At that time, the bodhisattva Vajrapāṇi, the great being, was present in the midst of the same gathering. Seated, he rose from his seat, circumambulated the Blessed One clockwise three times, and, prostrating at the Blessed One’s feet, said this to him:
EN
“Good, O Blessed One! For the sake of those who follow the conduct entailing the ritual divisions of vidyā and homa rites performed at the junctions of the day, you have clearly explained and elucidated with supreme eloquence the path that consists of rites involving vidyā mantras; the path that manifested from the great Cloud of Dharma; the path that comprises the detailed ritual instructions pertaining to the cakravartin, the great vidyārāja who is the heart essence of all the tathāgatas; the path that brings results and fulfills all aims completely; the unsurpassable path that leads to awakening; the path marked with the cause that generates the conditions, actions, and their certain results; the path that is the root of virtue that causes the attainment of the ten miraculous powers, and whose ultimate goal is to ascend to the seat of awakening. That, Blessed One, is excellent! May the teacher please instruct us on the signs that accord with the accomplishment of mantra that appear in dreams, signs indicating the time when the beings who engage in the practice of all vidyā mantras should commence the activities that cause accomplishment, so that all vidyā mantras—the causes that fulfill the rites—bear results.”
EN
Thus addressed, Lord Śākyamuni said this to the bodhisattva Vajrapāṇi:
EN
“Good, O lord of yakṣas! You act for the benefit and happiness of many people. You act out of compassion for the world, in the interest of great numbers of people, for their benefit and happiness. You act in the interest of all the practitioners of vidyā mantras. Listen well then, and carefully reflect upon what I will now tell you.
EN
“First, commencing the preparatory procedure as before, which is the same for all types of activity, one should go to a secluded place such as a mountaintop, a riverbank, a cave, or near a crossroad and build a hut at a clean spot. Following the same procedure as before for all types of activity, one should install the painting and worship it with sumptuous offerings. Then, during the bright fortnight or the prātihāra fortnight, always on an auspicious day, during the first watch of the night, one should prepare a mixture of white sandalwood, camphor, and saffron, and light a fire using sticks of the cutch tree. Sitting in front of the painting at a distance of four cubits, one should throw the oblation into the smokeless and flameless embers one thousand and eight times. Then, at the end of this offering, one should offer into the fire one thousand and eight lotus blossoms smeared with white sandalwood. At the end of the homa, one should form the mudrā of the auspicious seat and offer a seat to one’s mantra deity, using the same mantra. One should, however, perform the homa reciting the following mantra.
EN
“Homage to all the buddhas, the perfect teachers! The mantra is as follows:
EN
“ Oṁ, you with the form of a divine youth! Show it, show! Reveal the truth to me in my dreams for the sake of my good fortune! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!
EN
“After performing the protection rite using this mantra, one should complete the required number of oblations in the homa rite as just described. Then, having spread around blades of kuśa grass that are pointed at both ends, one should go to sleep in front of the painting, not too far from it and not too near, with one’s head pointing east, using for a pillow a bundle of kuśa grass. During the first watch, while keeping oneself awake, one should salute all the buddhas and bodhisattvas, confess one’s wrongdoings, and offer oneself to all the buddhas. Then, one should surrender to the power of sleep as one likes.
EN
“Dreams that occur during the first watch Are known to be generated by the humor of phlegm. Those of the second watch, as they arise from bile, Should be discounted as being of worldly origin.
EN
“One should know the dreams of the third watch to be generated by the humor of wind, And those of the fourth, to originate from truth. As for the phlegm-influenced dreams at the beginning of sleep, One should always watch out for the following:
EN
“One may behold numerous jewel mountains, Strings of pearls everywhere, Or oneself bathed In a mass of water,
EN
“Fully immersed in streams, Or floating in a great ocean. Wherever one perceives One’s body to be,
EN
“One may see that place as dotted With lotus ponds all around, Floating gardens, And tavern houses
EN
“Riding upon the waves That surround them on all sides. One may also see the Himalayas Made of crystal and abounding in great rivers,
EN
“Trees, and the king of mountains Fashioned from piled-up crystal And shaded by a latticework of pearls With masses of pearls.
EN
“Subjected to the influence of phlegm, One may see a great rain with masses of water, Or a bright white parasol With white adornments,
EN
“Or perhaps a white elephant. Such dreams are said to be influenced by phlegm. One may see a white yak-tail whisk, Or a man dressed in white.
EN
“If one touches sea salt, and so forth, Or salt in general, Or a strip of cotton or linen, Or perhaps iron, silver, or aloewood,
EN
“Touching or ingesting them Indicates that the dream is of the phlegm type. If one eats roasted beans, Sesame paste, sweet rice pudding,
EN
“Or different types of beans, This, again, indicates that the dream is of the phlegm type. Some say that eating svastikā cakes, Or other food, such as rice-and-grain pudding with milk,
EN
“Brings on dreams Of the phlegm type. The same goes for śaṅkulya or parpaṭa cakes, Or different types of soup.
EN
“Touching or eating them will cause An increase of phlegm in one’s dreams. It is agreed that there are many such types Of hard and soft foods, in many forms.
EN
“If one eats or touches them, The dreams will be induced by phlegm. If one dreams of a seat, a bed, or a carriage for traveling That is fashioned from a living being—
EN
“If one touches, mounts, or sees such During the first watch of the night As objects in one’s dream, All such dreams are said to be influenced by phlegm.
EN
“Dreams of these types emerge from And are effected by water, And may be an indication of [having eaten] Any of the various hard or soft foods that produce phlegm.
EN
“Seeing these objects in one’s dreams Is due to the action of phlegm-producing foods. The guides of the world have described Many dreams that are hard even to conceive of.
EN
“For living beings, it is in the second watch That dreams related to bile occur. A person may see in a dream a blazing fire, A light emanating from various jewels,
EN
“A conflagration, or meteors Flashing in all directions. Seeing these in a dream indicates that One is debilitated by bile.
EN
“Likewise, should one see in one’s dream a ruby, Or something else consisting of jewels, One should know that these objects appear To someone affected by bile.
EN
“Corresponding to the experience of the element fire, If one touches or ingests Different yellow articles in one’s dreams, One is debilitated by bile.
EN
“One whose body is debilitated by bile May see in one’s dream A sun that burns uninterruptedly, Continually spreading its intense heat.
EN
“One may also perceive, in one’s dream, The sky as being of golden color And the ground as yellow. This is due to the debilitating influence of bile.
EN
“If one dreams, during the same watch, Of a fire blazing all around And illuminating the firmament of the sky, One is flooded with the humor bile.
EN
“One may see the ground colored golden, Or the mountains, piles of rocks, A great elephant for riding, Or everything made entirely of gold.
EN
“If one sees these persistently while asleep, One is debilitated by the movement of bile. If one dreams of a vessel made entirely of gold; Or a golden carriage with similar adornments;
EN
“Or a seat, or perhaps a bed Made entirely of gold— If one touches or mounts them in one’s dream, This indicates that the dream is of the bile type.
EN
“One may see oneself in a dream as wearing Yellow garlands and clothes, Covered in yellow unguents, And provided with a yellow sacred cord;
EN
“One may also see in one’s dream One’s own body as yellow. This is due to the debilitating influence of bile, Which manifests itself during the second watch.
EN
“These are the different categories That dreams are grouped into based on color. Thus, the dreams of the various appearances of yellow Are caused by the humor bile.
EN
“The body’s being affected by bile Manifests during the second watch. A great variety of forms Arising out of yellow light
EN
“Have been taught by the most eminent of men To originate from bile. As for the dreams that are of the wind type, They are said to occur during the third watch of the night.
EN
“If one sees all the directions Completely filled with light, And perceives oneself as moving through space, Traversing the firmament of the sky,
EN
“And continually wandering everywhere Through space as far as the expanse of the sky, Such a dream is said to be of the wind type, As it brings this type of experience.
EN
“Swimming, jumping, Climbing trees, Reciting all treatises, The mantras in particular,
EN
“And also teaching or speaking, Are generally caused by wind. Also, climbing thorny trees, Or eating food that is very bitter,
EN
“Pungent, or sour—any such type of food— Is caused by wind. Tree fruits that are scattered by the wind Produce masses of the humor of wind—
EN
“If they are eaten in a dream, Such a dream is said to be generated by wind. The element wind present in Liquid and solid foods and substances
EN
“Agitates the minds of beings When they touch or eat them. If one sees oneself As being a servant to all beings,
EN
“If this vision comes in a dream, Such a person should be known to be of the wind type. Different types of movements, Different types of embracing and speaking,
EN
“Or different harsh expressions Indicate that the dream is the wind type. These and other types of dreams Have been taught by the most eminent of men.
EN
“Three types of associations have been taught Related to those who are of the attached, hateful, or deluded types: Those with a proclivity to attachment generate phlegm, Bile is the product of hatred,
EN
“While wind originates from delusion. A mixture of the three generates a mixture of humors. When attachment is stirred in sleep, It will manifest as sexual dreams.
EN
“Thus, the desire for women will manifest In dreams generated by phlegm. Quarreling based on hatred Will occur in dreams generated by bile.
EN
“Torpidity born from delusion Manifests in dreams as the loss of memory. In reality, though, dreams always manifest Based on a mixture of the humors.
EN
“Thus, that which is designated as a dream Is devoid, in all its [three] types, of pure essence. Those who teach the truth taught the activities and lifespans Particular to each of the [humor-based] category of beings.
EN
“Thus, beings described as being of the phlegm type Have a nice complexion and are soft-spoken. They live long lives, are intelligent, Have oily skin, and are self-confident.
EN
“They are fair skinned, tall, And always fond of intercourse with women. They are virtuous, heroic at any time, And always delight in showing respect.
EN
“When this is indicated by their birth horoscope, They could be jealous and lack distinction. Some may become kings Fit to take command of an army.
EN
“Living according to their prescribed activity, They will attain prosperity. Their activities and their fruits are described as follows: They do not neglect the activity [in favor of] the mantra, As the mantra, according to what the guides of the world have said, Is not the most important thing in terms of activity.
EN
“It is therefore said that in this world Success belongs to those of the phlegm type. They will attain dominion over the land, Great prosperity, and magical powers.
EN
“A mantra reciter should not take Any of the phlegm-producing foods in excess. If one overindulges in these foods, One’s dreams will become bereft of meaning.
EN
“A mantra practitioner should therefore not indulge in these foods, As they are said not to be conducive to accomplishment. A wise and clever person Should not sleep at that time.
EN
“Now the characteristics of a person Of the bile type will be described.
EN
“He may be prone to hatred and anger, Of black complexion, and physically weak. He may be cruel and engage in cruel activities And continually display a tendency toward deceit.
EN
“He may also be continually valiant and daring And be endowed with strength and intelligence. He is talkative, has many friends, And has a deep understanding of many treatises.
EN
“Virtuous and firm in his actions, He is also described as prone to hatred. He is intelligent and possessed of great power, But shows the signs of hatred.
EN
“He resents the valorous, is wealthy, Understands human nature, And is of pleasant appearance, free, detached, Stable, and always tolerant of suffering.
EN
“Proud, greedy, and angry, He is always fond of women. Full of great energy and firm in applying the mantras, He becomes very prosperous.
EN
“He engages beings by assaulting them, As they submit to the way he acts. His mantras—those that arrest the life force of beings— Are always successful.
EN
“He swiftly accomplishes his violent aims That have been rejected by the Sage. The activities of such an individual— Those that harm living beings—will succeed.
EN
“Rites of any mantra practitioner That involve ritual methods Will be successful when executed carefully, Which is not the case for other individuals and rites.
EN
“So, too, the hateful mantras That oppress other beings Can, by the same token, interrupt the mantras of others And succeed against angry beings.
EN
“Wrathful mantras will be successful In seizing the property of others Or arresting their life force; Such activities should not be combined with other mantras.
EN
“A being predisposed to hatred Can attain dominion over others; He may be of a black, dark, White, or mixed complexion.
EN
“An ordinary human predisposed to anger Cannot possibly have a golden complexion; Such a person will have a rough and smoke-colored Or tawny complexion.
EN
“One born in the sign of Scorpio Is heroic, cruel, and lustful, Being in the house of the planet Mars. One who is under the influence of Jupiter is predisposed to phlegm.
EN
“Such a person will eat little And be fond of pungent and sour tastes. His life will be long And his memory good.
EN
“Now I will describe the activities and mannerisms Of a person by nature predisposed to wind. He has an unhealthy or rough complexion But, in general, is not too weak.
EN
“He is of feeble intellect and little knowledge, Unstable, and ungrounded. With a trembling body, tottering, He vomits a lot and frequently defecates and urinates.
EN
“He eats a lot and all the time, And he talks a lot. Being hostile to everyone, He has many enemies.
EN
“He is undisciplined and unhappy In his life on earth. Mantras for becoming invisible Are said to succeed if used by him.
EN
“He delights in foods That stir up the humor of wind. A mantra reciter should, however, never eat them, If he wants his activity to be successful.
EN
“Beings agitated due to the humor of wind Are predisposed to the arising of ignorance. They are described as belonging to the delusion type, And become accomplished in stupefying mantras.
EN
“For those who are of the deluded type, It is always desired to be accomplished in causing stupefaction. One should ascertain the asterisms of the water signs To know the true significance of planetary influences.
EN
“One should not perform peaceful activities If one is of the wind type and confused. Likewise, one should not perform the enthralling, Attracting, stupefying, or destroying of beings.
EN
“Regarding the arising of delusion-generated evil In beings dominated by the humor of wind, The following signs have been taught That indicate the truth in dreams.
EN
“They have been previously described by sages As serving the interests of beings. Aries, Taurus, Gemini, Cancer, Leo,
EN
“Libra, Virgo, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, the elephants, The celestials, the monkeys, the asuras,
EN
“The siddhas, the gandharvas, the yakṣas, and so forth— All those renowned to humanity— The zodiac signs have been taught By the supreme ones to the masses.
EN
“Different activities have been described, Of many types and various purposes. In all these activities and the accumulated karma, A wide range of qualities comes to fruition.
EN
“It has been taught that for ordinary beings No activity is devoid of such qualities. Thus, one who engages in activities takes rebirth Based on the qualities [of his karma].
EN
“When these qualities are infused with religious merit, The practice of mantras will be successful. The reciter who understands the true nature of such qualities Understands the merits and defects of his karmic bonds.
EN
“If the authentic ritual procedure is not performed, The activity will not take place, even if the qualities are present. This is because the ritual produces the activity; Such ritual is not without its qualities.
EN
“One who possesses the karmic qualities For performing rituals will succeed. Such ritual activities, along with their procedures, Have been formerly taught by those with the ten powers.
EN
“The karmic qualities for [performing specific] rites Are indicated by the beings’ behavioral tendencies. The different forms they see in dreams are regarded, similarly, As the products of their karmic activities.
EN
“Thus, based on the signs received in dreams, One can determine the full range of activities to engage in. Signs of different forms, Some pleasing and nice to look at,
EN
“Others ugly, or with forms of obstacles, Will appear in dreams. People who desire accomplishments Should be very enthusiastic and diligent.
EN
“The accomplishments will come to them In terms of being of the highest, medium, or lowest range. Activities that are violent and cruel Always bring on dreams immediately [indicative] of the ripening fruits.
EN
“Regarding the highest, steadfast activities, They will be accomplished after a long time. Worldly activities of those who are predominantly worldly Will produce [corresponding karmic] qualities.
EN
“There are many dreams that occur to mantra reciters That indicate their accomplishment of the mantra. Lethargic sleep portends that The mantra will not be accomplished.
EN
“In that situation it is recommended to recite The mantra that destroys the obstacles. One should employ at that time A mantra that is appropriate for reciters.
EN
“The prescribed [mantra] is the six-armed And six-faced [Mañjuśrī] Mahākrodha. His four-syllable great mantra Resides within his youthful form.
EN
“He is of a terrible aspect and very frightening, Manifesting in a form of a boar In order to destroy the obstacles; Black as night, he is the king of gods.
EN
“He is dressed in a tiger skin And adorned with snakes with expanded hoods. This great being holds a sword in his hand And appears in the form of Death of great splendor.
EN
“He is tough on all obstacle makers And ends the life of vināyakas. Hear, all the beings, his mantra, The fiercest in the tantras.
EN
“This mantra removes all obstacles From any given being. It accomplishes all mantras. Assembled gods, hear me!
EN
“Homage to all the buddhas, the perfect teachers! The mantra is:
EN
“ He he, Mahākrodha! The six-faced, six-legged destroyer of all obstacles, hūṁ hūṁ! Why do you tarry? O destroyer of the life of vināyakas, destroy my bad dreams! Lunge forward, lunge! Remember your pledge! Phaṭ phaṭ, svāhā!”
EN
As soon as this king, the Lord of Wrath, was pronounced, all the vināyakas and obstructers became disturbed and frightened. With fainting hearts and panicked minds, they paid homage to Lord Śākyamuni and Mañjuśrī, the divine youth, and remained samaya-bound to them.
EN
Lord Śākyamuni then looked at the entire realm of the Pure Abode, and said this to the great assembly of his followers:
EN
“Ho ho, assembly of gods! He is the Lord of Wrath. While any of the worldly or transcendent mantras are being accomplished, the Lord of Wrath will tame any evil being that causes harm to the reciter, along with the culprit’s family. He will cause them to wither but will not take their lives. Having burnt them and dried them up, he will assign a role to them, appointing them to protect, support, and guard the reciter. The being thus appointed will have to sustain the reciter. Any such being who would transgress this obligation and harm the practitioner who is under the protection of the Lord of Wrath
EN
“Will have his head split into seven pieces by the Lord of Wrath, Like a garland of arjaka tree blossoms.” Having spoken thus, the foremost one among sages Said this to Mañjughoṣa:
EN
“Divine youth! Your mantras fulfill All aims, the whole range of aims, Especially for practitioners who Pursue the aims of the mantra system.
EN
“This mantra has been taught by the Lord of Wrath in the tantras As the one that destroys all obstacles. It has been formerly employed For this purpose by the lords of the world, the buddhas,
EN
“Namely for destroying evil obstacle makers And appeasing the anger of enemies. For the reciters it is necessary To always recite it at nighttime.
EN
“It affords protection to sentient beings And destroys bad dreams. It has been taught by the supreme among people, the buddhas, As being able to accomplish the aims of all mantras.
EN
“I will further teach The auspicious characteristics of men For whom the mantras are successful— Those of the highest, medium, and the lowest types.
EN
“One who is energetic and intelligent; Has a golden complexion, a large belly, Elongated eyes, and smooth skin; Is dispassionate and free of anger;
EN
“Has red eye-corners and speaks nicely, For him accomplishment is of the highest type. One with delicate skin, a dark complexion, And slim limbs that are not too long;
EN
“Who is full of enthusiasm and energy, Content, virtuous in every respect, And pure on the account of his high birth; Who has few desires, and is of weak constitution,
EN
“His accomplishment is certain— It will be of the highest kind in all activities. One whose body is not in any way inferior; Who is dark as panic grass, full of vigor,
EN
“Untroubled in mind, intelligent, Always celibate and pure, And always fond of fine clothes; Who knows the ways of the world, is disciplined,
EN
“Has many friends, is always detached, And eats moderately; And who is pure, skilled, and moral, Always enjoys pure conduct,
EN
“Speaks the truth, and is compassionate Will reach the highest type of accomplishment. One not missing any limbs, full of qualities, Born to a good family, always adhering to the Dharma,
EN
“Devoted to his mother and father, Reverential toward brahmins and guests, Very compassionate, and steadfast Will reach the highest type of accomplishment.
EN
“One of pure, dark complexion and smooth skin, Who speaks little and always remains pure, Wants only the food and drink that are pure, Has sex only with pure partners,
EN
“Knows the ways of the world, and is highly respected Will reach the highest type of accomplishment. One who is neither too short nor too tall, Has hair as black as antimony powder,
EN
“Has loving eyes, is pure, Always enjoys bathing, And is propitiatory toward the Three Jewels Will reach the highest type of accomplishment.
EN
“One who engages in noble activities, Who is a refuge to sentient beings and knows their minds, And who is forbearing, polite in speech, And reverent toward bodhisattvas— He will reach a supramundane accomplishment That is rich in results.
EN
“One who is very honest, heroic, And full of vigor; who has undertaken solemn vows; Who is endowed with good fortune, knows the mantras, And understands the essence of all the tantras;
EN
“Who belongs to the kṣatriya caste Or is an exemplary brahmin; who is intelligent, Cavorts with women, is always passionate, Has a golden complexion,
EN
“Appears tall and fair skinned, And has a long nose, big arms, And dangling forearms; who is valiant, Aspires to rule a great kingdom,
EN
“Is reverent toward bodhisattvas, Has a woman’s name, worships goddesses, And is devoted to the Three Jewels, Adorned with bodhicitta, Very compassionate, steadfast, And has a certain amount of anger and ignorance;
EN
“And who is endowed with good fortune, profoundly detached, Of great vigor, difficult to subdue, Beloved by women, and valiant Will also win accomplishment of the highest type.
EN
“One who is valiant, delights in drinking, Always is in the company of women, Is of golden complexion, lives on little food, Has broad hips, and is pure,
EN
“Compassionate, caring, skillful, Knowing in the ways of the world, highly esteemed for his qualities, Always dedicated to reciting the mantras, Willing to give up his life for the victorious lords
EN
“And also for their sons, the śrāvakas, As well as to the pratyekabuddhas; Who is mighty, eminent among men, Belongs to the pure second caste,
EN
“And is complete with all the limbs of his body, Always cruel and rash, Detached, disciplined, victorious over his enemies, And able to distinguish between virtue and nonvirtue;
EN
“And who is not too hefty and not too lean, Not too tall and not too short, And preeminent among the average Will attain accomplishment of the highest kind.
EN
“One with copper-colored, smooth fingernails, With the palms of his hands red and clean, With the extremities of his feet red and smooth, And adorned with circles, swastikas,
EN
“Banners, archways, fish, Flags, lotuses, and water lilies Visible on his hands and feet— A person marked with these signs
EN
“And fitting this description is the most excellent, And to his lot will fall the best accomplishment. One with white, cavity-free, And long teeth that resemble mountains;
EN
“With a long nose, elongated eyes, Knitted brow, a beautiful chin, Eyelashes distinguished in the world like those of a cow, Black, beautifully outlined eyes,
EN
“A broad forehead, A beautiful head shaped like a parasol Or shaped like a turban, Beautiful ears,
EN
“Jaws shaped like those of a lion, Lips the color of ripe bimba fruit, A tongue the color of a lotus petal, An intensely red palate,
EN
“A neck resembling a conch, Full, muscular shoulders, Exquisitely beautiful flanks and bosom, A broad chest,
EN
“A slim torso, Broad, beautiful hips, A deep navel with hair curling to the right, A network of straight veins,
EN
“Dangling forearms, and big arms and hips; Who is distinguished by a lion’s chest, Has round thighs, And elbows free of blemish;
EN
“Whose calves, like those of an antelope, Are said to be well proportioned and round; Who has fleshy feet With red, upraised toes
EN
“With red, smooth toenails— Feet that are nicely arched and adorned with flesh; Whose head … the surface of the earth; Who has beautiful ears, nice to behold,
EN
“Smooth, of nice color, clean, Praiseworthy and distinguished in the world, Above which there is a network of veins That are not bulging;
EN
“Whose two pathways for voiding excreta Are deep and turn toward the right; Who has two fine testicles, Small, round, beautiful,
EN
“Without injuries or cracks, And nicely separated; Whose member becomes drawn in After voiding the bodily fluid at the end of physical passion;
EN
“Who, during sleep, after the eating of Aphrodisiacs contained in food or drink, Profusely releases a fluid That appears blue or red;
EN
“And whose [penis] releases much fluid, is smooth, And is marked with signs of beauty— The person of this kind Will attain the highest accomplishment.
EN
“One who defecates three times and urinates six times [a day], Is pure and enjoys performing purificatory observances, Goes to bed at the end of the watch, And gets up early Will attain the highest accomplishment With regard to all activities.
EN
“One will enjoy A variety of results And great prosperity again and again. One is marked with medium characteristics, If one is born in the asterisms Of Puṣya, Revatī, Phalgunī,
EN
“Maghā, Anurādhā, Citrā, Rohiṇī, or Kṛttikā. One born in them is handsome, And marked by the planets as capable. One that was [born under the aforementioned stars] at dawn Will manifest accomplishment.
EN
“If the auspicious planets— The pure white moon, The yellow Mercury, and Jupiter— Are observed at the end of the day, at midday, or at dawn, They indicate, for all people born at that time, That they will be fit for attaining accomplishment.
EN
“If people born in such periods Engage in virtuous activities, Their mantras will easily succeed In accomplishing all their aims.
EN
“After noon has passed And always when the sun is setting— Always during these periods— Planets exercise cruel influence upon beings.
EN
“Sun and Mars are, [at that time], inauspicious, As are comets, Rāhu, and Saturn, The chief among planets, Earthquakes, hurricanes, and meteors.
EN
“At that time the stars are very inauspicious. Black omens boding misfortune And fearful portents of death Will appear at that time.
EN
“If, at the time of the sun’s rising, Mercury looks upon Earth; If at a yoke’s distance from the sun, Jupiter looks upon Earth;
EN
“If Venus, a further yoke’s distance away from the sun, Is looked upon by Kubera; If, at the height of noon, The moon’s aspect affects the beings,
EN
“Then, respectively, Mercury’s influence will bring kingship; Jupiter will bring wealth and pleasures; Venus will bring wealth, Kingdom, and pleasures;
EN
“And the moon will bring long life, Power, and achievements. Similarly, when the sun marks the midday, Its corresponding midday aspect manifests. When noon has passed, The sun always looks upon the quarters.
EN
“If Ketu is said to be within One angular yoke [above the horizon], not higher, And if Rāhu and Saturn Create darkness at noon, Soon after evil omens will occur, Such as meteors or earthquakes.
EN
“If the setting sun is of copper color, With a strong tint of vermillion, One born under this aspect of the chief planet Will be a handsome male child.
EN
“He will look like Mars himself, Very fierce, with a javelin in his hand. Then, when the sun has passed a yoke’s length, The auspicious planets will emerge.
EN
“One born after the sun has appeared Will be cruel and impetuous. If it is Saturn or Mars, One will be cruel, lustful, and proud.
EN
“Harm will come to those born Under the smoke-like omens of Ketu. Such people are poor, violent, and greedy, And are always ignorant.
EN
“In the time of darkness, when the earth shakes, Meteors streak, and planets are inauspicious; When there are earthquakes and hurricanes, Light-phenomena, and burning thunderbolts;
EN
“When ominous lightning and other signs Appear in place of the Pleiades and other stars; When all beings behold The terrifying sight of Rāhu,
EN
“At that time people are poor, without a protector, undisciplined, And constantly engage in evil and dishonest acts. Such people are born into suffering— Their lineament being affliction. They suffer from leprosy and many diseases, Such as blindness, lameness, and boils.
EN
“They are hermaphrodites, neuter, and childless, Unlucky with and repugnant to women. In this way, men, women, and others Attest to the inauspiciousness of the planets.
EN
“They are born in many worlds, having experiences According to their astrological births. The planets that are ‘white’ and ‘yellow’ are the best; Being born under them is the source of happiness.
EN
“As for the colors, the white and the yellow Have been described by the victorious ones as the best. Seeing the four main planets— Venus, the moon, Jupiter, and Mercury—
EN
“Will ensure success For the reciter in all [ritual] activities. As for the simple folks, Their births will always be fortunate.
EN
“Every desired good fortune, As explained by the most eminent of men, Will be instantly obtained, Within the twinkling of an eye or a finger snap.
EN
“Their birth-assigned position has been described in brief By the most eminent of men. Its limitations and standards are determined By the planets who oversee the world.
EN
“These planets rise regularly At their usual time, as is their nature. Auspicious or inauspicious, they always Course in their orbits.
EN
“Beings perform evil and virtue, And thus inhabit their specific realms. They may inhabit the gods’ realms,
EN
“But somehow, to some degree, They will develop evil intents. Wholesome and unwholesome results Will thus arise for them again and again.
EN
“It is said that, according to their aspects, The planets incite karma and cause it be experienced. Swiftly, swiftly they catch up with beings; Swiftly, swiftly they approach.
EN
“Visible or not, their speedy approach happens instantaneously, In the twinkling of an eye or a finger snap— That is the exact amount of time Described by those of superior intellect.
EN
“Next I will explain What the birth horoscope always entails— The twelve moments [favorable for undertaking an activity] And the appropriate and inappropriate time in relation to causes. I will also explain who is not a suitable vessel, Or does not possess the causes for accomplishment.
EN
“Favorable omens, in turns, appear And do not appear to people. Kingdoms collapse, there are famines, Or there are bountiful harvests, and kings enjoy prosperity.
EN
“A person destined to die, whether a timely or untimely death, Should always act benevolently. When there are comets, earthquakes, and hurricanes, When meteors streak and smoke is present,
EN
“The behavior of constellations, days of the week, and stars, Which is either virtuous or nonvirtuous, Influences the conduct of every being, Which oscillates between good or bad.
EN
“I will now describe the behavior— Of the kravyādas and the mātṛs, Those fierce murderers of living beings— And other evil beings who feed on flesh.
EN
“Those with sincere faith in the deity, Rich in Dharma and of superior intellect, Who are always engaged in wholesome activities And cultivate thoughts of loving kindness and compassion,
EN
“Who use their intellects for the sake of noble endeavors And dedicate themselves to fulfilling the needs of others, Can summon the mātṛs by uttering the mantra In order to nourish them with food.
EN
“I will describe in detail the manner In which they take possession Of the bodies of others, And how they remain in the bodies of humans.
EN
“The gods are said to be rooted in merit, And the asuras in pride. They thus abide in these two ways, Known as gods and asuras, along with their retinues.
EN
“The latter are further subdivided Into two, the cruel and the ordinary. The last are also subdivided into two groups, The virtuous and the nonvirtuous, [liable to follow] the five destinies.
EN
“The gods there are of three kinds— ‘Twenty,’ ‘thirty,’ and ‘infinite’— The sovereign gods up to the realm of Akaniṣṭha, The Yāma gods, and the innumerable earth guardians.
EN
“The worlds are infinite— Both virtuous and nonvirtuous. Therein dwell saṃsāric beings And also the noble śrāvakas,
EN
“The buddhas, the pratyekabuddhas, And their dear offspring— The bodhisattva great beings— Established on the ten levels.
EN
“Thus all beings always take Their respective types of birth. All the immature beings Follow the birth of the destinies. All the noble buddhas, on the other hand, Are liberated from the ocean of saṃsāra.
EN
“They all necessarily have their characteristics, Always follow their respective modes of conduct, Speak their own languages, and possess latent natures. I will explain this in detail.
EN
“All spirits can be summoned By those who correctly employ the mantra methods. One who knows the mantras for summoning and possession Can use them on beings who inhabit the bodies of others.
EN
“They can be summoned, in the human realm, By mantra reciters who can distinguish Between virtuous and nonvirtuous activities, Are not careless, keep reciting the mantra, Do not follow foolish conduct, And are equally tolerant of disfavor and kindness.
EN
“I will explain all the signs that indicate success According to their respective natures. In order to protect their human bodies That are always afflicted by suffering,
EN
“And for the sake of the infinite Dharma And their own liberation, it is always recommended That they ward off evil beings, And worship the pure ones.
EN
“A mantra method is thus prescribed For keeping the former in check or showing the latter favor. In this regard, the ritual procedure is threefold, Reflecting the three natures of either wind, phlegm, or bile.
EN
“To those afflicted, one should administer the rite of pacifying, Which is known to be threefold. In the case of humans, one should always Administer the remedy by means of the mantras.
EN
“A living being is a combination of the great elements, But is regarded as more than just these elements. When they are overcome by any of these elements, They are referred to as one who has an element in excess.
EN
“When a living being has any of the elements in excess, They will develop an illness. Elements, in regard to their type, Are divided into two types.
EN
“Thus, an element is always designated As either sattva or asattva. These elements are bile, phlegm, wind, And any other of the great variety of substances.
EN
“The great elements are four, Or five, if space is added. Water, which is paired with heat, And earth, which is paired with wind,
EN
“Have been declared by the wise ones As belonging to the category of asattva, And so did the most eminent lord of the world, The one of great splendor.
EN
“This best of speakers, the most intelligent one, Has said that asattva elements are associated with Nonhuman beings, And the sattva elements, with humans.
EN
“Whether a being is human or nonhuman, They are always called a sentient being. It is for the good of sentient beings That this omniscient teaching was delivered.
EN
“The past and future buddhas, And also those of the present time, Taught about activities That produce good and bad results.
EN
“The teaching of the buddhas states That activity always produces results. Being in the same category, the accomplishment Will therefore definitely manifest itself.
EN
“This accomplishment is said to be omniscient knowledge, Forbearance, tranquility, consistent purity, Certainty that phenomena are pure and devoid of self, The ultimate truth, and liberation.
EN
“This very path has been taught For sentient beings in this sūtra, Which contains the true medicine of the mantra— A complete teaching for this world.
EN
“Venerated in all the treatises Of the past, the present, and the future, This teaching concerns the absence of self in phenomena, Which is a state always tranquil and auspicious.
EN
“This teaching of the omniscient one Truly concerns his own highest state. It alone sets down the way For the arising of omniscient knowledge.
EN
“The power of all the buddhas And the bodhisattvas who are full of wisdom Manifests itself as an accomplishment In all activities that involve the mantras. It is in order to bring about this accomplishment That this king of manuals has been taught by the lord of sages.
EN
“Following this path meant for embodied beings, Which is the essence of mantra, One can attain the city of nirvāṇa, A tranquil place where there is no aging, No grief, and no pollution, which is a peaceful, Always auspicious state of awakening.
EN
“This instruction of all the buddhas, Intended for the mantra reciters, Has been taught for them on the earth As a complete system.
EN
“It establishes the karmic cause For the omniscient knowledge of things. The entire purpose of mantra Is directed toward the three aspects of awakening.
EN
“The entirety of the knowledge possessed by the buddhas Has been explained in this manual. It has been spread through all the worlds For the benefit of sentient beings.
EN
“Certain things found in this king of manuals Cannot be found in other manuals, But whatever has been taught by the best of sages And their sons in other manuals,
EN
“All of that, all the mantras, can be found in this manual. This then is a detailed manual. For this very reason the lord of sages Taught it to all beings.
EN
“There is no one on this earth, Or in the triple universe, Who would not be attracted to And enthralled by this king of manuals.
EN
“When the moon-like Sage is gone And the maṇḍala of this earth is empty, This manual will remain in the world And keep fulfilling the purpose of the doctrine.
EN
“The divine youth Mañjughoṣa, Who is always pure, Will continue to do the Buddha’s work And spread the doctrine to all the beings.
EN
“Those who, for a long time, have been thirsting For the power of this king of manuals, Will be liberated having heard it just once. They will certainly attain accomplishment.
EN
“This teaching bears fruit for all beings And is always pure. Mantra practitioners always delight in the recitation and the homa Performed for the sake of all beings.
EN
“Whatever knowledge is contained In the types of knowledge present in the three times, The same knowledge can be found In this supreme king of manuals.
EN
“The instructions of the buddhas Taught in this manual are founded on mantras. These mantras are nonconceptual, Yet they have been taught in this ‘conceptual’ manual.
EN
“Every sentient being commits virtue and nonvirtue, Whether with or without purpose. The virtue and nonvirtue present in all the worlds Accord with the intellect of beings particular to their type of birth.
EN
“He has been elaborated on in this manual By the tathāgatas, themselves free from mental elaboration. He was taught here for the sake of the world By the self-awakened buddhas who transcended the world.
EN
“Transcending the worldly And surpassing all dharmas, [He, the supreme] performer, does various things That are wonderful and venerated by the world.
EN
“This king of mantras engages in these activities For the benefit of large numbers of beings. He, Mañjughoṣa the divine youth, Carries out the Buddha’s work.
EN
“There is both virtue and nonvirtue in the world— His purpose is to spread good qualities. If I am requested, I will teach; Not requesting is said to be non-Dharma.
EN
“It is taught by the Buddha Solely for the benefit of every being. It has been taught by the past buddhas And will now be taught by me
EN
“With the earnest desire that the lineage Of the buddhas remains unbroken, And that omniscient wisdom arises In all activities of the mantra practitioners.
EN
“The only activity that deserves to be praised Is the one based on omniscient knowledge. Since previous actions performed in one’s respective world Are being experienced now,
EN
“One should perform the [right] activities, Though it may be difficult to perform them in this life. Based on these activities, the mantras will succeed Without effort even in this life.
EN
“The accomplishment will come in this life, Manifesting also in one’s activity. The ritual activity is therefore Extolled by all the buddhas as something unique.
EN
“When such activity is performed according to procedure, The accomplishment will swiftly follow, even in this life. Naive and careless beings, Who are ignorant of the right procedure, follow erroneous paths.
EN
“Thus these activities alone, with all their aspects, Have been deemed praiseworthy. The activity should follow the procedure; If it does, it will be successful. Activity that lacks the right procedure Will not succeed even after a very long time.
EN
“There is no liberation without samādhi; Liberation is never devoid of samādhi. Accordingly, awakening is said To combine samādhi and liberation.”
At that time, the bodhisattva Vajrapāṇi, the great being, was present in the midst of the same gathering. Seated, he rose from his seat, circumambulated the Blessed One clockwise three times, and, prostrating at the Blessed One’s feet, said this to him:
EN
“Good, O Blessed One! For the sake of those who follow the conduct entailing the ritual divisions of vidyā and homa rites performed at the junctions of the day, you have clearly explained and elucidated with supreme eloquence the path that consists of rites involving vidyā mantras; the path that manifested from the great Cloud of Dharma; the path that comprises the detailed ritual instructions pertaining to the cakravartin, the great vidyārāja who is the heart essence of all the tathāgatas; the path that brings results and fulfills all aims completely; the unsurpassable path that leads to awakening; the path marked with the cause that generates the conditions, actions, and their certain results; the path that is the root of virtue that causes the attainment of the ten miraculous powers, and whose ultimate goal is to ascend to the seat of awakening. That, Blessed One, is excellent! May the teacher please instruct us on the signs that accord with the accomplishment of mantra that appear in dreams, signs indicating the time when the beings who engage in the practice of all vidyā mantras should commence the activities that cause accomplishment, so that all vidyā mantras—the causes that fulfill the rites—bear results.”
EN
Thus addressed, Lord Śākyamuni said this to the bodhisattva Vajrapāṇi:
EN
“Good, O lord of yakṣas! You act for the benefit and happiness of many people. You act out of compassion for the world, in the interest of great numbers of people, for their benefit and happiness. You act in the interest of all the practitioners of vidyā mantras. Listen well then, and carefully reflect upon what I will now tell you.
EN
“First, commencing the preparatory procedure as before, which is the same for all types of activity, one should go to a secluded place such as a mountaintop, a riverbank, a cave, or near a crossroad and build a hut at a clean spot. Following the same procedure as before for all types of activity, one should install the painting and worship it with sumptuous offerings. Then, during the bright fortnight or the prātihāra fortnight, always on an auspicious day, during the first watch of the night, one should prepare a mixture of white sandalwood, camphor, and saffron, and light a fire using sticks of the cutch tree. Sitting in front of the painting at a distance of four cubits, one should throw the oblation into the smokeless and flameless embers one thousand and eight times. Then, at the end of this offering, one should offer into the fire one thousand and eight lotus blossoms smeared with white sandalwood. At the end of the homa, one should form the mudrā of the auspicious seat and offer a seat to one’s mantra deity, using the same mantra. One should, however, perform the homa reciting the following mantra.
EN
“Homage to all the buddhas, the perfect teachers! The mantra is as follows:
EN
“ Oṁ, you with the form of a divine youth! Show it, show! Reveal the truth to me in my dreams for the sake of my good fortune! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!
EN
“After performing the protection rite using this mantra, one should complete the required number of oblations in the homa rite as just described. Then, having spread around blades of kuśa grass that are pointed at both ends, one should go to sleep in front of the painting, not too far from it and not too near, with one’s head pointing east, using for a pillow a bundle of kuśa grass. During the first watch, while keeping oneself awake, one should salute all the buddhas and bodhisattvas, confess one’s wrongdoings, and offer oneself to all the buddhas. Then, one should surrender to the power of sleep as one likes.
EN
“Dreams that occur during the first watch Are known to be generated by the humor of phlegm. Those of the second watch, as they arise from bile, Should be discounted as being of worldly origin.
EN
“One should know the dreams of the third watch to be generated by the humor of wind, And those of the fourth, to originate from truth. As for the phlegm-influenced dreams at the beginning of sleep, One should always watch out for the following:
EN
“One may behold numerous jewel mountains, Strings of pearls everywhere, Or oneself bathed In a mass of water,
EN
“Fully immersed in streams, Or floating in a great ocean. Wherever one perceives One’s body to be,
EN
“One may see that place as dotted With lotus ponds all around, Floating gardens, And tavern houses
EN
“Riding upon the waves That surround them on all sides. One may also see the Himalayas Made of crystal and abounding in great rivers,
EN
“Trees, and the king of mountains Fashioned from piled-up crystal And shaded by a latticework of pearls With masses of pearls.
EN
“Subjected to the influence of phlegm, One may see a great rain with masses of water, Or a bright white parasol With white adornments,
EN
“Or perhaps a white elephant. Such dreams are said to be influenced by phlegm. One may see a white yak-tail whisk, Or a man dressed in white.
EN
“If one touches sea salt, and so forth, Or salt in general, Or a strip of cotton or linen, Or perhaps iron, silver, or aloewood,
EN
“Touching or ingesting them Indicates that the dream is of the phlegm type. If one eats roasted beans, Sesame paste, sweet rice pudding,
EN
“Or different types of beans, This, again, indicates that the dream is of the phlegm type. Some say that eating svastikā cakes, Or other food, such as rice-and-grain pudding with milk,
EN
“Brings on dreams Of the phlegm type. The same goes for śaṅkulya or parpaṭa cakes, Or different types of soup.
EN
“Touching or eating them will cause An increase of phlegm in one’s dreams. It is agreed that there are many such types Of hard and soft foods, in many forms.
EN
“If one eats or touches them, The dreams will be induced by phlegm. If one dreams of a seat, a bed, or a carriage for traveling That is fashioned from a living being—
EN
“If one touches, mounts, or sees such During the first watch of the night As objects in one’s dream, All such dreams are said to be influenced by phlegm.
EN
“Dreams of these types emerge from And are effected by water, And may be an indication of [having eaten] Any of the various hard or soft foods that produce phlegm.
EN
“Seeing these objects in one’s dreams Is due to the action of phlegm-producing foods. The guides of the world have described Many dreams that are hard even to conceive of.
EN
“For living beings, it is in the second watch That dreams related to bile occur. A person may see in a dream a blazing fire, A light emanating from various jewels,
EN
“A conflagration, or meteors Flashing in all directions. Seeing these in a dream indicates that One is debilitated by bile.
EN
“Likewise, should one see in one’s dream a ruby, Or something else consisting of jewels, One should know that these objects appear To someone affected by bile.
EN
“Corresponding to the experience of the element fire, If one touches or ingests Different yellow articles in one’s dreams, One is debilitated by bile.
EN
“One whose body is debilitated by bile May see in one’s dream A sun that burns uninterruptedly, Continually spreading its intense heat.
EN
“One may also perceive, in one’s dream, The sky as being of golden color And the ground as yellow. This is due to the debilitating influence of bile.
EN
“If one dreams, during the same watch, Of a fire blazing all around And illuminating the firmament of the sky, One is flooded with the humor bile.
EN
“One may see the ground colored golden, Or the mountains, piles of rocks, A great elephant for riding, Or everything made entirely of gold.
EN
“If one sees these persistently while asleep, One is debilitated by the movement of bile. If one dreams of a vessel made entirely of gold; Or a golden carriage with similar adornments;
EN
“Or a seat, or perhaps a bed Made entirely of gold— If one touches or mounts them in one’s dream, This indicates that the dream is of the bile type.
EN
“One may see oneself in a dream as wearing Yellow garlands and clothes, Covered in yellow unguents, And provided with a yellow sacred cord;
EN
“One may also see in one’s dream One’s own body as yellow. This is due to the debilitating influence of bile, Which manifests itself during the second watch.
EN
“These are the different categories That dreams are grouped into based on color. Thus, the dreams of the various appearances of yellow Are caused by the humor bile.
EN
“The body’s being affected by bile Manifests during the second watch. A great variety of forms Arising out of yellow light
EN
“Have been taught by the most eminent of men To originate from bile. As for the dreams that are of the wind type, They are said to occur during the third watch of the night.
EN
“If one sees all the directions Completely filled with light, And perceives oneself as moving through space, Traversing the firmament of the sky,
EN
“And continually wandering everywhere Through space as far as the expanse of the sky, Such a dream is said to be of the wind type, As it brings this type of experience.
EN
“Swimming, jumping, Climbing trees, Reciting all treatises, The mantras in particular,
EN
“And also teaching or speaking, Are generally caused by wind. Also, climbing thorny trees, Or eating food that is very bitter,
EN
“Pungent, or sour—any such type of food— Is caused by wind. Tree fruits that are scattered by the wind Produce masses of the humor of wind—
EN
“If they are eaten in a dream, Such a dream is said to be generated by wind. The element wind present in Liquid and solid foods and substances
EN
“Agitates the minds of beings When they touch or eat them. If one sees oneself As being a servant to all beings,
EN
“If this vision comes in a dream, Such a person should be known to be of the wind type. Different types of movements, Different types of embracing and speaking,
EN
“Or different harsh expressions Indicate that the dream is the wind type. These and other types of dreams Have been taught by the most eminent of men.
EN
“Three types of associations have been taught Related to those who are of the attached, hateful, or deluded types: Those with a proclivity to attachment generate phlegm, Bile is the product of hatred,
EN
“While wind originates from delusion. A mixture of the three generates a mixture of humors. When attachment is stirred in sleep, It will manifest as sexual dreams.
EN
“Thus, the desire for women will manifest In dreams generated by phlegm. Quarreling based on hatred Will occur in dreams generated by bile.
EN
“Torpidity born from delusion Manifests in dreams as the loss of memory. In reality, though, dreams always manifest Based on a mixture of the humors.
EN
“Thus, that which is designated as a dream Is devoid, in all its [three] types, of pure essence. Those who teach the truth taught the activities and lifespans Particular to each of the [humor-based] category of beings.
EN
“Thus, beings described as being of the phlegm type Have a nice complexion and are soft-spoken. They live long lives, are intelligent, Have oily skin, and are self-confident.
EN
“They are fair skinned, tall, And always fond of intercourse with women. They are virtuous, heroic at any time, And always delight in showing respect.
EN
“When this is indicated by their birth horoscope, They could be jealous and lack distinction. Some may become kings Fit to take command of an army.
EN
“Living according to their prescribed activity, They will attain prosperity. Their activities and their fruits are described as follows: They do not neglect the activity [in favor of] the mantra, As the mantra, according to what the guides of the world have said, Is not the most important thing in terms of activity.
EN
“It is therefore said that in this world Success belongs to those of the phlegm type. They will attain dominion over the land, Great prosperity, and magical powers.
EN
“A mantra reciter should not take Any of the phlegm-producing foods in excess. If one overindulges in these foods, One’s dreams will become bereft of meaning.
EN
“A mantra practitioner should therefore not indulge in these foods, As they are said not to be conducive to accomplishment. A wise and clever person Should not sleep at that time.
EN
“Now the characteristics of a person Of the bile type will be described.
EN
“He may be prone to hatred and anger, Of black complexion, and physically weak. He may be cruel and engage in cruel activities And continually display a tendency toward deceit.
EN
“He may also be continually valiant and daring And be endowed with strength and intelligence. He is talkative, has many friends, And has a deep understanding of many treatises.
EN
“Virtuous and firm in his actions, He is also described as prone to hatred. He is intelligent and possessed of great power, But shows the signs of hatred.
EN
“He resents the valorous, is wealthy, Understands human nature, And is of pleasant appearance, free, detached, Stable, and always tolerant of suffering.
EN
“Proud, greedy, and angry, He is always fond of women. Full of great energy and firm in applying the mantras, He becomes very prosperous.
EN
“He engages beings by assaulting them, As they submit to the way he acts. His mantras—those that arrest the life force of beings— Are always successful.
EN
“He swiftly accomplishes his violent aims That have been rejected by the Sage. The activities of such an individual— Those that harm living beings—will succeed.
EN
“Rites of any mantra practitioner That involve ritual methods Will be successful when executed carefully, Which is not the case for other individuals and rites.
EN
“So, too, the hateful mantras That oppress other beings Can, by the same token, interrupt the mantras of others And succeed against angry beings.
EN
“Wrathful mantras will be successful In seizing the property of others Or arresting their life force; Such activities should not be combined with other mantras.
EN
“A being predisposed to hatred Can attain dominion over others; He may be of a black, dark, White, or mixed complexion.
EN
“An ordinary human predisposed to anger Cannot possibly have a golden complexion; Such a person will have a rough and smoke-colored Or tawny complexion.
EN
“One born in the sign of Scorpio Is heroic, cruel, and lustful, Being in the house of the planet Mars. One who is under the influence of Jupiter is predisposed to phlegm.
EN
“Such a person will eat little And be fond of pungent and sour tastes. His life will be long And his memory good.
EN
“Now I will describe the activities and mannerisms Of a person by nature predisposed to wind. He has an unhealthy or rough complexion But, in general, is not too weak.
EN
“He is of feeble intellect and little knowledge, Unstable, and ungrounded. With a trembling body, tottering, He vomits a lot and frequently defecates and urinates.
EN
“He eats a lot and all the time, And he talks a lot. Being hostile to everyone, He has many enemies.
EN
“He is undisciplined and unhappy In his life on earth. Mantras for becoming invisible Are said to succeed if used by him.
EN
“He delights in foods That stir up the humor of wind. A mantra reciter should, however, never eat them, If he wants his activity to be successful.
EN
“Beings agitated due to the humor of wind Are predisposed to the arising of ignorance. They are described as belonging to the delusion type, And become accomplished in stupefying mantras.
EN
“For those who are of the deluded type, It is always desired to be accomplished in causing stupefaction. One should ascertain the asterisms of the water signs To know the true significance of planetary influences.
EN
“One should not perform peaceful activities If one is of the wind type and confused. Likewise, one should not perform the enthralling, Attracting, stupefying, or destroying of beings.
EN
“Regarding the arising of delusion-generated evil In beings dominated by the humor of wind, The following signs have been taught That indicate the truth in dreams.
EN
“They have been previously described by sages As serving the interests of beings. Aries, Taurus, Gemini, Cancer, Leo,
EN
“Libra, Virgo, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, the elephants, The celestials, the monkeys, the asuras,
EN
“The siddhas, the gandharvas, the yakṣas, and so forth— All those renowned to humanity— The zodiac signs have been taught By the supreme ones to the masses.
EN
“Different activities have been described, Of many types and various purposes. In all these activities and the accumulated karma, A wide range of qualities comes to fruition.
EN
“It has been taught that for ordinary beings No activity is devoid of such qualities. Thus, one who engages in activities takes rebirth Based on the qualities [of his karma].
EN
“When these qualities are infused with religious merit, The practice of mantras will be successful. The reciter who understands the true nature of such qualities Understands the merits and defects of his karmic bonds.
EN
“If the authentic ritual procedure is not performed, The activity will not take place, even if the qualities are present. This is because the ritual produces the activity; Such ritual is not without its qualities.
EN
“One who possesses the karmic qualities For performing rituals will succeed. Such ritual activities, along with their procedures, Have been formerly taught by those with the ten powers.
EN
“The karmic qualities for [performing specific] rites Are indicated by the beings’ behavioral tendencies. The different forms they see in dreams are regarded, similarly, As the products of their karmic activities.
EN
“Thus, based on the signs received in dreams, One can determine the full range of activities to engage in. Signs of different forms, Some pleasing and nice to look at,
EN
“Others ugly, or with forms of obstacles, Will appear in dreams. People who desire accomplishments Should be very enthusiastic and diligent.
EN
“The accomplishments will come to them In terms of being of the highest, medium, or lowest range. Activities that are violent and cruel Always bring on dreams immediately [indicative] of the ripening fruits.
EN
“Regarding the highest, steadfast activities, They will be accomplished after a long time. Worldly activities of those who are predominantly worldly Will produce [corresponding karmic] qualities.
EN
“There are many dreams that occur to mantra reciters That indicate their accomplishment of the mantra. Lethargic sleep portends that The mantra will not be accomplished.
EN
“In that situation it is recommended to recite The mantra that destroys the obstacles. One should employ at that time A mantra that is appropriate for reciters.
EN
“The prescribed [mantra] is the six-armed And six-faced [Mañjuśrī] Mahākrodha. His four-syllable great mantra Resides within his youthful form.
EN
“He is of a terrible aspect and very frightening, Manifesting in a form of a boar In order to destroy the obstacles; Black as night, he is the king of gods.
EN
“He is dressed in a tiger skin And adorned with snakes with expanded hoods. This great being holds a sword in his hand And appears in the form of Death of great splendor.
EN
“He is tough on all obstacle makers And ends the life of vināyakas. Hear, all the beings, his mantra, The fiercest in the tantras.
EN
“This mantra removes all obstacles From any given being. It accomplishes all mantras. Assembled gods, hear me!
EN
“Homage to all the buddhas, the perfect teachers! The mantra is:
EN
“ He he, Mahākrodha! The six-faced, six-legged destroyer of all obstacles, hūṁ hūṁ! Why do you tarry? O destroyer of the life of vināyakas, destroy my bad dreams! Lunge forward, lunge! Remember your pledge! Phaṭ phaṭ, svāhā!”
EN
As soon as this king, the Lord of Wrath, was pronounced, all the vināyakas and obstructers became disturbed and frightened. With fainting hearts and panicked minds, they paid homage to Lord Śākyamuni and Mañjuśrī, the divine youth, and remained samaya-bound to them.
EN
Lord Śākyamuni then looked at the entire realm of the Pure Abode, and said this to the great assembly of his followers:
EN
“Ho ho, assembly of gods! He is the Lord of Wrath. While any of the worldly or transcendent mantras are being accomplished, the Lord of Wrath will tame any evil being that causes harm to the reciter, along with the culprit’s family. He will cause them to wither but will not take their lives. Having burnt them and dried them up, he will assign a role to them, appointing them to protect, support, and guard the reciter. The being thus appointed will have to sustain the reciter. Any such being who would transgress this obligation and harm the practitioner who is under the protection of the Lord of Wrath
EN
“Will have his head split into seven pieces by the Lord of Wrath, Like a garland of arjaka tree blossoms.” Having spoken thus, the foremost one among sages Said this to Mañjughoṣa:
EN
“Divine youth! Your mantras fulfill All aims, the whole range of aims, Especially for practitioners who Pursue the aims of the mantra system.
EN
“This mantra has been taught by the Lord of Wrath in the tantras As the one that destroys all obstacles. It has been formerly employed For this purpose by the lords of the world, the buddhas,
EN
“Namely for destroying evil obstacle makers And appeasing the anger of enemies. For the reciters it is necessary To always recite it at nighttime.
EN
“It affords protection to sentient beings And destroys bad dreams. It has been taught by the supreme among people, the buddhas, As being able to accomplish the aims of all mantras.
EN
“I will further teach The auspicious characteristics of men For whom the mantras are successful— Those of the highest, medium, and the lowest types.
EN
“One who is energetic and intelligent; Has a golden complexion, a large belly, Elongated eyes, and smooth skin; Is dispassionate and free of anger;
EN
“Has red eye-corners and speaks nicely, For him accomplishment is of the highest type. One with delicate skin, a dark complexion, And slim limbs that are not too long;
EN
“Who is full of enthusiasm and energy, Content, virtuous in every respect, And pure on the account of his high birth; Who has few desires, and is of weak constitution,
EN
“His accomplishment is certain— It will be of the highest kind in all activities. One whose body is not in any way inferior; Who is dark as panic grass, full of vigor,
EN
“Untroubled in mind, intelligent, Always celibate and pure, And always fond of fine clothes; Who knows the ways of the world, is disciplined,
EN
“Has many friends, is always detached, And eats moderately; And who is pure, skilled, and moral, Always enjoys pure conduct,
EN
“Speaks the truth, and is compassionate Will reach the highest type of accomplishment. One not missing any limbs, full of qualities, Born to a good family, always adhering to the Dharma,
EN
“Devoted to his mother and father, Reverential toward brahmins and guests, Very compassionate, and steadfast Will reach the highest type of accomplishment.
EN
“One of pure, dark complexion and smooth skin, Who speaks little and always remains pure, Wants only the food and drink that are pure, Has sex only with pure partners,
EN
“Knows the ways of the world, and is highly respected Will reach the highest type of accomplishment. One who is neither too short nor too tall, Has hair as black as antimony powder,
EN
“Has loving eyes, is pure, Always enjoys bathing, And is propitiatory toward the Three Jewels Will reach the highest type of accomplishment.
EN
“One who engages in noble activities, Who is a refuge to sentient beings and knows their minds, And who is forbearing, polite in speech, And reverent toward bodhisattvas— He will reach a supramundane accomplishment That is rich in results.
EN
“One who is very honest, heroic, And full of vigor; who has undertaken solemn vows; Who is endowed with good fortune, knows the mantras, And understands the essence of all the tantras;
EN
“Who belongs to the kṣatriya caste Or is an exemplary brahmin; who is intelligent, Cavorts with women, is always passionate, Has a golden complexion,
EN
“Appears tall and fair skinned, And has a long nose, big arms, And dangling forearms; who is valiant, Aspires to rule a great kingdom,
EN
“Is reverent toward bodhisattvas, Has a woman’s name, worships goddesses, And is devoted to the Three Jewels, Adorned with bodhicitta, Very compassionate, steadfast, And has a certain amount of anger and ignorance;
EN
“And who is endowed with good fortune, profoundly detached, Of great vigor, difficult to subdue, Beloved by women, and valiant Will also win accomplishment of the highest type.
EN
“One who is valiant, delights in drinking, Always is in the company of women, Is of golden complexion, lives on little food, Has broad hips, and is pure,
EN
“Compassionate, caring, skillful, Knowing in the ways of the world, highly esteemed for his qualities, Always dedicated to reciting the mantras, Willing to give up his life for the victorious lords
EN
“And also for their sons, the śrāvakas, As well as to the pratyekabuddhas; Who is mighty, eminent among men, Belongs to the pure second caste,
EN
“And is complete with all the limbs of his body, Always cruel and rash, Detached, disciplined, victorious over his enemies, And able to distinguish between virtue and nonvirtue;
EN
“And who is not too hefty and not too lean, Not too tall and not too short, And preeminent among the average Will attain accomplishment of the highest kind.
EN
“One with copper-colored, smooth fingernails, With the palms of his hands red and clean, With the extremities of his feet red and smooth, And adorned with circles, swastikas,
EN
“Banners, archways, fish, Flags, lotuses, and water lilies Visible on his hands and feet— A person marked with these signs
EN
“And fitting this description is the most excellent, And to his lot will fall the best accomplishment. One with white, cavity-free, And long teeth that resemble mountains;
EN
“With a long nose, elongated eyes, Knitted brow, a beautiful chin, Eyelashes distinguished in the world like those of a cow, Black, beautifully outlined eyes,
EN
“A broad forehead, A beautiful head shaped like a parasol Or shaped like a turban, Beautiful ears,
EN
“Jaws shaped like those of a lion, Lips the color of ripe bimba fruit, A tongue the color of a lotus petal, An intensely red palate,
EN
“A neck resembling a conch, Full, muscular shoulders, Exquisitely beautiful flanks and bosom, A broad chest,
EN
“A slim torso, Broad, beautiful hips, A deep navel with hair curling to the right, A network of straight veins,
EN
“Dangling forearms, and big arms and hips; Who is distinguished by a lion’s chest, Has round thighs, And elbows free of blemish;
EN
“Whose calves, like those of an antelope, Are said to be well proportioned and round; Who has fleshy feet With red, upraised toes
EN
“With red, smooth toenails— Feet that are nicely arched and adorned with flesh; Whose head … the surface of the earth; Who has beautiful ears, nice to behold,
EN
“Smooth, of nice color, clean, Praiseworthy and distinguished in the world, Above which there is a network of veins That are not bulging;
EN
“Whose two pathways for voiding excreta Are deep and turn toward the right; Who has two fine testicles, Small, round, beautiful,
EN
“Without injuries or cracks, And nicely separated; Whose member becomes drawn in After voiding the bodily fluid at the end of physical passion;
EN
“Who, during sleep, after the eating of Aphrodisiacs contained in food or drink, Profusely releases a fluid That appears blue or red;
EN
“And whose [penis] releases much fluid, is smooth, And is marked with signs of beauty— The person of this kind Will attain the highest accomplishment.
EN
“One who defecates three times and urinates six times [a day], Is pure and enjoys performing purificatory observances, Goes to bed at the end of the watch, And gets up early Will attain the highest accomplishment With regard to all activities.
EN
“One will enjoy A variety of results And great prosperity again and again. One is marked with medium characteristics, If one is born in the asterisms Of Puṣya, Revatī, Phalgunī,
EN
“Maghā, Anurādhā, Citrā, Rohiṇī, or Kṛttikā. One born in them is handsome, And marked by the planets as capable. One that was [born under the aforementioned stars] at dawn Will manifest accomplishment.
EN
“If the auspicious planets— The pure white moon, The yellow Mercury, and Jupiter— Are observed at the end of the day, at midday, or at dawn, They indicate, for all people born at that time, That they will be fit for attaining accomplishment.
EN
“If people born in such periods Engage in virtuous activities, Their mantras will easily succeed In accomplishing all their aims.
EN
“After noon has passed And always when the sun is setting— Always during these periods— Planets exercise cruel influence upon beings.
EN
“Sun and Mars are, [at that time], inauspicious, As are comets, Rāhu, and Saturn, The chief among planets, Earthquakes, hurricanes, and meteors.
EN
“At that time the stars are very inauspicious. Black omens boding misfortune And fearful portents of death Will appear at that time.
EN
“If, at the time of the sun’s rising, Mercury looks upon Earth; If at a yoke’s distance from the sun, Jupiter looks upon Earth;
EN
“If Venus, a further yoke’s distance away from the sun, Is looked upon by Kubera; If, at the height of noon, The moon’s aspect affects the beings,
EN
“Then, respectively, Mercury’s influence will bring kingship; Jupiter will bring wealth and pleasures; Venus will bring wealth, Kingdom, and pleasures;
EN
“And the moon will bring long life, Power, and achievements. Similarly, when the sun marks the midday, Its corresponding midday aspect manifests. When noon has passed, The sun always looks upon the quarters.
EN
“If Ketu is said to be within One angular yoke [above the horizon], not higher, And if Rāhu and Saturn Create darkness at noon, Soon after evil omens will occur, Such as meteors or earthquakes.
EN
“If the setting sun is of copper color, With a strong tint of vermillion, One born under this aspect of the chief planet Will be a handsome male child.
EN
“He will look like Mars himself, Very fierce, with a javelin in his hand. Then, when the sun has passed a yoke’s length, The auspicious planets will emerge.
EN
“One born after the sun has appeared Will be cruel and impetuous. If it is Saturn or Mars, One will be cruel, lustful, and proud.
EN
“Harm will come to those born Under the smoke-like omens of Ketu. Such people are poor, violent, and greedy, And are always ignorant.
EN
“In the time of darkness, when the earth shakes, Meteors streak, and planets are inauspicious; When there are earthquakes and hurricanes, Light-phenomena, and burning thunderbolts;
EN
“When ominous lightning and other signs Appear in place of the Pleiades and other stars; When all beings behold The terrifying sight of Rāhu,
EN
“At that time people are poor, without a protector, undisciplined, And constantly engage in evil and dishonest acts. Such people are born into suffering— Their lineament being affliction. They suffer from leprosy and many diseases, Such as blindness, lameness, and boils.
EN
“They are hermaphrodites, neuter, and childless, Unlucky with and repugnant to women. In this way, men, women, and others Attest to the inauspiciousness of the planets.
EN
“They are born in many worlds, having experiences According to their astrological births. The planets that are ‘white’ and ‘yellow’ are the best; Being born under them is the source of happiness.
EN
“As for the colors, the white and the yellow Have been described by the victorious ones as the best. Seeing the four main planets— Venus, the moon, Jupiter, and Mercury—
EN
“Will ensure success For the reciter in all [ritual] activities. As for the simple folks, Their births will always be fortunate.
EN
“Every desired good fortune, As explained by the most eminent of men, Will be instantly obtained, Within the twinkling of an eye or a finger snap.
EN
“Their birth-assigned position has been described in brief By the most eminent of men. Its limitations and standards are determined By the planets who oversee the world.
EN
“These planets rise regularly At their usual time, as is their nature. Auspicious or inauspicious, they always Course in their orbits.
EN
“Beings perform evil and virtue, And thus inhabit their specific realms. They may inhabit the gods’ realms,
EN
“But somehow, to some degree, They will develop evil intents. Wholesome and unwholesome results Will thus arise for them again and again.
EN
“It is said that, according to their aspects, The planets incite karma and cause it be experienced. Swiftly, swiftly they catch up with beings; Swiftly, swiftly they approach.
EN
“Visible or not, their speedy approach happens instantaneously, In the twinkling of an eye or a finger snap— That is the exact amount of time Described by those of superior intellect.
EN
“Next I will explain What the birth horoscope always entails— The twelve moments [favorable for undertaking an activity] And the appropriate and inappropriate time in relation to causes. I will also explain who is not a suitable vessel, Or does not possess the causes for accomplishment.
EN
“Favorable omens, in turns, appear And do not appear to people. Kingdoms collapse, there are famines, Or there are bountiful harvests, and kings enjoy prosperity.
EN
“A person destined to die, whether a timely or untimely death, Should always act benevolently. When there are comets, earthquakes, and hurricanes, When meteors streak and smoke is present,
EN
“The behavior of constellations, days of the week, and stars, Which is either virtuous or nonvirtuous, Influences the conduct of every being, Which oscillates between good or bad.
EN
“I will now describe the behavior— Of the kravyādas and the mātṛs, Those fierce murderers of living beings— And other evil beings who feed on flesh.
EN
“Those with sincere faith in the deity, Rich in Dharma and of superior intellect, Who are always engaged in wholesome activities And cultivate thoughts of loving kindness and compassion,
EN
“Who use their intellects for the sake of noble endeavors And dedicate themselves to fulfilling the needs of others, Can summon the mātṛs by uttering the mantra In order to nourish them with food.
EN
“I will describe in detail the manner In which they take possession Of the bodies of others, And how they remain in the bodies of humans.
EN
“The gods are said to be rooted in merit, And the asuras in pride. They thus abide in these two ways, Known as gods and asuras, along with their retinues.
EN
“The latter are further subdivided Into two, the cruel and the ordinary. The last are also subdivided into two groups, The virtuous and the nonvirtuous, [liable to follow] the five destinies.
EN
“The gods there are of three kinds— ‘Twenty,’ ‘thirty,’ and ‘infinite’— The sovereign gods up to the realm of Akaniṣṭha, The Yāma gods, and the innumerable earth guardians.
EN
“The worlds are infinite— Both virtuous and nonvirtuous. Therein dwell saṃsāric beings And also the noble śrāvakas,
EN
“The buddhas, the pratyekabuddhas, And their dear offspring— The bodhisattva great beings— Established on the ten levels.
EN
“Thus all beings always take Their respective types of birth. All the immature beings Follow the birth of the destinies. All the noble buddhas, on the other hand, Are liberated from the ocean of saṃsāra.
EN
“They all necessarily have their characteristics, Always follow their respective modes of conduct, Speak their own languages, and possess latent natures. I will explain this in detail.
EN
“All spirits can be summoned By those who correctly employ the mantra methods. One who knows the mantras for summoning and possession Can use them on beings who inhabit the bodies of others.
EN
“They can be summoned, in the human realm, By mantra reciters who can distinguish Between virtuous and nonvirtuous activities, Are not careless, keep reciting the mantra, Do not follow foolish conduct, And are equally tolerant of disfavor and kindness.
EN
“I will explain all the signs that indicate success According to their respective natures. In order to protect their human bodies That are always afflicted by suffering,
EN
“And for the sake of the infinite Dharma And their own liberation, it is always recommended That they ward off evil beings, And worship the pure ones.
EN
“A mantra method is thus prescribed For keeping the former in check or showing the latter favor. In this regard, the ritual procedure is threefold, Reflecting the three natures of either wind, phlegm, or bile.
EN
“To those afflicted, one should administer the rite of pacifying, Which is known to be threefold. In the case of humans, one should always Administer the remedy by means of the mantras.
EN
“A living being is a combination of the great elements, But is regarded as more than just these elements. When they are overcome by any of these elements, They are referred to as one who has an element in excess.
EN
“When a living being has any of the elements in excess, They will develop an illness. Elements, in regard to their type, Are divided into two types.
EN
“Thus, an element is always designated As either sattva or asattva. These elements are bile, phlegm, wind, And any other of the great variety of substances.
EN
“The great elements are four, Or five, if space is added. Water, which is paired with heat, And earth, which is paired with wind,
EN
“Have been declared by the wise ones As belonging to the category of asattva, And so did the most eminent lord of the world, The one of great splendor.
EN
“This best of speakers, the most intelligent one, Has said that asattva elements are associated with Nonhuman beings, And the sattva elements, with humans.
EN
“Whether a being is human or nonhuman, They are always called a sentient being. It is for the good of sentient beings That this omniscient teaching was delivered.
EN
“The past and future buddhas, And also those of the present time, Taught about activities That produce good and bad results.
EN
“The teaching of the buddhas states That activity always produces results. Being in the same category, the accomplishment Will therefore definitely manifest itself.
EN
“This accomplishment is said to be omniscient knowledge, Forbearance, tranquility, consistent purity, Certainty that phenomena are pure and devoid of self, The ultimate truth, and liberation.
EN
“This very path has been taught For sentient beings in this sūtra, Which contains the true medicine of the mantra— A complete teaching for this world.
EN
“Venerated in all the treatises Of the past, the present, and the future, This teaching concerns the absence of self in phenomena, Which is a state always tranquil and auspicious.
EN
“This teaching of the omniscient one Truly concerns his own highest state. It alone sets down the way For the arising of omniscient knowledge.
EN
“The power of all the buddhas And the bodhisattvas who are full of wisdom Manifests itself as an accomplishment In all activities that involve the mantras. It is in order to bring about this accomplishment That this king of manuals has been taught by the lord of sages.
EN
“Following this path meant for embodied beings, Which is the essence of mantra, One can attain the city of nirvāṇa, A tranquil place where there is no aging, No grief, and no pollution, which is a peaceful, Always auspicious state of awakening.
EN
“This instruction of all the buddhas, Intended for the mantra reciters, Has been taught for them on the earth As a complete system.
EN
“It establishes the karmic cause For the omniscient knowledge of things. The entire purpose of mantra Is directed toward the three aspects of awakening.
EN
“The entirety of the knowledge possessed by the buddhas Has been explained in this manual. It has been spread through all the worlds For the benefit of sentient beings.
EN
“Certain things found in this king of manuals Cannot be found in other manuals, But whatever has been taught by the best of sages And their sons in other manuals,
EN
“All of that, all the mantras, can be found in this manual. This then is a detailed manual. For this very reason the lord of sages Taught it to all beings.
EN
“There is no one on this earth, Or in the triple universe, Who would not be attracted to And enthralled by this king of manuals.
EN
“When the moon-like Sage is gone And the maṇḍala of this earth is empty, This manual will remain in the world And keep fulfilling the purpose of the doctrine.
EN
“The divine youth Mañjughoṣa, Who is always pure, Will continue to do the Buddha’s work And spread the doctrine to all the beings.
EN
“Those who, for a long time, have been thirsting For the power of this king of manuals, Will be liberated having heard it just once. They will certainly attain accomplishment.
EN
“This teaching bears fruit for all beings And is always pure. Mantra practitioners always delight in the recitation and the homa Performed for the sake of all beings.
EN
“Whatever knowledge is contained In the types of knowledge present in the three times, The same knowledge can be found In this supreme king of manuals.
EN
“The instructions of the buddhas Taught in this manual are founded on mantras. These mantras are nonconceptual, Yet they have been taught in this ‘conceptual’ manual.
EN
“Every sentient being commits virtue and nonvirtue, Whether with or without purpose. The virtue and nonvirtue present in all the worlds Accord with the intellect of beings particular to their type of birth.
EN
“He has been elaborated on in this manual By the tathāgatas, themselves free from mental elaboration. He was taught here for the sake of the world By the self-awakened buddhas who transcended the world.
EN
“Transcending the worldly And surpassing all dharmas, [He, the supreme] performer, does various things That are wonderful and venerated by the world.
EN
“This king of mantras engages in these activities For the benefit of large numbers of beings. He, Mañjughoṣa the divine youth, Carries out the Buddha’s work.
EN
“There is both virtue and nonvirtue in the world— His purpose is to spread good qualities. If I am requested, I will teach; Not requesting is said to be non-Dharma.
EN
“It is taught by the Buddha Solely for the benefit of every being. It has been taught by the past buddhas And will now be taught by me
EN
“With the earnest desire that the lineage Of the buddhas remains unbroken, And that omniscient wisdom arises In all activities of the mantra practitioners.
EN
“The only activity that deserves to be praised Is the one based on omniscient knowledge. Since previous actions performed in one’s respective world Are being experienced now,
EN
“One should perform the [right] activities, Though it may be difficult to perform them in this life. Based on these activities, the mantras will succeed Without effort even in this life.
EN
“The accomplishment will come in this life, Manifesting also in one’s activity. The ritual activity is therefore Extolled by all the buddhas as something unique.
EN
“When such activity is performed according to procedure, The accomplishment will swiftly follow, even in this life. Naive and careless beings, Who are ignorant of the right procedure, follow erroneous paths.
EN
“Thus these activities alone, with all their aspects, Have been deemed praiseworthy. The activity should follow the procedure; If it does, it will be successful. Activity that lacks the right procedure Will not succeed even after a very long time.
EN
“There is no liberation without samādhi; Liberation is never devoid of samādhi. Accordingly, awakening is said To combine samādhi and liberation.”
Sutraya