T865 Two Esoteric Sutras

Fascicle Three

Chapter Thirty-Three

Differentiating the Times for Siddhi

"Next, I shall now clarify the periods auspicious for success as they have been explained. Knowing these, the practitioner seeks siddhi. "The [auspicious] periods are the eighth month, twelfth month, first month, second month, and fourth month [of the lunisolar calendar]: on the fifteenth day of the bright [half-month] of these five months you should perform [rites for] higher accomplishments. During the fourth month there are invariably difficulties caused by rain, during the second month there are difficulties caused by wind, and during the first month there are various [other] difficulties; it is only during the twelfth month that there are no difficulties, and during the eighth month there are difficulties caused by thunder, hail, and lightning. The difficulties described above are all signs of success. During these five months seek to perform only [rites for higher] accomplishments, and you should also perform sdntika deeds. Then on the fifteenth day of the dark [half-month] of these five months you should perform rites for both middling and lower accomplishments, and you should also perform bothpaustika deeds and abhicdruka deeds.

"At the time of a lunar eclipse effectuate the very best articles, while the time of a solar eclipse is suitable for articles for higher, middling, and lower accomplishments. On the fifteenth106 day or the seventh or the first or the thirteenth day or the third day of a [half-]month you should perform [rites of] accomplishment and all deeds. If you [wish to] perform [rites for] the highest accomplishments, you should select the times of the best lunar mansions and planets; [the times of] rites for middling and lower [accomplishments] should 265

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be known by analogy with this. Moreover, among the lunar mansions Devil's Mansion (Pusya) is the best, but if you are performing [rites for] fierce accomplishments, then have recourse to times of fierce lunar mansions and planets. Alternatively, complying with [times suitable for] rites for the three kinds of deeds, perform what is to be accomplished also in accordance with the three deeds, or else follow the explanation in your own ritual, or rely on instructions from your own deity. Moreover, during the period from the first day to the fifteenth day of the twelfth month107 you should perform all [rites of] accomplishment and [all] deeds. Alternatively, selecting a day specified by your deity or the thirteenth day of the dark or bright [half-months] of the various months, you will also gain success.

"The seventh month and eighth month correspond to the latter part of the rainy season, and at this time you should perform santika rites. The ninth month and tenth month correspond to the first part of winter, and at this time you should perform paustika rites. The third month and fourth month correspond to the latter part of spring and at this time you should perform abhicaruka rites. The first month and second month correspond to the first part of spring, and this time is suitable for all deeds. The fifth month and sixth month correspond to the first part of the rainy [season], and if you should desire success at all costs [at this time], perform [rites for] lower siddhi. Likewise, in the latter parts of spring, winter, and the rainy [season] you should also accomplish the three kinds of siddhi. Among these, nine grades are differentiated, and they are allocated [to different times] accordingly.

"The first watch of the night is the time for lower accomplishments, the middle watch of the night is the time for middling accomplishments, and the last watch of the night is the time for higher accomplishments. The first watch of the night is the time for performing santika deeds, the middle watch of the night is the time for performing abhicaruka deeds, and the last watch of the night is the time for performing paustika deeds. In these three deeds nine grades are differentiated: know their times accordingly and 266

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distinguish between higher, middling, and lower [accomplishments] in the signs that appear at the time. "Moreover, at the time of a solar or lunar eclipse you should perform rites without considering the [proper] times. Times of lunar and solar eclipses are most suited to any fierce accomplishments and abhicaruka deeds. Whenever commencing [rites of] accomplishment, fast for three days, two days, or one day—[the distinctions between] higher, middling, and lower deeds should be known according to the [number of fasting] days (i.e., three days for higher deeds, two days for middling deeds, and one day for lower deeds)." 626a

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Chapter Thirty-Four

Completing the Preparations for

[Rites of] Accomplishment

"Next, I shall explain the elements of [rites of] accomplishment that may be lacking in your own ritual.

"If you fear that your physical strength is not up to it, you must not fast. If you wish to undertake [a rite of] accomplishment after having completed the [requisite] number of recitations, you must further [perform] recitation and homa, [make] various offerings of flowers, aromatics, and eulogies, and visualize your own deity. "Take some cotton thread, have a young girl twist it into a cord, and, following the earlier procedure [described in Chapter 7], tie seven knots. If you recite [one of] the [following] vidyas seven hundred times and tie [the cord] around your waist in the early morning (= in the evening?), then it will prevent seminal loss. The vidyas are:

Om jaye kumd[ri\ sukrabandhani svaha. (Om, O victorious maiden! you who restrain semen! svaha!) [61] [Supplication:] Ehy ehi mama ghane ksipram avisa suvrate majjanam abhisamsritya vicareta maciram. (Come hither! come hither! enter my body quickly, O very virtuous one! and having taken refuge in my marrow, may you pervade it before long!)

Om raksarn kuru kurungini svaha. (Om, protect [me], Kurunginl! svaha!) [62]

Om kulamdhari bandha [bandha] hum phat. [63 = No. 19] "Kumari's vidya (No. 61) is for using with the Buddha Family, Kuruhgini's vidya (No. 62) is for using with the Lotus Family, and Mamakl's vidya (No. 63) is for using with the Vajra Family. After 269

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the initial, middle, and final parts [of the recitation], recite the formula of supplication, and if there is no formula of supplication in your own ritual, you should take [that given above (i,e.,Ehy ehi...)] and insert it. Moreover, use these three vidyas for their respective families. Tie the mantrafied cord [around your waist] either every day or when performing the rite of irradiation; you should [also] tie it on when constructing a mandala, at times of recitation, and at times of seasonal junctures—in all these instances you must promptly tie it on.

"Then, in order to remove torpor, you should mix some eye ointment [using] srota-ahjana, suksmai[la], camphor, pippa[li] (long pepper), Brahman cinnamon, the aromatic tagara, and natural sugar: take an equal amount of each, pound and sift them into powder, mix [the powder] with foam from a horse's mouth, grind it finely, and then mantrafy it with [one of ] these [following] vidyas one hundred times. If, at times of [performing rites of] accomplishment, you wash your face several times and rub your eyes with [this] ointment, you will dispel lethargy and torpor and, should hindrances arise, you will see them all from afar. The vidya for the Buddha Family is:

Omjvala locani svaha. (Om, blaze! O seeing one! svaha!) [64] The vidya for the Lotus Family is:

Om vilokini svaha. {Om, O observing one! svaha!) [65] The vidya for the Vajra Family is:

Om bandhuri dipte svaha. {Om, 0 rounded one [?]! shining one! svaha!) [66]

Use these vidyas of the three families in all instances. "If there is a reciter who is now on the point of success but has tired of recitation, he should mix some white sandalwood unguent with water, mantrafy it seven times with the family heart-vidya, and drink three handscoops.

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"When wanting [to perform rites of] accomplishment, first sprinkle your body with water, and [then] you should apprehend a favorable sign, whereupon you may perform [rites of] accomplishment. The favorable signs are, namely, a sankha (conch), a wheel, a hook, a fish, a dextrorsal mark (svastika), a white lotus flower, a banner, a svastika mark, a full flask, a wan-letter mark (srivatsa), a i>q/ra-pestle, or a flower garland, or seeing a righteous woman with jewelry adorning her body, or seeing a pregnant woman or someone holding up clothing, or seeing a joyful young girl, or seeing a Brahman of pure conduct wearing new white robes, or seeing a carriage, an elephant, a horse, or roots, drugs, and fruits, or seeing an unusual event, or hearing the sound of thunder, or hearing a voice reciting the Vedas, or hearing various musical sounds like blowing a conch or blowing a horn, or hearing the sound of a peacock or the sounds of auspicious birds such as the falcon, partridge, goose, and parrot, or hearing the sounds of fine speech and comforting advice such as 'Begin!', 'Happiness!', and 'Success!', words pleasing to the mind, or seeing propitious clouds, a flash of lightning, a gentle breeze, drizzle, or flowers raining down from the heavens, or there being a pleasant fragrance, or seeing a corona or rainbow. "Among these signs, those that descend from the heavens represent higher accomplishments, those that appear in the sky correspond to middling accomplishments, and those that appear on the ground represent lower accomplishments, and in these three [types of] signs nine grades are differentiated. Manifestations such as the above are all auspicious, and if you see something contrary to these, then you will not succeed. Once you have seen these signs, engender profound joy, and with such a mind you should perform [rites of] accomplishment."

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Chapter Thirty-Five

Inviting Deities to Empower the

[Article for] Effectuation

"Next, I shall explain the rite for invoking [deities] to effectuate [the article for effectuation]. The times, constellations, planets, and auspicious signs such as were described earlier have been extensively explained elsewhere in rites for constructing mandalas and in rites of accomplishment. When unfavorable signs appear, if you do homa with cow's ghee one hundred times using the vicLya of the family mother and then perform the rite, you will also be able to accomplish siddhi.

"You should also have recourse to the mandala sites that were differentiated earlier to perform [rites of] accomplishment. In the case of higher accomplishments perform them on a mountaintop, in the case of middling accomplishments perform them beside a pond, and in the case of lower accomplishments perform them anywhere; otherwise you should perform them at sites that are compatible with the mantra. If you do not have recourse to these sites, success will be a little slow.

"If you perform all Buddhist mantras inside a caitya with sari\ra\ relics, they will all be successful. The Eight Great Caityas such as [that at] the Buddha's birthplace are the very best among [sites for gaining] success. Moreover, at the site of [the Buddha's] enlightenment (bodhimanda) there are no hindrances whatsoever, and it is well suited to success; even the king of demons is unable to cause any hindrance there, let alone other kinds [of beings]. Therefore, all mantras will certainly be successful [there]. "Whenever it is a case of fierce accomplishments, perform them in a cemetery; otherwise you should perform [rites for fierce] accomplishments in an empty house or in a shrine occupied only by a single deity or at the foot of a solitary tree or beside a river. If you 273

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wish to accomplish [the rites of] female yaksas, perform them in a grove; if you wish to accomplish the rites of naga kings, perform them beside a spring; if you wish to accomplish rites for wealth, perform them on top of a building; if you wish to accomplish the rites of [divine] messengers, perform them at places where people congregate; and if you wish to accomplish rites for entering holes, perform them inside a cave. These are the sites for success, secret and differentiated.

"After having selected and decided on the site, you should first fast. [Then] you should purify the site in accordance with the rite for purifying the site of a mandala or in accordance with the rites for a recitation chamber, for if the site is clean, you will quickly obtain miraculous efficacy. First, with the mantra 'accomplisher of all deeds' or using Kundalin's mantra, mantrafy some white mustard seeds and other things and scatter them over the ground to ward off hindrances. Using khadira wood, make four stakes, one two-finger [handspan] in size; sharpen one end like a single-pronged [mj'ra-lpestle, rub the stakes over with red sandalwood unguent, and then tie a dark red string around them. Using the cajra-stake seal, hold them with clenched fist, mantrafy them with this mantra [for the vajra-stake (No. 35/41)] one hundred times, and drive them into the four corners with the tip of the stake slightly visible. Make a white banner and hang it from the top of a long bamboo pole on the east side of the mandala.

"Mantrafy iron filings one hundred times with the 'adamantine fence' mantra (No. 39) and make [figures of] three-pronged vajras, [their tips] all touching one another, around the mandala so as to form an adamantine fence. Then mantrafy iron filings one hundred times with the 'adamantine hook-enclosure' mantra (No. 40) and again make [figures of] three-pronged vajras, each placed crosswise on top of the vajras [arranged] endways, around the mandala so as to form an adamantine hook-enclosure (i.e., canopy). "As for the entrance to the outer mandala, protect the entrance with Kundalin's mantra and with the insignia of a vajra; as for the entrance to the second enclosure, protect the entrance with the 274

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Mother Harlti; and as for the entrance to the central raised enclosure, protect it with Aparajita. These gatekeepers can be used for [all] three families; alternatively, use one of them to protect [all] three entrances. These three holy ones are able to crush all hindrances, and there is none who is able to destroy them. They are the secret ones who protect the article for effectuation. "In the center of the [central] raised area bury the five precious objects and other things. If you are constructing a mandala at places where people congregate, you should not bury these five precious objects and other things—simply place them under the article to be effectuated. If you are constructing a mandala in a courtyard, indoors, or in a Buddha-hall, it is also the same. In the case of the above five (= four?) sites, if you simply mantrafy scented water and sprinkle it [over the site], then it will be purified; it is not necessary to dig the ground. If you perform these rites in your regular recitation chamber, you will quickly gain success, but it is not at all appropriate to perform rites of accomplishment in a cavity, nor is it appropriate to perform them in a dilapidated house. "When you wish to construct the mandala, seven days beforehand at dusk visualize the deities with thoughts of veneration as if they were before your eyes and invoke them, saying: 'All deities within the three families and deities in this [scriptural] treasury together with your retainers! For a long time I have been doing recitation and homa and firmly maintaining moral conduct, and with this sincerity I worship you deities: I beg you seven days hence to descend to the ritual site. Taking pity on me, accept these meager offerings and with great compassion bring me success!'

"In this manner invoke [the deities] at the [proper] time for the full seven days and then perform the rites. Every day in the evening also make separate offerings of argha, flowers, incense, food, and eulogies to the world-protecting gods of one quarter, and it should be [done] likewise for all the [other] three quarters. "Furthermore, rub your hands with unguent, mantrafy your 275

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hands, hold the article [to be effectuated] in them, and invite [the deities into] it. Then cense the article with burning incense and invite [the deities into it]. Then also fast, select a favorable time and day, construct an abridged mandala, and use it to invite [the deities into] the article.

"[Either use variegated powders] or use only one color to make a circular mandala. Open only one entrance [on the west side], and in the center place an eight-petaled lotus flower two cubits in size. Next, make the other outer enclosure as large or small as you like. First, in the inner enclosure place the lords of the three families, and to the north of the entrance on the west side place Mahesvara and his consort. To the right of the Buddha [on the east side] place Tejorasi and to his left place Buddhalocana; next, to the right of Avalokitesvara [on the north side] place Mahasri and to his left place Sadbhuja; next, to the right of Vajra[pani on the south side] place Mamaki and to his left place the vidyaraja's heart[-mantra]. To the south of the entrance on the west side place the krodha Klliklli and Vajrankusl. [The deities] given above are all to be installed in the inner enclosure. Next, in the outer enclosure place the gods of the eight directions, and also place the lords of the mantras 'accomplisher of all deeds' and so forth. In the two inner and outer enclosures you should install all the mantra-lords that you revere in your mind and other cherished [deities]. To the north of the outer entrance place Kundalin and to the south of the 627b entrance place Aparajita. Invite each with his heart-mantra and worship them.

"Place a full kalasa-Aask on top of the lotus flower [in the center of the mandala] and place the article for effectuation on top of it. Alternatively, place a casket on top of the lotus flower and put the article inside, or place a clay vessel on top of the lotus flower and put the article inside, or put the article in a pile of flowers and place that on top of the lotus flower.

"Then, holding it in your hands, mantrafy the article one thousand times or one hundred times. Next, mantrafy some flowers and throw them over the article. Next, mix bdellium with ghee and burn 276

Fascicle Three

it to cense [the article]. Next, sprinkle a little scented water over the article. Next, mantrafy the article with the vidya of the family mother and [also] mantrafy the article with the mantras of each of all the deities in the mandala. Next, do homa with cow's ghee or using cow's milk, or else mix ghee, honey, and sesamum and perform homa; lastly, do homa with boiled rice mixed with curds. Homa should be done with all the things mentioned in your own ritual; take each and perform homa repeatedly with all the mantras [of the deities] in the mandala, and in each case sprinkle the article with scented water that has been mantrafied with a mantra. As in the rite for irradiating articles [for effectuation] explained earlier [in Chapter 32], here too similarly mantrafy your eyes, look at the article with them, and recite the mantra in your mind. If you perform the rite in this manner, the article will then become [empowered by the deities] invoked. For whatever articles you perform the rite of invocation, you will quickly gain success, and with all the rites of worship and sacrifice in your own ritual you should for each perform this rite of invocation in full.

"[This] mandala is both suitable for taking possession of the article [for effectuation] and also suitable for irradiating the article. If you perform [rites of ] effectuation in it, obstructors will also not achieve their purpose. It is also suitable for purifying the article and, by means of the consecration rite, it is both suitable for consecrating the article and also suitable for consecrating oneself. This is an excellent mandala, secret and able to accomplish all deeds. If you perform these rites, it will not be long before you gain success."

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Chapter Thirty-Six

Rites for Redressing Deficiencies

"I shall now explain the rites for redressing deficiencies [in your practice]. After having acquired the article [for effectuation], bathe three times daily, worship, perform homa, and hold the article in your hands three times [daily], change your robes three times [daily], and fast on days of seasonal junctures, being sure to augment all the rites of worship and so forth; make obeisance, repent, rejoice [in the good of others], call upon [the Buddhas for instruction], and make vows three times [daily], read the scriptures and construct a mandala three times [daily], take refuge and receive the precepts three times [daily], and protect yourself three times [daily]. If you perform the rites in this manner, you will assuredly gain success. Or if through negligence you should cause deficiencies to occur, then you should recite the vidya of the family mother twenty-one times, whereupon [the requirements for redressing the deficiencies] will be satisfied. If you are deficient in this rite, your accomplishments will also be deficient. If there is [still] any deficiency, you must further recite one hundred thousand times; then you should construct [one of] these [following] mandalas to redress the earlier deficiencies, and after that you should perform [the rites of] accomplishment.

"The mandala [of the Buddha Family] is square with four corners, and install four entrances; demarcate the boundary paths as explained earlier [in Chapter 31]. On the east side place the Buddha, to his right place Buddhorna (Buddha-Tuft [= Tathagatorna]), to his left place Buddhasakti (Buddha-Spear [= Tathagatasakti]), to the right place Buddhamaitri, to the left place Buddhalocana, to the right place Usnisacakravartin (Buddha-Crown Wheel-King), to the left place Sitatapatrosnisa (White-Parasol Buddha-Crown), to the right place [the Buddha-Crown] Tejorasi (Tejorasyusnisa), 279

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to the left place Vijayosnlsa (Victorious Buddha-Crown), to the right place Abhyudgatosnlsa (Transcendent Buddha-Crown), to the left place Subhuti, to the right place Anan[da], in the southwest corner place an almsbowl, in the northwest corner place a monk's staff, outside the entrance place the Mother Haritl to the right and place Aparajita to the left, and outside the mandala place the 'accomplisher of all deeds'; in the center place a disk, on top of which you place the effectuated article, or else you place your own deity; in the outer enclosure place the gods of the eight directions, and on both sides of the [outer] entrance [on the west side] place the naga kings Nanda and Upananda.

"Invite each [deity] with his own mantra or else invite them all together with the family heart-vidya, worship them as prescribed, and then do homa. [To represent] the deities, either place their insignia or place their seat [in the corresponding position in the mandala]. After having made a purificatory fire with your own mantra, do homa with ghee and honey one hundred and eight times; then do homa one hundred times with boiled rice mixed with curds and with sesamum, in each case using your own mantra. Once this is finished, again recite [the mantra] one hundred times. "This is the secret rite for redressing faults. The things offered must all be sweet-smelling, and for the food offered use an udara oblation together with granular sugar mixed with curds. If you perform this rite, the deities will all be satiated and rejoice, and you will [quickly] gain success. You should construct this mandala and worship the deities not only to redress deficiencies but also every half-month or on days of seasonal junctures or every day: [the deities] will all be satiated and quickly grant you success. At times when you cannot manage [to do all the above], do it to the best of your ability.

"[Next,] this [following] rite for the Lotus Family is exactly the same as the rite for the mandala of the Buddha Family described above, only you modify [the mandala] to make it circular, with its size as you please. On the east side place Avalokitesvara, to his right place the Vidyaraja Hayagriva, to his left place Visvarupa, to 280

Fascicle Three

the right place Trinetra (Three-Eyed One),108 to the left place Caturbhuja (Four-Armed One), to the right place Sadbhuja, to the left place Dvadasabhuja (Twelve-Armed One), to the right place Sarvasaparipuraka (Wish-Fulfilling One), also to the right place Yasovati, to the left place Mahasri, to the right place Tara, to the left place Candra, to the right of the nearby entrance (i.e., the entrance to the central enclosure) place Sveta, and to the left place Pandaravasini, in the center place a lotus flower, and outside the mandala place the 'accomplisher of all deeds' of this family. This is the rite for the mandala of the Lotus Family for redressing deficiencies.

"[Next,] this [following mandala of the] Vajra Family is also like the mandala of the Buddha Family described earlier, and it must be made square, with its size as you please. On the east side place Vajradhara, to his right place the vidyaraja, to his left place Mamaki, to his right place the krodha Kundalin, to the left place Vajrankusi, to the right place [Vajra]danda, to the left place Mahabala (Great Strength), to the right place [Vajra]musti, to the left place Sumbha, to the right place Devanga, to the left place Padaniksepa, to the right place the [female] krodha Fire, to the right (= left?) of the nearby entrance place Vajrabhairavanetra (Adamantine Fearsome-Eyed One), to the right of the nearby entrance place Vajraparajita (Adamantine Invincible One), and outside the mandala place the 'accomplisher of all deeds' of this family. The other [deities in the] outer enclosure and the rites of worship are all as explained earlier. This is the rite of the Vajra Family for redressing deficiencies.

"Once you have finished worshiping in this manner, seek to obtain a favorable dream and [then] in the early morning bathe, don clean white robes, and make offerings of parched rice, green kuru (= kusa?) grass, and sweet-smelling white flowers to the site where the mandala has been constructed, after which you completely smear it with cow dung and then perform sampata-homa.

"On your right-hand side place kuru grass, firewood, ghee, honey, sesamum, and boiled rice—all the things for homa are placed on 628a

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the right; on your left-hand side place the argha vessels. Place the ladle for scooping up ghee and the ladle for scooping up [other] things [directly] in front, and then place melted ghee in front of the ladles. Using the mantra 'accomplisher of all deeds,' sprinkle these things [with scented water]. [Then] invite the chief deity of the family, install him, and worship him. [Then,] using your own mantra, invite your own deity with argha and also install him. In front of you place the ghee, in front of the ghee position the fire, and between the ghee and the fire place the article for effectuation: first yourself, then the ghee, then the article, then the fire, and then your own deity and the chief deity of the family—you must know the order for placing the above fivesome. To the left of the family lord place the vidya Tejani and to the right place the 'accomplisher of all deeds': place them in the order [given] in the homa rite explained earlier. [Then] first spread green kuru grass, set down boiled rice mixed with curds, scatter parched rice, offer a svasti\ka\ oblation, and worship with sweet-smelling incense, after which you perform the act of homa as prescribed.

"Place the article to be effectuated in a vessel of gold or a vessel of silver, copper, stone, sankha-conch, wood, or valmika earth. Spread leaves of the asvattha tree and place the vessel on top. Alternatively, spread leaves of lactescent trees or leaves of the arka tree or leaves of the plantain tree or lotus leaves or new clean cotton—spread whatever you have acquired. Furthermore, first spread five layers of leaves on the ground, place the article for effectuation [on top], and then cover the article with [another] five layers of leaves, or you may [use] a parasol or various clothes or [other] assorted things [to cover it] —[the covering] should be known according to the vessel in which [the article] has been placed. Then perform the sampata rite with an undistracted mind.

"Mentally illuminate the article and sprinkle it. Take a ladle in your hand, slowly scoop up some ghee, and hold it over the article; recite your mantra, and when you reach the syllable 'svd' [of svaha], pour [the ghee] into the hearth; when you utter the 282

Fascicle Three

syllable 'ha' [of svaha], then touch the article [with the ladle] and return [the ladle] to the ghee vessel. In this manner go back and forth between the three points (i.e., ghee vessel, article for effectuation, and hearth), touching the article without interruption. This is called the 'sampata-homa rite' (sampata: 'contact'). Do it one thousand times or one hundred times or, taking into consideration the length of the mantra and the grade and importance of the accomplishment, do [this] homa twenty-one times: this is known as the general frequency limit.

"During the sampata[-homa rite] completely moisten the article with the ladle, making it quite smooth and glossy. When you first set down the article, first sprinkle it with water, then hold it and mantrafy it, then look at it with your eyes, and then present offerings; after the homa is finished, you should do the same again. If any of the three kinds of signs of success (i.e., flames, smoke, or heat) expounded in the mandala for effectuation should appear when you perform this rite, then you must immobilize it, and you should realize that it will not be long before you gain success. "If the article is large, place it on your right-hand side, but if it is suitable for taking in your left hand, place it on your lefthand side and do sampata for it. If you are effectuating an article that is a sentient being, make an image of it, touch it on the head with the ladle, and perform homa; if you are effectuating yourself, touch the crown [of your own head] with the ladle and perform homa; and if you are performing sampata for someone else, simply call his name and perform homa. There is, moreover, a threefold distinction among articles for effectuation: (1) you simply call its name, (2) you set it apart by covering it with something, or (3) it is exposed and visible to the eye. "For all such [articles] use ghee to perform homa, and if you cannot obtain ghee, you should use cow's milk or ghee mixed with milk, or else use the three sweet [substances]. Alternatively, observing the distinctions between [rites of] accomplishment, you should use curds; otherwise do homa using whatever is mentioned in your own [ritual], or do homa for weapons with sesamum oil. If 283

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you are effectuating a vetdla, you should use heartwood aromatics and do homa, or use storax and other resinous aromatics. Or, observing the distinctions between [different] articles and the distinctions between [rites of] accomplishment, you should take the varieties of aromatic substances that conform with the rite and perform homa. If you are effectuating dog's flesh,109 then use its fat, and [do] likewise with other types of flesh. [In the case of flesh] the article for effectuation may also be drawn and placed in front of you.

"By means of the sampata rite explained here or in accordance with the homa rite explained earlier, you should extensively perform the sampata rite, doing homa for the article [to be effectuated]. After having done so, you will quickly gain success. "Once you have finished doing sampata, rinse [the article] to make it clean, after which you consecrate it as prescribed, and once you have finished consecrating it, worship and safeguard it and place it in front of your deity. Further, add various [offerings of] food and worship your deity, and you should also offer sacrifice to the worldprotectors of the eight directions. You must also make offerings as prescribed to the homa site, after which you bathe yourself using soap powder and amla (tamarind) as prescribed. At midday hold the article in your hands and apply recitation to it. In addition, also prepare separately the cord [for tying around the waist] and as before mantrafy it as prescribed; the armlet, robes, ashes, white mustard seeds, and water you must [also] mantrafy all individually as before. When you wish to perform [a rite of] accomplishment, you must first mantrafy these articles for self-protection so as to provide for later use. If you mantrafy the articles for self-protection in this manner, at the time of [a rite of] accomplishment they will then all have a [miraculous] effect wherever they are used. Therefore, you should first mantrafy them beforehand in preparation. Flowers and other articles of offering you must also mantrafy as prescribed and place them nearby.

"Next, construct a mandala as [prescribed], worship as prescribed, and perform [rites of] accomplishment. Using the mantra 'accomplisher of all deeds,' mantrafy a five-colored boundary rope 284

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and tie it around the tops of the four stakes [in the four corners]. Mantrafy a flask with Kundalin's mantra, place it in front of the outer entrance, and tie both ends of the rope tied [around the four stakes] somewhat loosely around the neck of the flask. Whenever you leave or enter [the mandala], raise the rope while thinking of Kundalin and pass through. You may either mantrafy the rope with Kundalin's mantra or you may take a mantra from your own ritual to mantrafy it.

"In accordance with the rites for warding off hindrances explained earlier, first purify the site and then perform the [following] rites. At this time offer sacrifices to the world-protecting great gods of the eight directions and their retainers outside [the mandala]. Place a vajra on top of the [above-mentioned] flask or else put twigs with fruit [in it], Either mantrafy the flask and rope with [the mantra of] the vidyaraja of the corresponding family or mantrafy them with the family heart[-mantra] or with [the mantra of] the family mother, and thereby protect the site. Alternatively, install all the pledge-insignia (mudras) of that family, each in its proper position, and thereby ward off hindrances. "Mantrafy the stakes one hundred times with the 'adamantine stake' mantra (No. 35/41) and make one end of the stakes into the shape of a three-pronged [uq/ra-]pestle or the shape of a single prong. Having done so, drive them into the four corners outside the pure [recitation] chamber or, if constructing a mandala, drive them into the [four] corners of the [outer] boundary path. This is called the 'adamantine stake rite' and is able to accomplish all deeds.

"For [drawing] the mandala either use dried powdered colors or use various fragrant powders or use paint, and use a brush of cow's hairs to draw it. Draw three-pronged pestles outside the corners, make figures of three-pronged pestles right around the boundary paths [surrounding the mandala], and use the 'adamantine fence' mantra (No. 39) to mantrafy them. Then in the middle of these pestle figures along the [outer] boundary further place pestles crosswise—you should do this all around [the boundary]. This is 285

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629a called the 'adamantine hook-enclosure,' and use the 'adamantine hook-enclosure' mantra (No. 40) to mantrafy it. Once you have done this, there is nothing that can breach it. Therefore, the rites of accomplishment are performed within it. In each entrance and outside each entrance place a vajra.

"The rites of accomplishment are either performed inside the pure [recitation] chamber, or else a mandala is constructed on open ground. In size it is five cubits or seven or eight [cubits], or, taking into consideration the deed to be accomplished, make it to conform with the scale of the deed. In the entrances place a vajra, in the corners place a flask, and in front of the outer entrance place the flask 'accomplisher of all deeds.'

"Inside on the east side place the insignia of the Dharma-wheel; to the right place Buddhalocana, and to the left place Buddhorna; to the right place the insignia of a tusk (= Tathagatadamstra), and to the left place the insignia of a sakti (= Tathagatasakti); to the right place the five Buddha-Crowns, installing them one after another to the left and right; install all the deities in the Buddha Family as you please one after another to the left and right; and lastly place Anan[da] and Subhuti on both sides. Next, in the nearby entrance at the bottom (i.e., on the west side) place Aparajita. Next, on the east side of the outer enclosure place the Vidyaraja Siddhartha, on the north side place the Honored One Mahasthamaprapta, on the south side place the Honored One ManjusrI (Wondrous Auspiciousness), and on the west side place the Honored One Kunjara; on the east side to the right place the god Brahma and the gods of the realm of form, and to the left place Indra and [the gods] above as far as Paranirmitavasavartin (He Who Controls the Transformations of Others) and the earth-dwelling gods [of the realm of desire]; in the southeastern quarter place Agni and the seers who form his retinue; in the southern quarter place King Yama and the pisacas, putanas (class of demons), and matarah (Mothers) who form his retinue; in the southwestern quarter place the god Nairrti and the raksasas who form his retinue; to the south of the entrance on the west side place the god Varuna and the hosts of 286

Fascicle Three

nagas who form his retinue, and to the north of the entrance place PrthivI (Earth Godfdess]) and the asuras who form her retinue; in the northwestern quarter place Vayu (God of ind) and the ar das who form his retinue; in the northern quarter place the heavenly king Vaisravana (Much-Hearing One) and th.e yaksas who form his retinue; and in the northeastern quarter place the god Isana and the kumbhandas who form his retinue. Then in one place on the east side place the heavenly son Aditya (Sun) and the planets and so forth, and in one place on the west side place the heavenly son Candra (Moon) surrounded by the lunar mansions. In the crook on both sides of the west entrance place the naga kings Nanda and Upananda, and install the mantras and vidyas of all the messengers and their like in the Buddha Family on the four sides of the outer enclosure as you please.

"Then invoke [the above deities] as prescribed, worship them one after another, and do homa and recitation. In the very center [of the mandala] place your own deity or the article for effectuation. Here too you should perform one after another the acts of self-protection and so forth just as they were explained in the mandala rites. This is the mandala of the Buddha Family for effectuating articles, and all hindrances are unable to achieve their purpose. If you perform the rites inside it, you will quickly gain success and all the deities will increase their protection.

"[Next,] construct a mandala with the five colors as before, only modify it to make it circular. In the center of the east side of the inner enclosure place the insignia of a lotus flower; to the right place the vidyas of the Seven Taras, and to the left place the Seven Srividyas; next, to the left and right place the Six Great Vidyarajas; to the right place PandaravasinI, and to the left place Yasovati; on both sides of the nearby entrance place the Vidyarajni Ekajata (Single Hair-Lock) and the Vidyaraja Hayagriva; in front of the outer entrance place the flask 'accomplisher of all deeds'; in the entrances and corners place vajras, and in the center [of the mandala] place a lotus flower; in the outer enclosure place the god Brahma, Indra, Mahesvara, and the Gods of Pure Abode, as well as 629b

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the Bodhisattva Vimalagata (Untainted Conduct), the Bodhisattva Rasmimalin (Radiant Garland), the Bodhisattva Adorned One, the naga king Ananta (Unlimited One) and the ndga kings Sunda and Upasunda, the king of vidyadhara seers Sankhin together with vidyadhara seers, and the world-protectors of the various quarters as before; and install the mantras and vidyas of all classes of messengers of this family (i.e., the Lotus Family) as you please—this too is just like the procedure for installing [deities] explained earlier. [This is the mandala of the Lotus Family for effectuating articles, and] all obstacles are unable to achieve their purpose; you should perform the rites of effectuation inside it. "[Next,] construct [a mandala] square as before and with boundary paths as before. On the east side of the inner enclosure place Susiddhikara, to his right place the Vidyarajnl Kulisasana (Vajra-Devourer), and to his left place the Vidyarajnl Vajramusti; to the right place the Vidyaraja Sumbha, and to the left place the Vidyaraja Kilikili; to the right place the Honored One Vajra, and to the left place Vajradanda; to the right place Vajramudgara or [Adamantine] Hammer, and to the left place Vajrasrnkhala; to the right place the Vidyarajnl Vajrankusi, and to the left place the Vidyarajni MamakI; on the east side of the outer enclosure place the messenger Superior Wisdom, the messenger Adamantine Wisdom, Mahesvara and his consort, and the heavenly king Vaisravana and yaksa ; in front of the [outer] entrance place the flask 'accomplisher of all deeds'; and in the outer enclosure install one after another the mantras and vidyas of all the messengers of the Vajra Family, bhutas,pisacas,gandharvas, mahoragas, vidyadhara seers, and the world-protectors of the eight directions.

"Then invoke [the above deities], worship them as prescribed, do homa and recitation, and commence [the rites of] effectuation. For [invoking] the deities that you invoke, you should use the vidyaraja's mantra or use the vidya of the family mother, and place a flask for each of all the deities that you invite into the mandala. This rite of effectuation [for the mandala of the Vajra 288

Fascicle Three

Family for effectuating articles] is just like all the rites of the previous mandalas.

"Even if someone who performs [rites of] effectuation in these [three foregoing] mandalas has not performed all the rites of selfprotection, he will still obtain siddhi, for the deities have their own vow: 'If he who asks us to betake ourselves to the mandala wor- ships with a devout mind as prescribed, we will grant him what he desires.' Therefore, here you should realize that there will be no hindrances and [the deities] will invariably provide protection. If you use the family heart-mantra and [the mantra of] the family mother or use the vidyarajiu [presiding over] the mantra 'accomplisher of all deeds' as well as the mantras within [the family] for self-protection, using them to invoke [the deities] and protect yourself and the [ritual] site, you will quickly gain success. These are the secret rites of the three families.

"Next, I shall further explain the secret mandala common to the three families. Place vajras along the [outer] boundary path as prescribed, place the insignia of the family lord in the center, place the lord of your own mantra in front of him, or place a kalasaflask as [explained] earlier, put the article [for effectuation] in a vessel or suchlike, and place it on top of the flask. On the east side of the inner enclosure place the Tathagata's insignia, on the north side place Avalokitesvara's insignia, on the south side place Vajra[dhara]'s insignia, and on the west side place Rudra to the right and place the heavenly king Vaisravana to the left. Here too install [the deities] one after another just as in the Vidyaraja Mandala explained earlier.110 To the right [of the Tathagata's insignia on the east side] place the vidya of the family mother, and to the left place the vidya 'accomplisher of [all] deeds'; [the corresponding vidyas of] the two Lotus and Vajra Families are similarly [placed] to the left and right [of the insignia of Avalokitesvara and Vajradhara on the north and south sides respectively]. On the west side place Gaurx to the right and place LaksmI to the left; in both corners on the east side place an almsbowl and a civara (monk's 629c

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robe); in both corners on the north side place a danda-stick and a kundi[ka\-d&sk; in both corners on the south side place a vajra and a mudgara (hammer); and in both corners on the west side place a [tri]sula (trident) and a gemmed flask. In front of the outer entrance [on the west side] set aside a separate spot and place Aparajita [there]; in front of the entrance on the east side place the Mother Hariti; in front of the entrance on the south side place Kutagirika; in front of the entrance on the north side place Ekajata; and in the outer enclosure place [various] insignia right around as you please.

"Invoke and worship [the deities] as prescribed. This is the secret mandala for all [three families], and the articles for which you perform [rites of] effectuation inside it will all obtain siddhi. Even [the demon] Murdhataka (Head-Goer) is unable to achieve his purpose here, let alone the other vinayakas. With fine unguents, flowers, lamps, and various food [offerings] recite, irradiate, and worship: here too you should do just as in the worship rites explained for recitation and for mandalas, and if you perform them inside a pure [recitation] chamber, it is the same again. You should increase fourfold the various offerings for the mandala-\ord: this is a secret method. Once you have finished worshiping, you should next offer sacrifice outside as prescribed by burning lamps with ghee, their wicks fresh and clean. Everything offered to your deity must be offered up as argha. If you perform the rites in this manner, you will quickly obtain [miraculous] efficacy.

"Mantrafy some white mustard seeds with the vidyaraja's mantra, or else use the mantra 'accomplisher of all deeds' or use an 630a efficacious mantra that you have recited previously to mantrafy [the mustard seeds] and place them in the vicinity of the article for effectuation: if ou use them to ward off indrances, [the hindrances] will immediately disperse. Using the insignia of the family lord, also place it to the left [of the article], or simply mantrafy a large sword and place it to the left.

"In each of the eight directions position a man. First, the person in the eastern quarter adopts the attire of Sakra, holds a vajra 290

Fascicle Three

in his hand, and is identical in appearance to Sakra; the person in the southern quarter adopts the attire of Yama and holds a dandastick in his hand; the person in the western quarter adopts the attire of the king of nagas (i.e., Varuna) and holds a noose in his hand; the person in the northern quarter adopts the attire of Vaisravana and holds agada-stick; the person in the northeastern quarter adopts the attire of Isana and holds a trident in his hand; the person in the southeastern quarter adopts the attire of Agni, his appearance similar to that of a seer, and holds a kundi[ka\ and a rosary in his hands; the person in the southwestern quarter adopts the attire of the king of raksasas (i.e., Nairrti) and holds a sword horizontally in his hand; and the person in the northwestern quarter adopts the attire of Vayu and holds a banner in his hand. Sakra is white in color, Yama black in color, the king of nagas red in color, Vaisravana golden in color, Isana white tinged with yellow in color, Agni the color of fire, the king of raksasas the color of darkish clouds, and Vayu blue in color; the garments that they wear are also all like this. These persons must have all received the precepts, be extremely pure, have great courage, be proficient in the rites of self-protection, be upright in appearance, be in the prime of life, and be well-built; the weapons that they hold must have all been mantrafied; and they have flower garlands entwined around their necks and both shoulders, are provided with white mustard seeds, and are quite familiar with the signs of hindrances.

"If a hindrance should occur, then they scatter some white mustard seeds and strike it down with them, or else they throw their flower garlands at it, or, if the hindrances are many and show [cause for] great fear, they should point at them from a distance with the weapons that they hold. If they are pressed [by a hindrance], they should strike at it with their weapons, scatter white mustard seeds, and throw their flower garlands. When they point and strike at them with their weapons, they must not move from their positions; if they move from their positions, [the hindrance] will achieve its purpose. Therefore, they must not move from their positions.

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"Mantrafy, worship, and place on your person all the insignia for self-protection in this [scriptural] treasury that are difficult to overpower. If enormous and pernicious hindrances approach, you yourself should use those insignia and hurl them at them. Or if you mantrafy some white mustard seeds with an efficacious mantra that you have hitherto been reciting and fling them at the hindrances, and they still do not desist, then you should go outside [the mandala] and offer sacrifice as prescribed to that host of hindrances with fine and also plentiful food.

"Among all the protective rites there are altogether nine kinds: dispelling hindrances, binding the terrestrial sphere [below the ritual site], binding the sphere of space [above the ritual site], binding the mandala sphere, binding the [four] quarters [around the ritual site], binding the adamantine fence, binding the adamantine hook-enclosure, protecting the article [for effectuation], and protecting your 630b own person. By these means you eliminate hindrances, and when performing [rites of] accomplishment you must keep all such rites in mind.

"Alternatively, if you cannot provide for the above persons to protect the [eight] directions, you should place [in each of the eight directions] the weapon corresponding to that direction, and if you cannot manage this either, place a naraca (iron arrow) weapon in the [eight] directions or place a drawn bow with arrow set in the [eight] directions. Alternatively, in order to assist the adept, station in the entrance someone who clearly comprehends the teachings of the [scriptural] treasury and possesses wisdom and expedient means, whose recitation is efficacious, and whose moral conduct is pure: he will assist in performing [ritual] deeds and will dispel hindrances, and he will also help with everything in the inner enclosure and outer enclosure.

"All preparations must be completed by dusk, and as soon as the sun has set, you commence [the rites of] accomplishment. If you become tired midway through, go outside the mandala, rinse your mouth with water, use Kundalin's mantra to mantrafy some water, and drink three handscoops; alternatively, mantrafy a small 292

Fascicle Three

quantity of ghee with the heart-mantra of the chief deity [of the mandala] and drink this—all your exhaustion will be relieved. Then mixpippa[li] with honey, mantrafy it using the vidya of the mother of the Buddha Family, and rub your eyes with it: even if the hindrance of torpor should arise, it will immediately be relieved. "First, stand facing toward the east with a sincere mind, visualize the deities, take refuge in them, and invoke them. If you obtain a favorable sign from among the three kinds of auspicious omens (i.e., flames, smoke, or heat), perform [the rites of] accomplishment with a joyful mind. The [grade of the] accomplishment will correspond to the omen that you see, and therefore the practitioner must observe the omens.

"First you should visualize for a moment the Vidyaraja Susiddhikara and then circle in a clockwise direction the flask 'accomplisher of all deeds' [placed at the entrance to the mandala]. When you enter the mandala, pass by each flask that you encounter by circling it in a clockwise direction, and once you have reached [the center of the mandala] make obeisance with head bowed to the deities and look all around [at all the deities]. Offer argha to each [deity] with his own mantra or offer it up with the family heartmantra. The mantra-lords that are invoked should be invoked with the vidyaraja's mantra, and the vidyaraja that is invoked should be invoked with the vidyarajhiVs mantra]. Once they have been invoked, display the seal of each and recite their mantras or vidyas, or else simply display one seal for all and recite the [corresponding] mantra or vidya. If you act in this manner, you will quickly obtain siddhi.

"The article for effectuation may be placed in an argha vessel or placed on top of a flask or held in your hands cupped together or simply retained in your mind or placed in a vessel of valmika [earth] or placed on a leaf: place it right in front of the chief deity [of the mandala] in the inner [enclosure]. Smear all vessels for the [article to be] effectuated with cow bezoar. Next, use white mustard seeds to effect protection, and then mantrafy some mdlati flowers and offer them to the article. On account of your having smeared [the 293

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630c article with] cow bezoar, it becomes immobilized; by using mustard seeds it becomes protected; and with the offering of flowers it becomes irradiated—these three kinds of rites should be performed one after another, and they must not be omitted.

"Place the article for effectuation in front of the chief deity—no other object must be [placed] in between to separate them. Use two kinds of methods to protect the article for effectuation: the first is, namely, hand-seals, and the second is white mustard seeds. In order to quickly render the article for effectuation efficacious, repeatedly offer items such as argha, flowers, and incense as well as curds—you should make offerings repeatedly. The person for assisting with the effectuation always remains in his position in order to protect the article.

"Once you have installed the article and made offerings to it in this manner, then hold it in your hands or look at it with your eyes and recite slowly with an undistracted mind, repeatedly irradiating the article as you do so. Continuing in this manner, recite right through the night, and you must not allow any interruptions. During the three watches of the night make successive offerings with argha and so forth. If you have to go outside [the mandala] to rinse your mouth, make the assistant sit in your stead in front of the article and continue reciting. If the [officiating] reciter should forget anything, his assistant must redress all the omissions. "If a great hindrance should occur while reciting, the assistant should repel the hindrance, and if he is unable to resist it, the practitioner should himself scatter white mustard seeds so as to ward off the hindrance while the assistant mantrafies the article. If this hindrance should at the time appear in the eastern quarter as heavy rain and lightning, you should realize that it is a hindrance from Sakra; if this hindrance should appear in the southeastern quarter as a large flame-colored person or a [bright] sun like [the sun during] daytime, you should realize that it is a hindrance from Agni; if this hindrance should appear in the southern quarter as the figure of a most terrifying corpse that howls in a loud voice, holds a large sword in one hand, has its nose completely cut off, holds a skull in 294

Fascicle Three

its [other] hand containing human blood which it drinks, and has a fire burning on top of its head, you should realize that it is a hindrance from Yama; if this hindrance should appear in the southwestern quarter as urine raining down, with the urine defiling the mandala, and as various most terrifying figures, you should realize that it is a hindrance from Nairrti; if this hindrance should appear in the western quarter as rain, thunder, lightning, hail, and so forth, you should realize that it is a hindrance from the king of nagas (i.e., Varuna); if this hindrance should appear in the northwestern quarter as a great black wind rising, you should realize that it is a hindrance from Vayu; if this hindrance should appear in the northern quarter as great yaksas and female yaksas who torment the practitioner, you should realize that it is a hindrance from the heavenly king Vaisravana; if this hindrance should appear in the northeastern quarter as strange figures with elephant's heads, pig's heads, and dog's heads and each holding a large mountain, you should realize that it is a hindrance from Isana; if gods should appear up above endowed with great majesty, you should realize that it is a hindrance from the gods above; and in the case of a hindrance [appearing] down below, with the earth moving and cracking, you should realize that it is hindrance from the asuras. When performing [rites for] higher accomplishments, these hindrances will appear, and such hindrances will appear in the middle [watch] of the night. The appearance of any hindrance to higher accomplishments is all the larger, and middling and lower accomplishments should be known accordingly [with medium-sized hindrances occurring for middling accomplishments and smaller hindrances occurring for lower accomplishments],

"The higher, middling, and lower signs [of success] correspond to the three watches of the night: if [their occurrence] tallies with the [proper] time, you will be successful, and if it does not tally with the [proper] time, you will not be successful. The three kinds of signs are, namely, heat, smoke, and light (i.e., flames). These three signs should appear one after another. In the case of a higher accomplishment it will have all three signs, in the case of a middling 631a

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accomplishment it will have the first two signs, and in the case of a lower accomplishment only the first sign will appear. "Alternatively, if your recitation is sincere and the three signs appear one after another during the first watch of the night, then immobilize the light [representing the highest sign] with the vidya of the family mother or immobilize the sign with the heart[-mantra] of the vidyaraja and smear or sprinkle [the article for effectuation] with some mantrafied cow bezoar or hold it in your hand; alternatively, sprinkle it with ghee, or scatter flowers or white mustard seeds over it, or simply sprinkle water over it to immobilize the sign, whereupon you will fulfill your wishes if you then make use of it. Or if [the sign] appears during the first [watch of the] night, then effect immobilization [of the sign] and recite, and when the proper time comes, you may make use [of the article]. Middling accomplishments should [also] be known accordingly. "In the first [watch of the] night lower siddhis are accomplished, in the middle [watch] of the night you obtain middling accomplishments, and when dawn breaks you obtain higher accomplishments. If a middling accomplishment is accomplished during the middle [watch] of the night, once you have immobilized it as prescribed, you may make use of it even when daybreak comes; lower accomplishments should be known accordingly.

"It is not propitious if you do not make use of anything that has been effectuated at the proper time. If you immediately neither use nor immobilize an article even though it has been effectuated, and if you still do not make use of it when dawn comes, then the article will be like a withered flower or like bad food and will not be fit for use. An article into which you have invoked a mantra [deity] by means of recitation will also lose its efficacy once the [proper] time has passed. In addition, in the case of an article for effectuation that has not been effectuated even though the first sign has appeared, if you immobilize the sign at the time and later also perform the rites of irradiation and so forth, as well as worshiping and consecrating it on days of seasonal junctures, then it will become effectuated. [But] if it is [still] uneffectuated after three 296

Fascicle Three

years, you should realize that the article cannot be effectuated. The [time] limit for rites for higher accomplishments is three years, in the case of middling accomplishments it is the sixth month, and in the case of lower accomplishments the time is not limited. Auspicious rites of effectuation [for divine images] are also the same as this."

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Chapter Thirty-Seven

Rites for Retrieving an Article for

Effectuation That Has Been Stolen

"I shall now explain the rites for retrieving an article that has been stolen. Once the article has been effectuated or while you are performing [the rite of] effectuation, the article may be stolen, and at the time of the theft you may either see the figure [of the thief] or you may simply lose the article without seeing the thief. You then neither select a [propitious] day or lunar mansion nor fast and, generating wrath, you should quickly perform this mandala rite at once.

"Using the ashes of a burned corpse, make [the mandala] triangular with only the west entrance open. Place your own deity in front of the outer entrance. In the eastern corner of the inner enclosure place the Vidyaraja Susiddhikara; to the right place Vajrakrodha (Adamantine Wrath), to the left place Maharosana (?) (Great Wrath), to the right place Vajramusti, to the left place Vajrankusi, to the right place Vajrakilikila, to the left place Bhima, to the right place Jata, to the left place Pingala, to the right place Asani, to the left place Srnkhala, to the right place Vijaya, to the right of the entrance place Kali[ka], to the left of the entrance place Nandimukha, to the left place Vajrasena (Adamantine Army), to the right place Subahu, and also install the other mahakrodhas and so forth. For the sake of success install them one after another, invoke them as prescribed, and worship them one after another with red-colored flowers, red food, and so forth. You should here perform the abhicaruka rite that was explained earlier. With exquisite flowers and so forth you should worship as prescribed your own deity placed outside the entrance. In the outer enclosure place the gods of the eight directions and place sundry messengers and other deities of the corresponding family—these you must also worship in this manner.

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"In the center [of the mandala] perform the homa rite: the hearth is triangular and everything [else] is as [explained] earlier. Smear seven thin sticks of khadira [wood] with your own blood and do homa with them, or else use margosa wood or use firewood left after burning a corpse and do homa with it. After the fire is alight, mix your own blood with the ashes of a burned corpse and do homa with it; also mix together the four kinds [of substances, namely,] poison, your own blood, mustard-seed oil, and red (i.e., black) mustard seeds, and do homa with them. Then take these four kinds of substances, make an effigy of the person who stole the article, and sit on top of it or tear it to pieces with your left hand and perform homa. Those who are able to suppress their anger and who understand the rites should perform this rite.

"If the person who stole the article, stricken with terror, brings [the article] and personally delivers it to the practitioner, then [the practitioner] should bestow fearlessness on him and then perform the santika rite for him—if he does not perform it, [the thief] will die. Alternatively, [although the thief himself may not appear] the article that was taken will be secretly placed in front of the deity [by the outer entrance] with more added to it.

"Then again, if you wish to recover the article for effectuation a long time after it was stolen, then you should construct this mandala for accomplishing all deeds common to the three families. Make it square, and install the insignia of the Vidyaraja Susiddhikara in the center. On the south side of the inner enclosure place Vajrakrodha, Maharosana (?), MamakI, Vajrankusi, [Kulisa]sani, Vajramusti, Vajranala (Adamantine Fire), Vajramudgara, Vajrabhima (Adamantine Fearsome One), Vajrasrnkhala or [Adamantine] Chain, Kilikila, Vajramati (Wisdom-Vajra), and Aparajita, and also place the mahakrodhas, messengers, and mantra-lords of great majesty —install them one after another on the south side. On the north side of the inner enclosure place Sarvasaparipuraka, Avalokitesvara, the Vidyaraja Hayagriva, Bahubhujamukha (?) (Many-Faced and Many-Handed One), Citrarupin (Able to Manifest Many Forms), Yasovatl, Mahasri 300

Fascicle Three

(Great Auspiciousness), Laksmi, Sveta, PandaravasinI, Tara, Candra, Bala, and all the mantras, vidyas, messengers, and so forth—install each as prescribed one after another. On the east side of the inner enclosure place Usnlsacakravartin (Golden-Wheel Buddha-Crown) and the other Buddha-Crowns, Buddhorna, Buddhalocana (= Tathagatalocana), Buddhasakti (= Tathagatasakti), Buddhadamstra (= Tathagatadamstra), and Buddhamaitri, as well as Aparajita and other vidyarajas, the mantra 'accomplisher of all deeds' and other mantras, and messengers—install each as prescribed one after another on the east side. [The deities] on both sides of the nearby entrance and outside the entrance are again installed as before as prescribed. In the outer enclosure [place] the gods of the eight directions; to the south of the west entrance place the heavenly king Brahma and his retainers, and to the north of the west entrance place Mahesvara and his consort together with Ganapati and other retainers; also [place] the Seven Matarah or Mothers, the Eight Naga Kings and their retainers, the asura king and his retainers, those who take refuge in the Buddha, and gods of great majesty—install each as prescribed one after another in the outer enclosure, invoke them with utmost sincerity, and worship them one after another.

"On the outer west side place a homa hearth, make an effigy with wax of the person who stole the article, place it in a winnowing basket, and, following the abhicaru[ka] rite, invoke [the deities], offer sacrifice to them, worship them, and do homa; then cut the effigy [to pieces] with a sword and perform homa. Alternatively, follow the dbhicaru[ka] rite explained for this family (i.e., the Vajra Family) and act accordingly, or if your deity has himself stolen [the article] and does not grant you success, also do the same.

"Performing [this] rite during the period from the fifth day to the fourteenth day of a dark [half-]month is said to be best. Also flog the effigy with a stick and broil it with fire; beat it in various violent ways, stab its limbs with madana thorns in accordance with the rite for adamantine stakes, rub salt mixed with black 631c

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mustard-seed oil all over its body, and torment it and inflict injury on it as you please. Then wrap the effigy in clothes used for covering a corpse and tie it with a red cord, offer red-colored flowers, mantrafy your own eyes, and gaze at it with enraged eyes—insert phrases of censure in the mantra and beat it every day. If [the thief] should bring the article back, then you should stop. "You should perform this violent rite during the middle [watch] of the night. Using kovida[ra] wood, smear it with black mustard oil and perform homa. Also mix poison, your own blood, [white] mustard oil, salt, and black mustard seeds all together, intone the name of the person who stole the article, and perform homa eight hundred times, or else simply mix salt with your own blood and perform homa. Torment [the thief] in this manner, and if he does not return the article, then you should further perform a violent rite for causing death—perform all the rites for killing explained in the dbhicaru[ka] rites, inserting phrases of killing in the mantras.

"If [the thief] brings the article back, then halt the rite on account of his begging your indulgence. If he has already used the article and brings something else instead, again halt the [ritual] deeds. Or if he has already used the article and has nothing in its stead, but only comes to repent and apologize, again halt the [ritual] deeds and grant him forgiveness. If he has either lost it or shared it with others and brings back whatever is left, again halt the [ritual] deeds and grant him forgiveness.

"You should perform homa with the mantra of Vajravidara[na], or else perform homa with [the mantra of] Maharosana (?) or with [the mantra of] the krodha Ucchusma (?) (Impure One), or perform homa with the mantra for recovering lost articles given for the corresponding family. These three mantras (i.e., the mantras of Vajravidarana, Maharosana, and Ucchusma) are, moreover, suitable for using with all three families.111 [There is also this] mantra: Namo ratnatrayaya, namas candavajrapanaye mahayaksase<na>napataye, om hara hara vajra matha matha vajra 302

Fascicle Three

dhuna dhuna vajra hana hana vajra paca paca vajra dala dala vajra daraya daraya vajra [vijdaraya vidaraya vajra chinda chinda vajra bhinda bhinda vajra hum phat. (Homage to the Three Jewels! Homage to Violent Vajrapani, great general of the yaksas\ Om, seize, seize, O vajra! destroy, destroy, O vajra! shake, shake, O vajra! slay, slay, O vajra! roast, roast, O vajra! split, split, 0 vajra! tear, tear, 0 vajra! tear [asunder], tear asunder, O vajra! cut, cut, O vajra! split, split, O vajra! hum phat!) [67]112

"Once you have obtained the article or once you have obtained a substitute, then protect the article and also protect yourself, and on days of seasonal junctures you should perform the rites of irradiation and so forth one after another. With the article of a middling accomplishment and [the article of] a lower accomplishment [as well as the article of a higher accomplishment], you should offer one part to the World-honored One; you should offer one part to your acarya; you should go outside the mandala and, taking one part, offer it to previously accomplished [adepts]; you should give one part to your associates; and take the fifth part and make use of it yourself. Alternatively, divide it into two parts and use one part yourself and offer one part to the [other] four.113 The rites for un| divided] articles are all like this.

"First offer up argha to the [World-]honored One and so forth and then take that portion [for your own use]. In the case of the portion for the previously accomplished [adepts], make offerings of argha double its value and take it for your own use: its price is offerings. If your acarya is not present, reimburse the value of his portion and make use of it yourself: its price is engendering shame [of one's sins] in one's mind—this is its price. When you go outside the mandala to offer the previously accomplished [adepts their portion], you should say these words: 'Previously accomplished ones, accept your portion!' Holding argha in your hand, you should intone this a second and a third [time]. If there is no one to take it, then you should take it and give it to your associates, and you must 303

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not harbor any doubts [when doing so]: because they are of sincere mind, because they worship, because they firmly observe the precepts, and because they attend on the practitioner, they are previously accomplished persons, and therefore they are worthy of receiving that portion. When you intone this three times, the associates should respond in this manner: 'We are indeed previously accomplished ones.' The practitioner [then] divides the article himself and gives it to his associates.

"If the article is small [in quantity] and cannot be divided—[for example,] anjana and cow bezoar cannot be divided—you should perform the division mentally and make use of it yourself. There are [also] articles such as those that are used only by a single person and cannot be divided—wheels and swords are so —and you should act in accordance with the [rite of] effectuation explained in your own ritual. Paintings and statues can also not be divided. Even if the quantity of the article for effectuation in your ritual is small, add to the quantity at will, perform [the rite of] effectuation, and give it to your associates. Alternatively, follow the quantity of the article [used by] previously accomplished persons and perform [the rite of] effectuation: even if you halve it, you will still gain success. Otherwise you must adhere to the amount explained in your ritual. "When the practitioner divides the article and gives it to his associates, he should do so saying, 'You will be driven hard by me in various ways,' and after they have agreed, then he should give it to them. Or if you have effectuated [the article] for yourself alone, anything is permissible with regard to the benefiting of other people if it accords with the teachings of this [scriptural] treasury or other rites. When sharing [the article] among your associates, divide the article with moderation according to their services, and you should be impartial.

"Once the article has been effectuated, you should first worship your own deity, engender profound shame [of your sins], and earnestly invoke him again, whereafter you may divide it. The rites for all [three] families are like this. Middling and lower accomplishments should [also] be known accordingly. Engender profound 304

Fascicle Three

shame [of our sins], worship [your deity] with reverence, and give away your possessions. The instructions that are received depend on the circumstances, and by such deeds you reimburse the value of the article.

"Once the article has been effectuated, first offer argha and [then] share [the article] as prescribed. Recite your own mantra, make the [corresponding] hand-seal, and mentally visualize your deity, as well as reciting the mantras of the vidyaraja and his consort and visualizing them too, and then make use of the article. "You will [be able to] ascend into the sky at will; if you arrive at a place of many seers, there will be none able to injure or belittle you; even though you may have enemies, again there will be none able to harm you. The adept will constantly think of his deity—this he should not forget; he must constantly keep the effectuated article in mind or look at it with his eyes; because he recites the vidyaraja1 mantra, the seers will revere him, and because he recites the consort's vidya, he will have no fears; making the samaya seals, making the family seals, and looking at the article with his eyes—he should not neglect any of these. When he meets a seer, he should first pay his respects and inquire about him, saying, 'Welcome!', 'Peace!', or 'From where have you come?', and if he [in turn] is questioned, he replies with fine words.

"When roaming through the sky, you should not pass over a divine shrine, nor should you pass over a solitary tree, a crossroads, an abode of seers, a city, a sacrificial altar, an assembly place for Brahmans, or even the abode of a host of seers engaged in evil practices. If you pass over these out of self-conceit, you will be certain to fall [to the ground]. If ou fall because of egligence, then you should recite the vidyaraja's mantra and think of him—if you have already fallen or are about to fall, you will then regain your original position. Although the sky has no shape or color, with divine vision you will see the way, and you will, for example, be like an adept who arrives as soon as he has aroused his mind or who arrives while remaining motionless in meditation. Therefore, you travel along the paths of previously accomplished [adepts].

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"Through the strength of your merit garments [will appear] of their own accord and [you will have] palaces as you please; you will have use of ooded gardens with flowers and see various birds, heavenly maidens will disport, sing, dance, and make music, [you will enjoy] various sensual pleasures, and lights will blaze [just like] the wishing kalpa tree (kalpataru), which is able to fulfill all wishes. For a resting place precious stones will form a seat, a canal will flow below, and soft grass will cover the ground; [you will have] various necklaces, accoutrements of bodily adornment, and [means of] enjoyment; auspicious trees will bear fruit of ambrosia, and whatever the mind desires or thinks of, everything will appear before you. But even once this has happened, you must constantly protect yourself—this you should not forget.

"You should reside in pure groves, on mountaintops, on islands in the sea, or on river islets. By means of the play [of your supernatural faculties] you should reside in these places, and then you will experience excellent states as [described] above. Or else you may reside together with a host of previously accomplished seers. "Now, if you perform the rites for siddhi in full as explained earlier but the article is not effectuated, immobilize it as prescribed or safeguard it and put it away; [then] further perform the rites of preliminary recitation as before and once again perform the rites of effectuation. If it is [still] not effectuated after having done this, redouble your efforts, recite still more, and perform the rites of effectuation. If you do this a full seven times and it is still not effectuated, you should perform these [following] rites—it will definitely be effectuated.

"That is to say, beg for food, apply yourself diligently to recitation, generate great respect [for the Buddhas], and visit the eight holy sites [associated with the Buddha Sakyamuni], making obeisance as you proceed, or else read the Mahdprajnd[pdramitd]-sutra either seven times or one hundred times, or take special things and donate them to the Sangha. Alternatively, beside a river entering the sea or on an island in the sea you should make stupas one cubit [high] and a full one hundred in number: in front of each stupa 306

Fascicle Three

recite as prescribed a full one thousand times, and if the final onehundredth stupa should emit light, you will know that if you perform the rite [of effectuation, the article] will definitely be effectuated. Then again, make one thousand stupas and recite one thousand times in front of each: once the number [of recitations] has been completed, then even though [you have may committed the five] sins that bring immediate [retribution],114 [the article] will be effectuated of its own accord without your having to perform any rites. Furthermore, if you recite any mantra one koti (ten million) times, [the article] will definitely be effectuated. If you perform recitation for a [fixed] period for twelve years, you will again be successful in everything even though you may be guilty of grave sins; even if the rite is incomplete, you will gain success in everything. "Furthermore, once the number of recitations and the [requisite] period have been completed, then you should perform homa for increasing [the majesty of the deities], or else construct this mandala for accomplishing all deeds and perform the four kinds of homa (santika, paustika, abhicaruka, and vasikarana [subjecting others to one's will]) inside it. Either on a mountaintop or in a place where a herd of cows has previously lived or on an islet in the Ganges River, make the ground level and construct a mandala one hundred and eight cubits in size. Place one hundred and eight flasks; erect pillars to form entranceways in the four entrances, and in front of each entrance construct a gemmed stand variously adorned; make garlands with fine flowers and twigs and attach them to the entrance pillars and to the tops of the banners in the corners; burn lamps using ghee, a full one hundred and eight [in number], right around the site; lay out the mandala, burn fine aromatics in one hundred and eight censers, and place them around the site. One side of the inner enclosure is seven cubits [wide] in size, while one side of the outer enclosure is three cubits [wide], and the remainder corresponds to [the raised area in] the center. The invocation, worship, and so forth are all as before; as for the homa rite, it will next be explained separately: in the center place a kalasa-fiask 307

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[mantrafied] with your own mantra and perform the homa rite on the four sides of the flask.

"Place the deities of the Buddha Family right along the east side of the inner enclosure, place the deities of the Lotus Family right along the north side, place the deities of the Vajra Family right along the south side, and place the god Rudra and the heavenly king Vaisravana, each with his retainers, on the west side. If the inner enclosure cannot hold the messengers and other deities described earlier, they should be placed in the outer enclosure. Place the gods for protecting the [eight] directions and their retainers each in their proper positions. First place the lords of the three families, Rudra, and the heavenly king Vaisravana in their respective positions and then place the vidyaraja, vidyarajnl, mantra-lord 'accomplisher of [all] deeds,' and messengers of each—install them one after another. In front of the outer entrance place the Honored One Kundalin and place the Honored One Aparajita. "Construct the mandala in this manner as prescribed, and when you have finished, perform invocation [of the deities] using the heart[-mantra] of the family in question and worship them one after another. Then perform recitation in the four quarters, and then perform the homa rite in the hearths situated on the four sides of the flask [in the center], each in accordance with the corresponding family. This is called 'homa for increasing [the majesty of] the deities.' For the food offerings use udara oblations. When you have finished performing this, all the deities will achieve increased [majesty],

"Once you have finished reciting and performing homa in this manner, do further homa with ghee using the mantra of the family mother; then, using the mantra of your own deity, mix milk gruel with ghee and perform homa; in addition, using the mantra of the family mother, mix sesamum with the three sweet [substances] and perform homa; and, using the mantra of the family mother, also use 633b ghee to do homa. Once you have finished performing these rites, all the deities will be satiated, achieve increased [majesty], and be completely satisfied, and they will all rejoice and quickly grant success. 308

Fascicle Three

"If you construct this mandala up to seven times, you will definitely be successful. [However,] if you recite and visit the [Eight Great] Stupas as before up to seven times and construct this mandala, but are [still] not successful, then torment your deity with the abhicaruka rite. Make an effigy of him with wax, take his mantra, and recite it. First recite the mantras of the family mother and vidyaraja and insert the mantra of your deity in between. [Then] do homa by means of the abhicaruka rite. Rub the effigy with mustard-seed oil, whereupon [the deity] will catch a virulent fever, and if you turn [the effigy] upside down, his whole body will be in pain. Flog [the effigy] angrily and beat it with flowers. Using the above two mantras, perform worship with an angry mind. [This] rite for punishing your deity is, for example, just like that for punishing demons. Perform such rites in accordance with the teachings; they must not be done arbitrarily. If the deity comes and appears in front of you and grants you success, stop doing the above deeds once your wish has been fulfilled and perform the santika rite.

"Alternatively, mix poison, your own blood, sesamum oil, salt, and red (i.e., black) mustard seeds all together and do homa right through the night. Your deity will then be terrified and cry out, saying, 'Stop, stop! Don't, don't! I'll grant you success!' "If, after having performed the rites in this manner for three days, [the deity] has still not come and granted success, then boost your courage and with a fearless mind cut off some of your own flesh and do homa three times. Your deity will then come and beg your forgiveness, and your mind's desires will be granted fulfillment. If there have been any faults of omission [in your performance of the rites], he will explain them all. Even though you may have committed the five [sins that] bring immediate [retribution], if you cut off [your own] flesh and do homa for nine nights, [the deity] will definitely come and grant you success. This is a rite in which you do battle with mantras, and you should perform it with a fearless mind and having protected yourself as prescribed—it will certainly not be in vain. Once you have gained success, then you should promptly 309

The Susiddhikara Sutra

perform the santika rite. If [the deity] has mentioned some transgressions [on your part], then you must make up for the omissions. "Among all the deeds of accomplishment, this mandala is the best: inside it you perform the three kinds of deeds (i.e., santika, paustika, and abhicaruka) and obtain the three kinds of results (i.e., higher, middling, and lower); inside it you should perform all deeds as well as homa and punish your deity as you would chastise demons. Every time you worship use new things for everything, and likewise with the things for homa too. You should not be negligent in this rite; bathe and purify yourself, protect yourself as prescribed, and do not be contemptuous [of others]. Clearly understanding the teachings of the [scriptural] treasury, you should punish your deity by means of this rite: if you act contrary to it, then you will bring about your own demise."

The Susiddhikara Sutra, Fascicle Three.

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