the paustika [rite]. In front you should place the Bodhisattva Avalokitesvara, to the right Mahasthamaprapta (He Who Has Attained Great Strength), and to the left place the vidyadhara kings of the Avalokitesvara [Family]; to the right [place] the vidyadhara king-seer Siddhartha and to the left place bodhisattvas; here also place gods such as the Seven Auspicious Ones (SrldevI), then vidyadhara kings, then place the god Brahma and the retainers of the god Brahma. In order to seek [the fulfillment of] your wishes, also worship at will yaksas, the great [female] seer Harlti, and the hosts of gods and seers of the Lotus Family—act in each case as prescribed. First anoint yourself on the crown [of the head] and then recite [mantras] and perform the paustika [rite]. Seeking longevity, or asking that teeth that have fallen out be made to grow and hair that is white turn black, or seeking physical health and increased blessings and strength, or seeking various virtues and your heart's desires—if you make wishes such as these, it is called 'paustika

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Chapter Fifteen 613b

The A bhicaruka Rite

"In the case of the abhicaruka [rite] your mind espouses anger, and angry at those to be chastised and yourself without fear, you should perform this rite. Using wrathful mantras, recite them, or else perform homa.

"Do not choose a [particular] time or day and do not practice abstinence—you should start when you are angry. If you do consider the time and day, [start] on the eighth day or the fifteenth day of a dark [half-]month in the middle of the day or [at midnight], for at [this] time and on [these] days hosts of pisa[cas], demons, bhutas, and raksasas gather in one place or roam about in different regions. If you perform the abhicaruka [rite] at this time, wrathful thoughts will arise and it will be easy to gain success; various kinds of demons will help the reciter to increase his anger, and the deeds that he performs will be quickly successful.

"Don red robes or blue-colored garments—sprinkle them with water to make them damp and then wear them. When performing an extremely ferocious deed, sprinkle them with your own blood to make them damp. Stand facing toward the south with the right foot pressing down on the left foot; your enraged eyes are not level, your brows are knitted in anger, you gnash your teeth, and you make a loud noise. You imagine that you are the lord of this family [in accordance with which the rite is being performed] and well able to endure physical and mental hardship. Following the procedures of this rite, [then] perform the abhicaruka [rite]. "On three separate occasions during the day (i.e., in the morning, at noon, and in the evening) take some black earth and smear [the ground for] the mandala with it; alternatively, use the dung of donkeys or the dung of camels, sheep, pigs, or dogs, or the ashes of burned corpses. For offerings use fragrant flowers red in color, or offer malodorous flowers or blue-colored ones, or offer the chaff of 185

6i3c The Susiddhikara Sutra

grain, wheat, and pulse. When doing homa use white mustard seeds or mustard-seed oil or your own blood, or else use salt, or use [black] mustard seeds or margosa leaves, or else use ashes or dirt from the soles of your feet, or use the dung of donkeys or the dung of camels, dogs, pigs, or sheep, or human feces, or use hair that has been pulverized, or use crow's feathers or birds such as cormorants, eagles, vultures, cranes, and magpies, either using their feathers or using their down, or use the fat of the above birds and animals, or use thorns or potsherds or bone powder, or use dog's flesh or pig's flesh52 or kovida[ra\ wood or margosa wood or wood for burning corpses or wood left after burning a corpse or thorny wood or khadira (catechu) wood: cut [the wood] as prescribed and use it for homa. Anything that you use among the above kinds of things should be mixed with the three substances of poison, your own blood, and salt. With the deeds to be performed you should call out his (i.e., your foe's) name.

"Take crematory fire or fire from the cottage of a candala or fire got by striking a bone or a stone. Take [wood from] the base of the trees mentioned earlier and cut it [into sticks] ten fingers [long]— you should break them all off, make both ends pointed, and smear them with poison and mustard-seed oil. When lighting the fire, use the dried wood of malodorous or astringent trees or wood for lifting corpses or wood left after burning a corpse: first use these to light the fire.

"Dig a triangular hearth in black ground with one corner facing outward [away from the practitioner]. The distance between the three corners is each twenty fingers, and [the hearth] is ten fingers deep. The rim is three fingers wide: smear it with crematory ashes. In the bottom of the hearth fashion a vajra eight fingers [long] and three fingers high.

"Using crematory ashes or using chaff or using charcoal, or taking substances used for homa—namely, poison, dung, mustard seeds, and salt—fashion an effigy of your foe. [Then] cut the effigy in half and perform homa or tread on the heart of the effigy with your left foot and perform homa. Homa is [performed] thus: recitation is also 186

Fascicle Two

the same. Use a knife to cut [the effigy] into pieces, or use a stick to flog it: use either the thorny Chinese honey locust or khadira wood to make a stick with which to beat it.

"This applies to all the families and rites as before; if your own ritual explains it [otherwise], then you should follow that. Do homa according to the rules as was explained before in detail. [While doing so,] your mind should not forget the objective of the deeds that you perform.

"When performing this rite, first worship the mahakrodha Vajra[pani] and also worship all his retainers. First place the vidyadhara consort VajrankusI, next place Kulisasani—this is the vidyadhara king called 'He Who Devours Thunderbolts'—then Mahamari—this is the vidyadhara king called 'Great Death'—then Sataksi—this is the vidyadhara king called 'Hundred-Eyed One'53— then nagas, kumbhandas, raksasas, and so forth. You should use santika mantras first to protect yourself, prepare the offerings as prescribed, and [then] perform the abhicaruka [rite]. "Causing the limbs of your foes to become separated, or making them move their place of abode, or making close friends hate one another, or making [your foe] seriously ill, or causing his retainers to scatter, or stultifying him, or performing various other evil deeds—if you perform rites such as these, it is called 'abhicaruka Practicing these evil deeds, you punish wicked people who harbor wicked thoughts toward the Three Jewels; or seeking out their faults, you wish to make them suffer slightly in this world and escape the tribulations of hell [after death]. If you see sentient beings commit various sins, or violate the bodhisattva's pure code of discipline, or slander the Three Jewels, or rebel against their teachers and elders, perform the abhicaruka [rite] out of pity for them. "When performing this rite, you must follow [the rules for] the family in question, and you should not act on your own authority. Use the mantras of wrathful [deities], or use the mantras of evil raksasas, or use the mantras ofpraisyas (servants) and messengers to perform this abhicaruka [rite]. Once you have performed this rite, punishing a person's wickedness and your wishes consummated, 187

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if you see with eyes full of anger that he is becoming increasingly 6i4a critically ill and will die before long, you should quickly perform the santika [rite] and then slowly perform the paustika [rite]; you should not [continue to] perform this [abhicaruka] rite. When you do wish to perform it, it is good to use the mantras of raksasas and so forth, or else follow your own ritual; even if its mantras are for the Buddha Family, have no fear.

"If you perform this rite to discipline a wicked person, your mind should be without anger and resentment [toward that person], you should possess great compassion and, concerned that he has been experiencing suffering for a long time because of his evil karma and that if he constantly performs this evil it will only be the cause of long suffering, you should perform this rite out of a desire to grant him eternal happiness—[therefore] you must generate thoughts of anger. People who practice evil will descend to hell, and because the mantra-lords wish to remove the suffering of hell, they have devised this expedient means to save and protect them. When you consider the wicked conduct of such people, there will be differences in the relative gravity of their karma, and you should deal with them accordingly. You should not cause them to die for minor sins, nor should you make them suffer other excessive pain in order to chastise them.

"In order to make them rejoice, you should perform the santika rite. On such an occasion either use the hearth [used for the abhicaruka rite] or make another one instead and do homa with milk to accomplish santika. Use abhicaruka mantras, removing words such as 'hana hana' ('slay! slay!'), ' aca paca' ('roast! roast!'), and 'mara mara' ('die! die!') and inserting the word 'santi-kuru ('cause peace!'), whereupon you will accomplish the santika rite. "Once someone has undergone a change of heart, he will meditate on the mind of enlightenment, generate the mind of enlightenment, and always think of benefiting sentient beings—[in such circumstances] how can it be proper to perform a rite such as this [abhicaruka rite]? According to the teachings of the Buddhist scriptures, if someone harbors anger, he will create karma [that will 188

Fascicle Two

make him descend to] hell. [Therefore] the wise should quickly generate thoughts of kindness [and perform the santika rite after having performed the abhicaruka rite].

"If you wish to quickly succeed in performing the santika rite, you should do it in front of a stupa with a sari[ra]; perform the paustika rite beside a pond; and perform the abhicaruka rite in a cemetery: in such places you will be quickly successful." 189

1

Chapter Sixteen

Distinguishing the Rites of

Accomplishment

(also called "The Characteristics of Siddhi")

"Next, [I shall now explain] the accomplishment of siddhi. Ascending into the sky and moving forward: this is the highest [accomplishment]. Concealing your form and hiding your traces: this is a middling accomplishment. Worldly deeds: these are lower siddhis. There are these three kinds: higher, middling, and lower accomplishments. [These] three kinds of accomplishment—ascending into the sky, hiding your form, and worldly deeds—are further divided into higher, middling, and lower [grades].

"I shall now recapitulate the higher accomplishments of the three families: [becoming] a vidyadhara seer, ascending into the sky, accomplishing the five [supernatural] faculties, having many kinds [of forms], or achieving the extinction of defilements (asravaksaya, i.e., nirvana) or [becoming] a pratyekabuddha, or realizing the stages of a bodhisattva, or comprehending all things, or eloquence and much learning, or accomplishing [the raising of] a vetala-corpse, or accomplishing [the rite of] a female yaksa, or obtaining a cintdmani (wish-fulfilling gem), or obtaining inexhaustible hidden treasure —if they comprise deeds such as the above, they are the highest among the higher accomplishments. "Next, I shall explain the rites for middling accomplishments in the three families: hiding your form and concealing your traces, obtaining great physical strength, being previously lethargic and then gaining assiduity, entering the [a]swras' palace and obtaining the elixir of longevity, accomplishing [the rite of] a praisika or heavenly messenger, or being able to control demons, or being able to effectuate a salabhahjika tree spirit,64 or achieving much learning, 191

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or understanding with depth the import of hat you have not heard before, or mixing together drugs, rubbing a little on your feet and the crown [of your head], and traveling even to distant places without becoming tired—the siddhis described above are known as the highest of the middling accomplishments.

"Next, I shall explain the rites for lower accomplishments: causing people to look on joyfully through the power of mantras, or prevailing over people, or punishing wicked people, or vanquishing foes, or other lowly deeds—these are the lowest (= highest?) among the lower [accomplishments],

"If you wish to effectuate drugs [and other] articles, there are three kinds of [signs of] accomplishment: the arising of right flames constitutes a higher [accomplishment], smoke constitutes a middling [accomplishment], and warmth constitutes a lower [accomplishment]. "Next, the mantras of holy ones are for higher accomplishments, those expounded by the gods are known to be for middling accomplishments, and the mantras of worldly gods are for lower accomplishments. Next, the mantras of the Buddha Family are for higher siddhis, the mantras of the Lotus Family are for middling siddhis, and those of the Vajra Family are for lower siddhis. If you wish to seek a lower [accomplishment] with a higher mantra, you will obtain a lower accomplishment. Or if you wish to seek a higher [accomplishment] with a lower mantra, you will obtain a higher

accomplishment. Or if ou use a middling mantra to achieve a higher or lower [accomplishment], it will be the same.

"Mantras are endowed with these [following] four virtues. You should realize that the higher, middling, and lower divisions of mantras are able to achieve 'great results': namely, fulfilling the stage of a pratyekahuddha, fulfilling the ten stages of a bodhisattva, and becoming a Buddha are great results. Next, [mantras] accomplish 'great virtuous conduct,' namely, being surrounded in front and behind by many retainers—if they fulfill a wish such as this, it is great virtuous conduct. Next, the 'stage of long life,' namely, obtaining the state of a victorious one, the state of a wheel-turning 192

Fascicle Two

[king] (cakravartin), or [the state of] a longevous seer—if [mantras] fulfill wishes such as these, it is the stage of long life. Next, an 'expansiveness of appearance and manner,' namely, radiance shining afar—this is expansiveness of appearance. If endowed with these four virtues, even though it may be a mantra of the lower grade, it is able to achieve [accomplishments of] the higher grade. [Mantras] among those of the higher grade that are not endowed with these virtues, even though they may be mantras of the higher grade, are to be used for [accomplishments of] the lower grade. "In this manner the mantras expounded by Buddhas and bodhisattvas are variable. Many of those expounded by Buddhas and bodhisattvas, although they belong to the lower grade, are also able to accomplish deeds of the higher grade. Among the mantras expounded by deities there are [also] those only capable of one deed, namely, the santika rite, the paustika rite, or the abhicaruka rite. Although they are capable of [only] one deed, each of them has higher, middling, and lower grades.

"How can it be that mantras of the lower grade are able to accomplish higher deeds? It is like a fine lotus flower coming forth from dark mud—of this there is certainly no doubt. How can it be that kindly mantras of the higher grade are able to achieve wrathful accomplishments of the lower grade? It is like a white sandalwood tree, which is cool by nature, but if wind strikes it and rubs [its branches] together, fire will naturally arise—it is not without cause. Although such discrepancies [between the mantra and its effect] are not in sequence, you should not have any doubts about all the other siddhis.

"Siddhis pertaining to the body are accomplishments of the higher grade; siddhis pertaining to drugs are accomplishments of the middling grade; and siddhis pertaining to wealth are accomplishments of the lower grade.

"Moreover, should there be a person who has for a long time been reciting a mantra of the lower grade, even though he himself may have no power, his own deity may instead seek a [siddhi of the] higher grade [from another higher deity] and together they 193

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will grant it to him. [But] if he recites and worships while his mind has doubts about a mantra of the higher grade, and if he is also without pure sincerity, then even though it may be a mantra of the higher grade, because his reciting is lighthearted, he will attract accomplishments of the lower grade. Know, therefore, that recitation is entirely dependent upon the mind.

"For instance, among the gods there are also some who are poor, and among the classes of demons there are also some who are rich and strong. Just as they are, so is it with mantras: every mantra is endowed with the three [grades of] siddhi, namely, higher, middling, and lower, and if you recite them with a sincere mind, you will obtain siddhi from them all."

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Chapter Seventeen

Invoking the Deity

"Next, when you wish to enter the deity chamber, first look at the diety's face, join your ten fingers together, and bow your head slightly. Then fill a vessel with clean water, place the proper flowers for offering in accordance with the deed to be performed, then place unguents, and following your own ritual perform argha:55 burn incense to cense them, and [then] you should recite the mantra seven times to empower them and, taking them [in your hands], invoke [the deity]; once you have invoked [the deity], you should worship as prescribed.

"For the vessels for holding argha you should use [gold or] silver or use copper or use stone to make them. Alternatively, use clay or wood or take conches to make them, or use sukti56 (pearl-oyster shell), or use lotus leaves, stitching them together to make vessels, or the leaves of lactescent trees. When you come to use argha vessels such as those described above, you must know the procedure: in the case of the santika [rite] you should use white vessels, for the paustika [rite] you should use yellow vessels, and for the abhicaruka [rite] you should use black vessels. For performing the accomplishment of higher, middling, and lower siddhis, you should use them on analogy with what has been said [just] above.

"In the argha used when performing the santika [rite] include a little wheat, for the paustika [rite] you should add some sesamum, and for the abhicaruka [rite] you should include some Indian corn. Furthermore, for the santika [rite] include some milk, for the paustika [rite] add some curds, and for the abhicaruka [rite] you should include some cow's urine or add some of your own blood. For use in all instances you should add parched rice, unguents, flowers, sesamum, and cogongrass rings. Use copper vessels and fill them with argha. If you do not have these vessels, any that you happen to obtain will also be suitable for using in all instances. 195

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"When invoking [the deities], you should use the mantra and mudra of he vidyaraja of the corresponding family. If an invocatory mantra is already given in your ritual, you should take that and use it and not bother about any other. First invite the [chief] deity of the family, and then invite the vidyarajhi: it is like this for all three families. If your ritual does not have an invocatory mantra, you should use the mantras of the vidyaraja and so forth to invoke them. Even if your ritual does give an invocatory mantra, should it be inferior, how can it be suitable for inviting the lord of the family? If you use the mantras of your own ritual to invoke [the deities], you will be quickly successful, and no hindrances should arise. "If your ritual has an invocatory mantra and one for dismissal, at the time of invocation the lord of these mantras goes to the place of the lord of the family and invites him, saying, 'Now So-and-so invokes you for such-and-such a deed,' and when dismissing him it is like this: 'The deed that was to be performed has been completed; I beg you, 0 Honored One, to agree to leave at your pleasure.' "Use the mantra of the vidyarajhi to invite female seers and so forth and the mantra of the vidyaraja to invite mantra-lords. There may be mantra-lords who do not accept being invited [only] by the mantra of a vidyaraja: these must be invited by using the mantras of both the vidyaraja and vidyarajhi, as explained elsewhere. "When setting out argha, you should recite the mantra once in the case of a long [mantra], three times in the case of a mediumlength one, and seven times in the case of a short one; in the case of an extremely short one, recite it twenty-one times. "The above exposition represents the rules for argha.'' "First place both knees on the ground—you should wear a pure cogongrass ring on your hand as explained earlier [in Chapter 7. Then] take the argha in your hands, burn incense to cense it, and make this invocation:

'I implore you, O Honored One,

On account of your vow

To descend to [this] ritual site;

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Fascicle Two

Please deign to take pity [on me]

And accept this argha

And [these] meager offerings.'

"There is a mantra-lord called Sole Victor over Violence and Wrath67 who does not accept invocation by other mantras; if you use the mantra expounded by him, then he will descend upon being invited. His retainers also do not accept invitation by other mantras, and again you should use the mantras of his retainers to invoke them.

"If it is just for invocation, use the heart-mantra. Alternatively, it is explained that the root[-mantra] or the mantra expounded by the vidyarajni is to be used for invocation. The family heart-mantras (Nos. 20-22) are [each] suitable for [one of] the three families: use them for invocation, and when [the deity is] about to descend, add the word 'ehi' ('come hither!')—this is a further secret—and you will quickly fulfill your wishes.

"At this juncture, make obeisance with a sincere mind and make [this] pronouncement several times: 'Great Compassionate One, I invite you to come down to [this] ritual site on account of your vow.' If you are not sincere in mind, you will repeat much in vain. Then [recite] mantras, all of them also conscientiously. "Hold the argha vessel up with both hands: raising it up to the crown [of your head] in offering is for higher siddhis, holding it level with your chest is for middling siddhis, and holding it level with your navel is for lower siddhis.

"First look at the painted image of your deity: if the image is 6i5b standing, the reciter should also stand to invite [the deity]; if the painting or image is seated, you should also sit to invite [the deity]; and if you see that the image is standing with its body bent, then you too should imitate this and invoke him.

"At the time of invocation, first look in the direction where your deity resides and face toward him to invite him; then turn around and place the argha vessels in front of the deity's image. There is another secret: also look in the other directions of [those for whom] 197

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the santika [rite] and so forth are to be performed and then invoke him.

"Or at other times when you obtain flowers and fruits that are pleasing to your deity, you should invoke him and then offer them. At the time of invocation, join your hands and fingers together and, facing the proper direction, simply invoke him with thoughts of utmost sincerity, or hold up the argha vessel with both hands and invoke him, whereafter you should offer the things that you have obtained. If ou wish to accomplish higher, middling, or lower deeds or the santika [rite] and so forth, you must in all instances add mantras and mudras to perform the invocation.

"When undertaking to accomplish sundry deeds, obstructions may occur, or demons may arise, or the sick person [for whom the rite is being performed] may increasingly suffer. At such times the matter is urgent and it is not possible then to prepare argha vessels, in which case you mentally invoke your deity and perform the rite for dispelling [the obstructions], [But] if you desire success as explained above in accordance with the relative scale [of your objective], [use] argha to invite [the deity], [However,] in cases of sudden trouble, [simply] invite him with a sincere mind. In addition, if someone should wish to submit to the deities of a [particular] family, he should perform [the rites according to] the rules for invocation: the reciter will quickly gain success."

198

Chapter Eighteen

Rules for Worship Procedures

(also called "Rules for Recitation") "Next, once you have invoked the deity, then, depending on the family [to which the deity belongs] and the deeds [to be performed] and taking into account the relative scale [of your objective], worship [the deity] in accordance with the rules. Once you have invoked [the deity], say the following words: 'It is good that you have come, O Honored One! Out of pity for us

Descend to [this] ritual site,

And showing pity

Take this seat

And seated accept [these] meager offerings.' Then engender thoughts of sincerity, repeatedly make obeisance, and address the deity, saying:

'0 Great Compassionate One, taking pity [on us] And on account of your vow,

You have indeed descended;

It is not within my power

To invoke Your Honored Self.'

"In this manner you should follow this [procedure] three times [daily], and [then] you should prepare offerings as explained earlier. First offer unguents, then give flowers, then offer incense, then offer food, and then burn lamps. Following this sequence, use the mantra of the krodharaja ('king of wrathful ones') [to purify them]. For each of these things, pure, wholesome, and delightful to people's minds, use the appropriate mantra to mantrafy it. After you have offered the unguents, give the name of each and offer up argha in the manner explained earlier. Similarly, flowers, incense, 199

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6i5c food, and so forth also all follow this [procedure]. If you do not have any unguents, incense, flowers, or food to offer, then simply recite the appropriate mantra, make the [corresponding] handseal, and offer it in this way, declaring, 'I have been unable to obtain [any offerings]: just accept my true intent.' Then perform argha. Because it is done with true intent, you will quickly fulfill your wishes.

"Apart from this, there are four [methods of] offering that are suitable for all [three] families and are for using in all circumstances: (1) joining the palms together, (2) using argha, (3) using mantras and mudras, and (4) simply employing the mind [to make mental offerings]. Among these wholesome kinds [of offerings] you should perform whatever accords with your ability. Moreover, among long-term offerings there is absolutely none that surpasses employing the mind. As was explained by the World-honored One, the mind is foremost among all things. If you are able to give expression to the mind and make offerings, you will fulfill all wishes.

"If you wish to accomplish various other deeds, you should dispel obstructors. If you do not dispel them, you will perhaps be harmed by them later. Therefore, you must first perform the rite for dispelling them. Recite the mantra of the krodha[raja] or use the mantra 'accomplisher of [all] deeds' of the corresponding family:58 recite this and dispel [the obstructors],

"Next, you should first recite the mantra for the deities of the family in question and empower some water. [Then] invite all [the deities], do homa, and make hand-seals and so forth.59 The mantra [for the deities] of the Buddha Family is:

Om. tathagatodbhavaya svaha. (Om, for the coming forth of the Tathagata! svaha!) [29]

The mantra for the deities of the Lotus Family is: Om padmodbhavaya svaha. (Om, for the coming forth of the Lotus! svaha!) [30]

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The mantra for the deities of the Vajra Family is: Om vajrodbhavaya svaha. (Om, for the coming forth of the Vajra! svaha!) [31]

"Alternatively, you may use the family heart-mantra. The heartmantra of the Buddha Family is: Jinajik. [32 = No. 20]

The heart-mantra of the Lotus Family is:

Arolik. [33 = No. 21]

The heart-mantra of the Vajra Family is:

Vajradhrk. [34 = No. 22]

"Either using [one of] these mantras (Nos. 32-34) or using [the mantra for] the family deities (Nos. 29-31), sprinkle the flowers and so forth [with the mantrafied water]; otherwise use the mantra and seal of the krodha ('wrathful one') Klliklla. Recite the mantra, make the seal with your left hand, and seal all the unguents, incense, food, flowers, and so forth—only then will they become purified and removed of pollution.

"In order to purify your own person, take a scoop of scented water in your right hand, recite the heart-mantra while looking at the scented water with your eyes, and pour it over your head: you will be purified and removed of pollution. "Then use the mantra '[accomplisher of] all deeds' and the mantra of the krodha[raja]: this is in order to purify the seat. Mantrafy scented water and sprinkle [the seat] with it. "Then recite [the following mantra] seven times [over scented water] and sprinkle [the water] all over the ground: this will remove pollution and [the ground] will become purified. The mantra of Klliklla is:

Om kill kili vajra vajri bhur bandha ba[ndha] hum phat. {Om, 0 you with a stake! you with a stake! O vajra! 0 you with a vajra! bind, bind the earth! hum, phat!) [35]60 201

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"After you have protected the ground with this above mantra, for binding the sphere of empty space [above the ritual site] you should use the following Susiddhi mantra. Take some burning incense in your hand, recite the mantra, and cense the air: this will remove pollution and [the air] will become purified. The Susiddhi mantra is:

Om susiddhikari jvalitdnan[ta\murtaye jvala jvala bandha bandha hana hana hum phat. (Om, O you who are good at bringing success! to you who have blazing and infinite forms! blaze, blaze! bind, bind! slay, slay! hum phat!) [36] This above [mantra] is the Susiddhi mantra of the Vajra Family; it is suitable for all deeds and is for using to bind the sphere of space. "Next is explained the mantra of the Buddha Family for binding the sphere of space:

[Om]jvala hum. ([Om,] blaze! hum!) [37]

This above [mantra] is the mantra of the Buddha Family for binding the sphere of space, and it is only suitable for that family "Next is explained the mantra of the Lotus Family for binding the sphere of space:

Om padmini bhagavati mohaya mohaya agadmohani svaha. (Om, O Lotus One! 0 Blessed One! delude, delude! 0 worlddeluding one! svaha!) [38] This above [mantra] is the mantra of the Lotus Family for binding the sphere of space, and it is only suitable for that family "Next, you should use the family heart-mantra [Nos. 32-34] to mantrafy some scented water and sprinkle it in all directions. Then take one of either the root-mantra of the vidyaraja or his heartmantra or the heart-mantra of the messengers of the mantra-lord and use it to bind the surrounding area.61 Use these heart-mantras to perform boundary-binding: it is as if ou had placed a fence around the site that has been bound. The seers and gods of the corresponding family will always protect it, and none will be able to create 202

A

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obstructions. If there should be any obstructors to the [ritual] deeds of the [three] families, you should have recourse to the rite of Amrtakundalin to dispel them.

"There are five kinds of protective rites, and you must always perform them inside the [recitation] chamber on the ritual site. They are, namely, [the rites of] the adamantine fence, the adamantine canopy, the adamantine stake, the krodha Kilikila, and the krodha Amrtakundalin. The 'adamantine fence' mantra is: Om, sara sara vajraprakdram hum phat. (Om, array, array the adamantine fence! hum phat!) [39]62

The 'adamantine canopy' mantra is:

Om visphura raksa vajrapahjara hum phat. (Om, glitter! protect! O adamantine net! hum phat!) [40]63

The 'adamantine stake' mantra is:

Om klli klli vajra vajri bhur bandha bandha hum phat. [41 = No. 35]64

The mantra of the krodha Kilikila is:

Om klli klli krodha hum, phat. {Om, O you with a stake! you with a stake! O wrathful one! hum. phat!) [42]65 The mantra of the krodha Amrtakundalin is: Namo ratnatraydya, namas candavajrapanaye, namo vajrakrodhaya damstrotkatabhayabhairavaya asimusalaparasupasahasta[ya], om amrtakundali kha kha khahi khdhi tistha tistha bandha bandha hana hana garja visphotaya visphotaya sarvavighnavinayakan mahaganapatijivitantakaraya hum phat svdha. (Homage to the Three Jewels! Homage to Violent Vajrapani! Homage to the Adamantine Wrathful One, terrifying with enormous tusks and with a sword, club, axe, and noose in his hands! Om, O Amrtakundalin! devour, devour! devour, devour! abide, abide! bind, bind! slay, slay! roar! rend asunder, rend asunder all obstructions and obstructive demons! 203

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For you who put an end to the life of the Great Lord of [Siva's] Hosts! hum phat, svaha!) [43]66

If your own ritual has [other] mantras for the adamantine fence and so forth such as these, you should bind [the ritual site] again [using these other mantras].

"When the [ritual] deeds [of protection] have been completed, you should next [begin] recitation. At times of recitation first recite the mantra of the mother of the corresponding family. The mantra of the mother of the Buddha Family is:

Namo bhagavate usnisaya, om, ruru sphuru jvala tistha siddhalocani sarvarthasadhani svaha. [44 = No. 2]67 The mantra of the mother of the Lotus Family is: Namo ratnatrayaya, nama aryavalokitesvaraya bodhisattvaya mahasattvaya mahakarunikafya], darsanasp<r>[a]rsanabhisravasmaranena ca syam aharn sarvasattvanam sarvavyadhicikitsaka, tad yatha, om kate vikate kata vikata katamkate bhagavati vijaye svaha. (Homage to the Three Jewels! Homage to the Bodhisattva and Mahasattva Holy Avalokitesvara of Great Compassion! 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!) [45]68 The mantra of the mother of the Vajra Family is: Namo ratnatrayaya, namas candavajrapanaye mahdyaksasenapataye, om, kulamdhari bandha bandha hum phat. [46 = No. 4]69

"By first reciting these mantras of the [family] mothers, you will be able to protect your deity, you will also cause your sins to be extinguished, you will be able to remove obstructions, and you will be in harmony with the gate to [the attainment of] siddhi. If you only recite the mantra of MamakI (i.e., the mother of the Vajra Family), it will also apply to the [other] two families, and if you 204

Fascicle Two

recite it before and after [a rite], the gods will increase their protection. Should [other mantras] be explained in your own ritual, recite these first at times of recitation—you should recite them in accordance with your ritual. Or if your ritual has the mantra of Sole Victor (Ekavlra),70 then you should first recite this and not bother about any other.

"The procedures for worship and [ritual] deeds such as removing pollution, protecting and purifying, and boundary-binding explained above should all be performed at times of initial recitation,71 when performing [different] rites, and when the santika [rite] and so forth are performed.

"Either use the mantra of the lord of the family deities, or use the family heart-mantra, or use the mantra 'king of all mantras,' or use the mantra 'king of the Susiddhi rite,' or use the mantra '[accomplisher of] all deeds'—these five kinds of mantras are found in all three families. In accordance with the [ritual] deeds that you perform, you should take one of each from the family in question and use it to perform them. That is to say, for self-protection, invocation, sprinkling water, purification, binding the surrounding area, chastising by the rules, in order to increase the power of the mantra if it is not complete, in order to punish [others'] mantras, in order to incite, and for other deeds not described [here]—again take any one of the [above-mentioned] five mantras of the corresponding family and use it: you will quickly [obtain] siddhi. "The family heart-mantra is able to protect your deity and protect yourself. When protecting yourself, you should recite it three times or seven times and tie the hair on the crown [of your head] into a single [top]knot. If ou are a renunciant [with a shaven head], tie [a knot in] a corner of your robes or tie [a knot in] your protective cord. Alternatively, chant [the mantra] directly over your fore[finger] (= thumb?) seven times and touch five places [on the body]—this will also protect you. [The five places are,] namely, the crown, both shoulders, throat, and chest. Otherwise use cow bezoar or white mustard seeds or argha water—take any one of these and use it to protect yourself.

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"If you are performing the abhicaruka rite, you should use the mantra of the lord of the family deities to protect yourself; if you are performing the santika rite, you should use the mantra of Krodhavajra (Wrathful Vajra) to protect yourself; and if you are performing the paustika rite, you should use the mantra of the lord of the family deities and the mantra of Krodhavajra and protect yourself with both. If the reciter is afraid when the mantra-lord appears, he should use the mantra of the lord of the family deities and protect himself with it. When performing [ritual] deeds, always protect yourself with two mantras, namely, the mantras of the lord of the family deities and of Krodhafvajra]. "When you have finished reciting, you should dismiss [the deities]. At the time of dismissal protect the mantra-lord either [with] the mantra of the lord of the family deities or with [the mantra of] the family mother or with the family heartf-mantra] and also protect yourself, doing as you please.

"If, owing to circumstances, you have to go to a polluted place or a place that is unclean and so forth, first recite the mantra of Ucchusma, make his seal, seal the five places [on your body], and then go at will; you should constantly recite his mantra and not forget it.72

"When bathing, first recite the mantra for subduing obstructions to protect yourself, and until you have finished bathing you should not forget [to continue reciting it]; the mantra for subduing obstructions is Kundalinf's mantra (cf. Nos. 13-15)]. When eating food, use the mantra of the lord of the family deities to protect yourself, and keep it [constantly] in mind. When you wish to go to sleep, use the mantra of the family mother to protect yourself. If, when performing rites, you end up forgetting to perform [the protective rites according to] the rules for protection, you will cause demons to arise, and so in order to expel the demons you should quickly recite the mantra of the vidyaraja of the corresponding family: this will protect you, and all demonic obstructions will be unable to achieve their purpose.73

206

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"Once the self-protection, boundary-binding, and other rites explained above have been completed, then compose your mind and recite [mantras] in a relaxed manner. As for the seat used by the reciter, use green cogongrass to make the seat. The seat should be four fingers high, one handspan wide, and sixteen fingers long. Such a seat should always be used at times of initial recitation and at times of [regular] recitation. Alternatively, use kusa grass or other green grasses, or else, following [the distinctions between] the rites of the [three] families, take a lactescent tree and use its wood—this is regarded as the most excellent; use [the wood] to fashion a chair, its size as explained above and well-trimmed. [Again,] either use leaves or use branches and stalks and make [a seat] as above: observing the rules for [ritual] deeds, take branches and leaves and use them to make a seat. On this seat sit with crossed legs to perform the santika [rite] and higher accomplishments, sit with half-crossed legs to perform the paustika [rite] and middling accomplishments, and sit with both legs hanging down to perform the abhicaruka [rite] and lower accomplishments. "When you have finished worshiping, you should arouse sincere thoughts and extol the Buddha, then praise the Dharma and Sangha, then Avalokitesvara, and then praise the Vidyaraja Awesome Vajra[dhara], Praise them in the following manner: 'Great compassionate one, savior of sentient beings, good guide, and omniscient one,

Who is an ocean of merit and virtue: with head bowed I now make obeisance to the Buddha.

That which purifies the poisons of greed and anger, removes evil destinies through goodness,

And is alone the principle of thusness: I now make obeisance to the Dharma.

Those who have attained the gate to liberation, who fully abide in the points of learning (i.e., precepts), And are the supreme field of merit and [possessed of] virtue: I now make obeisance to the Sangha.

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Extolled unanimously by the Buddhas, able to produce various merits,

And called Avalokitesvara: I now bow my head in obeisance. Having great strength and a body of wrath, the goodly vidyadhara king

Who vanquishes those difficult to vanquish: I now bow my head in obeisance.'

"After having sincerely extolled the Buddha and bodhisattvas in this manner, again join your fingers and palms together, arouse earnest thoughts, and praise the Buddhas' virtues and other bodhisattvas. For the text of the eulogy you should use a eulogistic text spoken by the Buddhas or hosts of bodhisattvas and so forth, and it should not be your own composition. When the eulogy is finished, arouse thoughts of utmost sincerity and repent of your sins: 'I now take refuge in the Buddhas, World-honored Ones, arhats, Holy Sangha, and bodhisattvas in world-systems throughout the ten directions. Take cognizance of us! From the past through to this life, mental afflictions have obscured my mind and I have long been drifting through [the realms of] life and death. Moreover, in other lives, [my mind] obscured by greed, anger, and delusion, I have committed evil acts, either toward the Buddha, Dharma, and Holy Sangha, or toward the holy hosts of arhats and bodhisattvas, or toward parents and venerable ones and other sentient beings both with virtue and without virtue—toward the above I have committed evil acts, either doing them myself, abetting others, or rejoicing in seeing them done, and the actions of my body, speech, and mind have extensively accumulated sins. With palms joined and a sincere mind, I make obeisance with head bowed before the Buddhas and bodhisattvas and repeatedly repent in this manner. Just as the sins that I have committed through unwholesome actions are known to the Buddhas,741 repent of them all. 'Arousing thoughts of utmost sincerity, I take refuge as long as I live in the [Three] Jewels of the Buddha, Dharma, 208

Fascicle Two

and Sangha and in the right path to nirvana. In order to remove the sufferings of life and death of sentient beings, I 6i7c take refuge in the Three Jewels.'

"Arousing thoughts of reverence and taking refuge in this manner, make obeisance with your head [on the ground]. Then again arouse sincere thoughts and, seeking from the supreme seed the fruit of the ambrosia of liberation, you should dance [for joy], generate the mind of enlightenment, and seek the fruit of siddhi: 'I shall eliminate the countless sufferings of sentient beings throughout [all] world-systems and also rescue them from all evil destinies and liberate them from mental afflictions; they are variously pressed by all manner of sufferings, and so I arouse great compassion and generate the mind of enlightenment. For sentient beings who are in anguish, I shall become a refuge; for sentient beings without a leader, I shall become their leader; for sentient beings who have lost their way, I shall become their guide; for sentient beings who are afraid, I shall become [a source of] fearlessness; sentient beings who are in anguish I shall make happy; and for sentient beings who are pressured by mental afflictions, I shall eliminate [their mental afflictions].

'The merit produced by the sundry good acts that I am now performing and by my generation of the excellent mind [of enlightenment] I transfer to all sentient beings so that they may arrive at the right path [to nirvana]. [The merit] produced through the gates of the six paramitas (i.e., the perfections of giving, morality, forbearance, energy, meditation, and wisdom) and other merits that I have produced I transfer to [all] sentient beings so that we may together arrive at the supreme fruit [of nirvana]. Stated in brief, the excellent [acts of] merit performed by me in the past, present, and future I transfer entirely to all sentient beings so that they may quickly accomplish the path of the Buddha and not engender indolence until they reach enlightenment. Thus I generate the mind 209

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of nlightenment, think with pity of sentient beings, and arouse thoughts of great compassion—should someone have sufferings, may I eliminate them some day!'

"In order to purify your mind, constantly keep [in mind] the six [objects of] mindfulness, and ever mindful of these six [objects of] mindfulness, concentrate on them exclusively without becoming distracted; nor should you be attached to the self. In addition, make a vow as did the Buddhas of the past—you should make the vow in this manner:

'The pure karma that I have produced I transfer to [all] sentient beings so that they may accomplish [various] virtues. I also ask that through the merits that I have produced all sentient beings may obtain inexhaustible wealth and that they may also be generous, increase their wisdom, achieve great forbearance, always cultivate wholesome kinds [of deeds], always have knowledge of former lives, and always espouse great compassion—wherever the [various] categories of sentient beings are born, may they be endowed with the above qualities!'

"Next, you should join your palms together, make obeisance with head bowed to the lord of the family deities, and call to mind the vidyaraja. Then perform various [ritual] deeds in accordance with the rules.

"First take your rosary with your right hand, place it in your left hand, join your palms together [with the rosary held between your palms], and raise them, thinking of the vidyaraja. [Then,] using the rosary [to count], recite [one of] the [following] mantras [to purify the rosary]. The mantra of the Vajra Family is: Namo ratnatrayaya, namas candavajrapanaye mahayaksasendpataye, om kiri kiri raudrini svdha. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksasl Om, kiri kiri, O fierce one! svaha/) [47]7B 210

Fascicle Two

The mantra of the Buddha Family is: Namo ratnatrayaya, om adbhute vijaye siddharthe svdhd. (Homage to the Three Jewels! Om, O marvelous one! victorious one! you who have accomplished your objective! svdhd!) [48]76

The mantra of the Lotus Family is:

Om amrtamgame sriye srimalini svdhd. {Om, 0 going to immortality! for auspiciousness! O auspicious one with a rosary! svdhd!) [49]77

"With the forefinger78 and ring finger of both hands work [the rosary], counting the recitations with the right hand—this applies to use [of the rosary] in all instances. In the case of the dbhicaruka [rite], the seal is raising the thumbs (= forefingers?) and working the rosary.

"Beads of bodhi seeds are for recitation in the Buddha Family, beads of lotus seeds are for using with the Avalokitesvara Family, and rudraksa berries are for beads for the Vajra Family. For general use in the three families, each is as explained above, and these rosaries are the very best: you should hold them for all recitation. Otherwise use seeds of the soapberry or tala tree, or use clay to make [the beads], or make the beads with conch, or use crystal or use pearls or ivory to make the beads, or use red gems or mani[-gems], or use beads of tear grass or the seeds of other grasses, each in accordance with the family [in question]: observing their color and type, you should take them [and use them] for recitation. If you are performing the dbhicaruka rite, you should use bones to make the rosary, and you will quickly gain success.

"In order to protect and purify [the rosary] and increase the efficacy of the rite, you should in addition recite [the following mantras]. The mantra of the Buddha Family [for increasing efficacy] is: Om namo bhagavati, siddhe sadhaya siddharthe svdhd. (Om, homage to the Blessed One! O accomplished one! cause success! O you who have accomplished your objective! svdhd!) [50]79 618a

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The mantra of the Lotus Family for increasing efficacy is: Om vasumati sriye svaha. (Om, 0 wealth-possessing one! For auspiciousness! svaha!) [51]80

The mantra of the Vajra Family for increasing efficacy is: Om vajram itamjaye (= vajrajitamjaye?) svaha. {Om, O vajra! you who are victorious over the [in]vincible! svaha!) [52] Use the earlier rosary seal when reciting these. "At times of recitation hold the rosary level with the chest—it should be neither higher nor lower. When taking up the rosary, bow your head slightly and with determined will and sincere mind make obeisance to the Three Jewels. Then make obeisance to the Eight Great Bodhisattvas, then make obeisance to the vidyaraja's retainers, and then you should commence reciting the mantra, thinking of the mantra-lord as if he were before your very eyes. Focusing your sincerity in this manner, you should not distractedly think of other things.

"Mantras that have the word 'om' and words of namaskaram (exclamation of homage; i.e., namo, etc.) and so forth at the beginning should be recited with a quiet mind. At times of the santika [rite] and at times of the paustika [rite] all [mantras] should be recited slowly or recited mentally. There are also mantras that have the word 'hum' and the word ' haf at the end—you should realize that these all ought to be recited with a harsh voice; use them when performing the abhicaruka [rite] and at other times of wrath. "If you examine the number of syllables in a mantra, there will be some with more and some with less. If it has fifteen syllables, you should recite it fifteen laksa times (1 laksa = 100,000), and if it has thirty-three syllables,81 you should recite it three laksa [times]. Those with more than this number [of syllables] should be recited ten thousand times or more. At the time of the initial recitation complete the above number [of recitations]. Consider the family and type [of the mantra], whether it is for higher, middling, or lower [accomplishments], or [to which of] the three kinds of deeds 212

Fascicle Two

[it applies], or consider whether it was expounded by a holy one, expounded by a [celestial] god, or expounded by an earth-dwelling god—carefully consider its family and type and [then] you should recite it until it has been effectuated: such is the initial recitation. If you do not do the preliminary recitation and all the [requisite number of] recitations, even [the objectives of] a lower rite that you seek after will not be obtained for a long time—how much more so if you seek the accomplishment of higher or middling siddhis? For this reason engender most excellent thoughts and do the preliminary recitation. However, at the time of the initial recitation of mantras divide the number of recitations explained earlier into ten parts and then recite them.

"When you have completed [the requisite number of recitations], supplicate the mantra-lord for conditions [favorable to] siddhi. If at first there is no sign, supplicate in a similar manner from the beginning a second and a third time. If there is a sign, then you should recite the mantra as prescribed. If there is no indication [of success], abandon it and do not recite it [any more]. The rules for supplication are the same as the rules for invocation. If at times of supplication you see in your dreams the mantra-lord turn his face away and leave or not speak to you, you must recommence the recitation. After doing this several times, if you see the mantra-lord speaking to you in your dreams, then you should realize that it will not be long before you are successful. If there is no indication, you should not recite [the mantra]; if you persist in reciting it, it will cause you misfortune.

"At the time of the initial recitation, commence the recitation in a clean and secluded place. From the recitation on the first day until you become exhausted the number of times [that you recite the mantra] must consistently follow the prescriptions, and you should not add to or subtract from them.

"As regards recitation three times [daily] mentioned earlier, there are the first watch and the last (i.e., third) watch during the day, and during these two periods you should recite [mantras], while during the middle watch you additionally bathe and perform good 213

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acts. During the night there are three periods that are also the same as the above, and the duration of the middle watch is for rest and so forth. It is said to be best if you recite during the night and also perform abhicaruka rites, antardhana (invisibility) rites, and rites for raising [dead] bodies during these night watches. "If you recite during the day, perform homa at night, and if you recite during the night, perform homa during the day. [Or] perform homa with many drugs [and other substances] before recitation, and again do homa after having finished reciting: if you are able to do this, it is much better. With the [offerings of] dumplings [and other food] explained earlier [in Chapter 12], you should perform homa irrespective of whether you do it before or after [making the offerings],

"Recite and do homa only in accordance with these methods. Even if you only perform homa and [thereby] gain success in a rite, you should realize that you must also recite mantras, for if you do so, the vidya [deities]82 will rejoice and it will be easy to achieve efficacy in the rite.

"The reciter does not engender anger, he does not seek sensuous pleasures, he should not deprecate himself, he does not mind hard work, he does not become frightened, he does not seek overzealously, and he does not have contempt [for others]. At times of recitation he does not make irrelevant comments; even though physically exhausted, he does not give way to [his exhaustion]; he controls his foul gases; he does not think about any worldly talk; he does not forsake his own deity; and even if he sees a strange sign, he should not be surprised at it. At times of recitation he also does not discriminate between various signs.

"When you have finished reciting, you should recite the mantra of the family lord or recite the mantra of the family mother. By reciting these mantras, you will gain protection and none will be able to obstruct you. If, after having finished reciting in accordance with your own ritual, you have exceeded the proper number [of recitations], there is no reason to be afraid. You should arouse sincere thoughts and make a supplication, saying, T have in accordance 214

Fascicle Two

with this ritual completed the number of recitations. I beg you, 0 Honored One, to accept and bear witness to them and bestow instructions on me in my dreams.'

"If at the time of actual recitation you should suddenly cough, belch, break wind, or forget the words of a mantra, then rise and use water to perform the rite of purification by sprinkling. Even when you are counting the rosary and need [only] one [more recitation] to complete the cycle, these ailments may occur. After having finished the purification by sprinkling, recite again from the beginning. In the case of obstacles to the path such as these mentioned above, you must in every instance recite [again] from the start.

"When you are about to finish counting [one cycle of] the rosary, extend thanks, make a bow, and when you have finished start [counting] again, also making one obeisance. Be it in front of a painting [of the deity] or at the site of a statue or in front of a stupa or at the site of a [hallowed] seat—wherever you recite, for every cycle of the rosary look once at the face of the deity and make one obeisance.

"When you have finished reciting as explained above, rest your mind in quietude or meditate on the mantra and its chief [presiding] deity. Recite three times [daily], and during the first, middle, and last [watches] apply your mind with sincerity; the number of recitations [during the three watches] must all be identical, without increase or decrease.

"Bathe three times [daily] and perform all deeds such as smearing the ground, offering flowers, removing withered flowers, and various oblations three times [daily]. You should have three robes (i.e., waist-cloth, outer garment, and undergarment). Moreover, your undergarment83 [and the two other robes] may be washed and dried, fumigated with incense, or purified by sprinkling [them with water] during the three periods [of the day]: it is permitted to perform any one [of these actions] during each of the [three] periods. Have separate sleeping robes and bathing robes—change the undergarment on these two occasions (i.e., when sleeping and bathing) and 215

The Susiddhikara Sutra

wash it once daily. If this [underjgarment is difficult to dry, it is permitted to fumigate it. Wash three times [daily] the bowls for offering to the deities and replace the withered flowers that have already been removed with fresh ones. During the three periods [of the day between sessions of recitation] always read the Prajhd[-paramita] and other scriptures of the Great Vehicle, make caityas, and 6i9a paint mandalas.

"If, after having finished the mantra's preliminary recitation and service, you have still not obtained [the objective of] your supplications, you should recite uninterruptedly for one period or two periods exclusively without stopping in between. If you are affected by demonic obstructions, the karma of illness afflicts your body, your mind is without pure sincerity, you are constantly negligent, you are physically or mentally fatigued, you miss the time or season, you do not abide by the rules, or you have not bathed at the time, and you perform recitation and homa in such circumstances, they should not be counted. Composing the mind, engaging in [proper] conduct, and reciting as prescribed—it is [recitation] endowed with these [qualities] that should be counted. When performing homa, at times of recitation, and during invocation—in these three deeds, if he number [of ecitations] of all the mantras [is not as prescribed], they will all be unsuccessful; for each and every one you must complete the number as prescribed. Even if the [prescribed] number is about to be completed and one [recitation] is needed before finishing, but an obstruction then occurs, count again from the beginning. "When making a mandala as prescribed or at the time of a solar or lunar eclipse—if you engage in recitation on these two occasions, the merit thereof will increase immensely and it will not be long before you are successful: of this there is no doubt. Alternatively, [reciting] at the Eight Great Sacred Stupas or at places where past Buddhas practiced the bodhisattva practices are the very best, and during the [first] fifteen days of the first month [of the year]84 is also an excellent time. Or when you receive a mantra from a master, if you first go through [a period of preliminary] service and then recite [the mantra], it will not be long 216

Fascicle Two

before you are quickly successful. Or if you see the mantra-lord giving you instructions in a dream, you will also be quickly successful if you follow his directives.

"The reciter may increase the offerings, the place may be preeminent, or at the time in question he may increase his pure sincerity, and even though the number [of ecitations] may be incomplete, simply because these [other factors] are outstanding the mantralord will be delighted and grant success. [But] you should realize that although the siddhi of this rite has been quick [to manifest], it will dissipate before long [because the preliminaries have not been performed]. For this reason that which is obtained after the preliminary service has been completed is described as firm [and will not dissipate].

"At the time of the preliminary service you should make extensive offerings, and at the time of a solar or lunar eclipse and on the eighth day, fourteenth day, and fifteenth day [of each half-month] also increase the offerings to the hosts of gods and seers, as is explained elsewhere. On the above days increase your good deeds and acts of abstinence and so forth and also increase the offerings to your mantra-lord. Again, on these days [take] a flask filled with scented water and bedecked with flowers and twigs or take an argha vessel [filled with scented water], mantrafy it using the mantra of Amrtakundalin, and pour it over your head—this will enable you to remove demonic obstructions. Alternatively, when you offer food, paint mandalas, do homa, and burn lamps and [make] other offerings on those days, you must increase them all.

"In some rites it may be simply stated that if you recite [a mantra] the effect will appear spontaneously, and [this means that] the painting, statue, stupa with sari[ra], and so forth will suddenly tremble or bright flames appear—you should realize that it will not be long before you quickly gain success.

"When you gain success, there is some sort of sign: namely, the body becomes lithesome, suffering from illness is forever removed, excellent wisdom is increased, the mind has no fear, the body manifests radiance, valor increases, in dreams at night you always see 217

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The Susiddhikara Sutra

things that are pure and true, the mind is always peaceful, when reciting and performing [ritual] deeds you never feel tired, the body emits unusual scents, or you make ready gifts, you respect admirable virtues, and you engender deep reverence for the mantralord—at times of success things such as the above appear, and you should realize that these are signs of success.

"When the preliminaries have finished, worship your deity according to the rales, and you should increase the offerings and also do homa. Once the rites of the preliminary service have been completed in accordance with the [requisite] number [of recitations], you must next perform recitation for siddhi. Moreover, first entreat [the deity, saying that] you wish for an indication [of success] in your dreams. "You should perform recitation for siddhi at the [same] place where the recitations were done when you performed the rites of the preliminary service, and you should not move elsewhere. Should there be difficulties and you wish to move, when you reach the [new] location, you must again first perform [the rites according to] the rules for the [preliminary] service and then perform recitation for siddhi. If you do not observe the preliminary recitation, you should perform penance—you will be made to take the mantra of the lord of the family deities and recite it one thousand times or at certain times made to recite your own regular mantra one hundred thousand times. Otherwise you [must] again perform the [preliminary] service as explained earlier.

"At the time of actual recitation you may suddenly recite another mantra by mistake. Once you have realized your mistake, repent of the error with a sincere mind, [admitting that] you made the mistake through negligence, ask the deity to disregard the error, and then with bowed head make obeisance; you must [then] recite [the mantra] again from the beginning. Should you suddenly recite your mantra in a polluted place on account of mental negligence, then once you have become aware of it, you must do penance—when you reach the site of recitation, recite the mantra of the lord of the family deities seven times.

218

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Fascicle Two

"Fast for one day each half-month and then ingest the five pure [cow products (pahcagavya: milk, curds, ghee, dung, and urine)]; recite the mantra for the five pure [cow products] eight hundred times and then ingest them. If you ingest these five pure [cow products], the contaminated food that you have consumed during the [previous] half-month will be purified and the mantras [that you recite] will increase their power. The mantra of the Buddha Family for the five pure [cow products] is:

Namo bhagavate usnisaya, visuddhe viraje sive sdntikari svaha. (Homage to the Blessed One, to the Protuberance [on the crown of the Buddha's head]! 0 you who are purified, unsoiled, auspicious, and cause peace! svaha!) [53]85

The mantra of the Lotus Family for the five pure [cow products] is: Om yasoje svaha. (Om, O you who are bom of glory! svaha!) [54]86 The mantra of the Vajra Family for the five pure [cow products] is: Namo ratnatrayaya, namas candavajrapanaye mahayaksasenapataye, om sikhi sikhi nirmale prabhe prabhdsvare teje 6i9c tejovati pra[bha]vati svaha. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksasl Om, O you who have a topknot! you who have a topknot! untainted one! light! radiant one! splendor! splendorous one! luminous one! svaha!)[55]87

"Take some milk, curds, ghee, dung, and urine from a yellow cow, mantrafy them each separately eight hundred times, place them [together] in one spot, and again [mantrafy them all together] eight hundred times. Place them on apalasa (leaf) or on the leaves of lactescent trees or in an argha vessel, then stir them with cogongrass and recite the mantra one hundred times. Then, facing toward the east, squat down and drink three ho (1 ho = 180 ml) all at once. Do this three times as when using liquid measures for medicine. When taking this, you should not speak.

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"Should the image [of the deity] emit a voice and speak while you are reciting, you should first examine [the voice]. Recite the mantra of the lord of the family deities and [make] his seal at once: if t is the work of a demon, it will withdraw of its own accord. Or if it makes statements that differ from your own ritual, you should realize that it is the work of a demon. Likewise, if it makes statements urging you to perform wicked deeds, you will also know that it is a demon. "If you have a bad dream, then you must first recite the mantra of the family mother one hundred times. If you do not first recite the mantra of the family mother [to counteract the bad dream], you must not recite [any other mantras during the following day], "When reciting, if the number [of completed recitations] is less [than prescribed], you should not stop, but if it is more, you have committed no error.

"The procedures for recitation explained above must all be adhered to. If you act contrary to these rules and [still] wish to seek siddhi, it will be unobtainable."

220

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Chapter Nineteen

Rites for Irradiating [the Deity]

"Next, I shall now explain how to increase the majesty of the gods and cause them to rejoice so that your mantras [over which they preside] will be quickly successful.

"First, using scented water, bathe the body and head [of the divine image] on days of important seasonal junctures and increase the offerings. Then take one hundred sumana flowers and, taking one flower at a time, recite the mantra twenty-one times or seven times or sometimes three times—first examine the number of syllables in the mantra and then recite it; [then] offer up [the flowers] to your deity. Next, offer unguents and incense of unusual fragrance and then offer food as was explained earlier [in Chapter 12], adding granular sugar and curds.

"Next, perform homa. [First,] simply using [fuel] sticks, take them and burn them—the sticks should not exceed the [proper] measurements; burn one hundred and eight of them. Next, use milk and curds mixed with honey and do homa one hundred and eight times. Next, use ghee and curds mixed with boiled nonglutinous rice and perform homa one hundred and eight times. [Do this] for twenty-one days or seven days or again on three mornings. When this threeffold homa] has been completed, you should take some milk gruel, mix it with cow's ghee, and again perform homa one hundred and eight times. When this has been completed, take an argha vessel, recite with the mantra one hundred and eight times, pour out a little water, and perform homa.

"If you perform these rites, your mantra will be energized. For example, it will curtail the majesty of other mantras and gain increased [majesty]. Or it will impair [other] mantras and gain increased [majesty]. Or the mantra may be incapacitated and not function, or it may be fettered [and unable to function], or other mantras may cross with it, or the mantra may be missing some syllables, or the 620a

221

The Susiddhikara Sutra

syllables of the mantra may have increased—troubles such as the above will all be eliminated and [the mantra] will gain increased majesty.

"If you take any one of the medicinal herbs mentioned in homa [rites] and perform homa with it for one day and night, the mantra [deities] will rejoice and gain increased majesty. Again, take some aromatics, mix them together to make a scented paste, and make an effigy of your deity. Offer it malatl flowers, burn resinous aromatics from trees or heartwood aromatics three times daily, and recite with the mantra one hundred and eight times: the mantra [deities] will rejoice and gain increased majesty. Having made this effigy of the deity, place it on a lotus leaf or a plantain leaf or the leaf of a lactescent tree or grass leaves, and make offerings to it not only during the day but also at night. When the ritual is over, dismiss [the deities] as prescribed, dispatching [the effigy] in a large river.

"If you perform the above procedures in accordance with these rules, your deity will rejoice and quickly grant siddhi." 222

Chapter Twenty

Rites for Consecrating the Deity

"Next, once the preliminary service is over, if you wish to increase the majestic virtues of the mantra-lord, you should consecrate him. Take a gold flask or one of silver or copper or a new clay flask, fill it with scented water, and place the five precious objects, flowers, fruits, aromatics, and leaves [inside]; also place the five grains, various unguents, or the powder of heart[wood] aromatics [inside], tie new colored silk around the neck of the flask, and insert branches of the tala tree or branches of lactescent trees. Using the mantra of the lord of the family deities or using the mantra of the family mother, recite it one hundred and eight times and then anoint the crown of the mantra-lord. You should make an effigy of him using gold and so forth and agallochum or sandalwood, place it on a pedestal, and consecrate it. After you have consecrated it, you should then offer things such as flowers and aromatics or offer necklaces and various oblatory articles. Then perform homa as an offering and increase the [number of ] recitations. If you do this, you will be able to make your deity increase his potency and you will quickly obtain siddhi. "When you perform recitation for the preliminary service, you should [also] anoint your deity—take an argha vessel, visualize your deity, and consecrate him. Or when you have finished bathing yourself, you should again meditate on your mantra-lord and consecrate him three times or seven times. At the time of the preliminary service you should not forget [to do this]. Alternatively, also use milk or use ghee or sometimes use honey to fill a flask, then place the seven precious objects and other things [inside] as prescribed, and consecrate your deity—the wishes for which you pray will quickly gain fulfillment."

223

Chapter Twenty-One

Signs of the Efficacy of One's Prayers

"Next, I shall explain in detail the rules for supplication. On the 620b eighth day, fourteenth day, or fifteenth day of a dark or bright [half-]month, or on the days of a solar or lunar eclipse and so forth, fast for one day or three days or seven days, bathe and purify yourself, and don new clean robes. If you supplicate [your deity on days] other than these days, you should use the bright [half-]month, recite the santika mantras, and supplicate him.

"Then at dusk, using hot water and mantras, bathe and purify yourself, remove the grime [from your body], sprinkle [water] on the five places [on the body], and worship your mantra-lord as prescribed. Then offer argha, additionally reciting the mantra one hundred and eight times; then, using afi flowers not yet in full bloom, sprinkle them with sandalwood-scent[ed water], and offer these up next. Also make extensive offerings of food, called udari food (= udara food; see Chapter 12), in which the [amount of] curds has been doubled. Make a garland with malati flowers and offer [this too]. First take some cow's ghee and perform homa one hundred and eight times, and then [take] sarjarasa [sticks] and again perform homa one hundred and eight times.

"Have a young girl twist together a cotton string or a cloth string, take it, and make seven knots, reciting the mantra once for each knot; when the seven knots have all been completed, again recite the mantra seven [times]. [Then] tie [the string] around your upper left arm, lie down on your right side, and meditate on the mantralord. After you have obtained instructions [from the mantra-lord] on how to proceed,88 remain as you please, resting on a couch of cogongrass on top of which flowers have been strewn, and meditate on the figure of your deity.

"If you see in your dreams the lord of your family or the mantra-lord or see the vidyaraja, you should realize that these signs are 225

620c The Susiddhikara Sutra

signs of success. Or if you see the Three Jewels or bodhisattvas and the four assemblies (i.e., monks, nuns, laymen, and laywomen) and see them being worshiped, these are signs of siddhi. Or if you see yourself reciting mantras and performing [ritual] deeds or see yourself wearing clean white robes and see others coming to worship you, you should realize that a most excellent siddhi is close at hand. Or you may see someone climbing a mountain peak or someone riding an elephant or crossing a large river or sea or climbing a fruit tree or riding a lion or a cow, deer, horse, or other animals, or riding any flying bird such as a flying goose or a peacock, or you may see a beautiful woman wearing necklaces and holding a vase of flowers in her hand or walking along [adorned with] perfume, flowers, and a parasol and surrounded [by attendants], or you may receive in your dreams an elephant or horse carriage and precious objects—if you see these signs, they are signs of siddhi. Or if you obtain in your dreams things such as flowers, fruits, roots, ghee, milk, curds, and parched rice, or drugs [and other articles] that have been effectuated, these are signs of siddhi. At the time of the preliminary service, you may dream of these effectuated drugs [and so forth] or obtain a rosary [in your dreams]—if you obtain these signs, you should realize that you must perform the recitation rite. Or you may see yourself being censed or see [yourself] bathing and purifying [yourself] or see [yourself] wearing necklaces on your person— once you have seen these signs, then perform recitation, and you will quickly [obtain] siddhi.

"When performing the recitation rite, take one hundred jati flowers, recite the mantra of the family mother and your own mantra one hundred and eight times together, and offer them. Then take some white sandalwood incense, mantrafy it one hundred times [and offer it too]. If you supplicate [the deity] in this manner, then when you sleep as you please, the mantra-lord will himself manifest signs [in your dreams]

"Again, take the drug usira, pound it together, and make an effigy of the mantra-lord. [Then] mix some valmika, or ant[hill] earth, and make a vessel, fill it with cow's milk, and place the effigy 226

Fascicle Two

in it; or, using ghee, milk, and honey, mix them together, put them in the vessel, and [place] the effigy in it. [Then] mantrafy it one hundred and eight times and worship it three times [daily]. If you worship in this manner, your deity will rejoice and you will quickly obtain the manifestation of signs [of success].

"Again, on the eighth day, fourteenth day, and fifteenth day of the dark and bright two [half-]months and on the days of a solar or lunar eclipse and so forth fast, observe abstinence, and make repeated offerings. Using the seven resinous aromatics and the five heart!wood] aromatics, recite the mantra once and perform homa once with each aromatic. When you have completed this one thousand two hundred times, you will quickly see signs [of he fulfillment] of the wishes for which you pray.

"If you perform as prescribed the standard rules for supplication explained above in detail, you will quickly gain success, and seeing the signs thereof, you will have no doubts." 227

Chapter Twenty-Two

Rites for Receiving Mantras

"Next, I shall explain in detail the rites for receiving mantras. Placing both knees on the ground, first make extensive gifts to the venerable acarya. Holding fine flowers in your hands, engender thoughts of respect and receive [the mantra] from the [a\carya three times orally. If the mantra has many [syllables] and you are unable to commit it to memory, you should write it down on a piece of paper with cow bezoar, and having received it, recite it as you please. If you are to receive a mantra at another time after having earlier entered a mandala, make extensive gifts to the venerable \a\carya and so forth on a propitious day and then receive it as before. If you receive it correctly in this manner, the mantra will be quickly successful, and even if you do not perform the rites of the preliminary service and immediately recite it, you will still gain success. "Again, taking a new flask without any imperfections, place flowers, leaves, the seven precious objects, and the five grains [inside], each as prescribed, but without getting it wet, and with thoughts of utmost sincerity perform extensive worship. The acarya first writes the names of mantra-lords on pieces of paper and places them in the flask, which he adorns and worships as in consecration rites. When performing this rite, he fasts and practices abstinence for one day or three days, and he performs this rite at dusk. That is, he copies the names of mantras [on pieces of paper] with cow bezoar, places [the paper] in the flask, offers unguents, flowers, incense, lamps, and food, performs homa with his mantra, performing it one hundred and eight times, and makes extensive and earnest requests that the holy hosts protect and listen to him. "After three full days have elapsed in this manner, [the acarya] makes his disciple take a piece [of paper] out of the flask; beforehand [the disciple] must have washed his body and made it fragrant. He puts an auspicious cogongrass ring on his [right] hand, 229 621a

The Susiddhikara Sutra

recites the mantra one hundred and eight times to mantrafy the flask, censes it with incense, makes obeisance with devoted mind, and is made to take a piece [of paper out of the flask], and, after having taken it, he again makes obeisance. If he receives [the mantra] in this manner, he will quickly obtain siddhi. If he further recites other mantras, the mantra that he has received will lose its siddhi.

"If [the acarya] engenders joy in his mind toward the disciple and confers his own siddhi-mantra, [the disciple] should receive it as prescribed in accordance with the rules, and because it has been previously recited [by the acarya], it will not be long before the disciple obtains siddhi. First, [the acarya] invokes the mantra-lord and announces [his intention, saying], 'I confer this mantra on this disciple, and I beg you to extend protection to him and quickly grant him siddhi.' Holding fragrant flowers in his hands, he recites [the mantra] one hundred times or one thousand times, then summons the disciple and confers it. He also says these words: 'I now transfer this vidya-\ord and confer it on my disciple. I beg you to take heed and effect siddhi for him.' The disciple should [also] say, 'I have now received the vidya-lord, and I vow never to forget it from this day forth until I reach enlightenment.' [By means of] the rite explained above, whereby the disciple receives the mantra from the teacher, [the disciple] will gain success, but if he receives it [in any other way] apart from this, he will not obtain siddhi. If he receives a siddhi-mantra in this manner, there is no doubt that he will definitely have success with it.

"If [the mantra] has already been previously endowed with siddhi, do not perform the preliminary service. It being thus with mantras, the rites for receiving siddhi-drugs and so forth (i.e., drugs and other articles that have already been effectuated) are also the same. Then there may be a person who, after having finished the preliminary service, then, qualified to recite [the mantra], confers it in turn on someone else in accordance with the rules—without doing the preliminary service and by simply performing recitation, the person who has obtained [the mantra] will gain success. 230

Fascicle Two

"Someone who would receive a mantra should for the sake of siddhi first make extensive gifts to the teacher: flowers, fruits, roots, drugs, fine robes, outer garments, gold, silver, mani[-gems], assorted precious objects, various grains, flasks full of fine curds, young male and female servants, various articles of bedding, wonderful leather slippers, accoutrements of bodily adornment, drugs [and other articles] that have already been effectuated, elephants, horses, cows and calves, various other vehicles, and even himself he should bring and proffer as gifts. Employed as a servant, he serves [the teacher] for a long time without shirking hard work and, joining his palms devoutly together, he reverently proffers the gifts. If you make gifts in this manner, you will quickly obtain siddhi. The various things described in detail above you must first offer up to the acarya and then receive the wondrous words of the mantra."

231

Chapter Twenty-Three

The Rite for Making Mantras Complete

"Next, if the reciter sees in his dreams the person of the mantralord with extra limbs, he should realize that the mantra has extra syllables, while if [the mantra-lord] has missing limbs, he should realize that [the mantra] has missing syllables. Having discerned these signs, he performs the rite for making [the mantra] complete. Or if he sees that the mantra differs from that which he has received and upholds, with the number of syllables, either more or less, not being the same, and his mind then engenders doubts, he should perform the rite for making [the mantra] complete. "First write the incorrect mantra on a piece of paper with cow bezoar and, after having worshiped the vidyaraja's mantra as prescribed and protected yourself, place it on the seat of the mantralord. Then take some fuel sticks and, following your own ritual but using only plain ghee, you should perform homa in order to ask the vidyaraja to extend assistance. [Then] spread some cogongrass to make a bed. First make obeisance to the lord of the family deities, then make obeisance to the family mother, then make obeisance to the Buddhas, and make the following pronouncement: 'I beg the Buddhas and holy hosts to extend assistance and protection.' After having made this pronouncement, lie down on the [bed of] cogongrass with your head facing east, and in your dreams your deity will show you signs. On the piece of paper on which [the mantra] has been written with cow bezoar there may be extra [syllables] or there may be missing [syllables]—the deity will rewrite it with cow bezoar, complete with title and notes, and he will also rectify all the extra and missing letters. If the mantra is not incorrect, he will simply say that it is not incorrect. Or he may give instructions in your dreams to complete [the mantra]. When performing this rite, [also] perform the rites for protection in order to ward off demons." 233

621b

Chapter Twenty-Four

Increasing [a Mantra's] Majesty

"Next, in order to increase the potency [of a mantra], you should perform homa. Either using ghee and honey or sometimes using milk, perform [homa] with each separately. Alternatively, use sesamum mixed with ghee and do homa, or use resinous aromatics mixed with ghee and do homa, or use lotus flowers mixed with ghee and do homa, or sometimes simply use sarjarasa. Or while in the mountains always ingest the five pure [cow products] without eating any other food, [then] take a full hundred thousand flowers of the flower of the family in question, mantrafy each one, and offer it up to your deity; [also offer] fine unguents, incense, flowers, lamps, and food, reciting the mantra eight hundred times for each three times daily for three days—if you worship in this manner, you will increase the [mantra's] potency. Or, using heartwood, burn it as a lamp three times daily for seven days—you will be able to make the mantra increase its potency. Or if you sometimes make offerings of kamika food (see Chapter 12), you will also increase its potency. Rules for recitation, homa, and worship such as those explained above are also able to make [the mantra] increase its potency." 235

Chapter Twenty-Five

Rules for Hom a

"Next, I shall explain in detail the rules for homa, which cause the reciter to quickly obtain siddhi.

"In front of an image of the deity make a hearth for [performing] homa that is one cubit square, has a rim on [all] four sides, and is a half-cubit deep; [the measurements are] also the same if you make [the hearth] circular. If the place of recitation is indoors, you should go outside and dig the hearth where you can see the figure of the deity [inside]. Make it as prescribed in accordance with the [ritual] deed to be performed (cf. Chapters 13-15). Place things such as fuel sticks, as well as incense and flowers, on the right-hand side and place the homa vessels on the left-hand side. "Using the mantra '[accomplisher of] all deeds,' sprinkle the [above-mentioned] things [with water] and sit on a cogongrass seat. With composed mind and quiet thoughts and holding the argha [vessel] in your hands, invoke the vidya-lorA. Pour out some argha water, pouring a little into the hearth, and then, reciting the mantra once for each flower, offer [flowers] to the mantra-lord. In order to remove pollution, you should recite the mantra of Kilikili (= Kilikila) and also make his seal, and in order to protect [the ritual site] recite the mantra of Kundalin and sprinkle some water to purify it. Then use fuel sticks to light the fire, and once you have lit the fire, first invoke Agni (God of Fire), [saying,] T now respectfully request Agni, who is foremost, seer among the gods, and esteemed among [those who perform] Brahman practices, to descend to this place and receive homa.'89 Next, recite the [following] mantra; the mantra for invoking Agni is:

Om ehy ehi mahdhhuta devarsi dvijasat<tama>tamagre hitvahutim dhd<ha>ram asmin samnihito hhava agnaye havyakavyavahanaya svahd. {Om, come hither! come hither! O great 237

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622a The Susiddhikara Sutra

being, divine sage, and foremost among the truest of the twiceborn [i.e., Brahmans]! and accepting oblations and food, be present here! To Agni, conveyor of oblations for the gods and oblations for the ancestral spirits! svaha!) [56]90 "Having summoned Agni, first sprinkle and purify [the fire] with argha water three times, take the five grains, ghee, curds, and other things, mantrafy them with the mantra, and do homa three times (i.e., feed the offerings to the fire three times each) in sacrifice to Agni. The mantra for sacrificing to Agni is:

Agnaye havyakavyavahanaya dipya dlpya dipaya svaha. (To Agni, conveyor of oblations for the gods and oblations for the ancestral spirits! shine, shine! cause to shine! svaha!) [57]91 "Having made sacrifices of food to Agni, mentally visualize that you lead Agni back to his seat [in the heavens]. Then recite the mantra of Kilikili, make his hand-seal, and again purify the fire.92 All homa should be [performed] in this manner. Next, invite your own deity: first recite your deity's mantra once and install him on his seat and, after you have worshiped him as prescribed, [ask him to] deign to accept the homa.

"The wood to be used [as fuel] at times of homa is as follows: palasa wood, udumbara (cluster fig) wood,plaksa wood, nyagrodha (banyan) wood, khadira wood, arka wood, vaikahkata wood, dmra (mango) wood, kasmlrya (?) (= karmarl?) wood, saml wood, apdmdrga wood, and asvattha (pipal) wood. [Take] branches of the above twelve kinds of trees one two-finger [hand]span in length: they should all be moist and freshly gathered, and for all homa use branches that are straight. Examine the upper and lower [ends], place them facing the same direction, cleanse them with scented water, turn the narrow tip outward, turn the wider lower [end] toward yourself, dip both ends in ghee, and throw them into the hearth. "When performing the santika and other rites, follow your own ritual in each case. [Before performing homa] first put aside some balls of food, take them, and [then] perform homa. These rules 238

Fascicle Two

apply in all instances. Each day when you prepare food, first put aside one portion of food, place it in front of the deity, wait until the time of homa, and take it and use it first. At times of recitation one puts both hands between both knees, and likewise at times of homa you should also [sit] like this.

"Take some agallochum four fingers long and as thick as your forefinger, dip it in storax, and do homa one hundred and eight [times]: this rite, profound and wondrous, will increase the majesty of your mantras. When you perform this, it is suitable for all [three] families. Alternatively, use bdellium mixed with ghee and do homa, again one hundred and eight [times]. Or sometimes simply use sarjarasa and perform homa, performing it one hundred and eight times. [These rites] are all able to increase the potency of mantras. "When performing homa in order to accomplish mantra rites, first invite the lord of the family deities, then invite your own deity, and then perform homa as prescribed. When performing homa in order to accomplish mantra rites, first use the mantra of the family mother to protect your deity and then yourself, and then perform homa as prescribed. When performing homa in order to accomplish mantra rites, you should recite the family heart-mantra when the homa is finished in order to increase the power of your mantras. Whenever you perform homa in order to accomplish mantra rites, at the start you must always use the large ladle for pouring the oblations [onto the fire], and when you wish to finish also use the large ladle, filling and pouring three times; in between you should use the small ladle. When you are about to finish performing homa in order to accomplish mantra rites, use the family heart-mantra to mantrafy the argha and offer it.

"Just as the procedures for homa are explained in the mandala rites, so should you similarly invite [the deities] and perform homa. First perform the abhicaruka rite, next perform the paustika rite, and then perform the santika rite.

"After the homa is finished, use your deity's mantra to empower some purified water [cupped in your hand] and sprinkle it over the hearth by circling your hand: do this three times. When the homa 239

The Susiddhikara Sutra

is completely finished, again invoke Agni so that he may receive the remaining offerings, return and dismiss him as prescribed, and supplicate him as in the rites of invocation. Remove the word 'descend!' (ehi: 'come hither!') [in the invocatory mantra] and substitute the word 'return!' (agaccha). Mix all the leftover grain, ghee, honey, curds, and so forth together, use the earlier mantra for sacrificing to Agni (No. 57) to mantrafy [this mixture] three times, and perform homa. Then examine the number of syllables in your mantra and recite it [the appropriate number of times (cf. Chapter 18)]. Then do worship, protect your deity, protect yourself, and dismiss [the deities] as prescribed."

240

Chapter Twenty-Six 622b

Preparing the Appurtenances for

Recitation

"Next, I shall explain in detail the appurtenances for success. In order to accomplish mantra [rites], you should first prepare assorted articles and then you should perform the rites of the preliminary service, and if you have already done the preliminary service, you should then recite [mantras].

"[The requisite articles are] namely: assorted unguents and incenses—the five kinds of heart[wood] aromatics are agallochum, [white] sandalwood, red sandalwood, the aromatic sarala, and deodar, and the seven resinous aromatics are the aromatic gandharasa, the aromatic sarjarasa, bdellium, storax, frankincense, the aromatic sallakl, and the aromatic srlvestaka; also white mustard seeds, poison, salt, [black] mustard seeds, sesamum oil, cow's ghee, flasks, and copper bowls; the five grains, namely, barley, wheat, rice, pulse, and sesamum; the five precious objects, namely, gold, silver, pearl, conch shell, and red gem (= ruby?); the five drugs, namely, the drug kantakârl, the drug brhatl, the drug sahâ, the drug sahadevâ, and the drug svetagirikar[ni]ka; a five-colored cord, namely, [in the colors] blue, yellow, red, white, and black—a cord that has been twisted together by a young girl; a uq/ra-pestle, lampwicks, lampbowls, clay bowls, five kinds of coloring, stakes of khadira wood, branches for fuel sticks, margosa-wood bowls, a large ladle and a small ladle, cow bezoar, wootz steel, red sandalwood, a cord for preserving purity, clean bathing robes, the skin of a black deer, priyangu flowers, parched rice, wooden shoes, munja (munj) grass, great cogongrass, satapuspa — this corresponds to fennel—a basket for gathering flowers, things necessary for food [offerings] such as ghee, honey, granular sugar, and barley sugar, and a rosary.

"The various articles described above are to be all prepared in 241

The Susiddhikara Sutra advance, and then you should perform the preliminary service and recite extensively." 242

Chapter Twenty-Seven

The Characteristics of Articles

for Effectuation

"Next, I shall now explain the articles for effectuation, articles by means of which mantra-siddhi [is obtained]. They are, namely, the cintamani, auspicious flask, shower of ewels, hidden treasure, wheel, realgar,93 and sword. These seven articles are the best among the best: they can bring about the accomplishment of various siddhis, increase merit and virtue, and even [enable one to] consummate the fruit of [becoming] a Dharma-king, not to mention other worldly objectives. The Buddha Family, Lotus Family, and Vajra Family— the mantras of these three families are all endowed with such excellent accomplishments. If you take any one of them, uphold it, and obtain all five [supernatural] faculties, this is deemed a higher siddhi. I shall now describe the above-mentioned seven articles in more detail.

"[If you wish to accomplish a rite for the cintamani,] make a gold stand one cubit long (= high?), or else use silver to make it. Carefully decorate it and place a mani-gem [on top of it]. For the mani use red glass that shines purely and has no dark marks or [use] a fine crystal, placing it on top of the stand. Those who would effectuate this jewel should recite at night. Next, a drawing of the stand is given (drawing given in Taisho Edition but omitted here). "If you wish to accomplish a rite for the auspicious flask, decorate the flask as explained in Chapter [22] 'Rites for Receiving Mantras' without getting it wet and place it on a bannered stand. Next, a drawing of the flask is given—the drawing follows the methods for [drawing] insignia (drawing not given in Taisho Edition). "If you wish to accomplish a rite for a shower of jewels, once ritual efficacy has been accomplished, simply with a sincere mind you will be able to cause gold, silver, and various assorted jewels to 243

622c

The Susiddhikara Sutra

shower down within an area of five yojanas (1 yojana = approx. 9 miles).

"If you wish to accomplish a rite for hidden treasure, once ritual efficacy has been accomplished, simply with a sincere mind hidden treasure will come forth wherever you direct your thoughts. Pure gold will fill the treasure vault, and even if you give it for the relief of the poor and spend it in various ways, the vault will be inexhaustible. "If you wish to accomplish a rite for the wheel-sage, make a wheel of wootz steel, round and one two-finger [hand]span in size; the wheel should have six spokes and the outer rim be narrow and sharp. If you follow the rite in this manner, you will quickly obtain siddhi.

"If you wish to accomplish a rite for realgar, first take some good bright realgar, like the sun when it first rises, its light a hazy red, or like the hazy glow of molten gold when one refines gold and it turns to liquid. For realgar you should take good [realgar] like this.

"If you wish to accomplish a rite for the sword, first take a sword of ootz [steel], two cubits in length and uniformly four fingers wide [as measured] with the little finger; it should have no blemishes and its color should be dark blue like the feathers of the casa (bluejay) bird.

"If you wish to accomplish a Buddha-crown [Family] rite, make [an insignia of ] a Buddha-crown with gold just as when drawing an insignia and place it on a bannered stand, using sphatika (crystal) for the [stand's] support.

"If you wish to accomplish a Lotus [Family] rite, first make a lotus flower with gold, making the flower eight-petaled and one twofinger handspan in size. Alternatively, use silver to make it, or make it with copper, or make it with white sandalwood. "If you wish to accomplish a Vajra [Family rite], first make a vajra with wootz steel, sixteen fingers long, and make it threepronged at both ends. Alternatively, make it with red sandalwood 244

Fascicle Two

or make it with the three metals—the three metals are, namely, gold, silver, and copper.

"If you wish to accomplish a rite for orpiment, first take some orpiment like gold leaf in color and reduce a lump of it to pieces; again, [take some that] has a fiery radiance. Orpiment such as this is able to accomplish higher deeds.

"If you wish to accomplish a rite for cow bezoar, take some cow bezoar from a yellow cow.

"If you wish to accomplish a rite for the drug gairika (red chalk), first take some of this drug—that like the elecampane in color is good.

"If you wish to accomplish [a rite for] the drug srota-anjana (= sroto'njana: 'stream' collyrium), that like the droppings of earthworms is good.

"If you wish to accomplish [a rite for] cotton cloth, take some [cotton cloth] that is delicate and soft, remove the hairs, and dye it with saffron.

"If you wish to accomplish [a rite for] the protective cord, take some cotton thread that is very thin, twist three [threads] together, and then twist three [of these strands] together—they should all be twisted toward the right. Alternatively, twist together gold thread. "If you wish to accomplish a rite for the flower garland, take some jati flowers and make a garland with thread twisted by a young girl. "If you wish to accomplish a rite for cow-dung ashes, take some dried cow dung from an [a\ranya, burn it so that it turns into white ashes, mix it with camphor, and use it.

"If you wish to accomplish a rite for wooden shoes, take some sriparnl wood, make some wooden shoes, and place a cover on top. "If you wish to accomplish a rite for the parasol, you should make the covering with the tail [feathers] of peacocks and make the shaft with fresh, straight bamboo.

"If ou wish to accomplish [rites for] the bow, arrow, spear, lance, single-pronged stave, and other weapons, you should make each in the same way as that used by people in the world at large. 623a

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The Susiddhikara Sutra

"If you wish to accomplish [rites for] worldly articles such as saddled horses, carriages, cows, sheep, all birds and animals, and any other articles, you should make them in accordance with what people in general all deem to be best or as is pleasing to the mind or on the basis of your own ritual.

"If you wish to accomplish [a rite for] the vetala, you should take [the corpse of] someone who was born into a family of social rank, was in the prime of life, had no illness, died suddenly, has no scars on his body, and [whose body] has not yet swollen or decomposed and is possessed of all its organs—take a corpse such as this and perform [the rites of] accomplishment: according to your actions, [you will achieve] higher, middling, or lower accomplishments. The article to be taken [for this rite] being thus and your mind without fear, you should perform this rite."

246 .

Chapter Twenty-Eight

Taking [Possession of] Articles

for Effectuation

"Next, I shall now explain the methods for taking [possession of] articles [for effectuation]. Take the article during the morning on the eighth day, fourteenth day, or fifteenth day of the dark and bright two [half-]months, at the time of a solar or lunar eclipse, or at the time of an earthquake. You should take the articles after having obtained indications [to do so] at times of recitation, or else take the articles after having bathed and purified yourself, fasted and observed abstinence, and sought a favorable indication. [Or] if the required articles mentioned are in a certain locality, take the articles by purchasing them with money without [necessarily] paying the [full] price [but paying according to your means]. Or if at certain times you become aware of increased potency, an endurance of hunger and cold, and various unusual signs, then take the articles at such times. As for the articles of which you take possession, take what is very good, each according to its inherent higher, middling, or lower grade. After you have acquired them as prescribed, you should increase your endeavors and perform the rites of effectuation."

247

Chapter Twenty-Nine

Cleansing Articles [for Effectuation]

"Next, I shall now explain the methods of cleansing articles [for effectuation] and purifying them by sprinkling. First wash them with the five pure [cow products]; as for those that should not be washed, [just] sprinkle them with the five pure [cow products]. "Examine the amount of realgar, [make the amount of] the five pure [cow products] the same, and mix them with the powdered [realgar]. Mix orpiment94 with milk; make powdered cinnabar and mix it with cow's urine; make powdered cow bezoar and mix it with ghee; and mix powdered colors with milk. When preparing the drug ahjana (collyrium), simply make it into powder. For articles such as the sword and the wheel, use cow-dung water to wash them. As for other [articles] mentioned, wash them with cow's urine.

"With articles that should be washed, first wash them with cow's urine mixed with sesamum water, and after you have finished, wash them with scented water. With other articles for which the proclaimed practice in the world at large is to wash them with water, you should wash them accordingly, or you may wash them with scented water. Then use the mantra '[accomplisher of] all deeds' to mantrafy some water and sprinkle [it over the articles] to purify them. Next, use the family heartmantra to mantrafy some water and sprinkle [it over the articles] to purify them. Next, use the mantra of the family mother to mantrafy some water and sprinkle [it over the articles] to purify them. As for those articles that should be only washed, first [wash them] with the five pure [cow products], then with sesamum water, and then use scented water. For all things that are to be cleansed it should be [done] in this manner."

623b

249

Chapter Thirty

The Measurements and Quantities of

Articles [for Effectuation]

"Next, I shall explain in detail the measurements of articles for effectuation. Articles for effectuation are, namely, accoutrements of bodily adornment, weapons, and various garments. You should perform [rites of] effectuation with the measurements and quantities [of these articles] normally used in the world at large. "Moreover, if you wish to accomplish a rite for realgar, take five ounces95 of [realgar] powder for the highest rite, three ounces for a middling rite, and one ounce for a lower rite. For accomplishing [a rite for] cow bezoar, [take] one ounce for a higher [rite], half an ounce for a middling [rite], and one hundredth of an ounce for a lower rite. For accomplishing [a rite for] orpiment, [take] two ounces for a higher rite, one ounce for a middling rite, and half an ounce for a lower rite. If you wish to accomplish [a rite for] anjana, take three hundredths of an ounce for a higher [rite], two hundredths of an ounce for a middling [rite], and one hundredth of an ounce for a lower [rite]. For accomplishing [a rite for] ghee, [take] seven ounces for a higher [rite], five ounces for a middling [rite], and three ounces for a lower [rite]. For accomplishing [a rite for] ashes, [take] five ounces for a higher [rite], three ounces for a middling [rite], and two ounces for a lower [rite]. If you wish to accomplish [a rite for] saffron, the measurements are like those for realgar. In the antar[dhana\ rites various pilular [drugs] are described, and if you wish to effectuate these, as for their quantity, you should [make] twenty-one pills for a higher [rite], fourteen for a middling [rite], and seven pills for a lower [ rite].

"If the measurements of the articles [for effectuation prescribed] in your own ritual are insufficient, you should increase the quantity. Otherwise follow the overall measurements, or comply 251

The Susiddhikara Sutra

with your own ritual, or else you may also follow the measurements and quantities prized by the world at large. You should observe the efficacy of your recitation and observe the amounts [used by] your associates, and you should make full preparations [accordingly]. You may [also] be successful by complying with the amount [given] in an indication granted as a special favor by your deity. There are higher, middling, and lower [grades] in rites for siddhi, and the quantities and measurements of articles [for effectuation] are also like this [in that they differ according to the grade of the rite being performed]."

252

Chapter Thirty-One 623c

Rites in the Great Consecration

Mandala for Eliminating All

Obstructions

"Next, I shall explain in detail the secret and wondrous rites for effectuating articles for effectuation whereby siddhi is quickly achieved.

"If you wish to commence a rite of effectuation, you should first prepare the accoutrements for siddhi, and then you should increase the majesty of your deity's mantra by means of the homa rite and also consecrate yourself. If you wish to consecrate [yourself], construct a mandala, worship as prescribed, and after you have performed [self-]consecration, then commence performing the rite of effectuation.

"Next, I shall explain the Great Mandala of Consecration by which one is able to achieve success in all deeds. The rites for purifying the ground and so forth should all be [done] in the manner of the Vidyaraja Mandala described earlier.96 The mandala is square with four corners, and install four entrances. Its size is eight cubits or seven cubits or five cubits [along each side], and open only the west entrance. Clearly demarcate the boundary paths [surrounding each of the three concentric enclosures constituting the mandala], using the five colors to draw them: [make the path around the central raised area] like the [central] raised area in width, halve [the width of the path around] the next outer [enclosure], and do the same for [the path around] the next outer [enclosure]. Four cubits outside the west side construct another mandala [for performing the actual consecration rites], its size five cubits or four or three [cubits along each side], and open only the east entrance. Or else make the consecration site like the basic Great Mandala but half the size. The lie of the land in any mandala 253

The Susiddhikara Sutra

624a should always slope down toward the north entrance: this is said to be auspicious; it is said to be best if the lie of the land in the mandala slopes down toward the north. Draw [the lines of the mandala] using one color, and outside the [outer] four corners make [a circle of] three-pronged vajras. Within the central raised area draw an eightpetaled lotus flower as prescribed—all mandalas should also be like this. Around the outside of the lotus-flower petals draw the wondrous insignia of auspiciousness. In the four entrances draw vajras, and place auspicious flasks in the [four] corners. Do the same also in the outside consecration mandala.

"Whenever you wish to consecrate [someone], there are four places in the corners of the encompassing boundary [of the mandala] where a flask must be placed. [Additionally] in accordance with your regular mantra or vidya draw the insignia of your own deity in the [central] raised area and place a [fifth] flask [on top]. Draw the insignia of your chief deity in accordance with the family [to which] your mantra [belongs], namely, a Buddha-crown, lotus flower, or vajra. You should realize that this rite is most secret. If you do not know the name of your mantra or if it is not connected to any [particular] family, you should place a flask called 'accomplisher of all deeds' or place a flask for 'the accomplishment of objectives' or place a flask called 'mantras' [on white mustard seeds without drawing any insignia].

"Next, outside [the central raised area] on the east side draw the insignia of a Buddha-crown [representing the Buddha Family] with the insignia of the family mother to the right and the insignia of the family heart[-mantra] to the left; then the insignia of a sakti (lance [= Tathagatasakti]) to the right, then the insignia of a tusk (damstra [= Tathagatadamstra]) to the left, then Anan[da] to the right, then Subhuti to the left, and install the insignia of sundry mantras and vidyas to the left and right as far as both corners. Next, on the north side draw the insignia of the Bodhisattva Avalokitesvara [representing the Lotus Family] with the insignia of the family mother to the right and the insignia of the family heart[-mantra] to the left; then the insignia of Laksmi 254

Fascicle Two

to the right, then the insignia of Tara to the left, then the insignia of the Bodhisattva Siddhartha (He Who Has Accomplished His Objective) to the right, then the insignia of the Bodhisattva Mahasthamaprapta to the left, and install the insignia of sundry mantras and vidyas to the left and right as far as both corners. Next, on the south side draw the insignia of Vajra[pani representing the Vajra Family] with the insignia of the family mother to the right and the insignia of the family heart[-mantra] to the left; then the insignia of Vajramusti (Adamantine Fist) to the right, then the insignia of Kulisasani (Vajra-Devourer) to the left, then the insignia of a vajra to the right, then the insignia of Vajradanda (Adamantine Staff) to the left, and install the insignia of sundry mantras and vidyas to the left and right as far as both corners. Next, to the south of the entrance on the west side draw the insignia of Brahmaraja (King Brahma) and Brahmasrividya (Auspicious Spell of Brahma) along with their retainers as far as the south corner, and to the north of the entrance draw the insignia of the god [Ru]dra and the insignia of his consort along with their retainers as far as the north corner. Next, in the third mandala (i.e., the third of the three concentric enclosures constituting the mandala),97 draw the [tutelary] gods of the eight directions, each together with his retainers, and fill their positions [with deities]. Outside the entrance to the second mandala (i.e., the second of the three concentric enclosures constituting the mandala, where the deities listed above are ranged), draw the naga king Nanda to the right and draw the naga king Upananda to the left. Outside the entrance to the third mandala draw the naga king Sunda to the right and the naga king Upasunda [to the left]. Outside the mandala draw the insignia of Amrtakundalin (Ambrosia Flask).

"After having performed the mandala rites as before and having worshiped, you should next perform homa for the three kinds of deeds as prescribed. In order to dispel vinayakas, you should perform abhicaru[ka\ deeds; for your own benefit you should perform paustika deeds; and in order to quell calamities, you should perform santika deeds. You should perform abhicaruka deeds with the 255

The Susiddhikara Sutra

mantra 'accomplisher of all deeds' of the corresponding family, or else use the mantra of Amrtakundalin, which is suitable for using with [all] three families; you should perform paustika deeds with the heart-vidya of the corresponding family; and you should perform santika deeds with the vidya of the mother of the corresponding family. Perform the three kinds of homa for the holy ones and gods who have assembled in the mandala, using their respective mantras, or perform [homa] with the mantra 'accomplisher of all deeds.' Construct the homa site to the south of the entrance on the west side of the mandala. As in the [standard] homa rite, offer ghee and other things one hundred times each, using the mantras for the three deeds, or else increase the number [of times]. In order to increase the majesty of the mantras, you should perform the three kinds of homa in this manner. Then worship the mantra [deities] of the three families seven times each; for the lords of the three families you should increase the number [of times]. Alternatively, simply worship the three families one hundred times each, and if you cannot manage this, seven times or three times will also suffice. "Install your mantra-lord in front of [the lord of] the family 624b deities inside the [central] raised mandala. Outside the mandala on the east side place in addition the Mother Harlti, on the south side install Sulim, on the west side install Ekajata, on the north side install Kutagiri[ka], and make offerings to them in accordance with their likes.

"After having worshiped the mantra [deities] as prescribed and having done homa, recite a mantra as appropriate for each of the flasks previously placed [in different parts of the mandala], thereby empowering them. For the flask placed in front of your deity again use his mantra to empower it; for the flask inside the [central] raised area you should use the vidyaraja's mantra to effect empowerment; for the flask installed for Kundalin by the entrance you must also use his mantra to empower it; for the flasks installed in both corners on the east side of the [central] raised mandala, use the family heart-mantra for that in the northeast corner and use the mantra of the family mother for that in the southeast corner; for that in the 256

A

Fascicle Two

northwest corner use the mantra 'accomplisher of all [deeds]'; and for that in the southwest corner use any mantra.

"After having empowered the above flasks in this manner and having worshiped them, you should then walk around [the mandala\ in a clockwise direction. As in the rites of consecration explained earlier,98 here too likewise place [in the flasks signs of] auspiciousness, namely, grain seeds, medicinal herbs, flowers and fruits, twigs and leaves of fragrant trees, garlands of flowers, and jewels—place these in the flasks and use new colored s'ilk to tie around their necks. "Consecration rites should all be [done] like this. That is, have your associate anoint the crown [of the head] of the practitioner [to be consecrated]—the associate must have recited [mantras] and be pure as prescribed. Alternatively, ask your acarya to give the consecrations. In order to dispel obstructors, first use the flask of Kundalin, using it for consecration. For the fourth [consecration] you should use [the flask of the deity presiding over] your regular mantra, using it for consecration, and use as you please two other flasks [for the second and third consecrations].99 When this is finished, you should make use of cow bezoar, unguents, incense, mustard seeds, a cord, bracelets, and garments. When you have finished the consecrations as prescribed, you should again perform homa in order to quell obstructions, and when this has been completed, then dismiss [the deities].

"Alternatively, make a small mandala of only one color in a flat and clean place, making it perfectly square and two cubits in size. Install the great insignia of the three families [on three sides] and the insignia of a [three-pronged] spear on the west side, and install pure flasks as before. [Then perform] the consecration as prescribed, whereupon you will be free of all obstructions, your deity will rejoice, and it will not be long before you are quickly successful—this is secret and the supreme siddhi."

257

Chapter Thirty-Two

Irradiating Articles [for Effectuation]

"Next, after having finished the consecration as prescribed, you should perform homa for twenty-one days or seven days or for one month or as [long as] is appropriate for that [particular] accomplishment or [as long as] is explained in your own ritual. Three times daily, using ghee, honey, and curds mixed with sesamum, you should perform homa; alternatively, following your own ritual, you may either offer milk gruel or use boiled rice mixed with curds. Cense the article to be effectuated three times daily with incense, sprinkle it with scented water, and empower it with the mantra while looking at the article with your eyes. [Then] put an auspicious [cogongrass] ring on your finger, lift the article up, and sprinkle cow bezoar and water or white mustard seeds over it. On days of seasonal junctures increase the offerings and offer the article up. If it is to be effectuated during a bright [half-]month, select the fifteenth day, and if it is to be effectuated during a dark [half-]month, select the fourteenth day: In this manner irradiate the article,100 always using the mantra of the family mother. Then further increase the aromatics, flower garlands, and other things and offer them. Rub your hands with unguent, put a cogongrass ring [around your forearm], hold the article to be effectuated, and recite all night—during [each of] the three watches of the night recite one hundred and eight times. In this manner irradiate the article for effectuation. From start to finish it should all be [done] like this, and if you completely adhere to this rite, you will quickly gain success. The mantra of the Buddha Family for irradiation is: Orri teje tejasvini siddhe sadhaya hum phat. (Om, 0 splendor! splendorous one! accomplished one! cause success! hum phat!) [58]101

The mantra of the Lotus Family for irradiation is: 259

624c

625a The Susiddhikara Sutra

Om dlpya cLlpya dipaya mahasriye svaha. (Orri, shine, shine! cause to shine! for great auspiciousness! svaha!) [59]102 The mantra of the Vajra Family for irradiation is: Omjvalajvalaya bandhu[ri\ svaha. (Om, blaze! cause to blaze! O rounded one [?]! svaha!) [60]103

"In the rites of the three families always use red karavira flowers, mantrafying them with [one of] the [above] mantras and scattering them over the article [to be effectuated]; alternatively, use malatl flowers or white mustard seeds. At the start, at the end, and in between you should always sprinkle the article in this manner. Or if there is an indication and you see an unusual sign, also scatter [flowers, etc.] in this manner. When you undertake to effectuate [an article], also scatter [flowers, etc.] in this manner, and you will achieve irradiation. If you wish to effectuate articles such as ghee, mantrafy some scented water and use it to sprinkle over the article, whereupon you will achieve irradiation. By such methods irradiate the article, and even if you are not [immediately] successful, you should not discontinue.

"Alternatively, construct a mandala and thereby effect irradiation. Purify the ground as before and use the five kinds of colors to construct the mandala, four cubits in size and with one entrance open. On the east side of the inner enclosure first place the insignia of a disc, in the northeast corner place the insignia of an almsbowl, and in the southeast corner place the insignia of a kasa[ya] (monk's robes). Next, on the north side place the insignia of a lotus flower, in the northwest corner place the insignia of a danda (staff) stick, and in the northeast corner place the insignia of a kundi[ka\ (pitcher) flask. Next, on the south side place the insignia of a vajra, in the southeast corner place the insignia of a gada (club) stick, and in the southwest corner place the insignia of a kalasa (pitcher) flask. Next, on the west side place the insignia of ajrankusa (Adamantine Hook) and Vajramusti, in the southwest corner place the insignia of Kilikila, and in the northwest corner place the insignia of Sumbha. 260

Fascicle Two

Then to the right of the disc on the east side place the insignia of the family mother Buddhalocana; next, to the right of the insignia of the lotus flower on the north side place the insignia of the family mother Pandaravasini; next, to the right of the insignia of the vajra on the south side place the insignia of the family mother Mamakl. Next, outside the entrance to the mandala place, as described earlier [in Chapter 31], place the insignia of Kundalin, who is able to crush all hindrances, and worship him as before. Then on the north side place the insignia of Sadbhuja (Six-Armed One), the insignia of Hayagriva (Horse-Headed One), the insignia of Tara, the insignia of Candra, and all the retainers in that family (i.e., the Lotus Family)—install them one after another, and their figures should all be white. Then on the east side place the insignia of Tathagatasakti, the insignia of Tejorasi, the insignia of the Vidyaraja Aparajita, and the insignia of his consort Aparajita. Then on the south side place one after another all the retainers within that family (i.e., the Vajra Family), and on the west side install the insignia of the three families as you please. Next, in the outer enclosure place Kubera and the other great gods of the eight directions, and in the empty places place at will the lords of the mantras 'accomplisher of all deeds' and so forth of the three families. Next, in the central raised area place the insignia of your family lord and, following the explanation in your own ritual, place the article to be effectuated inside [the central raised area], placing it on top of the insignia of the family lord in the central raised area. To the east of the article place the insignia of the mantra [deity], and to the west of the article place the homa hearth—the reciter then sits to the west [of the hearth].

"Invoke each [deity] with his own mantra as prescribed and worship them one after another as explained earlier [in Chapter 18]. Once you have finished worshiping them, do homa with the vidyas of the three family mothers one after another and irradiate the article. Then do homa with your own mantra to effect irradiation— among the rites of irradiation homa is the best. Whenever you first do homa, first mantrafy some scented water with the vidya 261

The Susiddhikara Sutra

of the family mother and sprinkle it over the article to purify it, and when the homa is finished, again sprinkle it in the same manner. Either use the heart-rhdyd of Mamaki or use the mantra of the Four-Syllable Vidyaraja—these are suitable for using in [all] three families—and do homa to effect irradiation.104

"In accordance with the mantra that you use, when you perform homa first recite the mantra for a while, next recite phrases of supplication, then recite the mantra for the middle period, then recite phrases of supplication, then again recite the mantra, and once again add phrases of supplication. In this manner insert phrases of supplication in three places in [the recitation of] mantras—[after] the initial, middle, and final parts—and lastly add the words 625b 'hum phat svaha.' [Phrases of supplication are,] namely, 'vala' <emit light>, jvalaya' ccause to emit light>, 'siddhi' <success>, 'sadhaya' ccause success>, 'dipya' <shine>, 'dlpaya' [ccause to shine>], ' [r]ataptdnam' c[of/for] those who are shining>, 'teja' cgloss>, 'tejaya ccause to gloss>, 'vardhaya' ccause to increase>, 'md vilamba! cdo not delay>, 'avisa' center>, 'raksa' cprotect>, 'samnidhim ccause auspiciousness to be present>, ' uru' cbest>,106 and 'hum phat svaha'—with phrases of supplication such as these irradiate the article. There is also no harm in repeating various [phrases of supplication] before, after, and during [the recitation of the mantra].

"After the homa is finished, you should next mantrafy some white karavira flowers and scatter them over the article to effect irradiation. Alternatively, mantrafy red karavira flowers or use white mustard seeds or use sumana flowers to effect irradiation. First rub your hands with unguent and hold the article [in your hands]; next mantrafy some flowers and scatter them [over the article], then scatter white mustard seeds [over the article], then burn incense and cense it, and then mantrafy some scented water and sprinkle [it over the article]—you should know this procedure. During the three watches of the night—first, middle, and last— mantrafy some scented water with the mantra of your chief deity, mantrafying it and sprinkling [it over the article], and when you 262

Fascicle Two

have finished sprinkling while reciting your own mantra, do homa and recitation as before until sunrise.

"If you completely adhere to this rite, you will quickly gain success. If you irradiate articles [for effectuation] and yourself in this manner, you will definitely quickly gain success. Even if the article is small, you will still obtain great efficacy, and if you completely adhere to this rite, the article will increase and become purified. For this reason you should perform the rite of irradiation. This is called the secret rite of all accomplishments. On days of seasonal junctures you should perform this rite of irradiation, and on other days effect irradiation at any time. When you have completed the [requisite] number of recitations [for the preliminary service] and wish to perform rites of accomplishment, you should first perform in full the rite of irradiation on the first night, and then you will be successful."

The Susiddhikara Sutra, Fascicle Two.

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