Friday, October 30, 2015

T19n0961 Cintamani Chakravartin Mantra Raja (如意寶珠轉輪經)

T19n0961 

Cintamani Chakravartin Ghuya Tatraiva Janmani Buddho Bhavati Kancana-Cakra Mantra-Raja Sutra
如意寶珠轉輪祕密現身成佛金輪呪王經


大興善寺三藏沙門大廣智不空奉 詔譯


Chapter 1: Placement Of Bowl
放鉢品第一

As I heard, at one time the Bhagavan (薄伽梵) was at Manjushri’s Prajna-Guha (般若崛) at Himavān Parvataḥ (大雪山) peak together with a total of 1,200 major bhiksu (苾芻). All of them were Maha-arhat (大阿羅漢) and immeasurable numbers of bodhisattva and maha-sattva. There are: Samantahbadra Bodhisattva-mahasattva (普賢菩薩摩訶薩), Manjushri Bodhisattva-mahasattva (曼殊師利菩薩摩訶薩), Avalokitesvara Bodhisattva-mahasattva (薩觀世音菩薩摩訶薩), Mahā-sthāma-prāpta Bodhisattva-mahasattva (大勢至菩薩摩訶薩), Vajra-sattva mahasattva (金剛手菩薩摩訶薩), Akāśa-garbha Bodhisattva-mahasattva (虛空藏菩薩摩訶薩), Sarvanīvaranaviskambhin Bodhisattva-mahasattva (除蓋障菩薩摩訶薩) and Kṣitigarbha Bodhisattva-mahasattva (地藏菩薩摩訶薩). All of those maha-bodhisattva mahasattva and the 18 Vajra (十八金剛) and the 12 maha-deva (十二大天), immeasurable numbers of 8 divisions of good deva-rajas (善神) together with immeasurable numbers of retinues encircling front and back.

At that time in the congregation, there was a bodhisattva-mahasattva named Manjushri who has great compassion and immeasurable wisdom. He was the top of all bodhisattvas. He rose from his seat and spoke to the Buddha:

“It is my only wish that Blessed One preach about the merits of placing bowl (放鉢) for the benefit of sentient beings. We all wish to hear and follow this practice.”

The Buddha told Manjushri Bodhisattva and said:

“Very good, very good, Manjushri you all listen and think about it with good intention. I shall now in this congregation, all 8 divisions (八部) and the future lives; for the secret good practitioners, duskara-carya (難行) and tapas (苦行) rsi (神仙) and arya (聖者); I shall speak about the essence of bowl placement (放鉢)"


Manjushri then said to the Buddha:

“If Blessed One is happy to speak, we all are happy to hear.”

The Buddha told Manjushri-kumara (曼殊師利童子) and said:

“If any virtuous men and women who wish to fly in the air using flying bowl to perform the holy deeds of the Buddha for the benefit of sentient beings, they should first choose a high mountain and a deep valley resembling a covered bowl (覆鉢) or resembling a upturned bowl (仰鉢). The place should be quite and nobody should be around. First the persons should build a hut and they should stay alone in this holy place. They should stop talking and they should not consume 5 types of grains (五穀粒) and eat only pine leaves with water and also inhaling air (吸氣). They must perform meditation and recite the dharani of 8 maha-nagarajas (八大龍王陀羅尼) and the name of nagaraja as ālambana-pratyaya (異緣/distracting thoughts).

After 300 days, then they should get japonica rice one cup () which is the ration for 100 days. If they can hold fast to fasting and precepts and they do not bridge the manners (威儀), and that they can recite the name of Ratnaketu Buddha (寶勝佛), and secondly they can recite the name of Prabhuta-ratna Buddha (多寶佛); after that they should get one empty bowl and summon various naga-rajas and garuda-rajas by reciting mantra 13,000 times.

At the end of the recitation, a great wind chakra shall appear in the sky, then garuda-raja and Sagara maha-nagaraja etc shall ride on their won wind chakras with the bowl on their head. They shall ascend to various nagaraja palaces and asaru palaces. They shall get long life holy medicine for those mantris. If the mantris consume the medicine, then they shall have a life span of 1,000 years and the freedom of using magical powers. They can also practise various wonderful teaching of the Buddha. However, if the practitioners indulge in sexual pleasures and consume meat products, then they shall not be able to obtain the flying bowl and their magical power shall cease. That is why it is important first to practise Buddha teachings and secret rsi rituals. I shall now preach this secret ritual for you and various unfortunate sentient beings in the future.

Manjushri is upholding this ritual which must be preached. After I am gone, sentient beings in end of dharma era (末法) should be able to be salvaged from the sorrowful sea of life and death.”

Manjushri said: “We all are sure to obtain great benefits. We shall uphold this secret teaching for the benefit of sentient beings. All siddhis shall be accomplished.”

Chapter 2: The Good And Bad Karma

善惡因果品第二


At that time, there is a bodhisattva mahasattva named ‘Amogha-Raja-Pasa-Avalokitesvara-Bodhisattva-Mahasattva (不空王大羂索觀自在菩薩摩訶薩) rose from his seat and performed the ekājsam uttarāsavgaj krtvā (偏袒右肩) ritual and añjali mudra (合掌/prayer’s position) and said to the Buddha:

“As such Blessed One, now that this public has heard about the ‘flying bowl great perfection precious wish fulfilling king of jewel ritual’ (空鉢大飽滿如意寶珠王法). They shall hate all worldly entertainment and they shall not accept donations; and that these people wish to practise Buddhism. This method is wonderful for the great benefits and convenience of sentient beings. This is the wish fulfilling jewel of practitioners. However, in the ending era of dharma, sentient beings are less fortunate as there are not as faithful in practicising Buddhism. As such sentient beings create more evil deeds and hence they fall into bad reincarnations (惡趣) and cannot free themselves.


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This is because they have created great greed karmas in their past lives. Hindrances of two lives are all due to poverty and lack of fortunate and wisdom karma. Blessed One, for those end of era sentient beings who practise secret mantra methods in the hope to achieve enlightenment, speak the cintamani-chakra (如意寶輪) fortunate and wisdom karma creation methods. No Buddha dharma-chakra has spoken this precious division convenience method. Now in this congregation speak this dharma-chakra (法輪) for the benefit of sentient beings.”

At that time, the Buddha told Avalokitesvara-amogha-raja bodhisattva and said:

“Avalokitesvara you are very good. You all since the beginningless time, in great kalpa () that you have practised maha-maitri-maha-karuna (大慈大悲/great mercy and great compassion) samaya and obtain the Sarvarūpasaṃdarśana Kumārajīva Samadhi Cintamani-raja-rupa (普現色身三昧如意寶珠王身/a type of samadhi). Now that you have asked, please say the essence of great compassion method.

You all should listen carefully and think about it. I shall now tell you the matter of poor and good fortunate karmas. If sentient beings though they possess intelligence but no fortunate karma, and they create sins and be cast into evil paths, these people are born with great stingy and greed. If they perform prajna (般若/wisdom) hence this life they shall obtain wisdom and poor but no fortune. If there are sentient beings though being blessed and ethical but no wisdom. If these people have give out generous donations, but they have not practised meditation; hence this life they have fortune but no wisdom. As such not everyone has the same karma.

This is why fixed karma is very difficult to change due to hetu-phala (因果/cause and effect) is predetermined. Hence it is difficult to turn karma. All buddhas have special convenient secret and wonderful methods that can turn the fixed karmic power of sentient beings so that they can be blessed and long life. All auspicious great siddhi methods shall determine their accomplishments.

You all shall get a moment of time, there is a maha-naga-raja-pati (大龍王主) named ‘the one that can accomplish all wishes of sentient beings happily’ (名曰能辦一
切有情所求願樂). There is a large pond not far away from here which is clean and spotless without evil birds. Four banks of the pond is made of 4 gems: gold, silver, vaidurya (瑠璃/glass), coral (車璩), crystal (頗梨), pearls etc immeasurable amount decorating its surrounding. In the center of the pond is a maha-naga-raja (大龍王) sits in a five-poles-copper precious palace called ‘Niṣparidāhā-naga-raja’ (無熱惱龍王). It can accomplish various karmas and it stays at the 8th acala-samaya (不動三昧). It is merciful towards all sentient beings. There is always amrta-prajna (甘露智慧) dharma water irrigating five grains and all matters continuously. This is the reason why human dharma never short in supply or reduces. Now that I have walked at this wisdom water pond and the great naga palace; I wish to talk about the Cintamani-maha-bodhisattva-upacara (如意寶珠大菩薩法). You all general public can hold this practice temporary. When the time comes, there must be a proof.”

At that time Cintamani-chakra-avalokitesvara-maha-bodhisattva (如意輪觀自在大菩薩) etc, maha-dharma-putra vajrasattva (大法王子金剛手) etc; the maha-abhisecana-kala-samaya-maha-bodhisattva-maha-sattva (大灌頂位大菩薩摩訶薩) assemblies all waited quietly for the time to come.

Chapter 3: Wish Fulfilling Jewel
如意寶珠品第三


At that time, Niṣparidāhā-naga-raja (無熱惱池龍王) naturally emerged from the copper chakra naga palace in the Nisparidaha Lake. It came to the Sakyamuni Buddha’s place. It descended from purple cloud and prostrated to the Blessed One and respectfully made offerings. The naga-raja together with its retinues said to the Buddha:

“It is our hope that you enter into our castle and accept my offerings. The sentient beings in the lake happily wish to hear profound wonderful dharma. It is our only hope that the Buddha accepts our invitation with great mercy. This is the reason we and our retinues come and make this invitation.”

The Buddha then accepted the naga-raja’s invitation and immediately his precious throne started to emit great light illuminating the ten directions, all realms of tathagatahs which are the Nitya-sthita-dharmadatu (常住法界/permanent realm). The suddha-mani-kstra (清淨寶剎/holy pure lands) experienced ṣaḍ-vikārāḥ prakampāḥ (六種震動/six types of quakes). The sky rained precious flowers as if winter rain, it also resembled flying birds.

At that time, tathagatahs of 10 directions and the Blessed One, maha-bodhisattva assemblies, all of the 8 divisions, those who possess magical powers; all congregated as if the gathering of clouds.

Then the Blessed One and the public all walked in the great empty space and rode on yellow clouds to ascend onto white lotus platform to enjoy heavenly music and dance on entering the naga-raja palace. The 8 division assemblies and the public also followed at the Buddha’s back. All of them showed their magical power. At that time the great naga-raja palace in the Anavatapta (阿耨達池/the Worriless Lake) experienced 6 types of quakes, the sky rained precious lotus and the heavenly drums sounded automatically and lights shone.

At that time, the naga-putra (龍子) and naga-putri (龍女) etc and all major retinues came to assemble. They decorated the precious palace and placed a lion’s throne, and also the offering materials to welcome the Buddha.

Then the Buddha used his magical power to enter the naga palace and sat on the lion’s throne. The throne was decorated with candraprabhaḥ-mani-sphatika (水精/crystal), silver, wonderful pearls and gems. The palace is known as the ‘Five Poles Tamra (赤銅) Ratna-Bhavana’ (寶宮殿/jewel palace). On both sides each has 5,000 penthouses. There were various jewel trees and there were jewel ponds, swamps, hills, risers and also jewel birds. The so called: peacock, parrots, jīvaṃ-jīvaka (命命鳥) birds and various types of birds sing together and playing joyfully.

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At that time the Buddha sat on the jewel throne as if a gold mountain and accepted the offerings. He then preached to the maha-naga-raja about the essence of dharma. The matters are as said in the Anavatapta (阿耨達池/the Worriless Lake) Sutra.

There was a nagakanya (龍女) who has wonderful features as if devakanya (天女) and with elegant and peaceful mind. She was just like a maha-bodhisattva named ‘Kula-dhita’ (善女) who rose from her seat and prostrated onto the Buddha’s feet and said to the Buddha:

“We all due to the heavy sins of our previous lives that we are greedy, anger, ignorant and unworthy of earning seeds of wisdom. Hence we are born in this water of lake and became female. Although there are no troubles and various agonies, we are still animals with scale tribe. I hope that I shall not become female in my next reincarnations and I shall not do what females do so that I can make offerings to the Buddha and listen to the power of dharma. All my merits shall be dedicated to the wonderful path of the Buddha. I shall not seek other accomplishments except becoming Buddha.

At that time the nagakanya spoke the below khata in praising the Buddha:

“The face of Blessed One is as pure and wonderful as if moonlight, nothing can be compared to this. We all can seek refuge and listen to dharma today because of our profound blessed fortune in our past lives. Indeed that we shall achieve enlightenment.

I have a precious jewel that I want to offer to the Blessed One for the benefit of all sentient beings. Now that I have obtained the dharma jewel, I will express my appreciation to the grace of the Buddha. I will protect the Mantrayana and all so that they will also achieve buddhapala (佛果/Buddha fruit); and to preach the three yanas (三乘) for the benefits of all.”

After the nagakanya Kula-dhita (龍王女善女) has spoken the khata, she presented one precious pearl and offered it to the Buddha and spoke:

“It is my only hope that Blessed One accepts my precious jewel. This precious pearl is taken out from the crystal treasure chest which is located in 9 layers depth in the bottom of Naga Ocean. Father King hid it secretly and it was watched over by various nagas and being respected as if the Indra-deva’s jewel nectar vase (帝釋甘露寶瓶). It can accomplish all tasks and wishes according to wishes and that all siddhi shall be accomplished.

Now that I emphasize more on dharma and would treat treasures lightly, hence I present Blessed One this priceless item. It is my hope that the world hero (世雄) accepts it.”

The Buddha told nagakanya and said:

“Now that you present this precious peral for the purpose of protecting righteous dharma, I shall accept this pure white precious peral. However, I shall not accept the beautiful precious naga pearl and what is the reason?

Wish fulfilling precious pearl is not precious or otherwise, it is neither living or not; it is also not stone or gold. It is produced naturally by dana-paramita (檀那波羅蜜). All Buddha and bodhisattva are qualified to have four types of precious pearls. The soll called: the mercy (), compassion (), joy () and ‘letting go’ () pearls. All those are to be donated to 25 types of sentient beings.

Hence in the sea of dharma-dhatu (法界) there is a vajra-ratnadhvaja (金剛寶幢/jewel banner) decorated with jewels. I always vastly preached about merits of precepts, meditation and wisdom (戒定慧) as wealth so that all sentient beings can fulfill the six paramita (六波羅蜜), staircase of 10 grounds (十地皆梯) and 80,000 types of dharma treasures (法藏). Although the realms of human and naga-bhava are close to the karma of water and land, they are indeed different. Hence there are also wish fulfilling precious pearls in the human world.

The Arya-chakra-vartin-raja-dasa-kusala-cintamani (轉輪聖王十善寶珠) is the supreme class, the middle class is the 8 precepts and lower class is the 5 precepts. Pepole heard of the names but they are not aware of their contents.

If there are wise ones upholding precepts, rules and ceremonies (法律儀) etc, for protecting sad-dharma (正法/correct dharma) for the benefit of human and devas; they can look forward towards dharma treasures and obtain cintamani (真陀摩尼寶珠).

This cintamani is the great secret wish fulfilling precious pearl amongst human race. It is not the ones kept in the naga-bhavana (龍宮). Naga is the merit of water (水德) and human is the merit of fire (火德). Due to the manifestation of yin-yang (陰陽), it is not the same as the pearls in the sea. Obtaining the human wish fulfilling precious pearls is rare because this is untrue hence I do not want to accept your cintamani.

You all should protect my correct dharma and sentient beings of future so that they shall not go astray. This is the true pearl (真珠) and the precious pearl (寶珠).”

At that time, the Blessed One has spoken the dharma-paryaya (法門/teaching), the nagakanya heard this profound teaching, she cried sorrowfully and burst in tears; and she prostrated her body fully onto the ground and said to the Buddha:

“I rather lose my life than to disobey the Buddha’s order.”

At this time the Akasa-garbha bodhisattva-mahasattva (虛空藏菩薩摩訶薩) and Ksiti-garbha (地藏菩薩摩訶薩) each with 500 ratna-kula (寶部) retinues rose from their seats and spoke to the Buddha:

“We hope the Buddha preach about the cintamani-upacara (如意寶珠法) so that the unfortunate beings that are troubled by poverty obtain fortune and wisdom; and unsurpassed auspicious major fruits (令得福智吉祥勝妙無上大果).”

The Buddha told both of the mahapurusa (大士/great being):

“It is very good that you can uphold Buddha’s words and not to forget them. I wish to speak now is profound dharma belonging to secret treasure of tathagatahs, it is the holy eyes of all bodhisattvas, it is Mahavairocana’s flower throne in essence. It is Virocana’s precious diamond crown (金剛頂寶), it is the supreme merits of all dharma, the utmost respectable, subtle and profound maha-mani-abhisecana (大灌頂寶/supreme empowerment). I shall now preach, you all uphold for the benefit of the world and kindly think about this.

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I now inform you all great beings with profound purva (宿/past) fortunes but this should not be made known to those common men. If there are sentient beings who wish to obtain the fortune and lifespan and cintamani of deva-naga-bhavana, after they have received abhisecana (灌頂/empowerment) from maha-acarya and that they have entered the realm of Buddha and maha-bodhimanda (大道場). They are taught and embraced great vajra will and maha-samaya precepts (大三昧耶戒); and that they refrain themselves from breaching eminence of ceremony (威儀). For the benefits of sentient beings they protect the correct dharma hence they create mani (寶珠) also they combine 11 types of jewels to a wish fulfilling pearl. The so-called: 1st Buddha’s sarira (佛舍利), 2nd gold, 3rd silver, 4th agarwood, 5th white sandalwood, 6th red sandalwood, 7th myrtle (香桃), 8th mulberry resin (桑沈),9th  ito orientalis resin (白心樹沈),10th  pine resin (柏沈) and the 11th is the lacquer (真漆). In that, the gold and silver should be made into sphere shape cintamani and 32 pieces of Buddha’s sarira are inserted inside. Then incense powder and paste is painted onto the precious item. After the pearl is made, then 9 pieces of red robes (袈裟) are used to wrap the precious pearl and then this pearl is placed in 18 layers of suddha-brahma-peta (清淨梵篋). 11 layers represent the 9 mountains and 8 oceans, added with maha-cakra-vada (大鐵圍山/great iron surrounding mountains). And finally the brahma-peta is coated with 4 colours: the 1st layer the color of iron (鑌鐵), the center gold, red, white and silver colors. All of the 18 layers shall be sealed and no non-humans, villains and deva-mara (天魔) should see it.

After the pearl is completed, it should be placed inside the bodhimanda (道場) and being worshipped with flowers. If one can worship it respectfully, then he/she shall accomplish great siddhi. One should not doubt this and he/she should be diligent in his/her dharma practice days and nights and performs sadhana. This is the guhya-virya-maha-cintamani-musara (祕密精進大如意珠玉) of human world. This is not the precious pearls and jade of naga-bhavana, it is the supreme precious jewel of human beings.

If there is no sarira, then one can use gold, silver, green glass (琉璃/kaca), crystal, agate, white glass (玻梨) and various jewels etc in lieu of sarira. The function of the pearl is as above mentioned. If a mantri is lacking ability, then he/she can go to the seaside to collect some clean sands and pebbles in place of sarira. He/she can also use herbs, bamboo, wood and root sections to make the sarira. The number should be 32 pieces, 7 pieces are main ones; they are as large as chicken eggs.

After the precious pearl is created, the pearl shall emit lights to shine onto the poor and suffering ones; likewise your precious pearls are of no differences.”

The Buddha told Vajrasattva Bodhisattva-mahasattva and said:

“If a yogi/yogini has a wish, then he/she should set up a mandala and prays to Mani-raja-sarira Bodhisattva. After he/she has prayed and vowed, the precious pearl shall emit subtle words: “What is your wish? I shall now satisfy you.”

At this time, the yogi/yogini should speak what he/she wants. The so-called worldly and beyond worldly matters, all wishes: longevity, blessed virtues (福德), beloved by public, subjugation of bad people, longevity holy medicine, entering asaru cave, meditation, flying in the air, magical powers etc. That is whatever one wishes for this life. The perfection of sat-paramita (六度) and surpasses in the proof of entering the 10 grounds (十地), bodhi-anga-sapta-bhumi (七等覺地), āryāstāvgika-mārga-dharma (八正道法), catvāri apramānāni (四無量心/the four immeasurable) etc. As such all those dharma are called ‘beyond worldly’ dharma. Whatever one has in mind shall be accomplished."

Chapter 4: The Maha-Mandala

大曼荼羅品第四


The Buddha told Akasa-garbha bodhisattva (虛空藏菩薩):

“If a sadhaka wish to make mandala into maha-siddhi, then he/she should use cow dung mix with yellow soil and paint accordingly. Then he/she should use white sandalwood, nardostachys jatamansi (甘松香), tulips (欝金香), karpura (龍腦香/Dryobalanops camphora) and kastūrī (麝香/musk) to paint and decorate the mandala so as to place the cintamani-raja (如意寶珠王). In the center should be placed Maha-prajna-sutra (大般若經). At the center back should be placed Maha-prajna Bodhisattva (大般若菩薩). On the right side should be placed Amogha Avalokitesvara (觀自在菩薩), Akasa-garbha Bodhisattva, Ksiti-garbha Bodhisattva (地藏菩薩), Maitreya Bodhisattva etc. In front left should be placed Manjushri Bodhisattva, Samanthbadra Bodhisattva, Surya-prabha Bodhisattva (日光菩薩) and Candra-prabha Bodhisattva (月光菩薩). At the lower left front should be placed Acala Natha (不動使者).

At the lower right front should be placed Kuntali, Vajradaka-Shri-Bodhisattva (金剛水吉祥菩薩), Cintamani-chakra Avalokitesvara Bodhisattva (如意輪觀自在菩薩) and also Ekajatā-raksah-cetaka (一髻羅剎使者), Brahma, Indra, Catvaro Maha-raja (四大天王), Isvara-deva (伊首羅天), Mahesvara-deva (摩醯首羅天), Yama-raja (炎魔王), Pṛthivī-devatā (地天), Narayana-deva (那羅延天), Sarasvati (辯才天), Sri-maha-devi (吉祥天), magicians (持明仙), naga-raja, naga-putri, Hariti (訶利帝母), agricultural gods (苗稼神) etc.

Five color powders should be placed on the left and right sides. The powders should be placed across the external boundaries. 164 oil lamps and argha water (閼伽), flowers, foods, beverages and various offering stuffs should be managed accordingly without stopping. The person should embrace the astāvga-samanvāgatopavāsa (八關齋戒) and give bodhicitta vow (發菩提心). The sadhaka should construct the mandala and all siddhi is determined by this.”

The Buddha said:

“I shall now repeat about the method to draw image and mandala. First one should draw the ocean. In the ocean should be drawn a two story mahā-ratna-vimāna (大寶宮殿/palace). It is decorated by uncountable amount of jewels. Inside the palace should be drawn an altar made of 7 types of jewels. On the lotus should be drawn the cintamani-raja (如意寶珠王). Lights and fire should be drawn emitting from it.

On the right side should be drawn the image of Manjushri Bodhisattva, and on the left side should be the image of Akasa-garbha Bodhisattva each of them according to this ritual holding a banner (幖幟). On the external palace, on the right side of the sea is the Upananda naga-raja (跋難陀龍王) it has 7 heads at its top and rides on black cloud. Its right hand is holding a mani (摩尼) protecting the mani-raja idol. This is called the drawing of mandala method (). One should immediately making mudra and reciting mantra in front of the drawn images.

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Immeasurable siddhi shall be obtained without being request as this is the extreme secret unsurpassed profound secret; the incomparable an free from mistake supreme method.




The Maha-mandala (大曼荼羅畫像圖).

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Chapter 5: Abhisecana Mudra And Mantra
灌頂印真言品第五

Then the Buddha told Vajrasattva Bodhisattva (金剛祕密手菩薩):

“If a Buddhist wishes to obtain the supreme maha-siddhi dharma, he/she should follow a great master and not by his or her own wisdom. First he/she should receive the empowerment ritual and then makes the cintamani-raja-mudra (如意寶珠王印) and recites the fundamental dharani (根本陀羅尼).

I shall now say the one you like to hear shall I not?”

The Vajrasattva Bodhisattva said to the Buddha:

“I wish Buddha, the Blessed One speak for me. I like to listen.”

At that time, the Blessed One spoken the fundamental dharani:

Namo ratnatrayaya (1) namo arya (2) valokitesvaraya (3) bodhisattvapaya mahasatvapaya mahakalunikaya (4) tadyatah om amoghamani (9) mahamani (10) patumamani (11) svaha

After the Buddha has spoken this Dharani, immediately the naga-bhavana was shaken by 6 types of quakes. The rain drops as if cintamani fell as if heavy spring rains.

At this time, general public all achieved enlightenment. Kula-dhita-naga-raja-putri (善女龍王女) gave the maha-bodhicitta and also vowed:

“I wish that I will protect the Buddha’s heritage teaching and where the body of the Buddha is; also what the Buddha has said that the country where people can make cintamani-raja. I shall protect all those as if protecting my own life by adding layers of my own clothing. In order to increase the prestige of the Buddha (寶威) so that many would attain siddhi and not less. What needs to be done is to invoke myself in order to protect the mani (寶珠). One should first dig a precious pond and planted with lotus flowers at a place far away from other human beings and animals. Only acarya (阿闍梨) and his/her attendants are allowed and not other people.

I shall stay there to protect the mani (寶珠) and to uphold the correct dharma.”

The Buddha said: “This is very good that you said so, the kind goddess of varuna-maha-naga-raja-putri (水天大龍王女). All shall be as you have wished.”

At this time, the Vajrasattva Bodhisattva (祕密手菩薩) said to the Buddha:

“It is my wish that you speak this maha-dharani-abhisecana-mudra.”

The Buddha immediately said the mudra:

"Both hands hold together, with ring fingers and small fingers bent into the palms; right pressing on left crossing each other. Both thumbs also bent into the palms with right on the left. Both middle fingers erected but both index fingers slightly bent. Both finger tips touching each other but both index finger nails resting on the second section of middle fingers. This is called ‘Avalokitesvara-amogha-cintamani-raja-mudra’ (觀自在不空如意寶珠王印). It can accomplish all requests of a person."

Chapter 6: Enlightenment For Acarya
阿闍梨成佛品第六


Then Shakyamuni Buddha (釋迦牟尼佛) entered sarva-buddha-adhimukticaryābhūmiḥi-avabodha-dharmadatu-sama-prakrti-nara-carya-bodhi-maha-nirvana-nitya-sthita-vajra-samaya (入一切佛發心覺悟法界平等性者修行菩提大涅槃常住金剛三昧) and said the ‘Sattva-nuscaya-buddho-bhavati-mantra’ (有情決定成佛真言):

Om Ah Vam Ram Ham Kham Manipatumi Hum

If sentient beings recite this mantra once, they shall be liberated from the ocean of life and death and reached the bank of maha-nirvana. All sentient beings shall satisfy three types of siddhi. All of anya-pranihita (異願/different wishes) and all good wishes shall be accomplished at once. Hence you all shall practise this dharma with one heart and accomplish supreme victorious siddhi. Now what I had publicized such unsurpassed secret treasure chest and various practise mantra dharma are indeed supreme profound secret dharma and they are the extreme secret of the secrets. Now I am preaching about them.”

After the Buddha has spoken the mantra, at that instant he was the ‘Vairocanas Tathagatah’ (遍照如來/Maha-Virocana). He wears Vajra 5 Buddha Jewel Crown (金剛五佛寶冠) and repeated the mudra of ‘Eka-janman-buddho-bhavati-maha-samudra-mudra (即身成佛大海印). This is also called the ‘Samaya Mudra’ (三昧耶印).

If all Buddhist wish to become Buddha this life, then they should perform this visualization and this will make those born by common parents become Buddha this life. They should immediately make the ‘Dharma-dhatu-stupa-mudra’ (法界塔婆印). The so-called:

Both hands making prayer’s position but center of palms do not touch each other. Eight fingers become the jewel shape (寶形) hence forming the secret mudra.

One should visualize the syllable ‘Ah-dvara’ (阿字門) transforms into sarva-jnana-visalam-suddha-dvara (一切智慧廣大清淨門). Following that, the syllable size expands inwards and outwards until it unites as one with the empty space. Both yellow and white lights shine clearly onto the wonderful body of bhumi-chakra (地輪妙體/earth). It is isolated from all visaya (境界/realms). Imagine that the earth produces various activities to support sentient beings. Let the earth stays in the mind (心王) as if empty space. This shall accomplish all supreme siddhi class.

The syllable ‘Vam-dvara’ enters into the mind and transformed into mandala to empower one’s body. It is as if great sun in the color of snow is the wonderfully clear water chakra. This shall empower one’s body against all defilments.

The syllable ‘Ram-dvara’ cleans one’s own body and it is the stainless gate (無垢門).

The syllable ‘Ham-dvara’ enables one to be delivered from the gate of life and death and thus stays away from the karma of not able to practise all kinds of dharma.


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‘Kham-dvara’ denotes great emptiness and anutpāda (無生/non-arising) empowering own body so as it stays in the dharma-dhatu-niṣprapañca-dvara (法界無有戲論門) and advaya- ākāra-dvara (無二行相門)

At a quite place, one should clean a 4 elbows length and width square area just like that of the sign of homa with 4 doors and center round. There is a 32 petals 7 jewels lotus platform and on top is placed the Cintamani-raja Bodhisattva (如意寶珠王菩薩). The bodhisattva is emitting lights. Once these lights shone on to these sentient beings of 6 realms (六道), they shall discard their bodies and then achieved the indestructible vajra samaya (不壞金剛三昧) and stay in the throne of ‘king of enlightenment’; the seat of Arya-samantahbadra (覺王普賢聖位).

All tathagatas (如來) and 16 maha-bodhisattvas shall lay their hands on their heads (摩頂授記). The Vajra-dhatu Maha-virocana shall always put his right hand on their heads and confers them with the jewel crown of the Buddha. They shall have a life span of 1 kalpa. They shall see Maitreya Tathagata without giving up their bodies. When they die, they shall be born in the Sukhavati of Amitayus Tathagata (無量壽佛極樂國土).

Chapter 7: The Accomplishment Of Siddhi
悉地成就品第七

The Buddha told Akasa-garbha Bodhisattva-maha-sattva:

“If there are sentient beings, every morning and evening recite the fundamental mantra and make the ‘abhisecana mudra’ (灌頂印) for 1,080 times; all their fundamental sins (根本罪) since the beginning of time shall be purified. And that they shall accomplish great siddhi dharma. They shall give up their bodies and be born into Sukhavati as the first class lotus throne (上品蓮臺). They shall prove the anutpada-amogha-raja-samadhi (無生不空王三摩地) and travel throughout the vajra-dhatu (金剛界) of the 10 directions. They shall also perform namas-kara (禮拜/pay respect) and serve the Vairocana (大日如來).

If there are virtuous men and women wish to request for supreme siddhi this life, then they should do this essential dharma continuously starting from after midnight (後夜) to the dawn, from the sunset to 11pm (三更). After 1,000 days their 5 major sins (五逆重罪) shall become void and all siddhi shall be accomplished. All their wishes shall be speedily accomplished.

The Buddha again told Maha-akasa-garbha Boddhisattva (大虛空藏菩薩):

“If there are sentient beings practise this dharma-paryaya, then all dharma-paryayas (法門) shall speedily be perfected. They shall become all fearless (無畏), noble and rich. They shall be loved, respected and praised unceasingly by kings, prices and ministers of various countries. This sadhaka shall be able to accomplish all his/her wishes. He/she shall be able to subdue all demons, enemies, karmic obstacles and all illnesses.

Hence the sadhaka shall always practise mantra recitations, worship and make offerings to the dharmakaya-dhatu of tathagatas (諸佛真身馱都) as Cintamani-raja-darsaka (權現/temporary manifestation) up to the heavenly and the oceanic naga-bhavana hidden treasure i.e. the Maha-cintamani-raja Bodhisattva-maha-sattva. If the sadhaka can remain one-heartedly then he/she shall accomplish all siddhi and he/she shall attain the ‘hum-kara-hrdya-maha-vajra-kaya (吽迦羅心摩訶縛日羅身).”

The Buddha again said:

“If there are virtuous men and women, who wish to accomplish the anuttara-maha-bodhi (無上大菩提果) and requests boundless fortune and wisdom, then they should place tathagata-kapala (如來頂骨) into a stupa at the top of the 3rd Dhyana Heaven where the Maha-Brahman-deva-raja is in the sky. He/she should make the mudra and recites mantra and the person shall attain speed accomplishment.

If various sentient beings wish to request for fortune, ethic and long lifespan; then he/she should place the tathagata-angara-bhumi-kalasa (如來炭土寶瓶) in front of underground mahā-pṛthivī-devatayā (堅牢地神). This method shall make the sadhaka attain siddhi very fast. You all should know that the so-called ‘two mani’ means the ‘unchangeable truth secret precious pearl’ (真性祕密寶珠). If one can invite one to be offered to all tathagata then whatever supreme siddhi one requests shall attain accomplishment.

Chapter 8: Homa
護摩品第八

Then the Buddha told Akasa-garbha Bodhisattva (虛空藏菩薩):

“If there are sentient beings who wish to obtain the position of ksatriya (剎帝利/landlord), then they should take some cannabis sativa seeds (白麻仁), japonica rice (粳米), red beans (小豆), butter (), milk () and cheese () to perform homa, then the king shall be extremely happy and let him/her to the king’s throne; likewise for the queen, imperial concubines and prince also the same.

If one sees the mandala of cintamani-raja then all of his/her Avici-karma-vipaka (阿鼻業報/hell karma-reward), parajikas and ānantarika-kamma (四重五逆) and defaming correct dharma all bad karmas shall be diminished. The person shall not be fallen into bad body forms. He/she shall always stay in victorious position and he/she shall be guarded by 84,000 yaksas holding vajra, dasabhumi-vajra-dharani-bodhisattva (十地金剛陀羅尼菩薩) and 68,000 numbers of dharani-rsi (持明神仙) days and nights. These guardians shall be the person’s partner.

When the person died he/she shall be born into pranita-vajrapani-maha-siddhi-bhavana (勝妙金剛手大悉地宮) and he/she shall immediately become maha-dharani-rsi (真言大持明仙) with the 16 bodhisattva becomes his/her brothers.

At this time, the Buddha spoke the homa mudra:

Left index finger and thumb binding each other, middle and ring finger extending straight, let the palm face front and make fist.

The right index finger, middle finger and thumb holding mala.

One should recites the ‘sarva-tathagata-vajra-mani-kaya-maha-abhisecana-mudra-mantra (一切如來金剛摩尼身大灌頂印言). Recite the mantra at once and performs the homa. Then all karma (事業) shall be accomplished. That is the tri-kula-sarva-arya-para-ghuya-anuttara-mudra-mantra (三部諸尊極祕無上密印及祕密明).

I now shall for the benefit of all sentient beings, preach openly about it.

You Akasa-garbha Bodhisattva must uphold this dharma and spread it in the world for the benefit of end of era sentient beings.”

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Then Akasa-grabha Bodhisattva-mahasattva said honestly: “I wish to be blessed.”

The Buddha said:

“This is very good. As you have wished to protect the right dharma and not letting it to be forgotten and lost.”

At that time, Akasa-grabha Bodhisattva, Vajrapani Bodhisattva (金剛手菩薩) and Avalokitesvara Bodhisattva etc said the below khata (偈言):

Very good is the great royal tune (調御) that falls upon sentient beings as if jewel rains.
Very good is the great being who preached secret doctrines for the benefits of sentient beings.
Very good is the Maha-surya-chakra that shines into the darkness and hence comes the light.
Very good is the great lion (師子) that devours all evil demons.
It is our hope that Arya-Maha-Virocana who discloses the enlightenment of wisdom dharma.
We all seek refuge the one who has all encompassing wisdom so that we too shall attain enlightenment for the benefits of sentient beings.


Chapter 9: Case Of Tiredness
屬累品第九

Then Maha-Brahma-deva-raja (大梵天王), Indra-deva-raja (帝釋天王), Catvaro Maha-raja (四大天王), Mahesvara-deva-raja (魔醯首羅天王), Sagara-naga-raja (娑竭羅龍王), Niṣparidāhā-naga-raja (無熱惱池龍王), Maha-Saraswati-devi (大辯才天), Maha-Shri-Devi (大吉祥天女) and Ratnagarbhaḥ-devi (寶藏天女) etc rose from their seats and prostrated onto the Buddha’s feet. After that they said to the Buddha:

“We all retinues shall protect the mantri as if the eyes protect the body and life. We shall protect the secret mantra dharma so that the dharma shall not lose in the world. It is our hope that Blessed One blesses and fosters us and retinues all; so that we can repay the Buddha’s profound kindness and virtue. Hence we honestly speaking in the hope you will bless us.”

The Buddha said: “Very well. As you wish to protect correct dharma so that it shall not lost.”

At that time the Shakyamuni Buddha emitting lights illuminating the vast surrounding and completed preaching the Cintamani immediate accomplishment siddhi dharma. The Buddha then walked on clouds with sahasrāra-cakra-dvipadottama (千輻輪兩足尊) to return to the Maha-Himalaya-Manjushri-Guha (大雪山曼殊師利神仙窟).

Then the Niṣparidāhā-naga-raja-bhavana (無熱惱池龍王宮) experienced 6 types of quakes. The public were overwhelmed with joy, they believed and accepts and practise this Cintamani-chakra-vartin-guhya-tatraiva janmani-buddho bhavati-kāñcana-mandala-mantra-raja-sutra (如意寶珠轉輪祕密現身成佛金輪呪王經).

(This sutra is said to be taught by Daishi Henjyo Kongou (大師遍照金剛) until former guru, the highest monk (僧正) of Hannyaji Temple. Since Maha-Virocana till now it is already 12 generations. This teaching is passed down to only person. This is transmitted by Junyu (淳祐) and it is as if the secret of the eyes. Now that Genko-oboshi (元杲大法師) is teaching this whom is only the second acarya (阿闍梨) only.

On the 8th month of 23rd day, 948 year (天歷三年己酉八月二十三日) the teaching acarya who worships internally of the 10 Zen master, Junyu (十禪師淳祐)

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Thursday, October 8, 2015

T21n1288 Buddha Vacana Paraghuya Nana Deva Sutra (哪吒经)

Buddha Vacana Paraghuya Nana Deva Sutra I
佛說最上祕密那拏天經卷上

No. 1288

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉 詔譯

Chapter 1: The Supreme Accomplishment Upacara
最上成就儀軌分第一

As I heard, at one time, the Buddha was in the Vaisravana (毘沙門) palace with Maha bodhisattva and Maha Sattva congregation. The great secret master, Vajrasattva was in the first seat. And also uncountable numbers of eight divisions of spirits (deva, naga, yaksa, gandharva, asura, garuda, kinara and mahoragha), Indra-deva, Brahma-deva, Loka-pala (護世/world savers), Narayana-deva (那羅延天), Mahesvara-deva (大自在天), Manibhadra-deva (寶賢天), Purnabhadra-deva (滿賢天), Bala-deva (力天), Mahabala-deva (大力天), Nanikisara-Deva (難儞計說囉天), Mahakala-deva (摩賀迦羅天), Cikitsā-pati-Deva (醫主天) and various Deva-uma (天后) etc in addition to uncountable numbers of hundreds and thousands of retinues.

Further there are Maha-raksa (大羅剎) assemblies: the so-called the Suvarna-varna-raksapati (金色羅剎主), Dasha-kapala-raksapati (十頭羅剎主), Vipasana-raksapati (尾毘沙拏羅剎主), Mani-grabha-raksapati (寶密羅剎主), Kriya-grabha-raksapati (行密羅剎主),  Ananta-grabha-raksapati (無邊密羅剎主), Samantha-grabha-raksapati (普遍密羅剎主), Uttara-abhisti-raksapati (上授羅剎主), Dumati-danta-raksapati (惡牙羅剎主), Patu-danta-raksapati (利牙羅剎主), Udapana-raksapati (烏姹播捺羅剎主), Kapala-gaja-raksapati (象頭羅剎主). All of the above raksapati led hundreds and thousands of koti retinue to attend the congregation.

There are also Maha-yaksa assemblies: the so-called Manusia-rsi-yaksapati (人仙夜叉主), Atava-yaksapati (阿吒嚩夜叉主), Sagita-yaksapati (善調夜叉主), Vahnikara-yaksapati (發光夜叉主), Sat-muka-yaksapati (善容夜叉主), Sat-chaya-yaksapati (妙光夜叉主), Sat-caksan-yaksapati (妙目夜叉主), Visanaya-yaksapati (尾瑟努夜叉主), Sat-romarandhra-yaksapati (妙髮夜叉主), Dumati-muka-yaksapati (惡相夜叉主), Vijaya-yaksapati (得勝夜叉主), Dipta-yaksapati (熾盛夜叉主), Zikhara-agni-yaksapati (火頂夜叉主), Kirti-yaksapati (名稱夜叉主), panjikaya-yaksapati (半唧迦夜叉主), Puspa-dadha-yaksapati (花授夜叉主), Cuda-puspa-yaksapati (花髻夜叉主), Mani-cuda-yaksapati (寶髻夜叉主), Samantha-dhana-yaksapati (廣財夜叉主), Suprabhuddha-yaksapati (善覺夜叉主), Kusala-carya-yaksapati (善行夜叉主), Sat-ayudha-yaksapati (妙臂夜叉主), Sat-alaṃ-kṛta-yaksapati (妙嚴夜叉主), Mmuktaphala-danta-yaksapati (珠牙夜叉主), Suriya-yaksapati (酥哩野夜叉主), Sūryaprabhaḥ-yaksapati (日光夜叉主), Surya-ananda-yaksapati (日喜夜叉主), Danta-muka-yaksapati (露齒夜叉主), Jvalita-chaya-yaksapati (熾盛光夜叉), Pati-mukha-bhiru-yaksapati (主畏面夜叉主) and Samantha-rajati-yaksapati (普照夜叉主). All of these yaksapati have victorious power and they can fly free in the air. These yaksapati lead uncountable hundreds and thousands koti numbers of retinues to attend the congregation.


There are more Maha-dharani-deva (持明天眾) and various Maha-rsi (大仙) also attended the congregation. Maha-Vaisravana-raja together with his hundreds and thousands of koti retinues were also present and they encircling the Buddha. At that time there is a deva named Nana. He has pleasant and beautiful appearance and always smiling. This deva was holding sun, moon and various ritual implements. He was adorned with various gems and emitting light that surpassed even the sun and the moon. He wears Nandōpanandā (難陀烏波難陀) two nagas as necklaces. He further uses Tejaka (得叉迦) naga as waist belt. Nana-deva has victorious power as if the Narayana. He also joined the congregation and sits in front of the Buddha.

At that time, Vaisravana-raja raised from his seat and he made offerings of various precious flowers and panama flowers (鉢訥摩), kumuna flowers (俱母捺), panalika flowers (奔拏利迦), upara flowers (優鉢羅), sauyantika flowers (搔巘提迦), Valisika flowers (嚩哩始迦), valisika flowers (嚩哩始迦), jambuka flowers (瞻蔔迦華瞻蔔迦華), mandala flowers (曼陀羅), Mahamandala flowers (摩訶曼陀羅) and etc flowers of the land and water to the Buddha.

After Nana-deva has encircled the Buddha for a thousand times, he said to the Buddha:

“I see that in this congregation, Maha-yaksa and Maha-yaksa show various man-eating appearances. I again see Maha-bodhisattvas, Maha-dharani-deva and Maha-rsi assemblies; until deva, naga, yaksa, raksa, asaru, garuda, kinara, mahuraga etc also come to this assembly encircling the Buddha. I have not yet seen this great auspiciousness.

Blessed One, what type of dharma do you wish to preach? For the secret mandala method or it is the samaya method that you want to say? Blessed One, now is the time and it is my wish that you start preaching.”

At this time, the Buddha accepted the request of Vaisravana-raja. He immediately said: “Heavenly king, I see that all our worldly sentient beings have great fright days and nights. This is due to uncountable numbers of bad great yaksa and raksa seeking advantage so that they can create harm.

Heavenly king, these great evil yaksa and raksa now sought refuge under Buddhism. They have embraced the 3 refuges and precepts. So they would not harm further.”

At that time, the Blessed One as such consoled Vaisravana-raja. After that, the Buddha entered the Samadhi of “subjugation of yaksa with all encompassing intensive light” (調伏夜叉熾盛普光三摩地). The Buddha emitted great light during his meditative state. The light illuminated the 3,000 worlds. All great evil yaksa, raksa, visaja, bhuta and various evil nagas until naksatra (宿) and planets () etc were alerted by the light of the Buddha.


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The light encircled the Buddha three times and then entered into Buddha’s head. Seven color lights further emitted from Buddha’s face and then the lights entered the top of Nana-deva. After the lights have completed entry into Nana-deva’s head; he suddenly transformed to a giant the size of Sumaru Mountain (須彌山) with wrathful expression in laughter. He has one thousand arms holding kapala (葛波羅) and various ritual implements. Nana-deva also wears tiger skin and human skulls as necklace. He emitted great intense light with victorious power. When Nana-deva appeared in this form, the earth quake and whoever sees this form would be frightened.

At that time Nana-deva held his hands together in prayer’s position facing the Buddha and said: “Blessed One, I have a heart mantra that can subdue asaru crowds, and also all yaksa, raksa, bhuta (部多), visaja (毘舍左) etc until the Maha-brahmaraja, Narayana, Mahesvera. It can make all those beings follow one’s order. It can summon all deva and naga crowds.

Blessed One, this heart mantra of mine is the supreme accomplishment method of all mantras. Hence I shall preach about it in front of the Buddha and the great congregation for the sake of all mantri (持明者); so that they can achieve siddhi. It is also so that all sentient beings can fulfill their desires.

Blessed One, this heart mantra can make a person achieve siddhi at any place until he/she enters all mandala and various samaya (三昧). All tathagatah nikaya/tribe (如來部),  vajra nikaya (金剛部), mani nikaya (寶部), padma nikaya (蓮華部) and karma nikaya (羯磨部); all of the above mandala after reciting my heart mantra shall attain siddhi. And that this person shall be able to enter all samaya mandala mudra method until he/she attains the maha-mantra (大總持).

Blessed One, please allow me to speak clearly about this equal samaya mandala method, mantras and the mudras. It is my hope that you can pity me and accept my request so that I can preach.”

At that time, the Buddha told Nana-deva: “About various nikaya with equal samaya mandala methods, mantras and mudras I will as your wish. You, Nana-deva for the benefits of all mantri; please speak out quickly.”

After Nana-deva obtained the permission of the Buddha, for the benefit of all; he encircled the Buddha three times and then stood in front of the Buddha and spoke the great heart mantra:


Atu jvala ritahutavahupi (1) tapata ganagamanisila (2) yiksiya sikupita aktataha samani (3) para lamvahara pita hararajitam (4) yaksiya helitara jhanna niru juru seka (5) sahritasana rusaliram (6) mahamirumanairatara (7) varayanpira suraninanisunang (8) taratarataravitara (9) yamviratiraviravira (10) maviramavira (11) asuraninanisunan (12)  marina natalirana (13) visapu linieanitekirana (14) paravanurajitamandala (15) kapalavavatang (16) rata taha sakuram (17) nilimalamsambharamam (18) sanirasumiruparivata (19) tajitalamnie (20) salirasiara (21) dhadusarapananagalam (22)  sanjulananagalam (23) amoghataruanasanitemandala (24) sasrikiranamolitara (25) ajaravimara (26) sakararusananahrita (27) avapasakulam (28) paramatanam (29) asurabhavanakuranasanam (30) marayaksiyami nara runara namasakritam (31) manmitambhumitanarijitam (32) sarva viniya taranamosahritam (33) risayosati (34) sitayantariva bhumitam (35) mahamiruvinaratram (36) varayayupavitatram (37) purangpitajaga (38) vasukisanira (39) nanupananamantagapara (40) mikiralamhritagaji (41) sanayutiritogaparalamhritasarilam (42) siparasalitamauritram (43) vayupavanavinieravarikam (44) satulamniejalasaranan (45) heniekalanan (46) aparamiyevaravajramusara (47) panijanagadumarajakira (48) asimusaratarisura (49)


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Munaikalaparaharanan (50) nanakupalam (51) varakupalam (52) suvisangsunitram (53) suvagatram (54) sulusayakam (55) sitasinapatin (56) nanakupalam (57) mavalitamyesayami (58) Tadyatah: Om yaksiye sivagawam (59) nanakupara (60) krsakrsa (61) masamasa (62) guruguru (63) curucuru (64) jurujuru (65) vilivili (66) jirijiri (67) vijitzivijitzi (68) vajlamvajlam (69) hum hum hum (70) hutaganagana (71) vitavamsayavitavamsaya (72) vinaraparavinarapaya (73) ujanayaujanaya (74) kapalakapala (75) nanakapala (76) varakapala (77) kapalakapala (78) lusayakapala (79) supakapala (80) yaksakapala (81) rusayakapala (82) marinamarina (83) niriranirira (84) narijanarija (85) garianayagana (86) garigarirujana (87)  rakitarujana (88) nirarujana (89) sitalujanarakitarujana (90) hrih sanarujana (91) ruhrihtalujana (92) mivayarujana (93) suvalanarujana (94) sidirujana (95) mikacusunupavamunupava (96) haragarasamanakarapaya (97) shishinanakapala (98) sisinanakapalakapala (99) salakapala (100) avisa avisakapalakapala (101) varakapala (102) zarazara (103) mulitara (104) jalayajarayavajlam (105) racurajucinaang (106) jurujuru (107) atatahasakulam (108) samkurakulam (109) kalakala (110) kirikiri (111) julujulu (112) manjumanju (113) samanakulam (114) nanamunagara (115) nanakapala (116) varavaravajratara (117), panamatara (118) musaratara (119) jakiratara (120) lamyulatara (121) parasutara (122) bosatara (123) ayumusaraparaharanatara (124) taranitara (125) janarasuriyamaratara (126) nutsataratarakarakarmannaratara (127) runasamitijvalatirakala (128) parasanurajitamannara (129) sabhirasaravisusanakala (130) majiemakarasisumara (131) hrih tapasatara (132) asurabhinanang (133) marinanakala (134) gangpannayaksayaksasa (135) hrih nayunama nanakalam (136) satvm bhagavamnanakapalakapala (137) narijanarija (138) kalikali (139) rilujanavararujanarujana (142) vikritarujana (143) suvalanarujana (144) sitarujana (145) ahvisahvisa (146) sikalam sidhiandhumantra pana svaha (147)


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At that time, after Nana-deva has completed spoken his mantra; he further said to the Buddha: “Blessed One, this heart mantra of mine if practised by any sadhaka accordingly until he/she achieved mastery, then this person can accomplish 1,000 matters.

If a sadhaka wishes to stop thunder and hail, he/she should use sword, machete or pomegranate twig (石榴枝), karavira twig (羯囉尾囉枝), water or ashes. All of those items should be empowered with the mantra once and they can be used to stop thunder and hail.

If a sadhaka is threatened by evil yaksa or raksa and he/she wishes to dispel it, then he/she should use benzoin and empower benzoin by reciting the mantra once. After that the benzoin should be burnt and the smoke is used to fumigate the evil spirits. When the evil ones have smelled the smoke, they shall stop threatening the sadhaka.

If a sadhaka wishes to summon all deva, naga, yaksa, gandharva, asaru, garuda, kinara, mahoraga, raksa, bhuta, visaja (毘舍左) etc; then he/she should empower benzoin by reciting this mantra once and burn the benzoin. Once this benzoin is burnt and the spirits shall come. When one wishes to dispatch them, one should also use benzoin that has been empowered by reciting mantra once and then burn the benzoin. The spirits shall leave.

If a sadhaka wishes to make a patra (/bowl) predict matters and move; he/she should fill the patra with burnt grey tile ash (瓦灰) and then put the patra in the center of mandala. After that he/she should recite this mantra to empower benzoin and burnt it. In addition he/she must this mantra once. The patra shall speak and tell the sadhaka and it can move.

If a sadhaka wishes to make argha vase (閼伽瓶) predict matters and move, he/she should choose a good new, pure and clean white argha vase. Then the sadhaka should use white sandalwood and godhuma (恭俱摩/wheat) etc as incense paste and rub this paste onto the vase. After that, the vase is filled with clean water and good flowers are inserted into the vase. He/she should recite mantra once and put the vase in the center of the mandala while burning benzoin. After reciting the heart mantra once, the vase shall start to speak upon questioning. In addition to recite mantra to empower white mustard seeds and use the mustard seeds to strike the vase, the vase shall be lifted from the ground at a height of 8 finger’s distance. As the sadhaka wish, the vase shall return to the center of the mandala.

If one wishes to make stambhaya (薩擔婆) moves, he/she should use white sandalwood and godhuma incense etc as incense paste to anoint it. After that benzoin incense should be burnt. The person should snap his/her fingers and recites heart mantra to empower the stambhava. It should automatically move and then returns to the original place.

If one wishes to make tiryagyoni (傍生/animal) to speak, he/she should burn benzoin to fumigate ash and white mustard seeds while recites heart mantra for 21 times. After that the sadhaka should repeatedly recite heart mantra and throw the ash and mustard seeds at the animal. The animal shall speak.

If one wishes to make a kumara (童女/small girl) to perform divination, the sadhaka should use cow dung that has not fallen onto the ground to paint the square mandala. After that, the sadhaka should choose a small girl with good appearance and complete with hands and feet. The girl should take ritual bath and change into new white clothing. She should sit in the center of the mandala and being offered with flowers while burning benzoin incense. The girl shall be able to speak of matters of past, current and future.

If one wishes to make a kumara (童子/boy), he/she should use white mustard seeds and mixes it with jaati (唧帝/jasmine). The sadhaka should recite heart mantra once and burn benzoin to fumigate on top of the kid. He shall speak out.

If a person wishes to make fire loses its heat, he/she should recite the heart mantra once to empower firewood. After that he/she should burn benzoin incense to fumigate him/her own and then enters into the fire. The fire shall be as cold as ice.

If one wishes to subdue an evil magician, he/she should recite heart mantra once to a piece of clean white string. After that he/she should fumigate his/her body with benzoin smoke; and then the white string is tied at his/her left arm. Then all evil magicians shall be subdued.

If one wishes to order manakala (沒訥誐囉/sand figure?) to accomplish a matter. The sadhaka should use cow dung that has not fallen onto the ground to paint a mandala. After that he/she should put the manakala in the mandala and makes offerings of flowers while burning benzoin to fumigate it. He/she should further recite heart mantra once to empower it. This manakala can accomplish the matters the person desires; in addition it can move by itself. If this manakala goes to war and it can win naturally. Even the trees and forests; rocks and mountains can be destroyed. Whatever the sadhaka wishes shall be accomplished.


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If a sadhaka wishes to have accomplishment with bow, the sadhaka should empower benzoin incense by reciting heart mantra once and then the incense is burnt and the smoke is used to fumigate the bow. Then the bow shall accomplish whatever the person wishes.

If one wishes to be successful with a trident then as before create mandala; and after that recites heart mantra once. And then empowers benzoin and then burn the incense and use the smoke to fumigate the trident. After that the trident is placed in the mandala and again, heart mantra is recited once more. At this time the trident shall emit bright light. The trident shall float in air and points towards the four directions, and then it shall return to the centre of the mandala. The trident shall accomplish whatever the sadhaka wishes.

If a sadhaka wishes to attain accomplishment out of a sword, he/she should still use benzoin and recites heart mantra once to empower the incense; and then burns it to fumigate the sword. This can also accomplish all matters.

If a sadhaka wishes to attain siddhi with a khatvanga (朅樁誐), he/she should empower jaati (唧帝/jasmine) ash with heat mantra once and anoint the khatvanga. Then whatever the sadhaka wants shall be accomplished.

Also if one wishes to make accomplishment out of a kapala (葛波羅/skull), then he/she should first paint a mandala according to the ritual. Then he/she should choose a clean kapala accordingly and anoint it with white sandalwood. After that the kapala is placed in the mandala. He/she should burn benzoin and recites heart mantra once to empower the incense. Then this kapala can be used to accomplish matters, and also it can be commanded to float in air. In addition, it can speak of the matters of three lives (三世).

If one uses sharp sword and recites heart mantra once to empower benzoin, and after that the sadhaka recites ‘hum’ syllable loudly to empower the sword; the sword shall immediately emits light and float in the air. After that it shall return to its original place. If anyone holds this sword to go to war, all enemies shall be defeated and retreat.

If one wishes to transfer an idol in a deva-kula (天祠/shrine), then the sadhaka should burn benzoin in front of the idol and recites heart mantra once. After that the idol of the deva shall move according to the sadhaka’s will.

If a sadhaka suspects a place is buried with treasures and that he/she wishes to obtain them, then this person should construct a mandala at the place, and then burns benzoin and recites heart mantra once. The hidden treasure shall resurface automatically.

In another method: if one recites heart mantra once to empower white mustard seeds, and then he/she throws the white mustard seeds around in a village, or an empty house, or in front of an idol in deva-kula, or in front of a stupa or temple. Up to rocky mountain, and in a naga’s pond etc. Where ever the person chooses to throw, he/she should burn benzoin and recites heart mantra once. If there are hidden treasures, they shall resurface automatically.

If a sadhaka empowers white mustard seeds by reciting heart mantra once and then uses these mustard seeds to throw at the body of an elephant, and he/she also burns benzoin to fumigate it; and he/she further recites heart mantra once. The elephant shall follow the sadhaka and perform whatever the sadhaka instructed. Or this can also subdue sudra (設咄嚕) accordingly.

Also if a sadhaka wishes to cure malaria and to have people support him/her: he/she should recite heart mantra once to empower benzoin and burns the incense to fumigate himself; and also carries some benzoin with him/her; the malaria shall be cured and he/she shall have many supporters.

If one wishes to stop all fear, he/she should empower a piece of white string and burns benzoin. After that, the person should wear the white string around his/her neck and his/her fear shall cease.

If one wishes to remove various illnesses, he/she should empower benzoin by reciting heart mantra once. After that he/she should burn the incense and fumigate the patient and all illnesses shall be cured.

If one wishes to make a satru (設咄嚕/enemy) goes into jvala (入嚩囉/flame), he/she should empower benzoin by reciting heart mantra once. Then he can catch thousands of satru into jvala.

If one wishes to make satru (設咄嚕/enemy) jatu (左都/become) rita (哩他/manner) ka (/who) jvala (入嚩囉/in flame) and still live; then he/she should use disobedient () mamsa (摩娑/meat) mix with benzoin. After reciting heart mantra once, then he/she should call the enemy’s name and perform homa 7 times. He/she shall get ‘jaturitakajvala’ (左都哩他哥入嚩囉/in such a manner burnt in flame). If he/she wishes to pacify the disaster, he/she should also use benzoin and recite the heart mantra once. After that he/she should further perform homa 7 times for pacification.


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If a sadhaka wishes to let satru meet holder of celaka (屹囉賀/doom), then he/she should take some benzoin and recites heart mantra together with the satru’s name. After reciting the heart mantra and enemy’s name 7 times, the benzoin is thrown into the fire. The enemy will meet his/her doom. If one wishes to pacify the disaster the enemy is facing, then recite mantra at some ash once and then put the ash on the head of the person. The person shall be saved.

If one wishes to remove malaria, then he/she should recite heart mantra to a piece of black string once and then this black string is tied at the patient’s arm. The patient shall recover.

If one wishes to cure various illnesses, he/she should mix 7 types of grains with white mustard seeds. This mixture is then added with butter and then he/she should recite mantra and perform homa ritual. The patient shall be cured.

If one wishes to detoxify a poisoned person, he/she should hold a piece of peacock feather while reciting heart mantra. After the empowerment, the sadhaka should use this peacock feather to sweep the patient’s body and the patient’s poison shall be removed.

All of the above methods use benzoin with heart mantra recitation for empowerment and all matters shall be accomplished.

Buddha Vacana Paraghuya Nana Deva Sutra I
佛說最上祕密那拏天經卷上 

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Buddha Vacana Paraghuya Nana Deva Sutra II
佛說最上祕密那拏天經卷中 

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉 詔譯

Chapter 2: Ritual For Siddhi
成就儀軌分第二
At this time, Nana-deva again spoken the mantra:

Namah ratnatrayaya (1) namo vasara vanasamahararasa (3) namo nanakaparasa (4) yusaya gatipati (5) nanakapalamavalitakasayami (6) rupaanupamurupansurupan (7) nanakapalamkapala (8) canaruganalitagam (9) simagambaramagam (10) nana (11) nanakapalam (12) varavarakapala (13) maharusayagam (14) vagavalamvagavalam (15) purupuru (16) murumuru (17) kaparananakapala svaha (18)

After Nana-deva has spoken the mantra, he further spoke to the Buddha:

“Blessed One, this great mantra of mine is the supreme fearless. It can subdue various yaksa and it can accomplish matters; and decisively with one mind this great mantra can accomplish the most supreme matter. If there are sadhaka recite this mantra until mastery and then he/she would be able to perform various ritual:

If one wishes to disperse his/her enemy, he/she should make spike measuring 8 fingers length from khadira wood (佉禰囉木) and then he/she should recite the mantra once to empower it. After that the spike is pierced into satru lolo (設咄嚕挼囉/enemy’s eye). The enemies shall disperse quickly. If the sadhaka wishes to remove the spell, he should pull out the spike and the spell shall be broken.

If one wishes to make satru varnah-mata (嗢訥摩多/low esteem and mad), he/she should empower white mustard seeds by reciting mantra once. After that the mustard seeds are thrown into the garha (屹哩訶/household). The person shall become mad. If one wishes to lift the spell, then the sadhaka should recite mantra once to empower benzoin and burn the incense in his/her garha and the curse shall be lifted.

If one wishes to disperse enemies, he/she should use manusia asthi (摩努沙阿悉帝/human bone) to make a spike measuring 8 fingers length. The sadhaka should recite the mantra once to empower it and also burns benzoin to fumigate this spike. In addition, this spike is then used to nail the lolo (挼囉/eyes). The enemies shall disperse within three days and nights.

If one wishes to destroy satru, he/she should use ayurmayamanakala (阿欲末野沒捺誐囉/banana?). The sadhaka should recite the person’s name together with mantra once. After that the manakala is nailed down on earth and thus performing the destruction ritual. If one wishes to lift the curse, he/she should recover the manakala and the spell is thus lifted. Of one can choose to nail at the simhasana (濕摩舍那/throne). If the satru is possessed by bhuta, when one takes out the manakala and the spirit shall be removed. Or one can nail at the sunya-kala (舜儞也誐囉/imaginary banana). If the person is possessed by visakha garha (毘舍左屹囉賀), then once the spike is pulled out, the spirits are removed. Or one can choose to nail in front of garha lolo (屹囉摩挼囉), the indraya (印捺哩野) shall be bounded. When the spike is removed, then the curse is lifted. If the sadhaka nails the spike in the wilderness, the satru shall leave his original place and ran into the wilderness as if a roe (麞鹿). If the spike is removed, then the spell is lifted. All of those rituals can be accomplished by reciting mantra to empower benzoin once and then burn the incense.

If one wishes to remove yaksa and raksa, then he/she should construct a square mandala and burns benzoin. Then he/she should use manakala (banana?) to strike the mandala, the yaksa and raksa shall leave the place and go far away.

If one wishes to deploy yaksa and raksa, then the sadhaka should draw their images and recite mantra to emposer manakala once, and then use it to strike their images. The yaksa and raksa shall materialize in front of the sadhaka. They shall perform any matters given to them. If there are any hidden treasures, the spirits shall show the sadhaka. Until all treasures and grains shall be given to the sadhaka. They shall serve the sadhaka as if slaves.

If one wishes Vaisravana (毘沙門) to give (fortune), then he/she should draw the image, burn benzoin and recite mantra. Then he/she should use manakala to strike the Vaisravana and he shall materialize in front of the person. Vaisravana shall give fortune, grains or other matters accordingly.


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If one wishes to request for Vaisravana siddhi ritual, he/she should go to where a Vaisravana image is. After that he/she should burn benzoin and then he/she should use his/her hands to press onto the feet of the idol; and recites the mantra for 7 times. The idol should stand up, if it did not; say to the idol: “if you do not stand up, your head shall be broken into 7 portions.” The sadhaka should further empower white mustard seeds and then throws the musatd seeds at the idol’s face. The idol shall speak to the sadhaka. Whatever the sadhaka asks, the idol shall answer accordingly until so much so that it shall show where hidden treasures are. In addition, if the sadhaka mixes white mustard seeds with ashes and empower them by reciting mantra 7 times. After that he/she puts some of the substance on the Vaisravana’s head and burns benzoin. The sadhaka then further presses onto the idol’s feet and recites the mantra. The idol shall immediately move. If he/she further recites mantra to empower white mustard seeds and then throw the seeds at the idol’s face; the idol shall speak to the sadhaka. Whatever the sadhaka wishes shall be accomplished and all rituals shall attain siddhi.

If one wishes to request for Narayana-deva siddhi method, then he/she should go to where a Narayana-deva idol is. The sadhaka should burn benzoin and then uses his/her hands to press onto the idol’s feet and the idol shall move. If he/she further recites mantra to empower white mustard seeds and throws the seed at the idol, the idol shall speak to the sadhaka and grant him/her wishes. Whatever he/she asks shall be fulfilled.

If one wishes to request for Mahesvera-deva siddhi method, then he/she should choose a good kapala and then empowers white mustard seeds by reciting mantra 7 times. After that the sadhaka should put the mustard seeds into the kapala and then this kapala is put on the head of Mahesvera idol. At this time, the deva shall grant the sadhaka all accomplishments. If he/she further burns benzoin and recites mantra, the idol shall speak out. It shall tell the sadhaka whatever the sadhaka desires, the deva shall perform for the sadhaka including whatever items he/she wishes.

Also if one wishes to obtain Brahma-deva siddhi, then he/she should go to where an idol of Brahma-deva is. The sadhaka should use cow milk to bath the idol, burns benzoin and recites this mantra. At this time, Brahma-deva shall appear in standing mode in front of the sadhaka and says: “whatever you wish, all upacara siddhi rituals shall be yours.” All the milk used in the bathing ritual should be consumed by the sadhaka. Since then, whatever rituals the sadhaka was not aware of shall be made known to him/her. The sadhaka should be as knowledgeable as the depth of the great ocean, and his/her melodious sound would be as nice as kinara. His/her three karmas (三業) would be purified and that his/her lifespan would be increased to 1,000 years so much so that the sadhaka shall achieve siddhi in all rituals.

If a sadhaka wishes to subdue a dragon, he/she should mold a statue of dragon and put the dragon statue in the mandala. The dragon statue should be worshipped with fragrant flowers, and then the sadhaka should take a piece of karavira (葛囉尾囉) twig. With once mantra recitation, the karavira twig is used to whip the dargaon statue. He/she should further recite mantra to empower the dragon. The dragon shall appear itself and causing heavy rain fall up to a stage that the dragon shall perform all duties being ordered by the sadhaka.

If one wishes to stop thunder and hails, he/she should mold the shape of a naga, and uses pomegranate twig to strike the naga body after empowers the twig with one mantra recitation. After that the thunder and hail storms shall cease.

If one wishes to stop wind, he/she should empower a broom with the mantra and hang it on top of the pavilion and the wind shall stop.

If one wishes to destroy satru, he/she should use karavella (葛囉尾囉/bitter gourd) twig and fumigate it with benzoin smoke. With once mantra recitation, the twig is used to strike onto a kapala and the enemy shall be destroyed. This method can destroy all bhuta, yaksa, raksa etc according to his/her wish.

As such, all of the above mantra siddhi method should be accompanied with the burning of benzoin and mantra recitation. If one does it, then all his/her workings shall attain siddhi.

Chapter 3: The Supreme Accomplishment Ritual
最上成就儀軌分第三

At that time, Nana-deva further spoken the mantra:

Namo vesara vanasutoya (1) nanakapalaya niviya (2) vimanazalitaya (3) simalavinarasaliraya (4) yaksarajasamannitaya (5) tvamvagavam avalitojaisayami (6) tadyatha: manimani (7) kutakuta (8) kutakuta (9) kukukuku (10) parapara (11) purapura (12) kapalakapala (13) nanakapala (14) niviya vimanakuntali (15) dujiduji svaha (16)

After Nana-deva has spoken the above mantra, he further speaks about siddhi method:

If there are any sadhaka wishes to attain various yaksa siddhi, he/she should use Nyagrodha (尼拘陀/Ficus Indica) wood as plank. Then the plank is painted with good colors. After that, the image of desired yaksa is drawn on the plank in the color of green beans (菉豆) with great evil face. Fangs protruding from the yaksa’s mouth and it is adorned with various precious stones. Its left hand is holding a kapala while its right hand is making the varada mudra (施願/wish granting). After the image is drawn, the sadhaka should clean his/her body and only eats white foods (白食) and that he/she should recite mantra for 8,000 times in front of the image.


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After the number is completed, the yaksa shall appear in front of the sadhaka. The sadhaka shall present white food and argha (閼伽) etc. Yaksa shall immediately ask the reasons why it is summoned. The sadhaka should respond by informing the yaksa what he/she want to do. The yaksa shall say that it will do whatever is commanded. It can even make the sadhaka fly in the air and move about freely. The person shall attain a lifespan of 500 years.

If a person wishes to attain raksa siddhi, he/she should choose a shavasana place (濕摩舍那/corpse) and the sadhaka should take bath and clean his/her body and then change into new clothing. He/she should place raw foods and argha bowl etc at the chosen place. After that he/she should use rudhira (嚕地囉/blood) to perform homa for 12 days and nights. Once the time is up, then the raksa shall materialize in front of him/her. The raksa has great evil appearance and four arms holding trident, axe, vajra, bell and etc. It is riding on a lion and approaches the front of sadhaka. The raksa shall say to sadhaka: “I shall now eat food and drink.”

The sadhaka should not be afraid. He/she should hold the food in his/her hands and tell the raksa: “this food is in accordance to the order of Nana-deva. You should consume accordingly.” Once said so, the sadhaka should immediately offers food and argha. After the raksa has finished eating, it shall tell the sadhaka: “what is your wish?”

The sadhaka shall respond and say: “Do whatever I ask you to.” The raksa would respond by saying: “Indeed if it is so, I shall perform whatever you ask.”

If a sadhaka wishes to request for holy medicine (聖藥) siddhi, he/she should mix realgar (雄黃) with blood (嚕提囉) and fills the mixture with a kapala (skull). He/she should recite mantra for 800 times and during chanting, he/she should use karavella (葛囉尾囉/bitter gourd) to stir the medicine. If the kapala becomes hot and inflames, the holy medicine is completed. The sadhaka should use this medicine to anoint his/her forehead and he/she shall become a dharani-deva (持明天) and he/she shall be able to fly freely in the air. If the holy medicine is anointed at the heart, he/she shall become invisible and that he/she shall be able to stay and move freely without hindrances. If the medicine is used to anoint at the eyes, he/she shall be able to see all hidden treasures; until so much so that the sadhaka shall be able to enter the asaru cave and naga-bhavana (龍宮). If the holy medicine is consumed, then the sadhaka would have a lifespan of hundreds and thousands of koti (). His/her body shall transform into the one like that of Cakra-vartin-raja (轉輪王) and he/she shall possess melodious sound as if that of the kinara and as if brahmasvararutāravitā (梵音/Brahma voice). If he/she rubs the medicine on his/her body, then the body shall be as strong as vajra.

If a sadhaka wishes to attain holy medicine siddhi, he/she should mix black ewe ship butter (羖羊酥) and yellow cattle butter (黃牛酥) together and light a lamp accordingly. He/she should collect the light coal (燈煤) and mixes it with sawira medicine (搔尾囉). And then he/she further recites mantra for 21 times to empower the mixture and thus the holy medicine is formed. If one uses this medicine to anoint eye, the person shall be victorious and whoever sees him/her shall love and respect him/her.

Also if one wishes to request for holy medicine siddhi, he/she should recite mantra for 21 times to empower go-rocana (牛黃/calculus bovis) and the medicine is formed. If anyone anoints this medicine at his/her forehead, he/she shall be victorious and that he/she shall be loved and respect by all. If he/she consumes this medicine, then he/she shall be victorious in all debates until all matters can be accomplished.

If a sadhaka wishes to subdue satru (設咄嚕/enemy), he/she should choose a corpse’s place (濕摩舍那地) and during the 14th day of the Black Month, the sadhaka sits on the floor to perform summoning ritual to call upon yaksa, raksa, bhuta, visaja (毘舍左) etc. The sadhaka should burn benzoin and recites mantra for 21 times, when the number is up; the spirits shall appear in front of the person. The sadhaka further recites mantra and the yaksa etc shall speak up: “what is the purpose of you summoning us?”

The sadhaka should reply: “You all go to execute so-and-so satru.” Then the yaksa etc shall speedily to execute the enemy. Once the enemy is being executed and no one can save him/her. Even if the sadhaka wishes to remove the spell, he/she himself/herself shall fall sick too.

If a sadhaka wishes to remove his/her enemy, then he/she should burn shavasana ash (濕摩舍那灰/corpse ash) and fumigate the feet of Nana-deva. After that, he/she should use this ash to mold the image of the satru. Then he/she should use nara-asthi spike (那囉阿悉帝橛/human bone spike) to nail the satru hrdaya (紇哩捺野/heart). In addition, he/she should use his/her left foot to stem onto the image and the sadhaka should recite the mantra with wrathful heart. By doing so, all of the enemies shall be removed quickly.

If a sadhaka wishes to rain thunder and hails, he/she should use red karavella wood (葛囉尾囉木) to make a spike accordingly. After reciting mantra to empower the spike, it should be nailed down under the tree. Then where ever the spike is nailed down, the thunder and hails shall fall. If he/she wishes to stop the thunder and hails, the sadhaka only needs to pull out the spike.

As such various methods burn benzoin after empowerment, then all rituals shall be accomplished.

Chapter 4: The Supreme Mandala Upacara Siddhi Method
最上曼拏羅儀軌成就法分第四

At that time Nana-deva in addition spoken about the supreme maha-mandala upacara that can accomplish all deva until all devas: Brahmaraja, Narayana and Mahesvera would come and seek refuge. It is such that all rsi () would always praise. All tathagatahs and bodhisattvas would accept. All yaksa, raksa etc shall attain samaya.

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All of the mantra and all ritual shall attain siddhi. If there is a sadhaka wishes to construct this mandala, he/she should first choose an auspiciously accomplished land accordingly. After that, one can only start the work during the day ruled by auspicious planets during White Month. The sadhaka should first bath his/her body and then change into new white clothing. He/she should only eat white foods and drinks.

After that, one should use cow dung that has not touch the ground to construct a three tier mandala. The external first tear measures 32 elbows length and width. It is completely square with four doors. The surrounding of the mandala is perfectly round. The middle tier should be constructed with white sandalwood measures 8 elbows length and width. The internal third tier should be constructed using karpura (龍腦) and godhuma (恭俱摩/wheat) incense to construct a square measuring 4 elbow length and width.

In the center of the third tier of the mandala should be drawn Sakyamuni Buddha (釋迦佛) holds a vajra nad chakra etc. In front of the Buddha should be drawn Nana-deva with strict face and 16 arms holding various ritual implements; and he is adorned with various gems.

The internal second tier should be drawn various maha-deva accordingly: Maha-brahman-deva, Narayana-deva, Mahesvera-deva etc. In the four corners should be drawn the four heavenly kings (四大天王). The external first tier should be drawn the maha-yaksapati (大夜叉主) and at the four doors should be drawn Manibhadra-deva (寶賢天), Purnabhadra-deva (滿賢天), Bala-deva (力天), Mahabala-deva (大力天) and Nanikisara-Deva (難儞計說囉天). As such after the image is drawn, one should place four gold pots in front of the Buddha. At the south of the external mandala, 25 argha vases (閼伽瓶), 25 incense burners and 8 silver pots should be placed accordingly; likewise for west, north and east side.

Secondly, various flowers, fruits, foods and drinks etc should be placed. Flowers and fruits should each be 800 piles (), 800 lamps and 800 portions of raw foods. In addition of that, raw foods 32 portions and 64 portions of āmiṣa-saṃbhoga (味食/flavored food) 108 portions. Also various banners should be setup. 800 bowls should be placed amongst the banners. Secondly 32 pieces of swords and 108 pieces of banners should be placed. Then 8 manakala (沒捺誐囉), 8 tridents, 4 chakras, 4 sea shells, 4 sakti (設訖底), 32 vajra, 4 pestles (擣杵), 4 ghanta (/bells), 4 dhamaru (覩摩囉) and various fragrant flowers etc.

After that in the four doors and in the four corners, a person with armors holding ritual implements should be standing. Outside 4 sides, 5 color fabrics, various furnishings should be placed as decorations. Additionally various musicians and dancers (伎樂) should be located on four sides. When foods are presented, music and dances should be played as offerings. As such one should perform the arrangement accordingly.

Finally, the sadhaka can perform ritual according to prescription. Three times a day food should be offered; the foods should be empowered with 7 times mantra recitation before being offered to the saints (賢聖). The sadhaka should mix benzoin, white mustard seeds and sesame oil (香油) and perform homa in front of the mandala.

The nana-deva shall materialize in the image drawn in the mandala. He shall prostrate to the Buddha and then say to the sadhaka: “I come in peace, whatever you wish, I shall give you.”

At this time, the sadhaka should present the argha (閼伽) and then say what he/she wishes. The Nana-deva shall say according to the sadhaka’s wish:

“As you wish. For the sake of becoming mantra-deva (持明天) or Indra or Lokapala Chakra-vartin (護世轉輪) position; up to the position of Brahma-raja, Mahesvera, Narayana-deva etc. Whatever sadhaka wishes, Nana-deva shall perform according to your wish. Moreover if one wishes to get the worldly longevity, knowledge, treasures, fortune and grains. Or if he/she wishes to be respected by all sentient beings, or he/she wishes to subdue the evil doers; or discuss about animal voices. Or it is that the person wishes to get hidden treasures and as he/she wishes up to subduing naga and entering the naga-bhavana (龍宮) or asaru palace (阿脩羅宮); or he/she wants to request for holy medicine, or invisibility or third-eye (天眼), or the knowledge of past and present lives (宿命智) and yaksa, raksa etc. As such various siddhi method shall be according to the person’s wish.

Or if one does not construct mandala, the sadhaka give rise to utmost brave and sturdy mind to recite the mantra for 1,000 times then whatever he/she does shall attain siddhi.”

When the sadhaka as such have his/her wish fulfilled, he/she should immediately give thanks to all saints faithfully. The sadhaka should recite the below mantra to dispatch Nana-deva back to where it belongs. The mantra:

Namo visara vanasutoya (1) nanakapalaya (2) om sarasara (3) visaravisara (4) natanata (5) niezaniezasapavanan (6) nanakapalayatasuhestvm yakjinnara svaha (8)
  
The sadhaka should recite the above mantra at flowers once and burn benzoin to fumigate the flower as offering. Nana-deva shall vanish after that.

Chapter 5: The Supreme Accomplishment Of Drawing Image Ritual
最上成就畫像儀軌分第五

At that time, Nana-deva again spoken about the method of drawing Nana-deva image: One should use new good square plain silk with fluffy ends (茸頭) the size of 4 elbows length. When the silk is obtained, he/she should choose an auspicious place and asks an artist to fast and clean his/her body. Only after that the artist can start work.

He/she should use clean and new container to harmonize the colors. The artist should draw the strict and serious image of Nana-deva in the center of the frame. Nana-deva has 16 arms each holding ritual implements. On both sides of the image should be drawn Maha-brahma-deva, Narayana-deva, Mahesvera, Vaisravana-deva (),Manibhadra-deva (寶賢天), Purnabhadra-deva (滿賢天), Bala-deva (力天), Mahabala-deva (大力天), Sri-maha-devi (吉祥天) and Sarasvati (大辯天). At second lower level should be drawn various deva-putra (天子) and various deva-rsi (天仙). Then one should draw maha-yaksapati (大夜叉主) outside. As such one should draw the image accordingly and after that various offerings should be made. 

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If a sadhaka wish to perform siddhi ritual, he/she should recite mantra for 1,000 times in front of this image; then all rituals should attain siddhi.

Buddha Vacana Paraghuya Nana Deva Sutra II
佛說最上祕密那拏天經卷中 

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Buddha Vacana Paraghuya Nana Deva Sutra II
佛說最上祕密那拏天經卷下 

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉 詔譯

Chapter 6: The Supreme Accomplishemnt Of Offering Mantras
最上成就供養大明分第六

At that time, Nana-deva spoken the ‘argha offering mantra’ (獻閼伽大明):

Namo vasra vanasutoya (1) nanakapalaya (2) om nanakapala banra svaha (3)

The above mantra is used to empower argha water 7 times before the water is being presented to the saints.

Now, he further spoke the boundary protection mantra (結界大明):

Namo bhagavadu (1) nanakapalaya (2) vasra vanasutaya (3) purivam nisangrajinduyama nacinavasuniva (5) pasijimavaruki (6) kavira (7) adunaga (8) wannlitavamruti (9) vinisuvayu (10) plistasarivirusayaka (11) rajakalivam dumannalam (12) tadyata: astir (13) parastri (14) dujiduji (15) duniduni (16) nanana (17) kapalakapala (18) nanakaparuniya payati (19) tisjiandumatistramam (20) mandala svaha (21)

Recite this mantra to empower white mustard seeds and water y times, after that perform boundary protection.

Again, (he) spoke the ‘incense offering mantra’ (獻香大明):

Namo vasra vanasutaya (1) nanakapalaya (2) tasanamashrita (3) om sarasara (4) natanata (5) nananana (6) tujituji (7) nanakapalaniya parati svaha (8)

Recite this mantra 7 times to empower incense and burn.

(He) spoke the homa mantra (護摩大明):

Namo bhagavadu (1) nanakapalaya (2) visravanasuduya (3) om ganagana (4) jvalajvala (5) sinanakapalakapala (6) jvalakapala svaha (7)

Recite this mantra to empower homa materials 7 times to perform homa.

(He) spoke the bathing mantra (沐浴大明):

Namo nanakapalaya (1) om jirijiri (2) jijiri (3) jvarini svaha (4)

Rectie the mantra 7 times to empower white mustard seeds in lieu of water for bathing.


(He) spoke the cleaning mantra (潔淨大明):

Namo nanakapalaya (1) om gananirivarunavati (2) yaksakapala svaha (3)

Recite this mantra to empower water 7 times for cleaning purposes.


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(He) then spoke the ‘great flower mantra’ (花大明):

Namo visra manasutaya (1) nanakapalaya (2) on jurujuru (3) puspavati (4) mulumulu (5) paramarusiya (6) nanakapala svaha (7)

Recite the mantra 7 times to empower flowers for offering purposes.

(He) then spoke the ‘incense paste mantra’ (塗香大明):

Naom nanakapalaya (1) nividyamani nazaraya (2) jirijiri (3) samanthayanti (4) om visdhi svaha (5)

Recite the mantra 7 times to empower flower for offering.

(He) then spoke the ‘ lamp mantra’ (燈大明):

Namo nanakapalasia (1) jvaritadhiratarasia (2) jvaladu (3) om dusi svaha (4)

Recite this mantra 7 times to empower lamp for offering.

(He) again spoke the ‘raw food mantra’ (出生大明):

Namo nanakapalasia (1) visramanasutasia (2) om vigataya (3) virayaparavara (4) kapalaya svaha (4)

Recite this mantra 7 times to empower raw food.

(He) again spoke the ‘shikavata mantra’ (室珂嚩馱):

Namo nanakapalaya (1) sarva niviidtamanitaya (2) om jirijiri (3) kapalakapala (4) stristri (5) sici svaha (6)

Recite this mantra 7 times in place of ‘shikavata’ (室珂嚩馱).

(He) again spoke the ‘protection mantra’ (擁護大明):

Namo nanakapalasia (1) om jurujuru (2) rururu (3) kapalakapala (4) ahkiramasarilam (5) rajaraja (6) mamasarvakalam (7) dujiduji svaha (8)

Recite this mantra to protect the sadhaka and others. Or one may use string or water, or white mustard seeds, or ashes or burns benzoin. Whatever a person chooses, he/she should recite mantra 21 times for protection.

Chapter 7: The Supreme Accomplishment Mudra And Mantra
最上成就印相大明分第七

At that time Nana-deva further spoke about the mudra method. This mudra is the supreme accomplishment method. Whenever a sadhaka wishes to perform ritual, he/she should first clean his/her hands before making any mudras. After that the sadhaka should use incense paste to anoint the hands; only then the person is allowed to make mudra.

The Nana-deva fundamental mudra (那拏天根本印): 

Both hands making the prayer’s position, middle fingers and small fingers erected, the thumbs are bent as if hook; the middle fingers and index fingers bent as if rings.

This maha-mudra has victorious power and it can accomplish all matters until varities such as lifting (舉動) and divination (說事), subjugation of yaksa etc; it can also used to summoning (句召). Things as such shall attain siddhi, it can also accomplish all rituals. One should make this mudra and recite the mantra:

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Om cucicuci kapala svaha

The ‘munagara mudra’ (母捺誐囉印):

As the above mudra but with thumbs bent; the middle finger as if vajra and raise the mudra to the top of head.

When making the above mudra, one should recite below mantra:

Om cijiciji (1) ciciji (2) munagara hum (3)

This mudra and mantra can accomplish all matters.

Nana-deva heart mudra (那拏天心印):

Remain as the above mudra, but both hands as if vajra with index finger bent as if crescent moon.

When making this mudra, one should recite the below mantra:

Om turuci turuci svaha

This mudra and mantra can subdue all yaksa, raksa, naga and various evil spirits.

The heart mudra of devas (諸天心印):

Remain as the above mudra but bend index fingers and erect thumbs hence forming the mudra.

When making this mudra, one should recite the below mantra:

Om nanarini (1) nivaraya hum phat (2)
  
This mudra and mantra can accomplish all siddhi.

The heart mudra of all yaksa and raksa (一切夜叉羅剎心印):

Both palms lay flat, index finger tips touching thumb tips forming the mudra.

When making the above mudra, one should recite the below mantra:

Om namo stutiputisaraya (1) nanakapalasianumatu (2) mahabhinatipatinan (3) visravanansuta (4) hum jitsi svaha (5)

This mudra and mantra can subdue various planets () and all yaksa, raksa, bhuta etc. When making this mudra and recite mantra, the yaksa etc shall collapse. If they refuse to yield, then their heads shall be broken into 7 pieces.

The mudra of devas (諸天印):
  
Remain as the above mudra but open up the index fingers and small fingers.

When making the above mudra, one should recite this mantra:

Om paramayusiaga (1) jvalajvala (2) parajvala hum (3)

This mudra and mantra can also perform all accomplishment ritual.

The Nana-deva heart mudra (那拏天心印):

Remain as mudra before, both index fingers as if ring, middle fingers as if hook, break open small fingers thus forming mudra.

When making this mudra and recite heart mantra:

Om garagara (1) paragara svaha (2)

At that time, Nana-deva has finished mentioning the mudras and mantras, he again said that if a sadhaka who wishes to attain siddhi in various ritual, he/she should always follow the trīni guhyāni (三密): the so-called samaya, mudra and mantra. Only then one can practise according to the upacara and attain siddhi in all rituals.

Chapter 8: The Supreme Respect And Love Homa Ritual
最上成就敬愛護摩法分第八

Then Nana-deva further said the mantra:

Namo nanakapalaya (1) visravanasutoya (1) tadyata grasi (3) mahagrasini (4) silisilisili (5) milimili svaha (6) Amugamisasilanan (7)

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Sasuvalamn (8) satniabhumibiya (9) vastralamkalanam (10) vasamanaye svaha (11)

If a sadhaka wishes to perform homa, he/she should use vanmata wood (嗢摩多木/holy wood), white mustard seeds, atma rudhira (阿怛摩嚕地囉/own blood) etc. The sadhaka should recite mantra when performing homa, and then all rituals shall attain siddhi.

If a person wishes that he/she beloved and respect by others, he/she should use benzoin and empower it by reciting mantra 21 times. After that the sadhaka should fumigate his/her body with benzoin smoke then whoever sees this person shall love and respect him/her.

If a sadhaka wishes to be victorious in debate, then he/she should empowr sweet flag (菖蒲) by reciting mantra 21 times and then holds the sweet flag in his/her mouth; then he/she shall be victorious in all debates.

If one wishes to be victorious in a battlefield, then he/she should use Slender Dutchmanspipe root (青木香) and empower it by reciting mantra for 21 times. After that he/she should burn the Slender Dutchmanspipe root and fumigate its somke at his/her body. Then this person shall be victorious in the battlefield.

(He) again spoke the mantra:

Avasaraavasara (1) bhijabhija supavanan svaha (2)

If one wishes to request Nana-deva to depart to his original place, then he/she should first recite the above mantra and perform homa. After that he/she should further recite the mantra 7 times. Then Nana-deva shall return to his/her original location.

Chapter 9: Maha Mantra Siddhi Upacara
大明曼拏羅成就儀軌分第九

At the same time, Nana-deva further spoken the mantra:

Namo nanakapalasia (1) visravanasutasia (2) maharusaya kinarasia (3) miviyavimanavisinasia (4) athdunanakapalasia (5) maharusiyakniarasia (6) krinayamavalityasayami (7) avahgana (8) ahvisinan (9) purahpanan (10) lamgapanan (11) runahpanan (12) mantanan (13) mahranan (14) trasanan (15) tarinan (16) stanpanan (17) zanpanan (18) mosinan (19) sarvamitrananpramatanan (20) namonanakapalaya (21) namovisravanaya (22) namovirubojaya (23)
Namo virujakaya (24) namotridhiraya (25) namorajiraya (26) namoyaksabhinaya (27) namo mahnipanarya (28) namo bhulamna paniraya (29) namo sarva vinia mantra bhumitaya (30) maha pragaranatarahya (31) vimanahnaiya (32) payapranaiya (33) jvaritanana (34) pragaranagasataya (35) suvimaranisita (36) prahahranalamkrisariraya (37) sarva nivanienanuniyataya (38) janirasuriya sjandataraya (39) nanakapalaya (40) yiksiyasi (41) marahmasaktiyana (42) nivasatiana (43) vahyupuduputva (44) visapravisa (45) imamsarilam sarva mivah (46)


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Imamgrahahmavagayantang (47) ahvisayantang (48) vathpayantang (49) mahrahpayantang (50) yamiyuranasatanniedhu (51) yanimarham lokanitan (52) yanivah varunahrayang (53) innara nidhuva (54) visnu lokaniedhubhivah (55) sumasuriya niedhubhiva (56) satosatvam nanakapala (57) ahgajaya (58) ahkalisayapagavam (59) nanakapala (60) munagaramusara (61) jakrapanirahniyapayadhi (62) purivanisanginara (63) nazananisiyama (64) statahnisipasijmivarudunahga (65) wantarinavisravanasana (66) itinisahpahrah (67) ahniyapayatanitesa (68) bhubhunanakapala (69) marinamarina (70) pramarinapramarina (71) kapalakapala (72) puspakapala (73) krinayakapala (74) hudhuhudhu (75) mudhumudhu (76) ganagana (77) naganaga (78) pajapaja (79) jinnajinna (80) pannapanna (81) hahhahhahhah (82) nanakapala (83) sisisisi (84) nanakapala (85) purapura (86) purayananakapala (87) nividyakapala (88) ahniyapayadhulusiaka (89) nanana (90) nini nini nini (91) hum hum (92) tositosi (93) dhusidhusi (94) siji siji (95) jipasi svaha (96)


This mantra has great power. If this mantra is used to empower benzoin and then burns it in all Nakshatra and Planetary rituals (宿曜), then whatever matter he/she does shall attain siddhi.

Also the sadhaka should first clean his/her body and recites this mantra to empower benzoin for 21 times. After that he/she should burns this incense in front of kinara image together with the offering of white foods (白食). In addition that he/she further recites mantra for 1,000 times. When the number of recitation is completed, the image shall shake and emitting light; and the image shall speak to the sadhaka: “You have attained total siddhi in Nana-deva upacara mandala accomplishment ritual.”

When the sadhaka sees these auspicious signs, he/she should immediately offer argha (閼伽). Since then whatever the sadhaka performs, he/she shall attain siddhi.

Also one should empower benzoin with mantra to empower and then burns it to fumigate sword. He/she should further recites mantra to empower the sword; the sword shall move and emitting light. This sword can perform various matters. Until so much so that one can perform the same with a trident, chakra, vajra, pestle (擣杵), munagara (母捺誐囉) etc ritual implements. All of the ritual implements should be fumigated with empowered benzoin smoke and they too shall perform matters such as moving and emitting lights.

If one empowers white mustard seeds with mantra and then throws them at any statues of devas, and that he/she also recites mantra and burns benzoin to fumigate the idols; the idols shall emit light. Even the Brahma-deva, Narayana-deva, Mahesvara-deva, Vaisravana-deva, Mahakala-deva etc idols when empowers with the above ritual by fumigating with benzoin smoke; they too shall emit light.

Also if a sadhaka constructs mandala accordingly and then makes offerings of incense, flowers etc as offerings; in addition he/she collects argha vase and fills it with scented water accordingly and puts the vase in the mandala. The sadhaka also further burns benzoin and recites mantra to empower the argha vase. The vase shall automatically be lifted until emitting light.

Also if one constructs mandala as above and then offers it with various incenses and flowers and then he/she anoint incense paste at the back of a mirror; after that he/she places the mirror in the mandala. After that the sadhaka further empowers white mustard seeds and cereal flowers with mantra and then uses them to strike onto the surface of the mirror. He/she also burns incense while reciting mantra three times, the mirror shall immediately be lifted and emitting great light. The sadhaka can see the past, present and future matters in the mirror, he/she can also sees the four heavenly kings in the heaven until he/she can also see the naga-bhavana (龍宮) in the sea. He/she can also know his/her own lifespan and other’s lifespan too.


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Also a sadhaka should first fast and clean his/her body; then he/she should change into new clothing. After that this sadhaka should choose a good kapala (葛波羅). This kapala should be washed with scented water so that it is clean. Then it is anointed with incense paste. In between, some sesame oil (香油) should be used to anoint the skull. And then the sadhaka should use 5 colour powders to construct a square mandala accordingly. At the four doors of the mandala should be placed four argha vase filled with scented water. Also four silver bowls should be used to fill raw foods (生食). Four bowls of flowers, four swords and 5 colour banners should be placed in between. 3 kapalas should be placed should be placed in the center of the mandala. The first kapala mentioned above should be empowered by reciting 7 times mantra. After that it is placed on the three kapalas. In addition, the sadhaka should burn benzoin and recite mantra. The empowerment should be made with 3 snaps of fingers. Then this kapala shall immediately emit light.

When the sadhaka stares at this kapala, he/she shall be able to see what he/she sees in the mirror as mentioned above. He/she can even see Nana-deva and various retinues. They will speak to the sadhaka that whatever the sadhaka wishes shall be granted.

All the above mandala until kapala siddhi method can be accomplished by any men and women who vowed to have fierce, solid and benevolent hearts. Except those who have offended the 5 unforgivable sins (五逆) and those who defame Buddhism and ungrateful ones. Not only these people cannot attain siddhi, they also have no chance to know this dharma.

Also if a sadhaka wishes to enter Asaru palace and Naga-bhavana (龍宮), he/she should recite mantra for 21 times accordingly. He/she should also burns benzoin then all shall be able to enter.

If one burns benzoin and recites mantra, and that he/she use white mustard seed to strike into a naga pond, in addition he/she also uses kandira (佉儞囉) wood to make spike and then nail this spike into the naga pond. The naga shall be bound. If one wishes to release the naga, the sadhaka only needs to pull out the spike and burns benzoin.

If one wishes to subdue enemy’s army, he/she should use iron to make a spike and recites mantra 21 times for empowering the spike. The sadhaka should burn benzoin and fumigate the spike with smoke. After that the iron spike is nailed under a big tree. By doing so, all enemies’ armies shall be defeated. If the spike is removed, the enemies shall recover.

If one wishes to cure a person harmed by various Nakshatra and Planetary rituals (宿曜), then he/she must recite mantra to empower white mustard seeds and water. After that the mustard seeds and water would be thrown and splashed at the person. The said person shall be cured.

If one wishes to cure malaria, he/she should empower 5 color strings with mantra. He/she should burn benzoin and fumigate the patient’s body and the strings are tied at the patient’s body. The patient shall recover.

If one wishes to free himself/herself from being tied, he/she should recite mantra for 800 times then those being tied shall be released.

If one wishes to be released from shackles, he/she should recite mantra for empowerment. The sadhaka should burn benzoin to fumigate and then use white mustard seeds to strike at the shackles. The shackles shall open by themselves.

If one wishes to transfer thunder and hails, he/she should use a pomegranate branch, but if he/she wishes to stop rain, then he/she should use karavella (葛囉尾囉) branch should be used.

If one wishes to request for grains, then he/she should use 7 types of grains to perform homa. After that he/she shall be rewarded accordingly.

If one wishes to make rain fall, then he/she should use sesame (脂麻) and japonica rice (粳米) to perform homa. The rain shall fall.

If one wishes to remove various yaksa, then he/she should use japonica rice to perform homa.

If one wishes to cure various illnesses, he/she should use sesame oil to perform homa.

If one wishes to transfer poisons to other places, then he/she should use a peacock tail feather.

If one wishes to be in happy and peace, he/she only needs to think this way and he/she shall always in happy and peace.

As such this mantra is good to perform hundred thousands of accomplishment method. One should perform sadhana and burns benzoin accordingly. Then whatever one performs shall attain siddhi in this method. This is the supreme and the most excellent ritual of all.

Buddha Vacana Paraghuya Nana Deva Sutra II
佛說最上祕密那拏天經卷下

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