Friday, August 21, 2015

T20n1097 Amoghapasa Avalokitesvara Dharani (不空羂索陀羅尼)

Amoghapasa Avalokitesvara Dharani Isvarah Rajah Mantra Sutra
不空羂索陀羅尼自在王呪經卷上 

唐天竺三藏寶思惟奉 詔譯

Namao ratnatrayaya namo arya amitabahya tathagataya namo aryavalokitesvaraya bodhisattvaya mahasaattvaya mahakalunikaya tadyatah om amogha paratiharta hum hum phat svaha

As such what is said about the Amoghapasa Dharani Isvarah Rajah Mantra. This is the master of all secret mantra. If there is anyone who can recite this mantra and attain siddhi, then he/she shall be able to achieve mastery over all mantra and attain perfection in all mantric workings.

Chapter 1: Accomplishment Of What Arya Has Said About Amoghapasa Merits
成就尊者說不空神呪功德分第一

At that time, Arya Avalokitesvara Bodhisattva Mahasattva again said the Amoghapasa mantra rajah method:

“If one attains siddhi his/her works shall not go in vain. It can purify all karma of uncountable numbers of sentient beings in this vast world. It can accumulate uncountable merits; it can increase kusala-mula (善根), upaya (方便) and kausala (善巧). One shall attain borderless realm of wisdom. All his/her 6 paramita (六波羅蜜多) shall be perfected. In addition one shall attain enlightenment, catur-vaiśāradya (四無所畏) and 18 uncommon types of Buddha dharma; also four noble truths (四聖諦), rddhi-pada powers (神足根力/supernatural) and bodhi method divisions (菩提分法). Further, it can materialize dhyana and mukti (解脫) various Samadhi and Samapatti (三摩鉢底/attainment), and further prove the sravaka (聲聞), pratyeka-buddha (辟支佛) and Buddha ground. It can accomplish sharp prajna (般若/wisdom) prajñendriyam (慧根). It has victorious virya (精進/zeal) power. It has perfect debate, flying in the air and invisible ability. It is Vajra Varaitikarasa (底曷囉闍) all round freedom. It can make a person into magician and that he/she is easy this life. The person shall get maṅgala-pūrṇa-kumbha (吉祥瓶/auspicious vase) and cintamani (如意珠/wish-fulfilling gems). Whatever one does shall be fruitful. No one shall be able to transgress his/her order. He/she can make raksa to do what he/she wants. Also he/she can enter asura cave (阿素洛窟), or he/she can burn various incense or dosing medicine into his/her eyes so that he/she can see all hidden treasures underground. He/she shall be free to accomplish whatever he/she wants, he/she shall be able to cure all types of sickness and to subdue spirits and also to deploy spirits to guard the mandala. He/she can make nagaraja (龍王) happy hence to make rain fall or stop at will. Further he/she shall be able to be free amongst all human beings. This method can nullify all sins and disasters. Whatever treasures one desires shall be his/hers. Further the person can accomplish borderless dharani and Samadhi power.

This Maha Amoghapasa Dharani Upacara has the most excellent merits amongst all dharani rituals. It can make all devas, nāgas, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, bhuta (諸部多鬼) and all preta (餓鬼/hungry ghost), pisaca (畢舍遮), kumbhanda (拘畔茶), raksasa (羅剎娑), stars and planetary spirits (星宿鬼), spirits that creates obstacles (障礙鬼) etc. all shall serve, make offerings and praise. In addition, the person shall be supported by Indra, Brahmaraja etc. Also he/she shall be celebrated and console by all magicians. In addition, the person shall leave all messy and unproductive learning and that he/she shall be talked about, supported, respected and praised by his supporters.”

Chapter 2: Accomplishment Of Mantra Practice And Offerings
成就受持供養神呪法分第二

At that time Arya Avalokitesvara Mahasattva again said the mantric method:

“If anyone who wishes to recite this mantra, he/she should first take a bath and change into new and clean clothing. He/she should recite mantra and embraces bodhisattva precept (菩薩戒) in cleanliness. He/she should give rise to compassion heart towards all sentient beings and hence dwells in happy mind. The person should talk honestly and stay away from jealousy. He/she should always benefit all sentient beings so that they are in peace and happy. The person should be righteous and have pure faith so that they are fostering loving and happy merits. He/she should stay away from greed, love, and hatred and also ignorant. He/she should always think of the three gems and vowed to repay a debt of gratitude (報恩). One should also perform vast offerings to Arya Avalokitesvara Bodhisattva Mahasattva. Incenses, spreading of flowers, incense paste, powder incense, solemn banners and various puspa-cchatra (華蓋/flowery conopies) should be offered. One should be in front of the Arya with a firm pure faith one heatedly. He/she should recite the Arya Amoghapasa heart mantra king for 108 times so that he/she shall enter the Amogha Dharani Samadhi gate. He/she should make the lotus mudra (蓮花印) and controls breathing while meditating quietly. It is from this what this person should do so that his/her works shall be completed. Following that, the person should be able to dream about Arya Avalokitesvara Bodhisattva in original form or in the form of Brahman or in the form of a child or a king or a minister.


(Page 1 of 18)

Avalokitesvara shall praise the mantri and say:

“It is very good gentleman since you can uphold what I have said. All your love shall be perfected. Now that you have recited mantra, what is your heart’s desire? Whatever you request I shall quickly make your wish come true. From hereyou’re your karma shall be removed, you shall not enter hell or reborn in animal realm. You shall always stay in all svarga-gati (善趣/good places), you shall have prajna (wisdom) and whatever you do shall have mighty freedom power. Also you shall be able to recite mantra according to your wishes. You shall not be robbed by thugs and enemies. Saints shall praise you. You shall be highly regarded by the king, ministers, Brahmana (婆羅門), grha-pati (居士/householder) etc. All sentient beings shall love you. They shall make offerings and respectfully serve, bow, kind talk and praise you. All people in fear shall seek refuge to you. All virtuous men and women shall be your trusted friends.

If anyone always recites this mantra, his/her trividha-dvāra (三業/3 conditional) bad karma shall be removed. If one recites 10,000 times, whatever necessity foods, drinks, bedding products, medicine, clothing and sundry goods shall be self sufficient. He/she shall always in peace, happy, healthy, free and long lived.

Chapter 3: Accomplishment Of Meeting Arya Avalokitesvara Bodhisattva
成就親見聖觀自在菩薩法分第三


If one wish to see Arya Avalokitesvara Bodhisattva, then he/she should go to a quiet temple in the mountain, or to a garden, river bank, in deep jungle, valley or at aranya (阿蘭若處/forest). He/she should wear new and clean clothing and embracing 8 precepts and bodhisattva precepts so that his trividha-dvara is purified so that he/she may enter Samadhi and perform 4 immeasurable acts (四梵行) generously. He/she should always accompany those blessed folks embracing precepts so that he/she is always happy.

After that the person should perform sadhana in front of Arya Avalokitesvara statue and after the sadhana, he/she should sit in lotus asana on kusha grass (吉祥草). He/she should recite Amoghapasa heart mantra one heartedly and that this person should remain fearless days and nights even he/she suddenly hears sounds of tiger roar that he/she should remain calm. Or he/she sees the sky rains mandarava flowers (曼陀羅華) or maha mandarava flowers, padma flowers (鉢特摩華), utpala flowers (嗢鉢羅華), kumuda flowers (俱沒陀華), banduri flowers (奔茶利華) etc that he/she also should not be astonished. At this time Arya Avalokitesvara Bodhisattva shall come to the front of the person while singing: “Sadhu, sadhu! You can make offerings to me and recites mantra. What is your wish really?”

The sadhaka should raise from his/her seat and burns incense and throws flowers, water, japonica rice (粳米) and various flowers to offer to Arya Avalokitesvara. He/she should encircle the bodhisattva clockwise three times and then prostrates face down to the feet of the bodhisattva. At this time, the bodhisattva will be happy to grant him/her wishes any time.

Chapter 4: Accomplishment Of Drawing Image

成就畫像幀法分第四


At that time, the respectable one said the method of drawing image and mantra accomplishment method. If one wishes to draw the Arya Avalokitesvara image, he/she should weave silk or cotton in the sizes he/she desires but one should not cut both ends. The coloring material should be balsam (香膠) and not other materials. The artist should first embrace aṣṭāṅga-samanvāgatam upavāsam (八戒齋/8 precepts). Only after that, the artist can start drawing the image of Arya Avalokitesvara.

The body of bodhisattva is yellowish white and he is wearing a flower crown, his hair is navy blue () spreading equally front and back on his shoulders. He has amicable expression and emitting bright lights. His pure and most excellent face has three eyes and that he has cap tassels () entangling on his shoulders and chest. He has aineya, the skin of king of dears on his shoulder. His waist is tied with solemn precious belt. The Arya has four arms: the left top arm is holding a lotus flower, the left bottom is holding a kunda (澡瓶), the right top hand is making abhaya-dana (施無畏) and his lower right hand is holding a mala. All of the items are adorned with gems.

The Arya is wearing deva garment standing on a lotus. He is adorned with prestigious long and short necklaces that crossing at his shoulder blade. He also wears ear pendents and keyura (臂印). In addition he has kataka (環釧) that are decorated with gems. On top of the Arya is the Amitayu Buddha (無量壽佛).

One should also draw various lotus flowers inside the frame. If one wishes to construct the mandala during the spring or autumn, then choose the 8th day or 15th day of the White Month; and under auspicious stars and timing when the weather is not windy and cloudy.

The person should choose a nice place outside the town where trees with various roots, foliages, flowers and fruits are flourishing. There should be flowing springs and ponds for bathing surrounding the area with green grass around. One should use yellow soil to paint the earth according to various decorative methods as prescribed.

However one should not choose an area with thorny woods, rubbles, bones, stones as this area is evil. The mandala should be decorated on four sides with Aurin (金精), red soil (赤土), realgar (雄黃), lime (石灰), and golden purple color (紫金色), green, yellow, red white and purple colors.

One should draw the mandala passages and one door at each of the four sides. Outside of each door are two auspicious poles. Inside the mandala should be drawn snail shape (螺形), swastika (萬字) and script incenses (香印). Inside each door are two ‘maṅgala-pūrṇa-kumbha’ (吉祥瓶/auspicious vases). At the place should also be drawn a taḍāga (浴池/bath pond). Inside the pond compound are utpala flowers (嗢鉢羅華), kumuda flowers (俱沒頭華) and pundarika flowers (奔茶利迦華). Geese shapes should be drawn on four sides of the pond as if flower garlands encircling the pond. The holy image should be placed inside the mandala. Various flowers should be spread and various incenses should be burnt. Banners and precious canopies should be used to worship the Arya. Or one can also use gold, silver and various gems and also shakudo (赤銅/gold-copper alloy) to make mangala-purna-kumbha (vases). And then fill them with various good incense, medicine, mani, perarls, gold, silver and various gems.


(Page 2 of 16)

One should use multicolour flower cords to tie on to the neck of the vase. He/she should take some burnt paddy as flowers and spread them onto the mandala. The mandala should be covered with white silk. One person should stand in each of the four corners of the mandala. They should wear body amours to guard the mandala.

At this time, the mantri should three times a day clean himself/herself and wear new clothing so that his trividha-dvāra (三業/3 conditions) are purified to embrace the rules and ceremonies (律儀).
The mantri should fill milk, porridge, ghee, cheese, sugar (粆糖) and śarkara-madhu (石蜜) into containers as offerings to the Arya Avalokitesvara. After that he/she should burn a combination of chendana (栴檀), agarwood (沈水), turusika (蘇合) and karpura (龍腦) as incense. He/she should sit in lotus asana on kusa grass (吉祥草) and making the padma mudra (蓮華印) in prayer’s position at his/her heart level to revere all tathagatahs and bodhisattvas. Immediately he/she should recite the protection mantra (護身呪) secondly:

Om amogha parati harta raksa raksa hum phat

When one wishes to protect himself/herself then he/she should take a stem of his/her own hairs and empowers it with the above mantra for 21 times. If the person carries the hair along, then no disaster can harm him/her.

Thirdly, the spirits mantra (鬼神呪):

Om amogha manta hum hum phat

When one wishes to deal with spirits, then he/she should first recite the above mantra for 108 times at 5 colors cap tassels and strike at the four corners of the mandala. After that the mantri should recites mantra for 108 times at water or mustard seeds or pure ash and then spreads it at four sides of the mandala. This shall cause spirits not to make trouble.

Fourthly, binding evil spirits mantra (禁惡鬼呪):

Om amogha parati harta om hum phat
  
One should this mantra to bind evil spirits. The method is the mantri should recite the mantra for 108 times at water, white mustard seeds or pure ash and then simply spread in four directions outside of the mandala. This shall bind all evil spirits and they shall not make trouble.

Fifthly, binding demonic entities mantra (禁惡魔呪):

Om amogha tisalokiye visaye kuruma hum phat

When one wishes to bind demonic entities, he/she should first recite the above mantra for 108 times at water, white mustard seeds or pure ash/lime (淨灰) and spread it at 10 directions. The demonic entities shall not create troubles.

Sixthly, binding all evil demons and spirits (禁諸惡魔鬼呪):

Om amogha raksa (say name) svaha

When a mantri wishes to bind various demonic spirits, he/she should recites mantra 108 times at water, white mustard seeds or ash/lime and then anoint the water/mustard seeds/ash at his/her own head, forehead, heart and both shoulders. After that the empowered material is sprinkled onto his/her whole body. This shall cause all demons to stay away.

Seventhly, protection of partner mantra (呪同伴人呪):

Om amogha hum kha

When one wishes to protect his friends, he/she should recite the above mantra for 108 times at water, white mustard seeds or ash/lime and then sprinkle the material onto the person in the mandala. The demonic forces shall not be able to disturb the said person.

The eight, empowering incense mantra (呪香呪):

Om amogha dharma dharma hum phat

When one wishes to burn incense, he/she should first recite this mantra for 21 times at various incenses and only after that the incenses are burnt as respectful offering.

The ninth, empowering food, beverages, flowers and fruits mantra (飲食及華果呪):

Om amogha ksa (-+)srini ksasrini hum phat

When one wishes to throw away the food, beverages, flower, fruits etc, first one should recite the above mantra for 108 times. After that the items can be brought outside of the mandala and throw at four directions.


(Page 3 of 18)


The tenth, accomplishment of matters mantra (隨作事成就呪):

Om amogha visaya hum phat

This mantra accomplishes all matters.

If anyone can recite these mantras, after performing the ritual, then one should recite the Amoghapasa Avalokitesvara Dharani Isvarah Raja Mantra. If one sees the image of Arya Avalokitesvara Bodhisattva moving, or smokes emitted or flames; he/she should not be afraid but to recite mantra as usual. If one sees the image moves, then he/she shall be rich and free. If one sees smokes, then he/she will achieve Kalasa status. If one sees flame, then he/she can fly in the air and becomes the magician (呪仙). If the mantri sees flame, he/she should not be frightened and must stay absolutely calm. If one remains calm, then the Arya Avalokitesvara Bodhisattva shall come to the front of the person to console him/her. When the person sees the bodhisattva, whatever he/she wishes shall come true. He/she shall attain various bodhisattvas Samadhi; and that he/she shall also attain the anuttarasamyaksambuddha (enlightenment) status. He/she shall be able to remember his/her past lives and that this person shall obtain unmentionable amount of hundred thousand merits.

Chapter 5: Messenger that can accomplish all matters
成就使者能辦事法分第五

At that time, Arya Avalokitesvara bodhisattva again said the method of deploying messenger to accomplish matters. This messenger is Arya Avalokitesvara, the messenger of Amoghapasa Raja. If one wishes to deploy him, then one should use coloring material and draw the image of the messenger onto a piece of cotton cloth.

The messenger is in the form of yaksa kumara (藥叉童子) whose has erecting hairs as if fire flames. He has wrathful facial expression with green eyes and flat nose. The messenger is red in color and wearing red clothing. He has 4 fangs protruding: two fangs up and another two down. His tongue is protruding in and out from his mouth. He is holding a sword in one hand and a noose in the other; and he is adorned with ornaments.

When one wishes to perform ritual, then he/she should choose the 8th day or 14th day in a White Month (白月) to fast and clean himself/herself. First, one should setup the image at a crossroad junction (四衢道) or in an empty room. He/she should use flowers, incense and various foods and drinks to worship except blood and meat.

The mantri should first recite mantra to protect him/her. And then recites the Amogha Raja mantra for 108 times in front of the image. After that, the messenger shall come to the front of the mantri and asks the mantri what he/she desires. If the mantri wishes to see (something) or punishment (處分), the mantri can deploy the messenger at will. In this way, the messenger shall inform the mantri whatever he sees. If the mantri wishes to request for money 100 pennies (百文錢) daily, then he/she shall get the money. However, the mantri should not be stingy and that he/she should offer the money to the Buddha, dharma and sangha. This is what the mantri should have known already and that he/she should not reveal this secret to others; and that he/she should not create grudges with others. He/she should consume pure clean food and not to consume impure foods (雜食).

Before each meal, the mantri should take a portion of his/her meal as offering to the messenger and only after that he/she consumes the food. One should always remember this and should not forget it. The mantri should always stay away from greed, anger, ignorant etc. and that he/she should not boast. He/she should preach dharma to others sincerely and honestly. He/she should always give rise to beneficial and compassion hearts towards all sentient beings. Also the mantri should consistently make offerings of incense, flower, clothing, banners, canopies, incense paste, incense powders, burning incense and spreading flowers as offerings to Arya Avalokitesvara to show his/her gratitude (報恩) to the bodhisattva. If one can make offerings everyday as such to the messenger, then he/she shall get the necessities of 500 people, foods, drinks, clothing, incense paste, incense powder, burning incense, spreading flowers all inclusive until the end of the mantri’s life. All shall be according to the mantri’s wish and nothing less.

(Page 4 of 18)

  
Amoghapasa Avalokitesvara Dharani Isvarah Rajah Mantra Sutra I
不空羂索陀羅尼自在王呪經卷上 

Amoghapasa Avalokitesvara Dharani Isvarah Rajah Mantra Sutra II
不空羂索陀羅尼自在王呪經卷中 

唐天竺三藏寶思惟奉 詔譯

Chapter 6: The Accomplishment Of Deployment Of Kumara Messenger

成就驅策僮僕使者分第六

At that time, Arya Avalokitesvara Bodhisattva again said the below words:

If one wishes to deploy this kumara messenger, the mantri should first make the idol of the kumara messenger and this messenger is rightfully the messenger of Amoghapasa Raja Mantra. He has proper appearance and that he is adorned with various ornaments. The messenger has five hair buns and he is in the form of a kumara (kid). One should white sandalwood, red sandalwood or fragrant sandalwood (妙香檀); or use argarwood (天木) or any type of wood. One can also use gold or silver to make the shape of the messenger.

If one wishes to draw the image on a piece of cotton or silk, all of the clothing of the messenger shall be red. He/she should mix Basella Rubra L. (燕脂) with Butea Monosperma (紫礦) juice together; and also cinnabar (朱砂), tulip (欝金) roots or flower (). One should use various coloring materials to draw the messenger image.

The messenger should be strict with joyful, easy going and smiling. His body is light yellowish white in color with two arms. One of his arms is holding Amalaka fruit (菴摩羅果) and flowers in the other. The idol should always be put in a secret location. It should be worshipped with flowers, incense paste, powder incense, lamps, various foods and drinks.

In addition, one should recite the Amoghapasa Raja Mantra for 1,080 times in fornt of the image. The mantri should first embrace the eight precepts (八戒) and give rise to compassion heart. When he/she has accomplishment in the ritual, he/she shall be able to see the messenger in person and that he/she shall be able to deploy the messenger at will. Whatever this mantri asks shall be accomplished. Whatever the messenger sees and hears shall also be told to the mantri. He can also bring the mantri all types of treasures and that the messenger shall go to wherever the mantri asks him to and return quickly. This messenger can also sweeps and wash the mantri’s place. He shall inform the mantri whatever secret and auspicious matters, all awful voices and troubles shall vanish, all sick shall be cured, all evil spirits shall be gone, various poisons shall disperse and there is only happy in perfection. The mantri shall increase in merits; all his/her sins shall be removed as if a filial son supports his father respectfully.

If the mantri wishes to be stable and happy, then he/she should not deploy the messenger to deceive others or do something bad; he/she should not be hot tempered. The mantri should always take bath and diligent in mantra recitation. He/she should practise offerings and that he should not boast. He/she should pity all sentient beings and grant them fearlessness (無畏). The mantri should have pure deep faith towards the three gems (三寶). He/she should always spread various flowers and hang flower garlands in addition to burning incense as such to offer to Arya Avalokitesvara Bodhisattva. One should first use various foods, drinks, spreading flowers, burning incense and lamps to offer to the messenger every day. If one is delinquent in making offerings, then he/she shall not get what he/she wants. If the messenger is nowhere to be seen means that he has left the mantri. This is the reason why the mantri should not slack and that he/she should always diligent in his/her practice. He/she should be diligent in making offerings respectfully and not forgetting the bodhicitta (菩提心).

The mantri should practise donation (), precepts (), endurance (), diligent (精進), meditation () and wisdom (). In addition, he/she should practise to stay away from stingy and dirty. He/she should be fearful of life and death; and that the mantri should foster deep shameful heart and maintaining the righteous mind. The person shall not slack (散亂) and that he/she should be observant with wisdom. If one can do all of the above, then he/she can accomplish all mantra rituals.

Chapter 7: The Accomplishment Of Auspicious Vase

成就吉祥瓶法分第七


At that time, Arya Avalokitesvara again talked about the maṅgala-pūrṇa-kumbha accomplishment method (吉祥瓶法/auspicious vase). If a mantri wishes to accomplish this method, then he/she should together with his/her companies to practise dasa-kusala (十善/10 wholesomness) until their hearts are fortified.

If one wishes to construct mandala, then he/she should choose a good place for example: an auspicious place in the forest or mountain, or a quiet place where previous rsi (仙人) has stayed before. One should tidy and clean himself/herself according to the ritual; and then change into new clothing but he/she should consume only wheat and milk porridge. The person should embrace the eight precepts (八戒齋) and then perform mantra recitation together with his/her companies for protection.

One should construct a square mandala the size of one’s ability with one door on each side. The person should use incense paste (香泥) to paint the floor and then he/she should draw leaves with incense. Realgar, red soil, red sandalwood etc. powders should be used to draw the passage ways and boundaries. Inside the mandala and on four sides, one should draw the four heavenly kings (四大天王) adorned with various gems and that they are wearing armors and holding machetes and swords  

On the east side one should draw a vajra, on the south side a machete and sword, on the west a baton () and on the north a chisel (). A red banner should be drawn in each of the four corners. Various flowers should be spread onto the mandala. A auspicious vase should be drawn with various coloring materials in the center of the mandala. The neck of the treasure vase should be tied with various flower garlands. Water from lotus pond should be used to fill the treasure vase together with various fragrant flowers, good medicine and various fruit seeds; and also gold, silver, pearls etc. gems. There are also four plates: one filling with cheese, one with butter (), one with milk and one plate is filled with honey.


(Page 5 of 18)


A plate should be placed at four sides of the vase. The mantri should be accompanied by 5 persons. They should be brave and fearless and armed with ritual implements. One person should be standing by on each of the four sides. The mantri should choose a person amongst the five who understands the mantri well and this person should be seated beside the mantri. Other than the five chosen ones, one more person should be required for this ritual. This person should be brave and fierce and that he/she should not be afraid of difficulties. First, this person is asked to clean himself/herself and then change into new clothing. The mantri would then throw various foods and drinks towards the four directions of the mandala except blood and meat etc.

Kusa grass (吉祥草) should be taken from the front of the auspicious vase and then the grass is used as seats. The mantri should empower water and Japonica rice (粳米) and then throw them in ten directions. He/she would then burn incense and throw flowers to perform boundary protection according to ritual.

The 11th:

Om amoghapasa parati harta tista lokiteye visaye raksa (call name) hum hum phat
  
This mantra is to recite at mantri own self and his/her companions. After reciting the mantra, he/she should make the major mudra (大印) and then recite the Arya Avalokitesvara Bodhisattva Amoghapasa Hridya Mantra Raja (心神呪王). In a day or two during the mantra recitation, if Vinayaka spirits (毘那夜迦鬼) come and show their scary face and try to create obstacles. At this point, the mantra should brave himself/herself and not to be frightened. He/she should recite mantra as usual and he/she should be refrained from scattering. Also awful voices of raksasa (羅剎娑) can be heard from the south side of the mandala. The mantri should recite mantra seven times onto white mustard seeds and throw the mustard seeds at the raksasa. The raksasa shall retreat and they shall not be able to create obstacles. This is the same on the south, west and north sides.

The 12th, the auspicious vase mantra (吉祥瓶呪):

Om amogha aparamita hana hana hum phat

When one recites this mantra at the auspicious vase, strange occurrences will happen such as the vase may tilt, or it may move sideways or it may shake. When the mantri sees this, he/she should continue to recite mantra as usual. He/she should not be afraid and that he/she should not undo his/her lotus asana. Why is that? This is because the auspicious vase is like mani pearl, whatever one wishes shall be fulfilled. One should work very hard to obtain it. This auspicious vase has victorious power and the success shall be hard.

If one has success, then he/she shall be at ease while gaining in merits. As such the mantri should always be diligent and he/she should not be too free and does as one please. If one sees flames emitted from the auspicious vase, or gold, silver, mani pearl, necklaces and various gems or at times various clothing; also various beautiful maids and various excellent boys and girls, or solemn gentlemen in clean clothing. Or at times city and villages and lanes, elephants, horses, wagons carrying all crowds, palaces, gardens, delicious foods and drinks, fragrant flowers, banners, canopies and various music etc.

Even though one sees such strange scenes, he/she should perform sadhana as usual and he/she should not be astonished. At this time, Arya Avalokitesvara Bodhisattva shall transform himself in the form of Samanthbadra Bodhisattva (普賢菩薩) encircling with uncountable numbers of bodhisattva retinues front and back suddenly appear inside of the vase.

When Arya Avalokitesvara appears in this form, all of the above magical display and various strange appearances shall fade away. Only the Arya in the form of Samanthbadra Bodhisattva and uncountable numbers of bodhisattvas together praising the mantri and say:

“Sadhu, sadhu! You can accomplish this mantra method. Whatever you request, shall be granted to you.”

When the mantri heard these words, he/she should stand from his/her seat and hold his/her hands in prayer’s position respectfully. He/she should encircling the Arya from the right side and prostrate; and also make offerings and say:

“It is my only wish that you accepts me and grant me auspicious vase.”

The Arya Avalokitesvara Bodhisattva in the form of Samanthbadra Bodhisattva says:

“Virtuous man/woman, whatever request you have; I shall now grant to you and use as you wish.”

The mantri should take the auspicious vase and put it on top of his head. Further, he/she should use various fragrant flowers as offerings. He/she should pray to the auspicious vase and wish:

“My refuge to Arya and I wish that you do according to my will so that all my matters shall be successful.”

After the mantri have made the wish, he/she and his companions shall be ideal accordingly. At this time, the auspicious vase transforms into pure glass form and becomes a kumara (童子/kid) so that he can serve and support the mantri respectfully.


Chapter 8: Accomplishment Of Deployment Of Raksa Kumara
成就策使羅剎童子分第八
   

At this time, Arya Avalokitesvara Bodhisattva again said the method of deploying the raksa kumara (羅剎童子) ritual. When one wishes to deploy it, the mantri should first draw the image of the raksa kumara in the form of a kid who is adorned with ornaments. The kid has five hair buns with happy and solemn facial expression. He is wearing yellow clothing and making the gesture of flying in the air. The kumara is holding a golden lotus. After the image is drawn, it should be placed in a secret place be it in the temple or in a room.


(Page 6 of 18)


On the 8th or 14th day of a White Month, one should embrace the 8 precepts and in front of the drawing, he/she should spread flowers, burn incenses and anoint incense paste. Various flower garlands should be hung and various foods and drinks are offered. The mantri should sit in lotus asana and recite the Amoghapasa heart mantra king for 108 times. After he/she has done so, the raksa kumara shall appear in front of him/her.

This kumara shall make mantri’s wish come true. The mantri shall tell the raksa kumara: “You shall become my driven messenger.”

The yaksa kumara shall respond: “Indeed. I shall be deployed, to serve and support you according to your drive and I shall speedily accomplished; without tired and boredom.”

The mantri should always be diligent to make offerings to the image of the kumara and that he/she should not bully or take things likely. When he/she wanted to eat, some food must be offered to the kumara and one should not forget this. If one can do what has been described, then the kumara shall be deployed at will; whatever money and properties one wishes shall be granted. And also the kumara shall show whereabouts of hidden treasures. According to what the mantri needs, household utensils or properties; the kumara shall furnish adequately. Hence, whatever this kumara hears and sees, he shall first whisper at the ears of the mantri. The kumara can also cause the mantri to remember all his past life matters. If the mantri asks the kumara about past, future and present matters, the kumara shall respond honestly too.

Chapter 9: The Accomplishment Of Deploying Corpse To Get Hidden Treasures

成就使死屍取伏藏分第九


At that time, Avalokitesvara Bodhisattva mention about the method to get hidden treasures. If one wishes to get hidden treasures, the mantri should first recite mantra to protect him/her. After that, he/she shall go to the cemetery to get a male corpse. The corpse should be perfect without sores and scars. One should first wash the corpse and after that both of the corpse’s feet are anointed with fragrant flowers as offerings. After that the mantri should recite mantra to raise the corpse. The corpse shall say:
“What is the matter of calling me up today, master?”

The corpse shall then ask for paper, pen and ink. The mantri shall give it paper etc. and the corpse shall write down the method of getting hidden treasures. If the mantri does not want to write, then the corpse shall speak: “You should collect (the treasure) on my behalf in future.”

If the corpse does speak, then in future (將來) all of the gems must be used in accordance to dharma: to make offerings to the three gems (三寶) and donate them to all sentient beings.

This corpse shall follow the mantri until all of the treasures are exhausted. Then the corpse shall replenish more treasures to the mantri. If the mantri does not make offerings to the three gems and all sramana (沙門), brahmana (婆羅門) and the poor; then this corpse shall not replenish anymore treasures.

If the mantri does not wish to go to the grave, and that he/she does not wish to make the corpse rise; if he/she knows where the hidden treasures are about, then he/she should go to the place at night to get them. The person should use Perilla frutescens cream (蘇膏) to paint cloth as torch. Then he/she should recite Amoghapasa heart mantra king for 108 times. And then use Shami wood ((詩可反)彌木) to raise a big bonfire. He/she should vow to make all sentient beings leave poverty and distress etc. After that, the mantri should throw the Perilla torch (蘇燭) into the air. The torch shall fall to a height that is equivalent to the depth of the hidden treasures in the ground until the mantri reaches the place where the treasures are. After the boundary protection is made to encircle the treasures, the torch shall extinguish by itself. Once the hidden whereabouts is known, when the mantri wanted to excavate the treasures, he/she should use moose milk (乳麋) and rapeseed porridge (油麻粥) to worship the devata (天神).

It is only after the worship that the mantri can go to the place with his/her companions to dig out the hidden treasures. The treasures should be divided into three portions: one for own self, one for companions, and one portion as combine offerings to three gems. In addition to one’s portion, it should be shared with all sentient beings. If one can use his/her own portion as such, then as long as one lives; the treasure shall not be exhausted.

Chapter 10: The Accomplishment Of Entering Maid’s Room
成就入婇女室分第十


At that time Arya Avalokitesvara again talked about the accomplishment of entering maid’s room method. If a mantri wishes to enter this room, he/she should perform this with his close companions. First, he/she should perform the complete auspicious method. He/she should recite mantra at oneself, and then enters the room. The room is lovely with springs flowing and with baths. It also fills with various flowers, fruits and various musical instruments. The common folks treat this room as where the fairies stay.

When one wishes to enter, the mantri should embrace eight precepts on the 15th day of a White Month. He/she should fast and clean himself/herself and then change into clean white clothing. After that he/she should go to the origin of a spring together with rice, millet, barley, wheat, soybeans, red beans and flax all together 7 types of grains. He/she should mix the grains with milk, cheese and butter together and then recites the Amoghapasa heart mantra raja. After each recitation, the mantri should throw these grains into the fire until the door opens automatically. When the mantri sees that the door is opening automatically, he/she should not be afraid. He/she also should not stand up. The mantri should recite mantra with full concentration. If there are maids each holding various fragrant flowers came out from the room and speak human language: “Please come, honorable one; it is our hope that you accept these fragrant flowers.” The mantri should not accept until the maids pleaded three times.

(Page 7 of 18)


The mantri should say: “Please come in peace sisters, if you are coming to accept (攝受) us. I am willing to hold these flowers together with my companions.” If the companions see and love these maids, then the companions can hold the maids’ hands and make them wives. And these maids know that these people love them heavily, they shall serve them as if slave girls. The companions shall be able to go anywhere as their wish and they shall look as if kumara (童子/kid). They shall be able to play games and enjoy the pleasure of five senses (五塵). If they decided to give up their human body, then they shall obtain deva-bhuta (天身) and becomes magicians (呪仙). If the mantri recites mantra accordingly, prettier maids with altogether 400 retinues shall come out from the room holding various clothing, utensils and various flowers. They shall bow to the mantri and say: “Very good, honorable one, please accept and pity us for making you to wait here, it is our hope that you accept these clothing.”

After the maids pleaded for three times, the mantri for the sake of subduing other magicians, should accept the maids’ requests. The mantri and various maids shall vanish and he/she shall attain the status of Raja Cakra-varti (轉輪王) amongst the magicians. When he/she gives up his/her human body, the mantri shall get deva-bhuta (天身). All of the magicians shall come and bow onto his/her feet respectfully. They shall praise the mantri so that he/she is always auspicious and the magicians wish the mantri shall stay in this world always. They shall play all kinds of music and perform various dances. Hundreds and thousands of precious banners and canopies are set up together with sufficient happiness to go around. The mantri can enjoy all the items at will as he is getting the repayment of heavenly king (天王果報) and that his/her heart is always in peace and happy. However, the mantri should always remember the Buddha so that he/she will not lose his/her way. He/she should continue with his bodhisattva acts so that he can get the Buddha-knowledge of the transmigratory forms of all beings (宿命智). So that he/she surpasses all durgati (惡趣門/evil directions). Also to enable the mantri not to engross in the realm of five senses (五塵境界) and he/she shall be able to see various tathagatahs and bodhisattvas. The mantri shall be able to teach and enlighten immeasurable number of sentient beings. He/she shall be able to enter the various Amogha Dharani Samadhis within the unsurpassed bodhi path.

Chapter 11: The Accomplishment Of Eye Medicine

成就眼藥分第十一


At that time, Avalokitesvara Bodhisattva again said the eye medicine accomplishment method. If a mantri wishes to accomplish this method, he/she should use realgar (雄黃), calculus bovis (牛黃) and sauriva eye medicine (蘇毘羅眼藥). One should wrap the above ingredients with bay leaves (香葉) on the 15th day of a White Month. The mantri should bath and clean him/her body and then change into new clean clothing. He/she should embrace the 8 precepts and then make sumptuous offerings to the Arya Avalokitesvara Bodhisattva. After that he/she should sit in padma asana in front of the Arya and first recites prayer to the Buddha and then he/she should recite the mantra of Amoghapasa heart mantra raja for 108 times. The mantri should first meditate at a fireplace until the leaf emits smoke. After that he/she should immediately use mud to paint the mandala and get the eye medicine. He/she should put the eye medicine on a piece of bodhi tree leaf (菩提樹葉). If fire sparks and burns the eye medicine, then the mantri shall know that the eye medicine is accomplished. Then he/she should recite mantra to mustard seeds and throw them at ten directions, and also recites mantra to protect him/her own self.

When one wishes to get the medicine, he/she should recite below mantra:

The 13th:
Om amogha parati hrata hum samvara samvara phat svaha

After the mantra is recited, the mantri should get the eye medicine and then grind them into powder on a piece of stone. And then the medicine is applied in his/her eyes; this will cause the mantri to be invisible in the eyes of others. In addition, he/she can see all hidden treasures; wherever he/she goes shall be according to his/her will. He/she can be in or out again of the invisibility so people can see him/her. All of the bodhisattvas, devatas, nagas, yaksa, ghandarvas etc. and sees all sentient beings whereabouts be it in the heaven, or in the naraka (那落迦/hell), or in the tiryagyoni (傍生/animal ralm) or as pretas (餓鬼/hungry ghost). Or he/she can also see if the person is still alive or deceased. If the sentient beings are creating merits or demerits, all can be seen by the mantri. He/she shall be free in all places to make various offerings; he/she can also see asura cave and various naga-bhavana (龍宮/dragon palace). Also he/she can transform according to situations and when he/she should move; he/she moves without obstacles. He/she shall have proven magical power and stays in the Buddha’s place. This person would have already seen and obtained the conferment of anutarasamyaksambuddha (受阿耨多羅三藐三菩提). He/she would get empowerments from all maha-bodhisattvas and obtains the skills of niḥsaraṇa (出離/detachment) upaya (方便/ability). He/she shall accomplish the root power of bodhipakṣa-dharma (菩提分法). He/she also obtain all mantra dharani fearlessness.

Chapter 12: Accomplishment Of Curing Spirit Related Illnesses
成就除鬼著病法分第十二

At that time, Arya Avalokitesvara Bodhisattva again spoke of the accomplishment methods of removing all spirit possessions. If a mantri wishes to accomplish this method, he/she should first give rise to confident heart and practise to purify his karma. He/she should be diligent with a fortified heart without any doubt and decisively with utmost sincere determination. He/she should always embrace gratitude and give rise to compassion heart. Only with this that all bodhisattvas accomplish matters which is unlike those inferior and cowardly sentient beings. Why is it that from Buddhism, the Buddha first preached about four types of incredible dharma (四種不思議法) to Ananda (阿難). This is the so-called ‘mani pearl incredible power’ (末尼寶珠威力不思議): The incredible power of mantra, the incredible power of wonderful medicines and the incredible power of Buddha realm. If one can recite mantra for 108 times, then all illnesses caused by spirits shall be cured. Be it in a day until seven days, one should specifically recite Arya Amoghapasa Mantra as little as once until the one sentence ‘phat’, if one suffers from the weather (天行時氣), all hot illnesses shall be cured.


(Page 8 of 18)

There is also a method that requires the mantri to recite mantra to a piece of white string for 21 times. After each mantra recitation, one knot is tied. At the end of 21 recitations, the string is tied onto the patient. Once this is done, all types of illnesses shall be cured. Also the patient shall not be disturbed by various ghosts.

Again there is another method: if one suffers from illnesses caused by malaria spirit for four days, he/she should first construct a square mandala out of soil. Then various fragrant flowers should be spread (onto the mandala). Then the patient should be asked to sit in the mandala. Also flour should be used to make the manikin of the patient and then the mantri should recite the Amoghapasa heart mantra raja and call the patient’s name. After that the mantri should use good steel (淳鑌鐵) knife to cut the flour manikin into pieces. When the patient sees this act, he/she shall feel very frighten and that the malaria spirit shall leave the patient and never to return.

Also there is another method: if one wishes to recite mantra to others, then the mantri should first take a bath and clean his/her body; and then change into clean new clothing. He/she should first recite the mantra to protect him/her and then use cow dung to construct mandala. And in the surrounding of the mandala should be colored with various colors; and various color flowers should be spread (onto the mandala). In addition, white food (白食) should be used as offerings to the mandala. Further, boy or girl should be bathed and then anointed with perfume. He/she should wear clean white clothing and decorated with various ornaments. This kid should be asked to sit in the mandala in lotus asana.

The mantri should recite the below mantra when tying the kid’s hair.

The said 14th mantra:

Phat
(Originally there is no ‘phat’ semitone. This tone is contained in the below 15th mantra)

After reciting this mantra and tying the kid’s hair, the mantri should again get various flowers and put them in the kid’s hands. Also, the mantri should get good incense to fumigate, rub and spread it around. After that, Japonica rice and flower water should be spread inside the mandala. He/she should burn agarwood and recite the Amoghapasa mantra at the flowers for three times and then the flowers are spread at the kid’s face. The kid’s body shall move and if one wishes to make the kid talk, and then he/she should recite this mantra:

The 15th: (Original refers to this mantra but it was described in the 14th section) Purification of water and sprinkling at the kid’s face mantra (淨水灑童子面呪):

Om amogha parahartita raksa raksa (say own name) sarva phaiyepi hum manta phat svaha.

When reciting this mantra, the mantri should not touch the kid who is being empowered. As such the kid shall speak. One can ask him the past, present and future, good or bad matters. The kid shall answer accordingly.

If the mantri wishes to dismiss the ‘kid god’ (童子神), he/she should recite this mantra:

The 16th: (Original refers to this mantra but it is described in the 15th section)

Om amogha rasa paratiharta hum matiye jatiye ralapapaye hum hum phat (semitone)

There is another method: if one wishes to establish (成立), then the mantri should use his/her hands to touch the person he/she recited mantra to so that the patient’s sickness is cured. The mantri should construct mandala and spread various fragrant flowers in addition that agarwood is also burnt. The patient should be asked to sit in the mandala and the mantri should recite mantra until the patient moves. At this point, the mantri should use his/her ring finger as said in a book: left hand middle finger and ring finger holding together forming the mudra. Then the mantri should use his/her middle finger to point at the patient while reciting mantra. The patient shall immediately say this oath: “I ordered to release so that you dare not come.”

If the patient keeps silent, then the mantri should recite mantra further to punish it.

The 17th:

Om amogha paratiharta ghaca ghaca svaha
(Originally this mantra located in the 16th section of chapter 3, the 18th section mantra is this mantra)

After the mantri has recited the above mantra, the patient shall feel that his/her body is as hot as fire and he/she shall say: “I shall now go and I shall not return.”

Also there is another method: if one is being possessed by spirits be it that he/she becomes thin or mad, the mantri should recite mantra at white mustard seeds for 3~7 times and then burn the mustard seeds in fire.

I shall now talk about the burning method:

First one should use cow dung to construct a mandala. In the mandala one should burn bodhidruma (菩提樹) wood, shami (捨彌) wood, apᾱmᾱrga (牛膝) and other herbs after mixing them with butter (), dadhi () and honey. The mantri should recite mantra for 108 times, with once mantra recitation, a portion of the offering is burnt. As such one should perform sadhana for one day or three days.

If the person is possessed by yaksa, then the mantri should recite the Arya Avalokitesvara Amoghapasa mantra to white mustard seeds or any seeds. After once mantra recitation, some seeds are burnt. Or one can mix benzoin with white mustard seeds and he/she also recites mantra once and burn a portion of the offering. As such the ritual is performed for one or three days.

If the person is possessed by deva or naga, then he/she should use white sandalwood powder and agarwood powder mixed, with once mantra recitation, some mixture is burnt. As such the ritual is performed for one day or three days.

If the person is possessed by any types of spirits, then he/she should use flax seeds (胡麻) and mustard seeds mix, or a mix of white mustard seeds with once mantra recitation and a portion of substance is burnt.

(Page 9 of 18)

As such one should perform sadhana for one day or three days, this shall remove and destroy any spirits.

If there ruthless (抂橫) and various disasters, or evil stars, or the king is in trouble, unrest and famine matters; then one should mix cow milk with salt, with once mantra recitation, a portion of substance is burnt. As such the ritual should be performed for one day or three days, and then all evil matters shall be nullified.

不空羂索陀羅尼自在王呪經卷中 

(Page 10 of 18)


Amoghapasa Avalokitesvara Dharani Isvarah Rajah Mantra Sutra III
不空羂索陀羅尼自在王呪經卷下 
唐天竺三藏寶思惟奉 詔譯

Chapter 13: The Accomplishment Of Entering Mandala

成就入壇法分第十三


At that time, Arya Avalokitesvara Bodhisattva said the Amoghapasa mantra mandala ritual. This mandala belongs to Mahayana dharma (大乘法) and it is embraced by all bodhisattvas. All those who wish to enter mandala: The kings, ministers, ordinaries, who have wishes to fulfill, those are at par with the Buddha etc. By reciting mantra hence one can benefit oneself and others. He shall not be born into good places and not the bad. So if a person who has entered the mandala and diligent in practising offerings, the mantri shall due to his/her hardworking that he/she becomes excited. And that he/she vows to benefit all sentient beings. He/she shall not be stingy and concentrate his/her mind to perform ritual in accordance to mandala method. The person shall stay away from jealousy, hypocritical and flattering. The person shall not forget whatever dharma he/she has learnt. He/she shall be selfless towards all sentient beings with skillful means and conveniences (方便) etc. Whatever he/she does shall be done bravely and speedily attain accomplishment. The person shall not arise arrogant and he shall leave arguments. He/she shall keep precepts to bath and clean his/her body. Only this person is worthy of practising mantra and entering this mandala.

There are three types of mandalas: The first is the ‘mandala of the earth’ (地壇), the second is the ‘mandala of the country’ (國壇) and the third is the ‘mandala of the people’ (民壇).

If the mandala is created for a king, it is called ‘the earth mandala’. If the mandala is created for ministers, then it is called ‘mandala of the country’. A mandala that is constructed for common folks is called ‘the mandala of the people’.

The ‘earth mandala’ is a major work, the ‘country mandala’ calls for medium work while the ‘people’s mandala’ is known as small work. If one does not follow these major, middle or small work methods, then bad things shall occur to the king, ministers and the mantri.

As such one must perform ritual according to the prescribed methods. If one wishes to construct mandala, he/she should first select an auspicious star and date. If there is a road of good form, one can then selects an auspicious land. Or the place can be beside a river or mountainous forest or in a garden. The place should not have thorny growth, bones, rocks, rubbles, uneven landscapes, dirty grass, thick jungle and dangerous places.

When a good place is chosen, then bad soils should be removed and good soils are used to refill the place. The place should be leveled as flat as palm. The surrounding should be smooth and fine as if a mirror. If one is making the ‘king mandala’, the width should be 32 elbow lengths. One should use gold, silver, pearl powders etc to mix with white, yellow, green and black coloring materials to draw the boundary and paths.

A door should be opened at each of the four sides. Two pillars should be erected not for away from the door. The auspicious doors should be decorated with ornaments. Outside of the door, various beautiful flowers should be spread around the place.

Outside of the east door, two heavenly kings should be drawn to guard the door. On the left should be Dhṛtarāṣṭra Devaraja (持國天王) and on the right should be drawn Virūdhaka Devaraja (增長天王). Both of the heavenly kings are wearing armours and holding weapons strict and clean. They are making angry expression with red faces and eyes. The Dhṛtarāṣṭra Raja is holding a sword while the Virūdhaka Raja is holding a baton ().

Outside of the south door, two kings shall be drawn to guard the door. On the left an ugly eyes devaraja (醜目天王), on the right a red eyes devaraja (赤目神王). The faces of these kings are black in color. They are wearing body armors and adorn with kanaka (赤金). Their hands are holding bows, arrows, machete and sword.

Outside of the west door, two yaksa raja should be drawn to guard the door. On the left should be drawn Manibhadra Yaksaraja (末尼跋達羅藥叉王). On the right should be drawn Purinabhadra Yaksaraja (布栗拏跋達羅藥叉王). Both of the kings should be in natural color (本色) and they are wearing various ornaments with body armors. They are holding axe and lasso.

Outside of the northern door, two heavenly kings should be drawn to guard the door. On the left side should be the Vaiśravana Devaraja (多聞天王) and on the right is the Vajrapani Devaraja (金剛手天王). Both of the devarajas should be drawn in natural color and they are adorned with various gems and holding weapons.

In the center of the mandala, the image of Arya Avalokitesvara Bodhisattva should be drawn. The image is in the standing posture in the center of a lotus seat. He has spiral hair bun with dangling purple hair. On top of the precious crown, Amitabha (無量壽佛) should be drawn. The bodhisattva is adorned with various kinds of ornaments and he is white in color as if sphatika (頗胝迦) and he is with four arms. The right two hands: one holds a lotus and one holds a kamaṇḍalu/kunda (澡罐). The left two hands: one holding prayer beads and one making the abhaya-dana mudra (施無畏).

The bodhisattva is with strict but relaxing and calm expression. On top of the bodhisattva’s round light should be decorated with heavenly flowers. In front of the bodhisattva’s chest, a swastika (萬字) mark should be drawn. He slightly leaned forward to look at the mantri. At the left side is the Mahāsthāmaprāptaḥ Bodhisattva (大勢至菩薩) in the color of white gold. He is wearing deva garment and adorned with various precious ornaments. He is performing ekājsam uttarāsavgaj krtvā (偏袒右肩) and making the prayer’s position facing Arya Avalokitesvara Bodhisattva. On the right side of the Avalokitesvara is the Samanthabadra Bodhisattva (普賢菩薩) in white lotus color. He has spiral hair bun with dangling purple hair and he has solemn but pleasing smile. He is also making the ekājsam uttarāsavgaj krtvā (偏袒右肩) at the Avalokitesvara while making the prayer’s position respectfully.

Below the Samantahbadra Bodhisattva should be drawn Mamaki Devi (commonly say the mama-kāra), Vajra-duta Devi (金剛使天女). Under the image of Mahāsthāmaprāptaḥ Bodhisattva should be drawn Tara Devi (commonly say kumara), Vikati (commonly say Rakta-nayana Devi). The Tara-Devi is wearing white garment while the rest of the three devis are wearing multi-colour clothing. All of them are wearing devi garment and adorned with precious ornaments with pleasant smiling expressions. All of the devis are kneeling with ekājsam uttarāsavgaj krtvā (偏袒右肩) and making prayer’s position respectfully.

In addition, in front of the Avalokitesvara Bodhisattva, one should draw Amoghapasa mantra-raja whose color is neither red nor white. He is wearing red garment with waving red hairs. He has three red eyes emitting red light. He is wearing ear pendants (耳璫) and four fangs are protruding out from his mouth.

(Page 11 of 18)

Both of brows frowned with lower lip moving. He has four arms with long and short necklaces entangling in front of his chest. He is kneeling on both knees on the ground in front of the Avalokitesvara while bending his body and inclining his ear to listen. Again on both sides of Arya closely, one should draw Brahmaraja (梵王), Indra (帝釋), Narayana (那羅延), Isvarah (自在), Mahesvara (大自在) etc. deva. All of them are wearing garment and decorations according to their traits. All of them are making prayer’s position while standing and facing the Arya.

In four directions of the mandala, each side should be drawn a maha-nagaraja. The so-called: Sagara-nagaraja (娑竭羅龍王), Anavatapta-nagaraja (阿那婆踏多龍王), Nanda-nagaraja (難陀龍王) and Upananda-nagaraja (鄔波難陀龍王). In the four corners of the mandala a asaruraja should be drawn in each corner. The so-called: Aloka-asaruraja (光明阿素洛王), Ratara-asuraraja (羅帖羅阿素洛王), Vimacittara-asuraraja (毘摩質怛羅阿素洛王) and Nirnāda-asaruraja (吼聲阿素洛王).
  
After concluding the mandala, one should further draw various seals () and various ritual implements (器仗) to adorn the mandala. So-said that one should draw spiral seals (螺形之印), the wheel seals (輪形之印), the lotus seals (蓮華形印), the nandika prints (難地迦印), sandika seals (莎底(丁履反)迦印) and swastika seal (萬字印) patterns. One should also draw batton (), chisel (), long handle knife (), combination of spear and axe (), bows and arrows etc ritual implements. In addition white canopies and flower canopies a few numbers should be drawn.

Before start drawing, the artist should firs clean his/her body by bathing and changing into clean new clothing and then he/she should embrace the eight precepts. He/she should get some tulip (欝金), rocana (牛黃), manah-sila (雄黃), aurin (金精), and cinnabar (朱砂) and various outstanding beautiful colors but one should not mix the materials with gum. One should use a mixture of gandarussa (健陀洛娑) perfume juice and melted butter () to draw.

The surrounding of the mandala, banners of green, yellow, red and white colors should be hung. The mandala should be covered with a white canopy in addition, gold, silver and red copper (赤銅) to make eight large vases. The vases should be rubbed with cendana (栴檀), agarwood (沈水), kapura (龍腦), tulips (欝金). After that flower garlands should be used to tie at the neck of the vases. All of the vases should be filled with water and be placed in the mandala. Further one should get some good incense, butter, honey, milk and cheese altogether five substances and fill with four containers. All of them should be placed in the mandala.

One should use melted butter to fry pies and then icing sugar (沙糖) and stone honey (石蜜) should be spread onto the pies. After that one should get Japonica rice and milk porridge, flax porridges, barley porridges and various delicacies excluding blood and meat. All of the items should be served in plates for offering in the mandala.

On all four sides of the external mandala, walls should be erected and trenches () dug, or fencing should be installed and one can choose which he/she desires. Also, on four sides of the mandala, one door should be opened on each of the four sides. A person should be asked to guard each of the four doors. The guards should be asked to wear armors and holding ritual implements. In addition, at one krosa (俱盧舍/5 miles) away, four armies, elephants, military horses, military vehicles and infantries should be placed to guard the four sides against the enemies and non-humans (而為守護禦敵非人). The mantri should take a herbal bath (香湯) and then change into clean new clothing. After that he/she should perform auspicious sadhana to protect himself/herself. This is to prevent the non-humans to take advantage. In addition, outside of the mandala, one should setup one small mandala. Immediately, the king and retinues should be invited into the mandala. They should take herbal bath inside this small mandala. After that, they should wear pure white garment and embrace the eight precepts. They should be asked to fast for one day and one night.

The mantri should chew at willow twigs while reciting mantra at white mustard seeds. After that the king and retinues are asked to hold the chewed material. And auspicious vase water is used to shower the king’s head. This shall enable the king to have righteous thought and the majesty is consoled to repent. The mantri shall first enter the mandala and recites various mantras. He/she should use incense, flowers, foods, drinks and lamps to offer and prostrate to Arya Avalokitesvara Bodhisattva.  

The mantri should recite this mantra to white mustard seeds and then throw them to ten directions. The mantra:

The 18th (Originally this mantra is in Chapter 2):

Om amogha sajanna sajanna hum phat

This is the boundary protection mantra (結界呪). When one wish to perform boundary protection, he/she should recite this mantra at white mustard seeds and then spread them to ten directions and the protection mantra (防護呪) says:

The 19th (Originally this mantra is at section 18th):

Om amogha paratiharta manta manta raksa raksa (say own name) larang sarva sattva hum kulam om phat (half tone) svaha

This is the protecting mandala mantra (結壇神呪). When one wishes to protect mandala, he/she should first recite mantra to water, ashes or white mustard seeds and then spread it in four directions far or near according to his/her wish hence forming the boundary protection. The mantra:

The 20th (Originally this mantra is at 19th section):

Om tisalukiye visaye mukapasa samara samaya tistanam mahasamaya paratapa hum

(Page 12 of 18)


This is the mantra to protect oneself (禁自身呪). When one wishes to enter mandala, he/she should recite this mantra to protect him/herself. This is to prevent non-human from entering and create problems. The mantra reads:

The 21st  (Originally this mantra is in section 20th):

Om amogha raksa raksa (say own name) hum phat (half tone)

This is the incense mantra (呪香呪. When one wishes to enter the mandala and that he/she wants to burn incense, he/she should first recite this incense mantra and only after that burns the incense as offering.

The 22nd (Originally this mantra is in section 21st):

Om amogha dharma dharma parati nadu pangmang vilamma svaha

This is the flower mantra (呪華呪). When one wishes to enter the mandala and that he/she wants to make flower garlands offerings, he/she should first recite this mantra to empower the flower garlands and then spread the flowers in the mandala.

The 23rd (Originally this mantra is in section 22nd):

Om amogha ahara ahara pusahpa dharvanvima ahjarini hum phat (half tone)

  
This is the offering mantra (獻供神呪). When one wishes to make offerings, he/she should first recite this mantra at water, japonica rice and various flowers and then spread the items inside the mandala as offerings.

The 24th (Originally this mantra is in section 23rd):

Om amogha ahraan para tejacaraka bhodian nieri sinamalim svaha

This is the mantra for seat offering (座神呪). When one wishes to sit, he/she should first recite this mantra at seats in the mandala. After that, he/she can be sited with lotus asana. Both of his/her hands should make the lotus mudra (蓮華印) and recite the Amoghapasa heart mantra. Due to the power of reciting mantra, strange occurrences shall happen in the air such as the voice of someone preaching dharma, or the sound of someone snapping fingers, or the voice of someone saying sadhu, or raining of flowers. The mantri should know that his/her mandala ritual is successful when he/she sees and hears theses incredible auspicious matters.

The king and retinues shall immediately enter the mandala. The mantri should rise from his/her seat and prostrate to Arya Avalokitesvara Bodhisattva nad the holy assembly. He/she should exit from the mandala and holds the king’s right hand and leads the king to the mandala door where the king should be asked to hold his hands in prayer’s position. The mantri should blindfold the king with a piece of white silk and then he/she asks the king to prostrate to the Tathagatahs, bodhisattvas and the king of the mantra-raja (神呪王) and also the Tara-Devi (多羅天女), Vikati-Devi (毘俱胝天女), Mamaki-Devi (摩麼雞天女), Vajraduta-Devi (金剛使天女) and the Mahāsthāmaprāptaḥ Bodhisattva (大勢至菩薩) and Samantahbadra Bodhisattva (普賢菩薩). After that, the king is asked to make resolution and repent honestly. He should make great vow while holding beautiful flowers. The mantri shall lead the King to enter from the west door into the centre of the mandala. On entering, the king should put the flowers he is holding in front of the idols according to his wish. Wherever place that the king has put his flowers, the idol is the king’s guru. Hence the king should kneel with right knee on the ground, left knee up (胡跪). He should make the añjali mudra (合掌) and embraces the bodhisattva precepts (菩薩戒). The king should vow stop eating meat and drinking alcohol and also spicy foods. He should also stay away from evil and astray believes. The king should be grateful and repays debts of gratitude. His only hope should be the merciful protection of three gems and bodhisattvas. Henceforth the king shall protect all sentient beings and vows not to kill living beings. The king must give rise to boddhi heart (發菩提心) and always speak of the truth. He should not do evil and always on the right path; he should not give rise to self grasping (我見) and the evil thoughts of all pudgala (補特伽羅/sentient beings). The king must be diligent and always aim for niḥsaraṇa (出離/to come out from existence) and to prove sunyata (證空法性). At the end, the king should not grasp all kind of faces of existences (一切諸相). This is the same for the second and the third.

The king should make this vow: “It is my wish to use the merits hence created to speedily leave this world. I shall treat Dvipadottama (兩足中尊/Buddha) as my guru and ensure all sentient beings are free from klesa (煩惱/trouble mind) by embracing various rules and ceremonies (律儀).”

As such the mantri teaches the king Amoghapasa heart mantra and mudra. And then the king is led to exit the mandala. All king’s retinues shall enter the mandala in turn same as what the king did.

After the ritual is completed for the king and his royal retinues, the king should donate various gems and treasures to the mantri and his/her followers before returning to the royal palace.

If one is making the minister mandala then the measurement is 16 elbows length. The passageways inside of the mandala should not use gold or silver instead various coloring materials should be used to draw the mantra king image and various images. Same as with the king mandala that food offerings should be put in the mandala. Banners should be erected on all four sides of the mandala. Four auspicious vases filled with water should be put on four sides also. The ones who are entering the mandala should first clean themselves and then change into clean new clothing. They should burn various incense and spread flowers as offerings. All workings are as the king mandala.

(Page 13 of 18)


If one makes the civilian’s mandala, it should be eight elbows length in depth and width. Inside the mandala one should draw the Arya Avalokitesvara Mantra-raja and pratimudrā (印文/pattern inscriptions). The rest of the images should not like that of the king and minister mandala. When one draws the mandala, he/she should use red, white, yellow colors to draw the three boundaries to separate it. The auspicious vase (吉祥瓶) should be made of copper-nickel alloy (白銅) or red copper (赤銅) or silver according to one’s ability.

The mantri should meticulously arrange the incense, flowers, banners, canopies, various foods and fruits as offerings. Those who need to enter mandala must bath and embrace precepts. The method of entering and exiting the mandala is same as the king’s method. As such all benefits of the mandala are due to the skilful means of the Buddha in subduing sentient beings who dwelled in darkness; so that they can be liberated. Those requests for śrāvaka (聲聞) then they shall be subdued with śrāvakayāna (聲聞乘). If people requests for pratyeka-buddha (辟支佛), then they shall be subdued with pratyeka-buddhayana (辟支佛乘). If people requests for bodhisattva, then they shall be subdued with Mahayana (大乘). If indeed those are subdued by secret mantra, then by the skillful means of mantra that these people can enter the kind path until achieving bodhi. Hence one should not doubt about this mantra. If one upholds mantras said by accomplish Buddha and bodhisattva, he/she shall be forecasted as unmovable arahat (阿羅漢) or pratyeka-buddha status until he/she shall attain the anuttara-samyaksamboddhi (阿耨多羅三藐三菩提/enlightenment). Hence those who enter this mandala shall accomplish great merits and that he/she has wisdom, magical power and that he/she shall understand his/her previous lives (宿命); until one accomplishes all merits of 10 grounds (十地). This person shall surpass realms of all evil ones. And that he/she shall be able to destroy all enemies and remove all troubles; until all karma fruits of avīci hell (五無間/no-interval hell) are removed. He/she shall accomplish uncountable merits.

Chapter 14: The Accomplishment Of Subjugation Of Naga For Freedom
成就調伏諸龍得自在分第十四


At that time, Arya Avalokitesvara again said the method of subduing nagas. If a person wishes to subdue various nagas so that he/she can deploy them at will, then this mantri should go to where the nagas are staying; and get some clean yellow soil mixed with cow dung to paint a mandala. In addition, he/she should burn cendana (栴檀香) and agarwood and spread flowers as offerings. The mantri should recite the Arya Avalokitesvara Amoghapasa heart mantra-raja for 108 times. Then the water of the lake where the nagas stay shall become dried. All of the male and female nagas shall automatically appear to the mantri. They shall all prostrate happily to the mantri and praise the mantri: “Sadhu! Sadhu! What is the purpose of you coming here?”

The mantri should respond: “I have a wish and hope you can help.”

The nagas shall ask: “What is your need?”

The mantri should say: “What I wish is that you should follow my heart.”

After the nagas heard what the mantra said, they shall prostrate to the mantri and suddenly vanish. In a few seconds, the lake where the nagas stay at once becomes filled with water again. Apparently the nagas and retinues have returned to their own palaces and they shall not become violent and evil. They shall become soft and they shall not become slack. The nagas shall always in fear of the mantri punishing them severely and they shall lose their freedom and that their retinues are in fear of falling into evil realms hence all of them dare not be greedy of five desires (五欲).

Hence whatever fortune the mantri wishes shall be for the generous benefits of sentient beings. When the mantri thinks of a naga, it shall transform into the shape of a kid. The kid shall come wearing clothing and adorned with various gems when the mantri thinks of him. He shall kneel with right knee on the ground, left knee up and ask: “what is your wish?”

The mantri shall say: “I wish some money to be donated to the poor.”

The naga shall say: “Now I shall be happy to fulfill your wish.”

After saying these words, it shall enter into the sea and return with cintamani (如意寶珠). The naga shall give the cintamani to the mantri and then it shall make great vow that this cintamani is donated to all sentient beings of Jambudvīpa (贍部洲) so that they become rich and no longer poor. Whatever they request shall be fulfilled unobstructed.

When the mantri gets the cintamani, he/she shall say to the naga: “You can return to your palace. When I need you, you can come according to my wish. Do not forget about this.”

After the mantri gets this cintamani, whatever he/she want shall be materialized. It can be used to benefit uncountable numbers of sentient beings so that all of them are happy, rich, noble and in freedom.

The mantri again use various incense and flowers to worship the cintamani on the condition that this cintamani should be kept to him/her alone. If he/she shows this cintamani to others, then this cintamani shall lose its magical power. If later the mantri wants to sell it, the selling price would only be half of 100 koti (俱胝) value. If this cintamani is sold for second time, the price shall be half of the previous. As such, the selling price shall be halves of the previous until it is worthless. When one throws this cintamani onto the ground, it would not emit light.

If in later lives and a new Buddha is born, this cintamani shall regain its magical power in the sea. As such all these fortunate powers are from mantra. Had it not that the cintamani is extremely difficult to get, if the mantri sees that drought causes farming (稼穡) to become scorch yellow; he/she only need to think of the naga. At this time, the naga shall come in the form of a human. The naga shall prostrate to the mantri and say these words: “Benevolent one (仁者), what is your wish?”

The mantri shall say: “Now that drought has caused crop seedlings failed to grow. You can you make rain to moist the land.” In one instance, the naga has transformed into dragon shape and ascended into the air to make thick cloud and rain. The rain water falls onto everything and they again grow in abundance.”

After completing the task, the naga says to the mantri: “I have done what I should.”

The mantri should tell the naga: “You can return to your place. If I think of you again, you must come.” The naga hence prostrated to the mantri’s feet and vanish itself and returns to his palace.

If the mantri wish to visit the naga-bhavana (龍宮), he/she should think of the naga and the naga shall appear to the mantri. It shall ask: “Oh, benevolent one, what is your wish?” The mantri should say: “I wish to visit the naga palace.”

The naga shall speedily carry the mantri to the naga-bhavana and at the naga-bhavana, the naga shall transform the mantri into naga-putra (龍子) so that wherever mantri goes shall not be harmed by naga’s poisons.


(Page 14 of 18)

When the mantri has played enough and that he/she wishes to return to human realm, then he/she can collect any gems in the naga-bhavana (palace) and also clothing, foods, drinks, fragrant flowers, colour fabrics and various musical instruments, colouring materials etc. All of those items are most excellent items that cannot be found in human world. The naga shall hold the items for the mantri and in a moment they shall again back to the mantri’s place. The naga shall say to the mantri: “What is your further wish?”

The mantri should reply: “All matters are accomplished, you can go at will.” After that, the naga shall ascend to the space and vanish. If the mantri wishes to move the naga and put it in another country, he/she can go to a naga pond and recite the below mantra for boundary protection to protect him/herself. The mantra:

The 25th (Originally this mantra is in section 24th):

Om amogha upavisa hum phat

Originally there is a mantra says (This mantra is not recorded in Song () and Siang () two versions, this version has recorded this in the 25th section:

Om amogha visaya mahanamanta manta svaha

This mantra is for own protection. When one wishes to perform boundary protection, he/she should first recite this mantra towards ten directions according to his/her ability for creating protective boundary; then all non-humans shall not be able to take advantage.

One should use yellow soil in the boundary to make a square mandala on a piece of clean place. He/she should burn incense and spread flowers in the mandala. A lasso resembling the shape of a snake called ‘naga-pasa’ (龍羂索/dragon rope) should also be drawn.

At this time, the mantra should use his/her right foot thumb to press onto the head of this naga-pasa while reciting the Amaghopasa heart mantra-raja for 108 times. Immediately the naga shall feel its body burning hot and it shall come to the mantri. Because of the power of the mantra, even though the naga is angry; it cannot harm the mantri.

The naga shall turn itself in the form of a water snake. The mantri shall catch it and put it into a vase, or a box then the snake shall not be able to escape. The mantri can bring this snake along wherever he/she goes and he/she needs to feed the snake with milk so that it keeps on living. If other country is besieged with draught causing things cannot live in equilibrium, the mantri can trade the snake to get money. However in order to protect one’s country one should not sell the snake.

If a country is experiencing draught, the mantri can ask the snake to make rain fall without fault. When the naga goes to other country to make long awaited rains, all crops, sugarcanes and paddy shall ripe. It can also produce many water buffalo so that people in that country can cultivate. From this they shall stay away from famine, epidemic, unrest, war and quarrel. Also there shall be no thieves and robbers and also fierce animals. Everyone shall have sumptuous clothing and food and all will live in stability and happiness.

All citizens shall do benevolent acts and donate to the poor. And that they shall hold fast to precepts and they shall accumulate good karma and always think of impermanent (無常). They shall say: “We and other sentient beings living in the isolated country and before the beginning of the time suffer from famine. We should know it is because the victorious power of naga that we and others can leave this unmentionable troubles.”

 The great naga shall hence accumulate uncountable merits. In addition it shall be worshipped by the country. Hence the naga-raja likes to protect human beings. The mantri should always watch over the naga and advises it to make vow for the benefits of all sentient beings, in addition to bind the naga with precepts. Because of this good root, this naga shall leave the animal body and achieves the irreversible ground and hence attain enlightenment. The mantri because he/she is for the benefit of all sentient beings, he/she can hence attain the perfection of dana-paramita (檀波羅蜜). He/she shall not be born into hell, hungry ghost or animal realms. Instead, the mantri shall always be born as human or deva; and that he/she shall enter Buddha land.
  
Chapter 15: Accomplishment Of Seeing Amoghapasa Raja Method
成就見不空羂索王法分第十五

If one wishes to see Amoghapasa mantra-raja, the mantri should first bath and clean his/her body. Then he/she should change into clean new clothing and hold fast to precepts. After that he/she should choose an empty yet quiet place, or under the trees or beside a stupa or in a garden on the 8th day or 14th day of a White Month. In addition the mantri should treat the earth and construct mandala. Water should be used to sprinkle at the mandala. When one spreads kusa grass (吉祥草), the below mantra should be recited and that he/she should tie his/her top hair into knot. The mantra:

Om amogha parasite raksa raksa (I so-and-so) bam hum phat svaha


(Page 15 of 18)

After the mantri has recited this mantra, he/she should further recite this Amoghapasa-raja mantra at white mustard seeds three times and spread them at four directions. In doing so, all spirits that cause obstacles shall retreat and disperse and they shall not be able to create problems. After that, the mantri should sit with lotus asana on grass and that he/she should use his/her clothing to rap around his/her head while making the meditation mudra (定手印) and that he/she should recite the Amoghapasa mantra-raja for 1,080 times. After that loud voice and bright light or flowers descend from the space. The mantri should not be afraid when he/she sees these occurrences. He/she should know this is the sign of accomplishment of seeing the Amoghapasa-raja method. The mantri should then rise from the seat and burn incense and throw flowers. He/she should think of the Arya Avalokitesvara whole heartedly who oversees all ten directions.

The mantri should immediately see Arya Amoghapasa-mantra-raja coming from the south flying in the air. His body emits intense strong shining light as of hundreds and thousands of lightning. His body is adorned with all types of precious gems. His has three eyes and in wrathful form. Fangs are protruding out from his mouth and his hair is as if fire flames. The color is as if shady cloudy (靉靆) summer cloud. He has four arms: two hands holding a sword and another two hands holding a lasso. The sword and lasso are emitting fire flame lights. He is wearing red clothing and intense fire flam is emitting from his nose and it brightens the sky.

All of his hands and feet are decorated with real gold, vajramani (金剛末尼) and glasses (吠琉璃). His necklaces are great naga-rajas and his is bursting into loud laughs. The laughing sound is as if deva-dundubhi (deva’s drum/天鼓). His appearance is horrible. He causes the mountains to shake, the rivers to billow and trees to break. Even with these strange occurrences, the mantris should remain calm and recites Amoghapasa-hrdaya-mantra (心呪) and one heartedly think of Arya Avalokitesvara while burning incense and throwing flowers.

Also the mantri throws clean water and white japonica rice as offerings. At this time, the mantra-raja shall descend from the sky with peaceful appearance as if deva-bhuta (天身/deva body) while smiling at ease. He shall praise the mantri: “Sadhu, sadhu! I am happy today. What is your wish? Is it that you wish for happy lokarasa (若曷囉闍) and attain the cakra-varti-lokarasa (斫羯羅伐底曷囉闍) position? Or if you wish to be able to invisible, or is it that you want to fly in the air, or you want to be a magician (呪仙), or cakra-varti-lokarasa magician, or you want to be Indra (帝釋), or Brahma-raja (梵王), or you want pūrva-nivāsânusmṛti-prajñā (宿住隨念智/wisdom), or pañcābhijñā (五通/5 types of magical powers), or you want srota-āpatti-phala (預流果), sakṛd-āgāmi-phala (一來果), Anagamin (不還果/rewards of the last), Arhat-phala (阿羅漢果), pratyeka-buddha-phala (辟支佛果) until Anuttara-samyaksambodhi-marga (阿耨多羅三藐三菩提道/enlightenment path) according to your wish. Whatever you like, you can just prostrate and request. All of the above mentioned should be responded by the below words:

“You can follow me and be my messenger.”

Immediately the mantra-deva (呪神) shall become the mantri’s messenger and he shall do whatever he is asked. Wherever the mantri goes, the mantra-deva shall follow. Whatever the mantri-deva heard, he will inform the mantri. If the mantri does not require the mantra-deva to be around, he shall go afar.  When the mantri thinks of the mantra-deva, he shall come immediately. He can bring hidden treasures to the mantri, or he can show hidden treasure whereabouts.

If the mantri sees a person possessed by spirits and he/she wishes to help this person, the messenger shall immediately remove, dispatch and punish the spirits. If one suffers from cold or heat related illnesses, the messenger can be asked to remove. He can stop all water, fire, machete, sword, poisons, clouds, dragons, robbers and thieves. He can also destroy enemy military forces. All shall be according to the mantri’s wish and the messenger shall not transgress orders. When the mantri is angry, the messenger shall not dare to get angry nor will he escape. However, if the mantri does not follow the ritual prescriptions and that he/she is timid; then he/she shall not accomplish this ritual. Hence the mantri should always be diligent in accumulating merits and he/she shall attain accomplishment without having to work too hard.

Chapter 16: The Accomplishment Of Meeting Tathagatah
成就見如來法分第十六


If one wishes to see tathagatah (如來), the mantri should practice the daśa-kuśala-karma-patha (十善業/10 meritorious acts) and give rise to compassion heart and vow to have adhyāśaya (增上意樂). He/she should be virya (精進/diligent), dṛḍha (堅固/firm), abhyupagama (自誓) and abhyupagama (要期). For benefiting all sentient beings, the mantri should make offerings to the three gems (三寶) and he/she should paint the floor and construct mandala in front of the Arya Avalokitesvara Bodhisattva idol. He/she should prepare various upakaraṇa (資具/utensils) according to his/her ability together with lamps, candles, flowers and incenses as offerings. The mantri should clean his/her body and wear fresh white garment. He/she should take bath and change clothing three times a day. He /she should fast for 3 days or 7 days in the mandala and that the mantri should sit with lotus asana and making the tathagatah-mudra (如來印).

The mantri should recite the Amoghapasa-hrdya-mantra-raja. At that time, Arya Avalokitesvara Bodhisattva idol shall vibrate or the observation of vikurvana (神變/miraculous transformations): of the idol shall walk, or sits, or it becomes short or tall, or that idol transforms into one or many, or fat () or thin, or it flew in the air and emitting intense light. If one sees the above mentioned various odd occurrences, he/she shall know that this is the mantra-siddhi (呪法成就). The mantri should have proven the samantabhadra (普賢/fundamental laws) and hence he/she shall be able to see tathagatah. From there one shall see Arya Avalokitesvara and requests Samantabhadra Bodhisattva to invite the Buddha to meet with the mantri. From there the mantri should understand Buddha very well. The Buddha shall allow the request of Arya Avalokitesvara for the reasons of benefiting and pity all sentient beings, at this time the mantri becomes extremely enthusiastically and he/she makes offerings of various substances to Arya Avalokitesvara.

He/she should recite Amoghapasa-hrdya-mantra-raja until the Avalokitesvara idol vanishes from his/her view and the Buddha materializes with golden arms consoling the mantri and sings: “You are due to the great compassion and pity of tathagatah, whatever requests you put forward to me; I shall fulfill all your wishes.”

At this time, the mantri should revere at the Buddha, enthusiastically and happily right circling the Buddha seven times. After he/she has made offerings of incense and flowers; and that he/she has completed paying his/her tribute. He/she says to the Buddha:


(Page 16 of 18)


“Now that I can see tathagatah with my naked eyes, it is my wish that my wish is fulfilled.”

At that time, the Blessed One tells the mantri: “Whatever you wish shall be given to you. What is your wish now? Do you wish for bahu-śruta (多聞/knowledgeable)? Do you want money and fortune, or freedom? Or do you want to be a magician, or it is that amongst the Buddha’s teaching you want the bodhi of śrāvaka (聲聞/hearer) or pratyekabuddha (緣覺)? Do you requests for the empowerment of bodhisattva status? Or it is that you want to be healthy and longevity? Or you want to be born into the house of brāhmaṇa (婆羅門), grha-pati (居士), maha-gotra (大種姓/bloodline) or cakra-vartin-raja (轉輪王) where the place is wonderful? Or you want to be born as a deva in  Cāturmahārājikakāyika (四大王眾天), 三十三天。Yama (焰摩天), Tusita (覩史多天), Nirmāṇarati (化樂天), Parinirmita-vaśavartin (他化自在天), Brahma-parisadya-deva (梵身天), Śuddhāvāsa (淨居天) and requests for ārya-phala (聖果/holy fruit)?

Whatever place you want to go is possible because of the magical power of tathagatah and the empowerment of punya (福德/blessed virtues). And also due to the victorious power of Amoghapasa-hrdya-mantra-raja, in addition to the śuddha (清淨) joy of the mind of the mantri. The Buddha’s words are not empty and absurd. All your requests shall come true. If mantri can receive vyākarana (授記) in front of the tathagatah, then the tathagatah shall do so. Ignorant folks are not wise enough to discriminate and doubt hence they lack the wisdom of Buddha. And that they have to go through hundred thousands of koti (俱胝), nayuta (那庾多), asaṃkhyeya (阿僧企耶/innumerable) kalpa (), and that these ignorant people must practise the purification of hundred thousands of karma through skillful means in order to be perfect.

How is it that with a little mantra method that one can attain vyākarana (授記) in this life? One should not be doubtful. How is it that the mantri through practising prajna-kuśala-upaya (般若善巧方便/wisdom skillful means), Śraddhābalam (信力), vīryabala (精進力/unfailing progress), smrtibala (念力/mind power) Samadhi-bala (/power). This is due to hetu-pratyaya (因緣/causes) that all accomplishments are attained. Until one attains enlightenment, I shall now comfort mantri to work hard so as to be able to receive vyākarana (授記) and achieve anuttara-samyak-samboddhi.

In order that a mantri receives vyākarana (授記), he/she must follow the bodhisattva-caryā-anukrama (菩薩行次第/stages of bodhisattva practices) so that he/she is sarva-dharma-vaśitā (一切自在) and attains the dhyān-damadhi (靜慮三摩地) and becomes an isvarah-bodhisattva (自在菩薩); hence attaining near anuttara-samyak-sambodhi.

It is from here that the mantri should request for vaśitā (自在). If there is anyone who has not experienced the joy of bodhi, he/she should give rise to pure faith and by the power of faith that all matters can be accomplished quickly and achieves nirvana.

A non-believer even after hundred thousands of koti and many kalpas shall not be successful. He/she shall not attain enlightenment; and that he/she shall stay away from anuttara-samyak-sambodhi. The Buddha hence understands the mind of sentient beings and this is the reason that a person is being given the vyākarana (授記).”

The mantri hence requests for vyākarana (授記) in front of the Buddha and that the Buddha gives him/her vyākarana (授記). He/she should know decisively that he/she shall attain enlightenment and becomes Buddha, the teacher of devas and human and the anuttara-puṇya-kṣetra (無上福田). From there, he/she should vow: “Since my inferior body is born from unclean and it is impermanent and always corrupts. My life span is short and I am besieged by life and death. What is the use of it? In order to request for the indestructible body of tathagatah that I offer my body and vow that I shall not create evil karma of body, speech and mind. I shall always create good karma of body, speech and mind. I shall discard this pañca gatayah (五趣) body and practise the cause of Buddha which is intense tapas (苦行).

Due to the mantra power of the mantri, he/she shall attain boddhi. For the purpose of accumulating incredible merits, one should recite tathagatah-dharani (來陀
羅尼) and practise wonderful Samadhi. From this tathagatah-mantra-grabha (如來呪藏) that one preaches this mantra with maha-mudra-cara (大印法) and mandala creation method (結壇法) also the entering mandala method (入壇法), pacification method (攘災法), increasing method (增益法) and the method of punishing all obstacle creating spirits. If a believer uses mantra ritual and he/she can be subdued. In addition the mantri can materialize various magical powers of bodhisattva. He/she can perform various auspicious skillful means, and that he/she shall be healthy always, longevity, worry free and he/she shall also stay away from karma of uninterruptable hell (五無間業). He/she can destroy all disasters and cure epidemics. Additionally, he/she can remove the curse of Vetala (起死屍鬼), incubus spirits (魘魅) and Vetala and bad omens. Because of power of mantra, he also can provide protection to poisons, poisonous magical insects (蠱毒), weapons, red sores, black sores, hemorrhoids (痔瘻), Skanda spirit (塞建陀鬼), epilepsy ghost (癎鬼), shadow ghost (影鬼) and kid spirits (小兒鬼). He/she also has a charming (色力), rich and noble, free and happy body and mind. He/she is delighted and relaxed, cleaver, good memory, victorious and beloved by public. He/she shall accomplish puṇya-jñāna (福智/blessedness and wisdom) saṃbhāra (資糧) and increase in kuśala-mūla (善根/good root). His/her face shall be proper, shinny and lovely.

If one accomplishes this Arya-avalokitesvara-amoghapasa-hrdya-mantra-raja method, he/she shall obtain the said immeasurable merits. Such as that of cintamani (如意寶) and kalpataru tree (劫臘波樹) shall be his/hers if he/she requests so.

This mantra method is extremely difficult to beg even after hundred thousands of koti kalpa, more so those sentient beings with lesser merits? Dharma is difficult to obtain, needless to say about accomplishment. One should know that this mantra is difficult to come by as it is upheld by all tathagatahs, bodhisattvas meditate on it, all tathagatahs accomplish with it, it is protected by all devas and that it is worshipped by all mantri. It is a great accumulation of merits. It can fulfill all sentient beings’ desires. And it shows the way to unsurpassed true bodhi.

Anyone who upholds this mantra and uses various flowers, incense, banners, precious canopies to make offerings to the mantra respectfully and praise it with respect; then he/she shall not fall into hell, or becomes hungry ghosts, animals and other evil realms. He/she shall always be born in front of Amitabah Buddha in the Sukhāvatī (極樂世界). He/she shall have immeasurable long life span. All are as the victorious power of Arya Avalokitesvara Bodhisattva.”

(Page 17 of 18)

The 26th mantra:

Namao ratnatrayaya namo amitabahya tathagataya namo arya valokite svaraya bodhisattvaya mahasattvaya mahakarunikaya tadyatah: Om amoghaparatiharta simhara simhara hum phat


This is the mantra for removal and recollection (收除呪). Whenever one wishes to end the ritual and destroying the mandala, this mantra should be recited first and then retrieves all ritual items.
 
Amoghapasa Avalokitesvara Dharani Isvarah Rajah Mantra Sutra III
不空羂索陀羅尼自在王呪經卷下 

(Page 18 of 18)



(End)