Now Mañjuśrī, the divine youth, gazing at this entire assembly, entered the samādhi called the gaze that causes all sentient beings to take up the samaya pledge. As soon as Mañjuśrī, the divine youth, entered this samādhi, a ray of light issued from his navel. Along with many hundreds of thousands of millions of other rays, it entirely illuminated all the realms of sentient beings and, reflecting back onto the realm of the Pure Abode, suffused it with light.
“Please teach, O son of the victorious ones, the full chapter on the maṇḍala called Establishing All Beings in the Samaya, which concerns the accomplishment of the practice that is common to all beings. Having taken up this practice, beings will accomplish your collection of mantras, in addition to accomplishing all mundane and supramundane mantras.”
Being thus requested by the lord of guhyakas and yakṣas, Mañjuśrī, the divine youth, taught the most secret system of the maṇḍala. He displayed the magical feat called impelling all the vidyā beings . Raising his right hand, he drew the attention of the assembled congregation by using the tip of his finger, from which emerged many hundreds of thousands of millions of vidyādhara kings. Upon emerging, they illuminated the entire realm of the Pure Abode with great light and remained there.
Mañjuśrī, the divine youth, then pronounced the heart mantra of Yamāntaka, the Lord of Wrath, a sole hero suitable for all activities. This mantra effects summoning, dismissing, pacifying, enriching, and assaulting. It bestows the ability to become invisible, travel through space, enter subterranean paradises, and walk with great speed. It can be used for the activities of bringing beings into one’s presence, sowing enmity among them or enthralling them, and obtaining all kinds of perfume, garlands, ointments, and lamps. Being the chief mantra in its own tradition, it can accomplish, in short, anything that it is employed for. It is called Three Syllables. It is a great hero that accomplishes all purposes; it is the Great Lord of Wrath himself. And what is it?
This is the all-accomplishing heart mantra of the Great Lord of Wrath, prescribed by the great being Mañjughoṣa for all maṇḍalas and all types of mantra practice. It will destroy all obstacles.
Mañjuśrī, the divine youth, then raised his right hand and, placing it next to the head of Lord of Wrath, said, “Homage to all the buddhas! May the lord buddhas, established in the infinite world spheres throughout the ten directions, pay heed! May the bodhisattvas with great magical powers, present throughout the limitless universe, empower this pledge!”
Having said this, he turned the Lord of Wrath around and dispatched him. As soon as he was dispatched, the Great Lord of Wrath went to every world sphere and, in an instant, subjugated all ill-willed beings possessed of great magical powers and brought them into the great assembly in the realm of the Pure Abode. Having thus established them there, he assumed a form surrounded by a blaze of light and placed himself atop the heads of the evil beings.
Then Mañjuśrī, the divine youth, looking at the gathering, said, “Please listen, all you respectable beings! Anyone who would transgress my samaya will here be brought into submission by the Lord of Wrath. For that reason the words of the lord buddhas and the bodhisattvas who possess great magical powers—the words that convey the meaning of the samaya pledges and the secret mantra—should not be disobeyed. Please listen well and keep in your minds what I will tell you.
“This, friends, is my root mantra. It is called Noble Mañjuśrī. The mudrā that should be employed with this root mantra is the so-called great five-crested mudrā.
“There is another mantra, of eight syllables, most propitious, with great purificatory power, which is called Great Hero. It severs the path of the threefold existence, it prevents all unhappy rebirths, it pacifies everything, it performs all activities, it brings forbearance, and it leads to nirvāṇa. It is like meeting the Buddha directly. I myself, the bodhisattva Mañjuśrī, have assumed the form of this most secret mantra for the benefit of beings. It fulfills all wishes and, merely by being called to mind, purifies the five acts of immediate retribution. Is there a need to say more? So, what is this mantra?
“Friends, this mantra is my very self in the form of the eight syllables. It is a great hero, the ultimately secret heart mantra that is like buddhahood itself. It can, in short, help with any task. The extent of its qualities cannot be described in full even in many hundreds of thousands of millions of eons. There is also a mudrā that belongs with it—it is called great fortitude, and it fulfills all aspirations.
“ Oṁ, he he! O divine youth! You [assume] every form to awaken childish beings through speech. Please come, O lord, come! You, who playfully hold the blue lotus of the divine youth, please remain in the center of the maṇḍala, please do! Please remember your samaya pledge! You are a perfect teacher, hūṁ! Do not delay! Act! Phaṭ, svāhā!
“This mantra calls upon Lord Mañjuśrī and also summons all beings—all bodhisattvas, all pratyekabuddhas, venerable śrāvakas, gods, nāgas, yakṣas, gandharvas, garuḍas, kinnaras, mahoragas, piśācas, rākṣasas, and all spirits.
“Should one incant sandalwood water seven times and throw it upward, downward, across, and all around in the four directions, all the buddhas and bodhisattvas will come, along with Mañjuśrī himself with his retinue, all the mundane and supramundane mantra deities, the entire host of spirits, and all beings.
“Having blended together sandalwood, camphor, and saffron, one should offer it as incense to the tathāgatas, all the bodhisattvas, and all beings. Their minds gratified by the incense, they will all be drawn to it. The mudrā that belongs with this mantra is called garland of lotuses. This auspicious mudrā attracts all sentient beings. This is the mudrā of ritual activity, called garland of lotuses.
“When all the buddhas and bodhisattvas, and also all sentient beings, have arrived, one should prepare a welcome offering. Having infused water with camphor, sandalwood, and saffron, one should mix into it the flowers of royal jasmine, sacred jasmine, or Arabian jasmine; the blossoms of the pannay tree, cobra’s saffron tree, bulletwood tree, and the flowers of crepe jasmine; or any other fragrant flowers that may be in season. One should present the welcome offering while saying the following mantra:
“ He, he, O greatly compassionate one who assumes all forms! Please accept the welcome offering and let [the others] accept it. Remember your samaya pledge! Endure, endure! Enter into the center of the maṇḍala and let [the others] enter! You who have compassion for all beings, please take, take [this offering], hūṁ! Svāhā to the one who abides in space!
“The mudrā that belongs with this mantra is called the complete; it is steadfast and suitable for all beings. There is also, in this set, the mantra of perfume:
“Paying homage to all the buddhas, Inconceivable and marvelous in form, I will now proclaim the bali mantra, As taught by the completely awakened ones.
“ He, he! O venerable great being with the gaze of the Buddha! Do not delay! Please take this bali and let [the others] take it! Hūṁ, hūṁ! You with all [forms]! Ra ra, ṭa ṭa! Phaṭ! Svāhā!
“One should offer, with the above mantra, bali of food that satisfies all the senses. In this set there also is a mudrā called spear, which wards off all evildoers. Here belongs also the mantra of lamps:
“Homage to all the buddhas, the perfect teachers who remove the darkness of ignorance! Homage to the tathāgata Splendid with Light and Fragrance All Around! The mantra is:
“ He, he! O venerable lord with a body adorned with hundreds of thousands of rays of light! Please manifest [yourself] magically, please do! O great bodhisattva with a body illuminated by radiating light! Please frolic and play! Behold [with compassion] the totality of beings, behold! Svāhā!
“This is the mantra of lamps; with it, one should offer butter lamps. The mudrā that belongs with it is called beholder of all beings. In this set belongs also the mantra that produces fire:
“This is the mantra that produces fire. The mudrā that belongs with this mantra is called the hollow space. It is famed throughout the world and illuminates all beings with light. It has been taught before by the best among sages to the bodhisattva Dhīmat.”
“His name is Mūrdhaṭaka and he belongs To both the Vajra and the Lotus families. The following formula is now taught For the sake of invoking his power to expel.
“ Oṁ, act, act! Please carry out my task! Break all the troublemakers, break! Burn all the vajravināyakas, burn! Mūrdhaṭaka, you who bring death! One with misshapen form! Cook, cook all miscreants! Bringer of the death of Mahāgaṇapati! Bind, bind all the spirits who cause possession! O six-faced, six-armed, six-footed one! Please summon Rudra! Summon Viṣṇu! Summon the gods, Brahmā and so forth! Do not delay, do not delay! Protect, protect! Enter into the center of the maṇḍala! Remember your samaya pledge! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!
“This mantra, O supreme lord of guhyakas, which is supremely secret, is called Six-Faced Mañjuśrī of Great Courage. He is the Great Lord of Wrath himself, the destroyer of all obstacle makers. As soon as it is recited, even the bodhisattvas established on the tenth bodhisattva level will flee, not to mention wicked trouble makers. As soon as it is recited, great protection is effected. The mudrā that belongs with it is called great spear; it destroys all obstacles. The following is the heart mantra of this Lord of Wrath:
“With this mantra one can afflict all enemies with severe pain or quartan fever. But if one keeps reciting for as long as one likes, or until loving kindness or compassion arise, the target will not be freed at the end of the recitation and will die. Thus, this should only be performed on enemies of the Three Jewels and not on others with peaceful minds.
“Only the great spear mudrā should be employed. One will be able to deal with any wicked being that one wants to. There is also a supreme heart mantra, rich in the blessing of all the buddhas, consisting of just one syllable:
“This mantra accomplishes all ritual activities. With this mantra, too, only the great spear mudrā should be employed. It will put an end to all misfortune, and will enthrall all beings. In short, this mantra, the Lord of Wrath, can be employed in all ritual activities. It should be recited, especially at the time of the accomplishment, at the center of the maṇḍala.
“Win a victory, an auspicious victory, O most compassionate [lord] whose nature is everything! Go, go to your own abode and dismiss [also] all the buddhas with their retinues. Cause them to return to their respective dwellings. Remember the pledge. May the words of [these] mantras fulfill my every purpose. Make my wishes come true, svāhā!
“The above mantra of dismissing can be employed in all ritual activities. The accompanying mudrā is called auspicious seat. With this mudrā one should provide the seat. The dismissal is effected after mentally reciting the above mantra seven times.
“Mastery of this mantra is useful for all mundane and supramundane maṇḍalas and mantras. It is to be applied to the observances at the time of samaya recitation.”
Then Mañjuśrī, the divine youth, again directed his gaze at the Pure Abode and the great assembly gathered there, and taught in full the section on the mantras of the host of vidyās from his own great retinue-circle:
“This vidyā, Keśinī by name, is an attendant of Mañjuśrī and may be employed in all rites. When combined with the great five-crested mudrā, she may be employed in all rites involving poison.
“This vidyā, Upakeśinī by name, may be employed in all rites. When combined with the mudrā budding blossom, she may be employed in all rites involving demonic possession.
“With a propitious attitude, One should combine this vidyā with the mudrā three-crested. This vidyā goddess assumes many forms And swiftly bestows good fortune.
“ Oṁ, you are the totality [of things], the source of everything, possessed of all forms! Summon, summon! Enter [them], enter! Remember your pledge! Ru ru! Please remain! Svāhā!
“This vidyā, Mahāvīryā, Was taught by guides of the world. When combined with the fangs mudrā, She, the auspicious, enters all weapons. She is a granter of boons, And proclaimed as the totality of all beings.
“When combined with the mudrā peacock seat, This vidyā may be employed in all rites. She is called Mahāśvetā, the brilliantly white one. With her wondrous, inconceivable form, She brings prosperity and happiness to the world, Enthralling both men and women.
“This vidyā, Mahālakṣmī, Was taught by the protectors of the world. When combined with the mudrā hollow space, She will grant the rank of a great king.
“Her name is Ajitā, and she is A girl of royal bearing arisen from ambrosia! When combined with the mudrā complete, She will restrain all one’s enemies.
“They are accompanied by their brother, Who is referred to by the name Tumburu. They travel in boats, Dwelling on the water. When this vidyā is combined with the mudrā the fist, It will completely fulfill all wishes.
“ Oṁ, divine youth! Great prince, play, play! O six-faced one, authorized by the bodhisattvas! Mounted on a peacock seat and raising your hand with a spear in it! Your color is red and you are fond of red fragrances and unguents. Kha kha! Eat, eat, eat! Huṁ! Dance, dance! Your images are worshiped with red flowers. Please remember your samaya! Move about, move! Stir them up, do, do! Quick, quick! Don’t delay! Carry out all my tasks, do! You with a bright and colorful form, remain, remain, huṁ! You have the authorization from all of the buddhas, svāhā!”
At that moment, this terrifying son of Maheśvara Arrived in this world for the benefit of all beings, To restrain every wicked being, And for the sake of those to be trained.
“The mantra of Skanda, who is marked with The distinguishing marks of the planet Mars, Should be recited in a soft voice And with the mind filled with compassion.
“He is a magnanimous bodhisattva, Acting for the benefit of naive beings. Since he is engaged in virtuous conduct, He wanders everywhere throughout the world.
“When his mantra is combined with the mudrā shaft of a spear, This magnanimous being can bring forth Even the state of Brahmā, and so forth, Let alone the state of a human being.
“This bodhisattva has arrived in this world With the desire to show kindness to beings. The mantra called Three Syllables Has been taught as his heart mantra.
“He is completely dedicated to bringing enjoyments In order to benefit all beings. Combined with the mudrā shaft of a spear, This three-syllable mantra may be used in all rites.
“This mantra will produce results When combined with any of the above mudrās; It will frighten away evil beings And release beings from their possession.
“This divine youth called Mañjuśrī-Kārttikeya is an attendant of Mañjuśrī, the divine youth. He may be employed in all rites. By merely reciting him, he will accomplish all tasks—frighten any being away, summon it, enthrall it, cause it to wither, or smash it; or, he will bring whatever the practitioner who has mastered his mantra may desire.
“This mantra is the great Brahmā; He has been taught by the bodhisattva [Mañjuśrī]. Living beings can attain soothing calm The very moment they recite it.
“If, in addition, the five-crested mudrā is employed, Good fortune will soon follow. It is taught in all rites of assault On the authority of the Atharva Veda. This procedure has been concisely taught here In its abridged form.
“ Oṁ, you with a garuḍa for a mount! Holding a discus in your hand! The four-armed one! Hūṁ hūṁ! Remember your samaya! Bodhisattva [Mañjuśrī] is commanding you, svāhā!
“Commanded by Mañjughoṣa, He, the peaceful one, will promptly accomplish the assigned task. In his form of Viṣṇu, he will expel spirits From the bodies of living beings.
“When employed in conjunction with the mudrā three-crested, He will promptly and resolutely carry out his tasks. Whatever elaborate rites Were expounded in Vaiṣṇava tantras Had been taught by Mañjughoṣa As the means to guide sentient beings.
“ Oṁ, great Maheśvara, lord of living beings! Having a bull for an emblem! With your matted hair hanging down from a topknot, and your form ash-colored with [the dusting of] white ashes! Hūṁ, phaṭ phaṭ! Bodhisattva [Mañjuśrī] is commanding you, svāhā!
“The old rites of [Śiva], Which I formerly taught, Are described, by beings who dwell On the surface of this earth, as Śaivite. Different rites of great value, taught by me, Can be found in the Śaiva tantras.
“ Oṁ, bird, great bird! With your wings spread like lotuses! Destroyer of all serpents! Kha kha! Devour, devour! Remember your samaya, hūṁ! Remain! Bodhisattva Mañjuśrī is commanding you, svāhā!
“This mantra is intensely potent; It is known by the name Vainateya. It is the supreme tamer of those who are difficult to tame And the destroyer of the poison of snakes.
“Used in combination with the great mudrā, It kills the evil and the cruel ones. It will cure poison without a doubt, Whether it is of animate or inanimate origin.
“Commanded by the bodhisattva [Mañjuśrī], This king of birds, great in splendor, Travels to different places in the form of a garuḍa To train sentient beings by skillful means.
“That garuḍa bird is a bodhisattva Who has arrived in this world in order to guide beings. He wanders around in a bird’s form To destroy the poison of serpents.
“Whatever worldly mantras there are, They have been taught in this manual of rites. I apply them in whatever way is necessary In order to guide sentient beings.
“What was previously taught by those of the ten powers I have now taught. The entire subject matter of the mantra system Has also been explained by the divine youth of great splendor.
“The verses sung by the supreme victors, And those sung by the sons of those of the ten powers, Have also been sung by Mañjughoṣa In many wondrous and inconceivable forms.”
Then Mañjuśrī, the divine youth, gazing at the realm of the Pure Abode and the great gathering that had assembled there, entered the samādhi called the one that animates all samayas. When this samādhi is entered, every being develops the intention to engage in conduct to liberate all sentient beings.
As soon as Mañjuśrī, the divine youth, entered this samādhi, the entire realm of the Pure Abode changed, by way of a wondrous and inconceivable transformation through his bodhisattva power, into a beautiful maṇḍala adorned with ornaments of jewels and gems of many colors. None of those who have undertaken the conduct of pratyekabuddhas or venerable śrāvakas, nor any of the bodhisattvas, these mighty lords established on the tenth level, would be able to paint or supervise the painting of such a maṇḍala, so what need is there to mention ordinary people?
When they beheld Mañjuśrī, the princely youth, established in the state of accomplishment of the samaya of this divine, noble maṇḍala, all the blessed buddhas, pratyekabuddhas, venerable śrāvakas, bodhisattvas established on the tenth level, crown princes consecrated to kingship, and all those who undertook their respective conduct including beings that are free from or subject to karmic influences perceived themselves, through the blessing of the divine youth Mañjuśrī, as being part of this inconceivable maṇḍala arisen as the consequence of buddha or bodhisattva activity through the mental power of his special samādhi. It is not possible for ordinary people even to visualize this maṇḍala in their minds, let alone paint it or supervise a painting of it.
“Mentally generated samayas beyond the scope of humans have been taught before, O son of the victorious ones. But I will now teach the samaya of the completely liberated tathāgatas, suitable for humans, whereby beings, once they have entered it, will attain the accomplishment of all worldly and transcendent mantras.”
Vajrapāṇi, the general of the guhyakas, replied to Mañjuśrī, the divine youth, “Speak, speak, O son of the victorious ones, if the time seems right to you!
“Once the protector of the world, The Lion of the Śākyas, had entered into perfect nirvāṇa, You created a maṇḍala here on earth That is, for beings, like awakening itself.
“For, when this maṇḍala is merely seen, One will attain, in this world, the accomplishment of mantra. But if the rite is corrupted out of ignorance, Or if one does not master the samaya,
“One will not accomplish the mantras, Even though one may be as great as Brahmā. If one does not apply oneself to this tantra And does not meet with its teaching on the samaya,
“One will not accomplish the mantras, Even if one exerts oneself again and again. If one’s application of the samaya is corrupt, Then even if one has the perseverance of Śakra,
“One will not accomplish the mantras; How then could the humans on earth? However, when one knows the true teaching on the samaya And performs the activities pertaining to conduct, The mantras will be accomplished as soon as they are recited, Be they worldly or noble.
“One who has entered the maṇḍala of Mañjughoṣa Will be able to accomplish all activities. One will definitely attain the accomplishment of mantra Just as in the teachings of the divine youth.”
Being thus requested by the general of the guhyakas, Mañjuśrī, the divine youth, commenced teaching the maṇḍala procedure for the benefit of all beings.
“To start, on a bright fortnight of the month of Caitra or Vaiśākha, which is a ‘fortnight of miracles,’ on an auspicious day, after ascertaining the favorable positions of the planets and when the moon is in the right constellation, either on the first day of the bright fortnight or during the full moon, or at some other time, other than the rainy months, one should consecrate the ground in the morning.
“One should take one’s quarters in a city, or where oneself or the maṇḍala master lives, or by a river that flows into the ocean, or near an ocean shore that is to the northeast of the city, neither too near nor too far from where the maṇḍala master lives. One should build there a hut of leaves and stay there alone for a period of a week or two.
“There, one should choose a place on the ground that is clean, covers a square area measuring sixteen or twelve cubits across, and is free from stones, gravel, ash, coals, chaff, eggshells, and bones. Having cleaned and prepared this place well, one should sprinkle it using water that is free of living organisms and mixed with the five products of the cow, or water mixed with sandalwood, camphor, and saffron. This water should be incanted one thousand and eight times with Yamāntaka, the Lord of Wrath, recited while forming the great five-crested mudrā. One should throw the water in the four cardinal and four intermediate directions, upward, downward, horizontally, and all around the area.
“This square area on the ground with four equal sides may be sixteen, twelve, or eight cubits across—sixteen cubits is the largest size, twelve the medium size, and eight cubits is the smallest. Such a maṇḍala has been proclaimed by the all-knowing ones to be of three kinds: the largest is for those who desire kingship, the medium serves for bringing enjoyments, and the smallest, which merely safeguards the samaya, can be used in all activities as it is auspicious.
“One should thus draw the maṇḍala in the size that one desires, and excavate its area to the depth of two cubits. If one sees stones, coals, ashes, bones, hairs, or any other products of living beings, one should dig at another location. It ought to be a place where one will not be obstructed or disturbed. If such a place is difficult to find, one should go to a mountaintop, or dig the layers of sand, or other soil, on the beach of an estuary, the sea, or a large river. After examining the place with great care, cleaning it, and removing all living creatures, one should draw the outline.
“One should further smear this entire area with the five products of the cow mixed with water uncontaminated by living organisms and fill it with unpolluted clay from a riverbank or an anthill, making sure that the clay does not contain living creatures. Once the area has been filled and well beaten, with an even surface, one should create the threefold maṇḍala as required, with a well-beaten and even surface all over. In its four corners one should plant four stakes made of cutch wood, incanting them seven times with the Lord of Wrath. Then, having likewise incanted a five-colored thread seven times with the heart mantra of the Lord of Wrath, one should completely enclose with it the maṇḍala, tracing its four-sided shape.
“One should trace in the same way a four-sided shape delimiting the intermediate area and another one delimiting the inner area. The maṇḍala master, standing in the intermediate area, should recite the root mantra of his own vidyā one thousand and eight times. By forming the great five-crested mudrā while reciting the root mantra the master will afford protection for his assistants and himself. After reciting, he should step outside and circumambulate the maṇḍala clockwise. Then, facing east, he should sit on a bundle of kuśa grass and contemplate all the buddhas and bodhisattvas. Then, he should completely surround the maṇḍala with kuśa grass, tracing its quadrangular shape. On the outside of it, he should keep two cows for one night without food and then have them led away.
“The maṇḍala master, who has completed the preparatory rites, is skilled in the art of mantra in his tantric tradition, is fully intent on the Mahāyāna goal of benefiting sentient beings through skillful means, and has fasted for one night, should prepare, with help from his able assistants and following the prescribed procedure as gleaned from scientific treatises (śāstra), five-colored powder, finely ground, sparkling, and well refined. Having incanted it with the six-syllable heart mantra, he should place it in the center of the maṇḍala.
“On the outside, he should adorn the area with raised banners and flags and four gateways. Upon supports of plantain posts he should hang clusters of fruits and have the area resound with kettledrums, tambourines, and the sounds of conchs and lutes. He should have others recite texts of the Mahāyāna sūtras, with their exalted words, containing Dharma teachings suitable for the fourfold assembly. They should be recited in the four quarters as follows:
“The blessed Prajñāpāramitā should be read in the south, the noble Candrapradīpasamādhi in the west, the noble Gaṇḍavyūha in the north, and the noble Suvarṇaprabhāsottamasūtra in the eastern direction. If the texts are not available, the master should instruct four Dharma reciters, learned in these four sūtras, to recite them accordingly. Then the maṇḍala master, rising up in order to listen to the Dharma, should strew white flowers of nice fragrance mixed with sandalwood, camphor, and saffron all over the maṇḍala while reciting the root mantra. Having thus bestrewn it, he should exit the maṇḍala.
“After seven days, he should bring in two or three highly skilled painters of sacred images—ones who rely on sacrificial food, give rise to bodhicitta, and follow the prescribed observances and fasts. The master should tie their hair into topknots while reciting the root mantra. Then, after obtaining nice and finely ground powder in five vivid colors and made from gold, silver, and various shining jewels, the master should request some great kings who follow the Dharma, very wealthy and pure, to commission the painters to do the main drawing, one which has awakening for its goal and invariably leads to such.
“One attains this goal of awakening through merely seeing the maṇḍala— What need is there then to speak of its bringing about the accomplishment of the mantra? After the best of the Śākyas has reached nirvāṇa, And at a time when beings have but little merit, How could such a boon be found? But yet this rite is now being taught.
“The maṇḍala master should take up the previously prepared powder, form the great five-crested mudrā, and seal the powder with it while reciting the root mantra. He should have the second officiating master dig a fire pit outside of the maṇḍala to the southeast, following the prescribed ritual. The pit should be two cubits across and one cubit deep, its rim with anthers like a lotus flower.
“A fire should be lit outside using sticks of the bilva tree for firewood and sticks of the dhak tree, as thin as the anthers of a lotus flower, for kindling. The former should be nine inches long, moist with sap, and smeared with curds, honey, and ghee. The officiant should summon the fire deity by reciting the root mantra or the six-syllable heart mantra while forming the mudrā the fist. Having summoned it, he should use the previously explained single-syllable root mantra or the heart mantra to once again perform one hundred and eight oblations.
“Then the master of the maṇḍala, having tied on a turban and prepared the implements, should himself guide the skilled painters in their work. Thinking of the buddhas and bodhisattvas, he should light incense while saying the same incense mantra as previously specified. Folding his cupped palms together, he should bow to all the buddhas and bodhisattvas, and to Mañjuśrī, the divine youth. Having thus paid homage, he should fetch the colored powders and let the painters do their work. They should fill in with the powders each shape as outlined. Employing this procedure, the maṇḍala master should first supervise the painting of the blessed lord, Buddha Śākyamuni endowed with all the supreme features, sitting on a bejeweled lion throne in the realm of the Pure Abode and teaching the Dharma. When the image has been created, the assistant to the maṇḍala master should perform self-protection by reciting the root mantra and then offer bali that satisfies all spirits. He should throw it into the four directions outside of the maṇḍala and also upward and downward.
“After bathing, ritually pure and wearing clean clothes, he should go to the fire pit and perform the rite of protection and offer one thousand and eight oblations of ghee mixed with saffron while reciting the root mantra. Subsequently, he should sit down on a bundle of kuśa grass and remain there, reciting.
“He should incant white mustard seeds one hundred and eight times with Yamāntaka, the Lord of Wrath, and place them between two earthenware bowls. If an obstacle maker is perceived in any form, be it a misshapen figure, a terrible sound, wind, rain, bad weather, or any other form, the assistant should, in a wrathful state of mind, offer seven mustard seed oblations. The obstacles will then vanish. If the obstacle makers are human, he should offer five oblations. They will become paralyzed, lose their strength, and die or will immediately be seized by nonhuman beings. There is no doubt about this. Even Śakra would die swiftly, let alone human beings with wicked minds or other obstacle makers. Seized by the fear of Yamāntaka, the Lord of Wrath, they will disappear, fleeing in all directions.
“The assistant should remain seated at the same place, on a bundle of kuśa grass, and keep reciting Yamāntaka, the Lord of Wrath. The master of the maṇḍala should then let the painters execute the painting of two pratyekabuddhas, sitting in a cross-legged posture on lotus seats to the right of the painting of Lord Śākyamuni. Below the pratyekabuddhas, two great śrāvakas listening to the Dharma discourse should be painted.
“To the right of them, there should be the blessed lord, the noble Avalokiteśvara, adorned with every ornament, white as the autumn moon, sitting on a lotus seat, holding a lotus with his left hand and making a boon-granting gesture with his right. To the right of him, again, there should be the blessed Pāṇḍaravāsinī, holding a lotus with her left hand and saluting Lord Śākyamuni with her right, sitting on a lotus seat, and wearing a diadem on her hair tied in a topknot, a turban of white silk, white garments, and a tightly fitting silken bodice. She should be painted with three dots made of black ash. Tārā and Bhṛkuṭī should be depicted in a similar way, sitting on their respective seats and displaying their specific postures. Above them are the blessed Prajñāpāramitā, Tathāgatalocanā, and Uṣṇīṣarājñī.
“The sixteen bodhisattvas should also be included: Samantabhadra; Kṣitigarbha; Gaganagañja; Sarvanīvaraṇaviṣkambhin; Apāyajaha; Maitreya with yak-tail whisk in his hand and looking at the Blessed Buddha; Vimalamati; Vimalaketu; Sudhana; Candraprabha; Vimalakīrti; Bhaiṣajyarāja; Sarvadharmīśvararāja; Lokagati; Mahāmati; and Patidhara. Each of these sixteen great bodhisattvas should be depicted in a peaceful form adorned with all types of jewelry.
“The chief vidyārājas and vidyārājñīs should all be painted in the forms and postures of the Lotus family as passed down by the tradition or described in scriptures and arranged in their respective places. On the periphery, a four-sided area should be designated and strewn with lotus flowers; in this should be included whatever other vidyā deities one can think of.
“The two pratyekabuddhas on the right side of Lord Śākyamuni, as mentioned above, are Gandhamādana and Upāriṣṭa. The maṇḍala, facing east, should have entry gates painted on all sides. On the left side of Lord Śākyamuni should be the other two pratyekabuddhas, Candana and Siddha. Below them should be the two great śrāvakas, Mahākāśyapa and Mahākātyāyana.
“To their left is the noble Vajrapāṇi in his peaceful form, dark blue like a water lily, adorned with all types of jewelry. He holds a fly-whisk in his right hand; his left is clenched into a vajra fist in an expression of wrath. Vajrāṅkuśī, Vajraśṛṅkhalā, Subāhu, and Vajrasenā should all be painted in their respective locations, wearing their specific apparel and emblems and surrounded by retinues of vidyārājas and vidyārājñīs. Their forms, postures, and so forth should be drawn according to the tradition. To their left, a symbol of the double vajra should be painted in the shape of a square. Once painted, the following should be said: ‘In this place, where vidyā beings have not been known to assemble, may they now come to reside.’
“Above them should be painted the six pāramitā goddesses and the blessed Māmakī, all of them with serene forms adorned with all types of jewelry. Above them are the eight uṣṇīṣa kings, each surrounded by a halo of blazing light. Having first formed the appropriate mudrā, the respective forms of these great cakravartin kings should be painted, golden in color, with pacified senses and adorned with all types of jewelry. Their gaze is cast slightly in the direction of the image of the Tathāgata (Śākyamuni). These eight are Cakravartyuṣṇīṣa, Abhyudgatoṣṇīṣa, Sitātapatra, Jayoṣṇīṣa, Kamaloṣṇīṣa, Vijayoṣṇīṣa, Tejorāśi, and Unnatoṣṇīṣa.
“These eight uṣṇīṣa kings should be painted to the left of the pratyekabuddhas. At the gate should be two bodhisattvas: to the right of the entrance, one called Lokātikrāntagāmin, and to the left, the great bodhisattva called Ajitañjaya. The first should be depicted as having a peaceful form, wearing a diadem on his topknotted hair, holding a rosary in his right hand and a water jar in his left, facing the gate, and with a slight frown on his face. The other has a peaceful form, wears a diadem on his topknotted hair and carries a staff and a water jar in his left hand, and in his right hand, which displays a boon-granting gesture, he carries a rosary. He should be painted facing the gate, with a slight frown on his face.
“Below the lion throne should be painted a Dharma wheel surrounded by a halo of blazing light. Below that should be painted a jeweled palace within which is Lord Mañjuśrī, the divine youth, the great bodhisattva, with a youthful body of pale saffron color. He has a peaceful form of beautiful appearance and a gentle smile on his face. In his left hand he holds a blue lotus; with his right he displays a boon-granting gesture and holds a wood-apple fruit.
“He is adorned with all the ornaments of youth and is decorated with five locks of hair. He wears a string of pearls, a sacred cord, a silken bodice, and garments of silk. Shining in all directions, he is surrounded by a halo of blazing light. He sits on a lotus seat facing the entrance gate of the maṇḍala and looks toward Yamāntaka, Lord of Wrath. He should be painted as being beautiful to behold in every respect.
“On his right side, below the lotus, should be painted Yamāntaka, Lord of Wrath, in his ugly misshapen form, completely surrounded by blazing light. Awaiting a command, he looks at the great bodhisattva Mañjuśrī. He should be painted complete in every detail. On the left side of Mañjuśrī, below the lotus, should be painted five bodhisattvas in the form of gods of the realm of the Pure Abode. These five are Sunirmala, Sudānta, Suśuddha, Tamodghātana, and Samantāvaloka. All of them should be depicted as residing in the realm of the Pure Abode, their beautiful forms covered with flowers and bright all around with multicolored light like multifaceted gemstones.
“The inner maṇḍala has an outer perimeter in the shape of a square. It has four archways and shines in the four cardinal directions with a vivid light of five colors. It should be demarcated with nicely colored cord stretched in straight lines. In the eastern quarter, above Lord Śākyamuni, is Saṃkusumita Rājendra. He should be drawn in the center within the cord-lined area, sitting on a lotus, with the body of a tathāgata but small in size, and surrounded by a halo of blazing light. His right hand displays the boon-granting gesture, and he sits in the cross-legged posture.
“To the right and left of Saṃkusumita Rājendra should be drawn, respectively, the mudrās of the uṣṇīṣa [kings] Cakravartin and Tejorāśi. The mudrā of Prajñāpāramitā should be drawn above Tathāgatalocanā. Above the noble Avalokiteśvara and to the right of the mudrā of Prajñāpāramitā should be drawn Lord Amitābha with the body of a tathāgata. With his right hand Amitābha displays the boon-granting gesture; he sits on a lotus seat and is surrounded by a halo of blazing light.
“To Amitābha’s right the mudrās of the alms bowl and the monk’s robe should be drawn. Following the sequence, the lotus mudrā should be drawn at the entrance. To the left of Lord Saṃkusumita Rājendra, the mudrā of the uṣṇīṣa king Tejorāśi should be drawn surrounded by a halo of blazing light. To his left the thus-gone Ratnaketu should be drawn sitting upon a jewel mountain and expounding the Dharma. He should be depicted as surrounded by light emanating all around from a multicolored blaze of sapphires, beryls, emeralds, and rubies.
“To the left of Ratnaketu should be painted the mudrā of Jayoṣṇīṣa, surrounded by a halo of blazing light. To its left is the mudrā of the Dharma wheel, with light blazing all around it. To its left are the mudrās of a mendicant’s staff, water jar, rosary, and the auspicious throne. Next in sequence, at the gate of the maṇḍala, should be painted an earth vajra with three prongs at either end, radiating blazing light. The great five-crested mudrā and the utpala mudrā, both radiating blazing light and connected to one another, should be painted below Lord Mañjuśrī.
“Then the surrounding maṇḍala should be drawn. It should be made so that one enters it via the western gate, and it should be facing to the east. This outer maṇḍala should be painted in all its aspects the same as the inner one—it radiates five-colored light, is beautiful to behold in its vividness, and it has four gateways in the four cardinal directions. It should extend two cubits beyond the inner maṇḍala.
“In the eastern quarter should be painted the Great Brahmā with four faces, wearing white apparel including a white shirt and a white sacred thread. He is of golden color, wears a diadem on his topknotted hair, and carries a water jar and a walking stick in his left hand. To his right there is a god from the Ābhāsvara realm—golden in color, distinguished in appearance due to his meditation, wearing silken garments and a silken shirt, and with a serene expression on his face. He wears a diadem on his topknotted hair and a white sacred thread. He sits in the cross-legged posture with his right hand displaying the boon-granting gesture.
“To his right should be painted a god from the Akaniṣṭha realm, adorned with all types of jewelry. With his mind steeped in meditation, he is of peaceful appearance. He is wearing silk garments and a silk shirt, sits in the cross-legged posture, and displays with his right hand the boon-granting gesture. He is invested with a white sacred thread. The gods from the Tuṣita, Sunirmita, and Paranirmita realms should be painted following the same sequence, and they are headed by Suyāma and Śakra, each at his assigned location, and following the right order. Below Śakra should be painted gods from the realm of the four great kings, as well as the sadāmattas, mālādhārins, karoṭapāṇis, and vīṇādvītiyakas. The gods of the earth should likewise be painted sequentially arranged, with all their respective attributes.
“Similarly, in the southern quarter, the gods starting with those from the Avṛha, Atapas, Sudṛśa, Sudarśana, Parīttābha, and Puṇyaprasava realms should be drawn, all in their respective places and wearing their individual ornaments. The same should be done for the western and northern quarters. More are drawn below the ones just mentioned, arranged in two rows.
“Outside of the second circle there is the third circle in which the four great kings are drawn sequentially in the four quarters. To the right of the entrance gate in the northern direction should be painted Dhanada in the form of a yakṣa standing next to a treasure trove. He is adorned with all types of jewelry and wears a slightly curved diadem. To his right are the two yakṣa generals, Maṇibhadra and Pūrṇabhadra.
“Next, following the proper order, should be drawn the great yakṣiṇī Hārītī with an amiable boy sitting in her lap who is looking at the maṇḍala, as well as Pañcika, Piṅgala, and Vibhīṣaṇa, with the emblems (mudrā) of the yakṣas near them.
“Following next, in the west, should be drawn Varuṇa with a noose in his hand, followed by the two nāgas Nanda and Upananda and the eight great nāga kings, starting with Takṣaka and Vāsuki.
“In this way should be painted two sequentially arrayed rows of yakṣas, rākṣasas, gandharvas, kinnaras, mahoragas, ṛṣis, siddhas, pretas, piśācas, garuḍas, and other human and nonhuman beings, as well as medicinal herbs, gems and jewels in all their variety, mountains, rivers, and islands—with the chief and most important among them at the head.
“In the southern quarter should be painted Yama along with his retinue, which includes the seven mothers. In the southeastern quarter is Agni, depicted as surrounded by a halo of flames; holding a staff, a water jar, and a rosary in his hands; wearing a diadem atop his matted hair; and dressed in white garments including a shirt of fine silk. He is of golden color, wearing a white sacred thread, and has a triple line drawn with ash on his forehead. They are all painted arranged in two rows, with their various respective adornments, weapons, attire, body postures, and colors.
“All around the area outside this triple maṇḍala are distributed the following deities: Umā’s husband, riding a bull, with a trident in his hand; the goddess Umā herself, of golden color, adorned with all kinds of jewelry; and Kārttikeya, in his form of a divine youth with six faces and a red body, sitting on a peacock, raising a javelin in his hand, wearing yellow garments and a yellow shirt, and holding in his left hand a bell and a red banner. Next in sequence are Bhṛṅgiriṭi, extremely emaciated, Mahāgaṇapati, Nandikeśvara, Mahākāla, and the seven mothers. They should be painted with their respective adornments, weapons, attire, and body postures.
“Next to be painted are the eight vasus and seven ṛṣis. Viṣṇu should be painted with four arms, holding a discus, a mace, a conch, and a sword. He rides a garuḍa and is adorned with all types of jewelry. Next are the eight grahas, the twenty-seven constellations, and the eight upagraha deities who roam the expanse of the earth. Following next are the personifications of the fifteen lunar days of the bright fortnight and the fifteen of the dark fortnight, the twelve signs of the zodiac, the six seasons, the twelve months, and of the year. Next are the four sisters, riding in boats, and the five brothers who live in water. For conciseness these deities can be represented by their respective mudrās and arranged sequentially in two rows.
“In short, as regards the three maṇḍalas, one should draw them also as the three dwelling places (āśraya), each with the four corners, with the distribution [of the deities] as follows:
“In short, Lord Buddha must be painted at the head of all beings. Representing the Lotus family, Noble Avalokiteśvara must be painted to Śākyamuni’s right. Representing the Vajra family, Noble Vajrapāṇi must be painted to Śākyamuni’s left. Samantabhadra must be painted at the head of all bodhisattvas, and likewise the divine youth, Mañjuśrī, should also be included. The remaining ones should each be represented by his or her mudrā in their respective places. This is how the inner maṇḍala should be painted.
“In the middle maṇḍala, Brahmā Sahāmpati must be painted in the eastern quarter. Similarly, in the southern quarter are the Ābhāsvara and Akaniṣṭha gods, the form gods, and the gods from the realm of neither consciousness nor unconsciousness who do not appear in the maṇḍala in any particular form. In the northern quarter are the king of gods Śakra and the gods starting with those from the realms of Suyāma, Tuṣita, Sunirmita, Paranirmita, and Parīttābha. Each king of the gods’ realms must be painted individually. The rest should be represented by their respective mudrās.
“Similarly, in the third maṇḍala, Īśāna the Lord of Beings must be painted in the northern quarter together with Umā. Kārttikeya-Mañjuśrī should be painted near the second gate, riding on a peacock and holding a javelin in his hand. His body is of red color and he is dressed in a yellow upper shirt and other garments. In his right hand he holds a bell and a red banner. He possesses the beauty of a youth and looks upon the maṇḍala. Vainateya, who has the form of a bird, should always be painted in the eastern quarter, along with the sage Mārkaṇḍa. The rest should be represented by their respective mudrās.
“In the southeastern division should be the four girls of royal bearing together with their brothers, the divine youths. They are aboard boats, traveling around the great ocean. Also Agni, the lord of gods, should always be painted in the same area of the maṇḍala. Also in the southern quarter should be painted Vibhīṣaṇa, the king of rākṣasas, in the country of Laṅkā. Also located there, dwelling in a neem tree, is the bodhisattva named Jambhala, the Lord of Waters, who has the form of a yakṣa. Painted next in the same sequence should be the king Yama, a preta of great power. So too the king of piśācas named Vikarāla. The remaining ones should be represented by their respective mudrās.
“Similary, the two chief nāgas, Nanda and Upananda, and also Āditya, the chief among celestial bodies, must be painted in the southwestern division. The best of ṛṣis, the sage named Kapila, should be in the western quarter. The preeminent one among non-Buddhists, he should have the form of a naked mendicant. The remaining ones should be represented by their respective mudrās, arranged in a proper order.
“In the northwestern division should be the king of yakṣas Dhanada, the king of gandharvas Pañcaśikha, and the king of kinnaras Druma. These three must always be included in the painting. The remaining ones should be represented by their respective mudrās and arranged in sequence according to their respective places.
“Outside the third maṇḍala there should be a fourth, comprised of five concentric zones and adorned with rows of mudrās. It has four sides, each including a gateway graced with [one of] the four great kings. The emblems are arranged in the following order:
“At the entrance gate in the east should be painted a blue lotus. From right to left, there should be a lotus, vajra, axe, sword, trident, mace, discus, swastika, water jar, fish, conch, earring, banner, flag, noose, bell, dagger, bow, arrow, and hammer. All four of the maṇḍala’s sides should be filled with rows of symbols (mudrā) [representing] these various weapons and implements. Outside all of this, in the four directions, should be placed the four great oceans.
“In the northern direction should be drawn a small four-sided maṇḍala, within which is placed a three-pronged double vajra that radiates blazing light. In the eastern direction should be drawn a small triangular maṇḍala, within which is placed a lotus that radiates blazing light. In the southern direction should be drawn a small bow-shaped maṇḍala, within which is placed a bowl that radiates blazing light. In the western direction should be drawn a small maṇḍala entirely made of light, within which is placed a blue lotus complete with a stalk and leaves and radiating blazing light.
“In the four intermediate directions should be the following four mudrās, each of them blazing with light all around: A noose should be placed in the northwestern direction, within a round maṇḍala. A staff should be placed in the southwestern direction, within an elongated maṇḍala. An axe should be placed in the southeastern direction, within a triangular maṇḍala. A sword should be placed in the northeastern direction.
“When all this has been drawn, three mudrās should be traced with colored powders outside the gate of the main maṇḍala: one above, one below, and one at the same level. The three mudrās to be painted are clothes, a fly-whisk, and a pair of shoes, each surrounded by blazing light.”
“Then, the maṇḍala master should first of all select the right disciples. They should have unimpaired faculties and bodies beautiful in every limb; should belong to the brahmin, kṣatriya, vaiśya, or śūdra castes; should have developed bodhicitta; should be followers of the Great Vehicle; should possess discipline that is not related to other vehicles; should be great beings (bodhisattvas); should have faith and follow the auspicious Dharma; should wish for the great kingship; should shun trivial enjoyments but delight in the great ones; should be gracious, well mannered, and disciplined; should be monks or nuns, or male or female lay practitioners; should observe their particular rules, fasts, and ritual observances; should abide by their vows of conduct; should not harbor hatred for great bodhisattvas; should belong to a spiritual family of many adherents; and should have a natural inclination to practice Dharma.
“They will have fasted for one day and one night, put on clean clothes, nicely scented their hair, bathed three times, and observed silence. On the day of the empowerment, they should perfume their mouths with the fragrances of camphor, saffron, and cloves, and, after the regular performance of ritual besprinkling, they should sit on bundles of kuśa grass and have the protection ceremony performed for them. Celibate and committed to truth, they should be placed outside the maṇḍala Victorious over the Divisions of Time, not too far from it and not too near to it. Clean and ritually purified, they should number no more than between one and eight and be close associates of one another. They will include kṣatriyas who are closely associated with one another and great kings who have had their heads anointed, as well as their offspring—the princes and princesses who have not yet experienced sex. This is because Lord Mañjuśrī, the great bodhisattva in a youthful form, loves to engage in youthful play, awakening foolish people to realization.
“Consequently, it is the princely youths who should be ushered in first. This will elevate their regal status and promote long life, health, power, and the ability to savor sensual enjoyments. In particular, this will stabilize the accomplishment of mantra for them, the inexperienced.
“Once they are positioned in front, assigned an assistant, and attentive, the maṇḍala master should exit backward while burning incense of camphor. After exiting, he should bathe and besprinkle himself, as convenient for the season, with water that has been incanted one hundred and eight times with the root mantra and sealed with the great mudrā called five-crested. Dressed in clean white clothes, he should then approach the sacrificial fire pit, and,
“Seated on the bundles of kuśa grass and facing northeast, He should offer into the fire One thousand and eight oblations consisting of Camphor, saffron, and sandalwood mixed together.
“Having summoned and then dismissed the deities according to the previously described procedure, he should again enter the maṇḍala. After entering he should prepare eight full vases draped in clean cloth, adorned with mango blossoms, and containing gold, silver, gems, grain, and rice. He should allocate the first to Lord Śākyamuni, the second to all the buddhas, the third to all the pratyekabuddhas and the noble congregation of the śrāvakas, the fourth to all the great bodhisattvas, the fifth to the great bodhisattva Mañjuśrī, and the sixth to all the gods. The seventh and the eighth should be placed in the niches by the gate of the second maṇḍala. They should be draped in clean white cloth. One of them should be assigned to all the spirits, and the second should be dedicated to all beings equally.
“Then, following the previously described procedure, the maṇḍala master should burn incense and, forming the great five-crested mudrā, should do the summoning again. Following the procedure as before, he should summon all the buddhas, pratyekabuddhas, noble śrāvakas, great bodhisattvas, spirits, and beings, as well as Mañjuśrī, the divine youth.
“Similarly, he should offer, in a ritual as previously described, flowers, incense, fragrances, light, and foodstuffs; he should offer all this to all the recipients, thoroughly and in the right order. For the offering of light, he should offer butter lamps. When offering food to all the noble recipients and others, he should offer rice pudding with curds.
“To all the tathāgatas he should offer cakes rich particularly in honey and milk and fried in butter, as well as pastry-rolls (vartī), candies (khaṇḍa), and other delicacies. To all the pratyekabuddhas, noble śrāvakas, great bodhisattvas, and the noble deities he should offer dishes prepared with honey and cooked in milk, rich in butter, and flavored with chir pine resin. Similarly, to all the gods and hosts of spirits, and all beings in general, he should offer cake products, particularly sweetmeats, incanted with the mantra according to procedure.
“Similarly, to all the buddhas, pratyekabuddhas, noble śrāvakas, and great bodhisattvas as well as all noble and ordinary beings he should offer fragrant flowers as described before, starting with royal jasmine, crepe jasmine, champak, and the blossom of the pannay tree. Royal jasmine flowers are particularly suitable for the Tathāgata family, lotuses for the Lotus family, and water lilies for the family of Vajrapāṇi. For other mantra deities other flowers may be suitable.
“Camphor incense is suitable for the Tathāgata family, sandalwood for the Lotus family, and bdellium for the family of Vajrapāṇi, the lord of guhyakas. For all other mantra deities the master should offer a different incense. Butter lamps should be offered to all the noble ones, and scented oil lamps to all the ordinary mantra deities.
“As for the successive procedures That function as previously described, These procedures are the same as the one taught for perfume And are required in the case of all mantra deities.
“Whatever has been taught by Avalokiteśvara Or taught by Vajrapāṇi, In their respective tantras, On accomplishing the aims of mantra practice, That also can be learned from this manual And applied in every respect.
“The maṇḍala master then, following the previously described procedure, should perform the ritual acts of summoning, making offerings, burning incense, and the rest, and he should offer food and service as well. Having done this, he should have his skillful assistants promptly prepare the meatless bali for all the spirits. He should have them beat the kettledrums, blow the conchs, and utter cries of joy in every direction. The bali should include incense, flowers, lamps, and garlands.
“Circling then the maṇḍala to the right, the master should scatter the extensive bali that satisfies all spirits, upward, downward, and horizontally, into each of the four cardinal and four intermediate directions and everywhere outside the maṇḍala. After bathing, he should offer into the fire one thousand and eight oblations consisting of rice grains smeared with curds, honey, and ghee. As the master offers the oblations while reciting the heart mantra and the six-syllable root mantra, the great beings who have entered the maṇḍala and now stand before him; who have had the protection rite performed for them and have been accepted as disciples by the maṇḍala master; who have developed bodhicitta, observed the ritual fast, and offered their own bodies to all the buddhas and bodhisattvas; who for the sake of spiritual accomplishments share in the experiences of ordinary beings; who are fit to ascend to the seat of unsurpassable awakening; and who desire omniscient awakening will become liberated from all their vices through merely beholding the maṇḍala. Even those people who have committed the five deeds of immediate retribution are immediately liberated.
“The maṇḍala master then should cover the faces of the initiands who wish to enter the maṇḍala with a veil fashioned from a newly made, unbleached cloth from which the loose threads have been pulled out and hairs removed, that has been incanted with the root mantra seven times, and that has been anointed with fragrant ointments, sandalwood, and saffron. First, boys should be brought into the maṇḍala starting from the sixteen- and finishing with the three-year-olds. They may be embellished with either five decorative locks of hair or just one, and they may wear a topknot of hair or not. They should be princes whose crowns have been anointed, sons of kṣatriyas, or others of great endeavor who desire sovereignty.
“When the initiand stands in the second maṇḍala with a veiled face, the master should form the utpala mudrā and have him recite the root mantra of Mañjuśrī, the divine youth, once. Guiding his actions, he should give him a flower of nice fragrance and have him throw it onto the maṇḍala with both hands that have been purified with the mixture of sandalwood and saffron. The master should give him the mantra corresponding to the spot where the flower falls.
“That is said to be his personal mantra and will stay with him through the succession of his future births. This mantra is like his spiritual guide; it will bring about his ascension to the seat of awakening and the complete unfolding of the omniscient knowledge of great bodhisattvas. He should master this mantra, which will bring great enjoyments, the status of a king, and the company of eminent people. That which is to be accomplished will be accomplished in this very life without doubt, including all the activities.
“Thus, in due course, those who desire magical accomplishments will obtain each one of them until all eight are obtained, but no other accomplishments. If one desires other accomplishments, such as the removal of sins, only the samaya may be given. For this purpose, the maṇḍala master who bestows the empowerment should first consecrate an area outside the maṇḍala toward the northeast, neither too far nor too near, by purifying it with the root mantra. Just as in the case of the royal empowerment, he should admit disciples whom he regards as single-mindedly devoted to the Buddha, the Dharma, and the Saṅgha; who have faith and great energy; who are never separated from bodhicitta and follow the Great Vehicle; and who serve the Three Jewels. They should have unimpaired faculties, be irreproachable, and wish to accomplish the mantras in this very life. Their hearts may be kind and their minds resolved upon mantra practice, or they may be merely interested in the nonconceptual meaning of the mantra out of curiosity and a desire to know. They should be granted the first through the fifth empowerments; the remaining ones should be omitted. Only those with the special qualities of insight and full understanding of the conduct should be initiated; others should not be.
“The master should then collect the requisites as in every royal empowerment, or any that he finds pleasing. A canopy should be spread above him, banners and flags raised, and a white parasol should be held above his head. He should be fanned with a white yak-tail whisk with great care, and praised with well-wishing, auspicious, and excellent verses as spoken by the buddhas themselves, accompanied by cries of joy, the sounds of conchs, kettledrums and tambourines, and cries of victory. After circumambulating the maṇḍala clockwise, the disciples should bow to all the buddhas and bodhisattvas, bow their heads to the master, and say the following:
“ ‘O master! I will exert myself in order to engage in carrying out the mantra activities of all the buddhas and bodhisattvas, in order to enter the secret maṇḍala of liberation that surpasses all that is mundane, and to realize the state of buddhahood that affords sovereignty over all phenomena. In short, I will become a buddha.’
“Then, the initiand should sit on a bundle of kuśa grass, facing east and looking at the maṇḍala. He will first be given the knowledge ( vidyā ) empowerment and then made to form the mudrā called five-crested. Then, whatever mantra he desires should be written on a leaf of birchbark with bovine bezoar. Having written it, he should smear both his hands and the interior of an earthenware vessel with sandalwood and saffron and place the birchbark leaf between two earthenware bowls. He should then place the leaf, enclosed between the two bowls, inside the maṇḍala at the soles of the bodhisattva Mañjuśrī’s feet.
“Next, the disciple sitting there should first be made to recite the root vidyā mantra one hundred and eight times and then should be consecrated while still sitting on the bundle of kuśa grass. The master should take the full vase that had been allocated to all beings in common from outside the inner maṇḍala where it was earlier placed near the gate and, while reciting the root mantra, anoint the disciple’s head. For the remaining empowerments, he should use whatever water is appropriate.
“The earthenware container should then be handed to him, and, while a butter lamp is burning, he should be made to recite the mantra. If it is the same mantra, the disciple will succeed through merely reciting it. If it is a different one, he will succeed gradually, after applying effort. It is said that even if the mantra given to him lacks or has extra syllables, he can still succeed, without a doubt, at the first sādhana session, for this mantra was written earlier by the master himself. If he keeps practicing, he will arrive, within three sādhana sessions, at the stage where success comes without effort. In this way, the master should first give the knowledge empowerment.
“As for the empowerment in the second maṇḍala, he should take the full vase that had been allocated to all the gods in this maṇḍala and anoint the disciple’s head with it. As before, this procedure will free him from all his vices. He is then authorized by all the buddhas to enter samayas for any worldly or transcendent maṇḍala, as well as the practice of any mantra or mudrā. He will be blessed by all the bodhisattvas. Consequently, the master may now give him the ācārya empowerment.
“The ācārya empowerment is given in the third maṇḍala. The master should take the full vase that had been allocated to all the śrāvakas and pratyekabuddhas and, following the same procedure, anoint the disciple’s head with it. The master should say, ‘All the buddhas and bodhisattvas of great power have authorized you to write and recite all worldly and transcendent mantras, to use the instructions on the maṇḍala, and to give to others, as well as apply yourself, the instructions on the practice of the mantra methods, including the mudrās. In this very life, and in the lives to come until the final one, you will definitely obtain the state of awakening.’
“Similarly, in the empowerment of victory and the empowerment of conquest, the master should perform the sprinkling following the previously described procedure, using, respectively, the full vase that had been allocated to the blessed buddhas and the one allocated to the bodhisattvas. He should say, ‘You are authorized by all the blessed buddhas, the great bodhisattvas, and the śrāvakas,
“ ‘Unassailable by any spirits, And unconquerable by any embodied beings; May you find victory through all the mantras And accomplish whatever you desire.’
“The master should then usher them, one by one, into the maṇḍala, present them to all the buddhas and bodhisattvas, have them circumambulate the maṇḍala clockwise three times, and dismiss them. At a later time they should be gradually instructed in and enjoined to practice the mantra. On the present occasion, however, the master should take the full vase that had earlier been allocated to the great bodhisattva Mañjuśrī and make those disciples who have entered the maṇḍala drink three handfuls of water while facing east. He should say to them:
“ ‘Do not generate a great amount of nonvirtue by transgressing the secret samaya of the divine youth, the bodhisattva Mañjuśrī. You must not discard any of the mantras. You must be loyal to all the buddhas or bodhisattvas and must please the master. Otherwise you will break your samaya, your mantras will not be successful, and there will be much nonvirtue.’ Having said this, he should dismiss them.
“The maṇḍala master should, in addition, offer oblations of rice grains smeared with curds, honey, and ghee, while reciting the eight-syllable heart mantra. Getting up, he should then enter into the middle of the maṇḍala and make a welcome offering to all the visualized recipients using the previously mentioned flowers and following the procedure as previously described. Using the previously specified incense, he should make an incense offering to all the buddhas and bodhisattvas, pratyekabuddhas and noble śrāvakas, and all the gods, nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, rākṣasas, piśācas, and bhūtas, as well as the divine yogins, siddhas, and ṛṣis and all beings. He should strew flowers over them, sprinkle them with water scented with sandalwood and saffron, and then dismiss them following the previously described procedure. He should imagine that all of them become liberated.
“The maṇḍala master should then take the food, bali, and aromatic powder and let all these articles float upon a river. Alternatively, he should give them to suffering beings. He should select an area on the ground, sweep and clean it well, adorn it, and smear it with cow dung. Optionally, he may wash it with water, smear it with well-purified clay, or cover it with sand. He should do this himself and may proceed as he desires. Those who have entered the maṇḍala should themselves partake of the milk porridge or sacrificial food.”
Now Mañjuśrī, the divine youth, gazing at this entire assembly, entered the samādhi called the gaze that causes all sentient beings to take up the samaya pledge. As soon as Mañjuśrī, the divine youth, entered this samādhi, a ray of light issued from his navel. Along with many hundreds of thousands of millions of other rays, it entirely illuminated all the realms of sentient beings and, reflecting back onto the realm of the Pure Abode, suffused it with light.
“Please teach, O son of the victorious ones, the full chapter on the maṇḍala called Establishing All Beings in the Samaya, which concerns the accomplishment of the practice that is common to all beings. Having taken up this practice, beings will accomplish your collection of mantras, in addition to accomplishing all mundane and supramundane mantras.”
Being thus requested by the lord of guhyakas and yakṣas, Mañjuśrī, the divine youth, taught the most secret system of the maṇḍala. He displayed the magical feat called impelling all the vidyā beings . Raising his right hand, he drew the attention of the assembled congregation by using the tip of his finger, from which emerged many hundreds of thousands of millions of vidyādhara kings. Upon emerging, they illuminated the entire realm of the Pure Abode with great light and remained there.
Mañjuśrī, the divine youth, then pronounced the heart mantra of Yamāntaka, the Lord of Wrath, a sole hero suitable for all activities. This mantra effects summoning, dismissing, pacifying, enriching, and assaulting. It bestows the ability to become invisible, travel through space, enter subterranean paradises, and walk with great speed. It can be used for the activities of bringing beings into one’s presence, sowing enmity among them or enthralling them, and obtaining all kinds of perfume, garlands, ointments, and lamps. Being the chief mantra in its own tradition, it can accomplish, in short, anything that it is employed for. It is called Three Syllables. It is a great hero that accomplishes all purposes; it is the Great Lord of Wrath himself. And what is it?
This is the all-accomplishing heart mantra of the Great Lord of Wrath, prescribed by the great being Mañjughoṣa for all maṇḍalas and all types of mantra practice. It will destroy all obstacles.
Mañjuśrī, the divine youth, then raised his right hand and, placing it next to the head of Lord of Wrath, said, “Homage to all the buddhas! May the lord buddhas, established in the infinite world spheres throughout the ten directions, pay heed! May the bodhisattvas with great magical powers, present throughout the limitless universe, empower this pledge!”
Having said this, he turned the Lord of Wrath around and dispatched him. As soon as he was dispatched, the Great Lord of Wrath went to every world sphere and, in an instant, subjugated all ill-willed beings possessed of great magical powers and brought them into the great assembly in the realm of the Pure Abode. Having thus established them there, he assumed a form surrounded by a blaze of light and placed himself atop the heads of the evil beings.
Then Mañjuśrī, the divine youth, looking at the gathering, said, “Please listen, all you respectable beings! Anyone who would transgress my samaya will here be brought into submission by the Lord of Wrath. For that reason the words of the lord buddhas and the bodhisattvas who possess great magical powers—the words that convey the meaning of the samaya pledges and the secret mantra—should not be disobeyed. Please listen well and keep in your minds what I will tell you.
“This, friends, is my root mantra. It is called Noble Mañjuśrī. The mudrā that should be employed with this root mantra is the so-called great five-crested mudrā.
“There is another mantra, of eight syllables, most propitious, with great purificatory power, which is called Great Hero. It severs the path of the threefold existence, it prevents all unhappy rebirths, it pacifies everything, it performs all activities, it brings forbearance, and it leads to nirvāṇa. It is like meeting the Buddha directly. I myself, the bodhisattva Mañjuśrī, have assumed the form of this most secret mantra for the benefit of beings. It fulfills all wishes and, merely by being called to mind, purifies the five acts of immediate retribution. Is there a need to say more? So, what is this mantra?
“Friends, this mantra is my very self in the form of the eight syllables. It is a great hero, the ultimately secret heart mantra that is like buddhahood itself. It can, in short, help with any task. The extent of its qualities cannot be described in full even in many hundreds of thousands of millions of eons. There is also a mudrā that belongs with it—it is called great fortitude, and it fulfills all aspirations.
“ Oṁ, he he! O divine youth! You [assume] every form to awaken childish beings through speech. Please come, O lord, come! You, who playfully hold the blue lotus of the divine youth, please remain in the center of the maṇḍala, please do! Please remember your samaya pledge! You are a perfect teacher, hūṁ! Do not delay! Act! Phaṭ, svāhā!
“This mantra calls upon Lord Mañjuśrī and also summons all beings—all bodhisattvas, all pratyekabuddhas, venerable śrāvakas, gods, nāgas, yakṣas, gandharvas, garuḍas, kinnaras, mahoragas, piśācas, rākṣasas, and all spirits.
“Should one incant sandalwood water seven times and throw it upward, downward, across, and all around in the four directions, all the buddhas and bodhisattvas will come, along with Mañjuśrī himself with his retinue, all the mundane and supramundane mantra deities, the entire host of spirits, and all beings.
“Having blended together sandalwood, camphor, and saffron, one should offer it as incense to the tathāgatas, all the bodhisattvas, and all beings. Their minds gratified by the incense, they will all be drawn to it. The mudrā that belongs with this mantra is called garland of lotuses. This auspicious mudrā attracts all sentient beings. This is the mudrā of ritual activity, called garland of lotuses.
“When all the buddhas and bodhisattvas, and also all sentient beings, have arrived, one should prepare a welcome offering. Having infused water with camphor, sandalwood, and saffron, one should mix into it the flowers of royal jasmine, sacred jasmine, or Arabian jasmine; the blossoms of the pannay tree, cobra’s saffron tree, bulletwood tree, and the flowers of crepe jasmine; or any other fragrant flowers that may be in season. One should present the welcome offering while saying the following mantra:
“ He, he, O greatly compassionate one who assumes all forms! Please accept the welcome offering and let [the others] accept it. Remember your samaya pledge! Endure, endure! Enter into the center of the maṇḍala and let [the others] enter! You who have compassion for all beings, please take, take [this offering], hūṁ! Svāhā to the one who abides in space!
“The mudrā that belongs with this mantra is called the complete; it is steadfast and suitable for all beings. There is also, in this set, the mantra of perfume:
“Paying homage to all the buddhas, Inconceivable and marvelous in form, I will now proclaim the bali mantra, As taught by the completely awakened ones.
“ He, he! O venerable great being with the gaze of the Buddha! Do not delay! Please take this bali and let [the others] take it! Hūṁ, hūṁ! You with all [forms]! Ra ra, ṭa ṭa! Phaṭ! Svāhā!
“One should offer, with the above mantra, bali of food that satisfies all the senses. In this set there also is a mudrā called spear, which wards off all evildoers. Here belongs also the mantra of lamps:
“Homage to all the buddhas, the perfect teachers who remove the darkness of ignorance! Homage to the tathāgata Splendid with Light and Fragrance All Around! The mantra is:
“ He, he! O venerable lord with a body adorned with hundreds of thousands of rays of light! Please manifest [yourself] magically, please do! O great bodhisattva with a body illuminated by radiating light! Please frolic and play! Behold [with compassion] the totality of beings, behold! Svāhā!
“This is the mantra of lamps; with it, one should offer butter lamps. The mudrā that belongs with it is called beholder of all beings. In this set belongs also the mantra that produces fire:
“This is the mantra that produces fire. The mudrā that belongs with this mantra is called the hollow space. It is famed throughout the world and illuminates all beings with light. It has been taught before by the best among sages to the bodhisattva Dhīmat.”
“His name is Mūrdhaṭaka and he belongs To both the Vajra and the Lotus families. The following formula is now taught For the sake of invoking his power to expel.
“ Oṁ, act, act! Please carry out my task! Break all the troublemakers, break! Burn all the vajravināyakas, burn! Mūrdhaṭaka, you who bring death! One with misshapen form! Cook, cook all miscreants! Bringer of the death of Mahāgaṇapati! Bind, bind all the spirits who cause possession! O six-faced, six-armed, six-footed one! Please summon Rudra! Summon Viṣṇu! Summon the gods, Brahmā and so forth! Do not delay, do not delay! Protect, protect! Enter into the center of the maṇḍala! Remember your samaya pledge! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā!
“This mantra, O supreme lord of guhyakas, which is supremely secret, is called Six-Faced Mañjuśrī of Great Courage. He is the Great Lord of Wrath himself, the destroyer of all obstacle makers. As soon as it is recited, even the bodhisattvas established on the tenth bodhisattva level will flee, not to mention wicked trouble makers. As soon as it is recited, great protection is effected. The mudrā that belongs with it is called great spear; it destroys all obstacles. The following is the heart mantra of this Lord of Wrath:
“With this mantra one can afflict all enemies with severe pain or quartan fever. But if one keeps reciting for as long as one likes, or until loving kindness or compassion arise, the target will not be freed at the end of the recitation and will die. Thus, this should only be performed on enemies of the Three Jewels and not on others with peaceful minds.
“Only the great spear mudrā should be employed. One will be able to deal with any wicked being that one wants to. There is also a supreme heart mantra, rich in the blessing of all the buddhas, consisting of just one syllable:
“This mantra accomplishes all ritual activities. With this mantra, too, only the great spear mudrā should be employed. It will put an end to all misfortune, and will enthrall all beings. In short, this mantra, the Lord of Wrath, can be employed in all ritual activities. It should be recited, especially at the time of the accomplishment, at the center of the maṇḍala.
“Win a victory, an auspicious victory, O most compassionate [lord] whose nature is everything! Go, go to your own abode and dismiss [also] all the buddhas with their retinues. Cause them to return to their respective dwellings. Remember the pledge. May the words of [these] mantras fulfill my every purpose. Make my wishes come true, svāhā!
“The above mantra of dismissing can be employed in all ritual activities. The accompanying mudrā is called auspicious seat. With this mudrā one should provide the seat. The dismissal is effected after mentally reciting the above mantra seven times.
“Mastery of this mantra is useful for all mundane and supramundane maṇḍalas and mantras. It is to be applied to the observances at the time of samaya recitation.”
Then Mañjuśrī, the divine youth, again directed his gaze at the Pure Abode and the great assembly gathered there, and taught in full the section on the mantras of the host of vidyās from his own great retinue-circle:
“This vidyā, Keśinī by name, is an attendant of Mañjuśrī and may be employed in all rites. When combined with the great five-crested mudrā, she may be employed in all rites involving poison.
“This vidyā, Upakeśinī by name, may be employed in all rites. When combined with the mudrā budding blossom, she may be employed in all rites involving demonic possession.
“With a propitious attitude, One should combine this vidyā with the mudrā three-crested. This vidyā goddess assumes many forms And swiftly bestows good fortune.
“ Oṁ, you are the totality [of things], the source of everything, possessed of all forms! Summon, summon! Enter [them], enter! Remember your pledge! Ru ru! Please remain! Svāhā!
“This vidyā, Mahāvīryā, Was taught by guides of the world. When combined with the fangs mudrā, She, the auspicious, enters all weapons. She is a granter of boons, And proclaimed as the totality of all beings.
“When combined with the mudrā peacock seat, This vidyā may be employed in all rites. She is called Mahāśvetā, the brilliantly white one. With her wondrous, inconceivable form, She brings prosperity and happiness to the world, Enthralling both men and women.
“This vidyā, Mahālakṣmī, Was taught by the protectors of the world. When combined with the mudrā hollow space, She will grant the rank of a great king.
“Her name is Ajitā, and she is A girl of royal bearing arisen from ambrosia! When combined with the mudrā complete, She will restrain all one’s enemies.
“They are accompanied by their brother, Who is referred to by the name Tumburu. They travel in boats, Dwelling on the water. When this vidyā is combined with the mudrā the fist, It will completely fulfill all wishes.
“ Oṁ, divine youth! Great prince, play, play! O six-faced one, authorized by the bodhisattvas! Mounted on a peacock seat and raising your hand with a spear in it! Your color is red and you are fond of red fragrances and unguents. Kha kha! Eat, eat, eat! Huṁ! Dance, dance! Your images are worshiped with red flowers. Please remember your samaya! Move about, move! Stir them up, do, do! Quick, quick! Don’t delay! Carry out all my tasks, do! You with a bright and colorful form, remain, remain, huṁ! You have the authorization from all of the buddhas, svāhā!”
At that moment, this terrifying son of Maheśvara Arrived in this world for the benefit of all beings, To restrain every wicked being, And for the sake of those to be trained.
“The mantra of Skanda, who is marked with The distinguishing marks of the planet Mars, Should be recited in a soft voice And with the mind filled with compassion.
“He is a magnanimous bodhisattva, Acting for the benefit of naive beings. Since he is engaged in virtuous conduct, He wanders everywhere throughout the world.
“When his mantra is combined with the mudrā shaft of a spear, This magnanimous being can bring forth Even the state of Brahmā, and so forth, Let alone the state of a human being.
“This bodhisattva has arrived in this world With the desire to show kindness to beings. The mantra called Three Syllables Has been taught as his heart mantra.
“He is completely dedicated to bringing enjoyments In order to benefit all beings. Combined with the mudrā shaft of a spear, This three-syllable mantra may be used in all rites.
“This mantra will produce results When combined with any of the above mudrās; It will frighten away evil beings And release beings from their possession.
“This divine youth called Mañjuśrī-Kārttikeya is an attendant of Mañjuśrī, the divine youth. He may be employed in all rites. By merely reciting him, he will accomplish all tasks—frighten any being away, summon it, enthrall it, cause it to wither, or smash it; or, he will bring whatever the practitioner who has mastered his mantra may desire.
“This mantra is the great Brahmā; He has been taught by the bodhisattva [Mañjuśrī]. Living beings can attain soothing calm The very moment they recite it.
“If, in addition, the five-crested mudrā is employed, Good fortune will soon follow. It is taught in all rites of assault On the authority of the Atharva Veda. This procedure has been concisely taught here In its abridged form.
“ Oṁ, you with a garuḍa for a mount! Holding a discus in your hand! The four-armed one! Hūṁ hūṁ! Remember your samaya! Bodhisattva [Mañjuśrī] is commanding you, svāhā!
“Commanded by Mañjughoṣa, He, the peaceful one, will promptly accomplish the assigned task. In his form of Viṣṇu, he will expel spirits From the bodies of living beings.
“When employed in conjunction with the mudrā three-crested, He will promptly and resolutely carry out his tasks. Whatever elaborate rites Were expounded in Vaiṣṇava tantras Had been taught by Mañjughoṣa As the means to guide sentient beings.
“ Oṁ, great Maheśvara, lord of living beings! Having a bull for an emblem! With your matted hair hanging down from a topknot, and your form ash-colored with [the dusting of] white ashes! Hūṁ, phaṭ phaṭ! Bodhisattva [Mañjuśrī] is commanding you, svāhā!
“The old rites of [Śiva], Which I formerly taught, Are described, by beings who dwell On the surface of this earth, as Śaivite. Different rites of great value, taught by me, Can be found in the Śaiva tantras.
“ Oṁ, bird, great bird! With your wings spread like lotuses! Destroyer of all serpents! Kha kha! Devour, devour! Remember your samaya, hūṁ! Remain! Bodhisattva Mañjuśrī is commanding you, svāhā!
“This mantra is intensely potent; It is known by the name Vainateya. It is the supreme tamer of those who are difficult to tame And the destroyer of the poison of snakes.
“Used in combination with the great mudrā, It kills the evil and the cruel ones. It will cure poison without a doubt, Whether it is of animate or inanimate origin.
“Commanded by the bodhisattva [Mañjuśrī], This king of birds, great in splendor, Travels to different places in the form of a garuḍa To train sentient beings by skillful means.
“That garuḍa bird is a bodhisattva Who has arrived in this world in order to guide beings. He wanders around in a bird’s form To destroy the poison of serpents.
“Whatever worldly mantras there are, They have been taught in this manual of rites. I apply them in whatever way is necessary In order to guide sentient beings.
“What was previously taught by those of the ten powers I have now taught. The entire subject matter of the mantra system Has also been explained by the divine youth of great splendor.
“The verses sung by the supreme victors, And those sung by the sons of those of the ten powers, Have also been sung by Mañjughoṣa In many wondrous and inconceivable forms.”
Then Mañjuśrī, the divine youth, gazing at the realm of the Pure Abode and the great gathering that had assembled there, entered the samādhi called the one that animates all samayas. When this samādhi is entered, every being develops the intention to engage in conduct to liberate all sentient beings.
As soon as Mañjuśrī, the divine youth, entered this samādhi, the entire realm of the Pure Abode changed, by way of a wondrous and inconceivable transformation through his bodhisattva power, into a beautiful maṇḍala adorned with ornaments of jewels and gems of many colors. None of those who have undertaken the conduct of pratyekabuddhas or venerable śrāvakas, nor any of the bodhisattvas, these mighty lords established on the tenth level, would be able to paint or supervise the painting of such a maṇḍala, so what need is there to mention ordinary people?
When they beheld Mañjuśrī, the princely youth, established in the state of accomplishment of the samaya of this divine, noble maṇḍala, all the blessed buddhas, pratyekabuddhas, venerable śrāvakas, bodhisattvas established on the tenth level, crown princes consecrated to kingship, and all those who undertook their respective conduct including beings that are free from or subject to karmic influences perceived themselves, through the blessing of the divine youth Mañjuśrī, as being part of this inconceivable maṇḍala arisen as the consequence of buddha or bodhisattva activity through the mental power of his special samādhi. It is not possible for ordinary people even to visualize this maṇḍala in their minds, let alone paint it or supervise a painting of it.
“Mentally generated samayas beyond the scope of humans have been taught before, O son of the victorious ones. But I will now teach the samaya of the completely liberated tathāgatas, suitable for humans, whereby beings, once they have entered it, will attain the accomplishment of all worldly and transcendent mantras.”
Vajrapāṇi, the general of the guhyakas, replied to Mañjuśrī, the divine youth, “Speak, speak, O son of the victorious ones, if the time seems right to you!
“Once the protector of the world, The Lion of the Śākyas, had entered into perfect nirvāṇa, You created a maṇḍala here on earth That is, for beings, like awakening itself.
“For, when this maṇḍala is merely seen, One will attain, in this world, the accomplishment of mantra. But if the rite is corrupted out of ignorance, Or if one does not master the samaya,
“One will not accomplish the mantras, Even though one may be as great as Brahmā. If one does not apply oneself to this tantra And does not meet with its teaching on the samaya,
“One will not accomplish the mantras, Even if one exerts oneself again and again. If one’s application of the samaya is corrupt, Then even if one has the perseverance of Śakra,
“One will not accomplish the mantras; How then could the humans on earth? However, when one knows the true teaching on the samaya And performs the activities pertaining to conduct, The mantras will be accomplished as soon as they are recited, Be they worldly or noble.
“One who has entered the maṇḍala of Mañjughoṣa Will be able to accomplish all activities. One will definitely attain the accomplishment of mantra Just as in the teachings of the divine youth.”
Being thus requested by the general of the guhyakas, Mañjuśrī, the divine youth, commenced teaching the maṇḍala procedure for the benefit of all beings.
“To start, on a bright fortnight of the month of Caitra or Vaiśākha, which is a ‘fortnight of miracles,’ on an auspicious day, after ascertaining the favorable positions of the planets and when the moon is in the right constellation, either on the first day of the bright fortnight or during the full moon, or at some other time, other than the rainy months, one should consecrate the ground in the morning.
“One should take one’s quarters in a city, or where oneself or the maṇḍala master lives, or by a river that flows into the ocean, or near an ocean shore that is to the northeast of the city, neither too near nor too far from where the maṇḍala master lives. One should build there a hut of leaves and stay there alone for a period of a week or two.
“There, one should choose a place on the ground that is clean, covers a square area measuring sixteen or twelve cubits across, and is free from stones, gravel, ash, coals, chaff, eggshells, and bones. Having cleaned and prepared this place well, one should sprinkle it using water that is free of living organisms and mixed with the five products of the cow, or water mixed with sandalwood, camphor, and saffron. This water should be incanted one thousand and eight times with Yamāntaka, the Lord of Wrath, recited while forming the great five-crested mudrā. One should throw the water in the four cardinal and four intermediate directions, upward, downward, horizontally, and all around the area.
“This square area on the ground with four equal sides may be sixteen, twelve, or eight cubits across—sixteen cubits is the largest size, twelve the medium size, and eight cubits is the smallest. Such a maṇḍala has been proclaimed by the all-knowing ones to be of three kinds: the largest is for those who desire kingship, the medium serves for bringing enjoyments, and the smallest, which merely safeguards the samaya, can be used in all activities as it is auspicious.
“One should thus draw the maṇḍala in the size that one desires, and excavate its area to the depth of two cubits. If one sees stones, coals, ashes, bones, hairs, or any other products of living beings, one should dig at another location. It ought to be a place where one will not be obstructed or disturbed. If such a place is difficult to find, one should go to a mountaintop, or dig the layers of sand, or other soil, on the beach of an estuary, the sea, or a large river. After examining the place with great care, cleaning it, and removing all living creatures, one should draw the outline.
“One should further smear this entire area with the five products of the cow mixed with water uncontaminated by living organisms and fill it with unpolluted clay from a riverbank or an anthill, making sure that the clay does not contain living creatures. Once the area has been filled and well beaten, with an even surface, one should create the threefold maṇḍala as required, with a well-beaten and even surface all over. In its four corners one should plant four stakes made of cutch wood, incanting them seven times with the Lord of Wrath. Then, having likewise incanted a five-colored thread seven times with the heart mantra of the Lord of Wrath, one should completely enclose with it the maṇḍala, tracing its four-sided shape.
“One should trace in the same way a four-sided shape delimiting the intermediate area and another one delimiting the inner area. The maṇḍala master, standing in the intermediate area, should recite the root mantra of his own vidyā one thousand and eight times. By forming the great five-crested mudrā while reciting the root mantra the master will afford protection for his assistants and himself. After reciting, he should step outside and circumambulate the maṇḍala clockwise. Then, facing east, he should sit on a bundle of kuśa grass and contemplate all the buddhas and bodhisattvas. Then, he should completely surround the maṇḍala with kuśa grass, tracing its quadrangular shape. On the outside of it, he should keep two cows for one night without food and then have them led away.
“The maṇḍala master, who has completed the preparatory rites, is skilled in the art of mantra in his tantric tradition, is fully intent on the Mahāyāna goal of benefiting sentient beings through skillful means, and has fasted for one night, should prepare, with help from his able assistants and following the prescribed procedure as gleaned from scientific treatises (śāstra), five-colored powder, finely ground, sparkling, and well refined. Having incanted it with the six-syllable heart mantra, he should place it in the center of the maṇḍala.
“On the outside, he should adorn the area with raised banners and flags and four gateways. Upon supports of plantain posts he should hang clusters of fruits and have the area resound with kettledrums, tambourines, and the sounds of conchs and lutes. He should have others recite texts of the Mahāyāna sūtras, with their exalted words, containing Dharma teachings suitable for the fourfold assembly. They should be recited in the four quarters as follows:
“The blessed Prajñāpāramitā should be read in the south, the noble Candrapradīpasamādhi in the west, the noble Gaṇḍavyūha in the north, and the noble Suvarṇaprabhāsottamasūtra in the eastern direction. If the texts are not available, the master should instruct four Dharma reciters, learned in these four sūtras, to recite them accordingly. Then the maṇḍala master, rising up in order to listen to the Dharma, should strew white flowers of nice fragrance mixed with sandalwood, camphor, and saffron all over the maṇḍala while reciting the root mantra. Having thus bestrewn it, he should exit the maṇḍala.
“After seven days, he should bring in two or three highly skilled painters of sacred images—ones who rely on sacrificial food, give rise to bodhicitta, and follow the prescribed observances and fasts. The master should tie their hair into topknots while reciting the root mantra. Then, after obtaining nice and finely ground powder in five vivid colors and made from gold, silver, and various shining jewels, the master should request some great kings who follow the Dharma, very wealthy and pure, to commission the painters to do the main drawing, one which has awakening for its goal and invariably leads to such.
“One attains this goal of awakening through merely seeing the maṇḍala— What need is there then to speak of its bringing about the accomplishment of the mantra? After the best of the Śākyas has reached nirvāṇa, And at a time when beings have but little merit, How could such a boon be found? But yet this rite is now being taught.
“The maṇḍala master should take up the previously prepared powder, form the great five-crested mudrā, and seal the powder with it while reciting the root mantra. He should have the second officiating master dig a fire pit outside of the maṇḍala to the southeast, following the prescribed ritual. The pit should be two cubits across and one cubit deep, its rim with anthers like a lotus flower.
“A fire should be lit outside using sticks of the bilva tree for firewood and sticks of the dhak tree, as thin as the anthers of a lotus flower, for kindling. The former should be nine inches long, moist with sap, and smeared with curds, honey, and ghee. The officiant should summon the fire deity by reciting the root mantra or the six-syllable heart mantra while forming the mudrā the fist. Having summoned it, he should use the previously explained single-syllable root mantra or the heart mantra to once again perform one hundred and eight oblations.
“Then the master of the maṇḍala, having tied on a turban and prepared the implements, should himself guide the skilled painters in their work. Thinking of the buddhas and bodhisattvas, he should light incense while saying the same incense mantra as previously specified. Folding his cupped palms together, he should bow to all the buddhas and bodhisattvas, and to Mañjuśrī, the divine youth. Having thus paid homage, he should fetch the colored powders and let the painters do their work. They should fill in with the powders each shape as outlined. Employing this procedure, the maṇḍala master should first supervise the painting of the blessed lord, Buddha Śākyamuni endowed with all the supreme features, sitting on a bejeweled lion throne in the realm of the Pure Abode and teaching the Dharma. When the image has been created, the assistant to the maṇḍala master should perform self-protection by reciting the root mantra and then offer bali that satisfies all spirits. He should throw it into the four directions outside of the maṇḍala and also upward and downward.
“After bathing, ritually pure and wearing clean clothes, he should go to the fire pit and perform the rite of protection and offer one thousand and eight oblations of ghee mixed with saffron while reciting the root mantra. Subsequently, he should sit down on a bundle of kuśa grass and remain there, reciting.
“He should incant white mustard seeds one hundred and eight times with Yamāntaka, the Lord of Wrath, and place them between two earthenware bowls. If an obstacle maker is perceived in any form, be it a misshapen figure, a terrible sound, wind, rain, bad weather, or any other form, the assistant should, in a wrathful state of mind, offer seven mustard seed oblations. The obstacles will then vanish. If the obstacle makers are human, he should offer five oblations. They will become paralyzed, lose their strength, and die or will immediately be seized by nonhuman beings. There is no doubt about this. Even Śakra would die swiftly, let alone human beings with wicked minds or other obstacle makers. Seized by the fear of Yamāntaka, the Lord of Wrath, they will disappear, fleeing in all directions.
“The assistant should remain seated at the same place, on a bundle of kuśa grass, and keep reciting Yamāntaka, the Lord of Wrath. The master of the maṇḍala should then let the painters execute the painting of two pratyekabuddhas, sitting in a cross-legged posture on lotus seats to the right of the painting of Lord Śākyamuni. Below the pratyekabuddhas, two great śrāvakas listening to the Dharma discourse should be painted.
“To the right of them, there should be the blessed lord, the noble Avalokiteśvara, adorned with every ornament, white as the autumn moon, sitting on a lotus seat, holding a lotus with his left hand and making a boon-granting gesture with his right. To the right of him, again, there should be the blessed Pāṇḍaravāsinī, holding a lotus with her left hand and saluting Lord Śākyamuni with her right, sitting on a lotus seat, and wearing a diadem on her hair tied in a topknot, a turban of white silk, white garments, and a tightly fitting silken bodice. She should be painted with three dots made of black ash. Tārā and Bhṛkuṭī should be depicted in a similar way, sitting on their respective seats and displaying their specific postures. Above them are the blessed Prajñāpāramitā, Tathāgatalocanā, and Uṣṇīṣarājñī.
“The sixteen bodhisattvas should also be included: Samantabhadra; Kṣitigarbha; Gaganagañja; Sarvanīvaraṇaviṣkambhin; Apāyajaha; Maitreya with yak-tail whisk in his hand and looking at the Blessed Buddha; Vimalamati; Vimalaketu; Sudhana; Candraprabha; Vimalakīrti; Bhaiṣajyarāja; Sarvadharmīśvararāja; Lokagati; Mahāmati; and Patidhara. Each of these sixteen great bodhisattvas should be depicted in a peaceful form adorned with all types of jewelry.
“The chief vidyārājas and vidyārājñīs should all be painted in the forms and postures of the Lotus family as passed down by the tradition or described in scriptures and arranged in their respective places. On the periphery, a four-sided area should be designated and strewn with lotus flowers; in this should be included whatever other vidyā deities one can think of.
“The two pratyekabuddhas on the right side of Lord Śākyamuni, as mentioned above, are Gandhamādana and Upāriṣṭa. The maṇḍala, facing east, should have entry gates painted on all sides. On the left side of Lord Śākyamuni should be the other two pratyekabuddhas, Candana and Siddha. Below them should be the two great śrāvakas, Mahākāśyapa and Mahākātyāyana.
“To their left is the noble Vajrapāṇi in his peaceful form, dark blue like a water lily, adorned with all types of jewelry. He holds a fly-whisk in his right hand; his left is clenched into a vajra fist in an expression of wrath. Vajrāṅkuśī, Vajraśṛṅkhalā, Subāhu, and Vajrasenā should all be painted in their respective locations, wearing their specific apparel and emblems and surrounded by retinues of vidyārājas and vidyārājñīs. Their forms, postures, and so forth should be drawn according to the tradition. To their left, a symbol of the double vajra should be painted in the shape of a square. Once painted, the following should be said: ‘In this place, where vidyā beings have not been known to assemble, may they now come to reside.’
“Above them should be painted the six pāramitā goddesses and the blessed Māmakī, all of them with serene forms adorned with all types of jewelry. Above them are the eight uṣṇīṣa kings, each surrounded by a halo of blazing light. Having first formed the appropriate mudrā, the respective forms of these great cakravartin kings should be painted, golden in color, with pacified senses and adorned with all types of jewelry. Their gaze is cast slightly in the direction of the image of the Tathāgata (Śākyamuni). These eight are Cakravartyuṣṇīṣa, Abhyudgatoṣṇīṣa, Sitātapatra, Jayoṣṇīṣa, Kamaloṣṇīṣa, Vijayoṣṇīṣa, Tejorāśi, and Unnatoṣṇīṣa.
“These eight uṣṇīṣa kings should be painted to the left of the pratyekabuddhas. At the gate should be two bodhisattvas: to the right of the entrance, one called Lokātikrāntagāmin, and to the left, the great bodhisattva called Ajitañjaya. The first should be depicted as having a peaceful form, wearing a diadem on his topknotted hair, holding a rosary in his right hand and a water jar in his left, facing the gate, and with a slight frown on his face. The other has a peaceful form, wears a diadem on his topknotted hair and carries a staff and a water jar in his left hand, and in his right hand, which displays a boon-granting gesture, he carries a rosary. He should be painted facing the gate, with a slight frown on his face.
“Below the lion throne should be painted a Dharma wheel surrounded by a halo of blazing light. Below that should be painted a jeweled palace within which is Lord Mañjuśrī, the divine youth, the great bodhisattva, with a youthful body of pale saffron color. He has a peaceful form of beautiful appearance and a gentle smile on his face. In his left hand he holds a blue lotus; with his right he displays a boon-granting gesture and holds a wood-apple fruit.
“He is adorned with all the ornaments of youth and is decorated with five locks of hair. He wears a string of pearls, a sacred cord, a silken bodice, and garments of silk. Shining in all directions, he is surrounded by a halo of blazing light. He sits on a lotus seat facing the entrance gate of the maṇḍala and looks toward Yamāntaka, Lord of Wrath. He should be painted as being beautiful to behold in every respect.
“On his right side, below the lotus, should be painted Yamāntaka, Lord of Wrath, in his ugly misshapen form, completely surrounded by blazing light. Awaiting a command, he looks at the great bodhisattva Mañjuśrī. He should be painted complete in every detail. On the left side of Mañjuśrī, below the lotus, should be painted five bodhisattvas in the form of gods of the realm of the Pure Abode. These five are Sunirmala, Sudānta, Suśuddha, Tamodghātana, and Samantāvaloka. All of them should be depicted as residing in the realm of the Pure Abode, their beautiful forms covered with flowers and bright all around with multicolored light like multifaceted gemstones.
“The inner maṇḍala has an outer perimeter in the shape of a square. It has four archways and shines in the four cardinal directions with a vivid light of five colors. It should be demarcated with nicely colored cord stretched in straight lines. In the eastern quarter, above Lord Śākyamuni, is Saṃkusumita Rājendra. He should be drawn in the center within the cord-lined area, sitting on a lotus, with the body of a tathāgata but small in size, and surrounded by a halo of blazing light. His right hand displays the boon-granting gesture, and he sits in the cross-legged posture.
“To the right and left of Saṃkusumita Rājendra should be drawn, respectively, the mudrās of the uṣṇīṣa [kings] Cakravartin and Tejorāśi. The mudrā of Prajñāpāramitā should be drawn above Tathāgatalocanā. Above the noble Avalokiteśvara and to the right of the mudrā of Prajñāpāramitā should be drawn Lord Amitābha with the body of a tathāgata. With his right hand Amitābha displays the boon-granting gesture; he sits on a lotus seat and is surrounded by a halo of blazing light.
“To Amitābha’s right the mudrās of the alms bowl and the monk’s robe should be drawn. Following the sequence, the lotus mudrā should be drawn at the entrance. To the left of Lord Saṃkusumita Rājendra, the mudrā of the uṣṇīṣa king Tejorāśi should be drawn surrounded by a halo of blazing light. To his left the thus-gone Ratnaketu should be drawn sitting upon a jewel mountain and expounding the Dharma. He should be depicted as surrounded by light emanating all around from a multicolored blaze of sapphires, beryls, emeralds, and rubies.
“To the left of Ratnaketu should be painted the mudrā of Jayoṣṇīṣa, surrounded by a halo of blazing light. To its left is the mudrā of the Dharma wheel, with light blazing all around it. To its left are the mudrās of a mendicant’s staff, water jar, rosary, and the auspicious throne. Next in sequence, at the gate of the maṇḍala, should be painted an earth vajra with three prongs at either end, radiating blazing light. The great five-crested mudrā and the utpala mudrā, both radiating blazing light and connected to one another, should be painted below Lord Mañjuśrī.
“Then the surrounding maṇḍala should be drawn. It should be made so that one enters it via the western gate, and it should be facing to the east. This outer maṇḍala should be painted in all its aspects the same as the inner one—it radiates five-colored light, is beautiful to behold in its vividness, and it has four gateways in the four cardinal directions. It should extend two cubits beyond the inner maṇḍala.
“In the eastern quarter should be painted the Great Brahmā with four faces, wearing white apparel including a white shirt and a white sacred thread. He is of golden color, wears a diadem on his topknotted hair, and carries a water jar and a walking stick in his left hand. To his right there is a god from the Ābhāsvara realm—golden in color, distinguished in appearance due to his meditation, wearing silken garments and a silken shirt, and with a serene expression on his face. He wears a diadem on his topknotted hair and a white sacred thread. He sits in the cross-legged posture with his right hand displaying the boon-granting gesture.
“To his right should be painted a god from the Akaniṣṭha realm, adorned with all types of jewelry. With his mind steeped in meditation, he is of peaceful appearance. He is wearing silk garments and a silk shirt, sits in the cross-legged posture, and displays with his right hand the boon-granting gesture. He is invested with a white sacred thread. The gods from the Tuṣita, Sunirmita, and Paranirmita realms should be painted following the same sequence, and they are headed by Suyāma and Śakra, each at his assigned location, and following the right order. Below Śakra should be painted gods from the realm of the four great kings, as well as the sadāmattas, mālādhārins, karoṭapāṇis, and vīṇādvītiyakas. The gods of the earth should likewise be painted sequentially arranged, with all their respective attributes.
“Similarly, in the southern quarter, the gods starting with those from the Avṛha, Atapas, Sudṛśa, Sudarśana, Parīttābha, and Puṇyaprasava realms should be drawn, all in their respective places and wearing their individual ornaments. The same should be done for the western and northern quarters. More are drawn below the ones just mentioned, arranged in two rows.
“Outside of the second circle there is the third circle in which the four great kings are drawn sequentially in the four quarters. To the right of the entrance gate in the northern direction should be painted Dhanada in the form of a yakṣa standing next to a treasure trove. He is adorned with all types of jewelry and wears a slightly curved diadem. To his right are the two yakṣa generals, Maṇibhadra and Pūrṇabhadra.
“Next, following the proper order, should be drawn the great yakṣiṇī Hārītī with an amiable boy sitting in her lap who is looking at the maṇḍala, as well as Pañcika, Piṅgala, and Vibhīṣaṇa, with the emblems (mudrā) of the yakṣas near them.
“Following next, in the west, should be drawn Varuṇa with a noose in his hand, followed by the two nāgas Nanda and Upananda and the eight great nāga kings, starting with Takṣaka and Vāsuki.
“In this way should be painted two sequentially arrayed rows of yakṣas, rākṣasas, gandharvas, kinnaras, mahoragas, ṛṣis, siddhas, pretas, piśācas, garuḍas, and other human and nonhuman beings, as well as medicinal herbs, gems and jewels in all their variety, mountains, rivers, and islands—with the chief and most important among them at the head.
“In the southern quarter should be painted Yama along with his retinue, which includes the seven mothers. In the southeastern quarter is Agni, depicted as surrounded by a halo of flames; holding a staff, a water jar, and a rosary in his hands; wearing a diadem atop his matted hair; and dressed in white garments including a shirt of fine silk. He is of golden color, wearing a white sacred thread, and has a triple line drawn with ash on his forehead. They are all painted arranged in two rows, with their various respective adornments, weapons, attire, body postures, and colors.
“All around the area outside this triple maṇḍala are distributed the following deities: Umā’s husband, riding a bull, with a trident in his hand; the goddess Umā herself, of golden color, adorned with all kinds of jewelry; and Kārttikeya, in his form of a divine youth with six faces and a red body, sitting on a peacock, raising a javelin in his hand, wearing yellow garments and a yellow shirt, and holding in his left hand a bell and a red banner. Next in sequence are Bhṛṅgiriṭi, extremely emaciated, Mahāgaṇapati, Nandikeśvara, Mahākāla, and the seven mothers. They should be painted with their respective adornments, weapons, attire, and body postures.
“Next to be painted are the eight vasus and seven ṛṣis. Viṣṇu should be painted with four arms, holding a discus, a mace, a conch, and a sword. He rides a garuḍa and is adorned with all types of jewelry. Next are the eight grahas, the twenty-seven constellations, and the eight upagraha deities who roam the expanse of the earth. Following next are the personifications of the fifteen lunar days of the bright fortnight and the fifteen of the dark fortnight, the twelve signs of the zodiac, the six seasons, the twelve months, and of the year. Next are the four sisters, riding in boats, and the five brothers who live in water. For conciseness these deities can be represented by their respective mudrās and arranged sequentially in two rows.
“In short, as regards the three maṇḍalas, one should draw them also as the three dwelling places (āśraya), each with the four corners, with the distribution [of the deities] as follows:
“In short, Lord Buddha must be painted at the head of all beings. Representing the Lotus family, Noble Avalokiteśvara must be painted to Śākyamuni’s right. Representing the Vajra family, Noble Vajrapāṇi must be painted to Śākyamuni’s left. Samantabhadra must be painted at the head of all bodhisattvas, and likewise the divine youth, Mañjuśrī, should also be included. The remaining ones should each be represented by his or her mudrā in their respective places. This is how the inner maṇḍala should be painted.
“In the middle maṇḍala, Brahmā Sahāmpati must be painted in the eastern quarter. Similarly, in the southern quarter are the Ābhāsvara and Akaniṣṭha gods, the form gods, and the gods from the realm of neither consciousness nor unconsciousness who do not appear in the maṇḍala in any particular form. In the northern quarter are the king of gods Śakra and the gods starting with those from the realms of Suyāma, Tuṣita, Sunirmita, Paranirmita, and Parīttābha. Each king of the gods’ realms must be painted individually. The rest should be represented by their respective mudrās.
“Similarly, in the third maṇḍala, Īśāna the Lord of Beings must be painted in the northern quarter together with Umā. Kārttikeya-Mañjuśrī should be painted near the second gate, riding on a peacock and holding a javelin in his hand. His body is of red color and he is dressed in a yellow upper shirt and other garments. In his right hand he holds a bell and a red banner. He possesses the beauty of a youth and looks upon the maṇḍala. Vainateya, who has the form of a bird, should always be painted in the eastern quarter, along with the sage Mārkaṇḍa. The rest should be represented by their respective mudrās.
“In the southeastern division should be the four girls of royal bearing together with their brothers, the divine youths. They are aboard boats, traveling around the great ocean. Also Agni, the lord of gods, should always be painted in the same area of the maṇḍala. Also in the southern quarter should be painted Vibhīṣaṇa, the king of rākṣasas, in the country of Laṅkā. Also located there, dwelling in a neem tree, is the bodhisattva named Jambhala, the Lord of Waters, who has the form of a yakṣa. Painted next in the same sequence should be the king Yama, a preta of great power. So too the king of piśācas named Vikarāla. The remaining ones should be represented by their respective mudrās.
“Similary, the two chief nāgas, Nanda and Upananda, and also Āditya, the chief among celestial bodies, must be painted in the southwestern division. The best of ṛṣis, the sage named Kapila, should be in the western quarter. The preeminent one among non-Buddhists, he should have the form of a naked mendicant. The remaining ones should be represented by their respective mudrās, arranged in a proper order.
“In the northwestern division should be the king of yakṣas Dhanada, the king of gandharvas Pañcaśikha, and the king of kinnaras Druma. These three must always be included in the painting. The remaining ones should be represented by their respective mudrās and arranged in sequence according to their respective places.
“Outside the third maṇḍala there should be a fourth, comprised of five concentric zones and adorned with rows of mudrās. It has four sides, each including a gateway graced with [one of] the four great kings. The emblems are arranged in the following order:
“At the entrance gate in the east should be painted a blue lotus. From right to left, there should be a lotus, vajra, axe, sword, trident, mace, discus, swastika, water jar, fish, conch, earring, banner, flag, noose, bell, dagger, bow, arrow, and hammer. All four of the maṇḍala’s sides should be filled with rows of symbols (mudrā) [representing] these various weapons and implements. Outside all of this, in the four directions, should be placed the four great oceans.
“In the northern direction should be drawn a small four-sided maṇḍala, within which is placed a three-pronged double vajra that radiates blazing light. In the eastern direction should be drawn a small triangular maṇḍala, within which is placed a lotus that radiates blazing light. In the southern direction should be drawn a small bow-shaped maṇḍala, within which is placed a bowl that radiates blazing light. In the western direction should be drawn a small maṇḍala entirely made of light, within which is placed a blue lotus complete with a stalk and leaves and radiating blazing light.
“In the four intermediate directions should be the following four mudrās, each of them blazing with light all around: A noose should be placed in the northwestern direction, within a round maṇḍala. A staff should be placed in the southwestern direction, within an elongated maṇḍala. An axe should be placed in the southeastern direction, within a triangular maṇḍala. A sword should be placed in the northeastern direction.
“When all this has been drawn, three mudrās should be traced with colored powders outside the gate of the main maṇḍala: one above, one below, and one at the same level. The three mudrās to be painted are clothes, a fly-whisk, and a pair of shoes, each surrounded by blazing light.”
“Then, the maṇḍala master should first of all select the right disciples. They should have unimpaired faculties and bodies beautiful in every limb; should belong to the brahmin, kṣatriya, vaiśya, or śūdra castes; should have developed bodhicitta; should be followers of the Great Vehicle; should possess discipline that is not related to other vehicles; should be great beings (bodhisattvas); should have faith and follow the auspicious Dharma; should wish for the great kingship; should shun trivial enjoyments but delight in the great ones; should be gracious, well mannered, and disciplined; should be monks or nuns, or male or female lay practitioners; should observe their particular rules, fasts, and ritual observances; should abide by their vows of conduct; should not harbor hatred for great bodhisattvas; should belong to a spiritual family of many adherents; and should have a natural inclination to practice Dharma.
“They will have fasted for one day and one night, put on clean clothes, nicely scented their hair, bathed three times, and observed silence. On the day of the empowerment, they should perfume their mouths with the fragrances of camphor, saffron, and cloves, and, after the regular performance of ritual besprinkling, they should sit on bundles of kuśa grass and have the protection ceremony performed for them. Celibate and committed to truth, they should be placed outside the maṇḍala Victorious over the Divisions of Time, not too far from it and not too near to it. Clean and ritually purified, they should number no more than between one and eight and be close associates of one another. They will include kṣatriyas who are closely associated with one another and great kings who have had their heads anointed, as well as their offspring—the princes and princesses who have not yet experienced sex. This is because Lord Mañjuśrī, the great bodhisattva in a youthful form, loves to engage in youthful play, awakening foolish people to realization.
“Consequently, it is the princely youths who should be ushered in first. This will elevate their regal status and promote long life, health, power, and the ability to savor sensual enjoyments. In particular, this will stabilize the accomplishment of mantra for them, the inexperienced.
“Once they are positioned in front, assigned an assistant, and attentive, the maṇḍala master should exit backward while burning incense of camphor. After exiting, he should bathe and besprinkle himself, as convenient for the season, with water that has been incanted one hundred and eight times with the root mantra and sealed with the great mudrā called five-crested. Dressed in clean white clothes, he should then approach the sacrificial fire pit, and,
“Seated on the bundles of kuśa grass and facing northeast, He should offer into the fire One thousand and eight oblations consisting of Camphor, saffron, and sandalwood mixed together.
“Having summoned and then dismissed the deities according to the previously described procedure, he should again enter the maṇḍala. After entering he should prepare eight full vases draped in clean cloth, adorned with mango blossoms, and containing gold, silver, gems, grain, and rice. He should allocate the first to Lord Śākyamuni, the second to all the buddhas, the third to all the pratyekabuddhas and the noble congregation of the śrāvakas, the fourth to all the great bodhisattvas, the fifth to the great bodhisattva Mañjuśrī, and the sixth to all the gods. The seventh and the eighth should be placed in the niches by the gate of the second maṇḍala. They should be draped in clean white cloth. One of them should be assigned to all the spirits, and the second should be dedicated to all beings equally.
“Then, following the previously described procedure, the maṇḍala master should burn incense and, forming the great five-crested mudrā, should do the summoning again. Following the procedure as before, he should summon all the buddhas, pratyekabuddhas, noble śrāvakas, great bodhisattvas, spirits, and beings, as well as Mañjuśrī, the divine youth.
“Similarly, he should offer, in a ritual as previously described, flowers, incense, fragrances, light, and foodstuffs; he should offer all this to all the recipients, thoroughly and in the right order. For the offering of light, he should offer butter lamps. When offering food to all the noble recipients and others, he should offer rice pudding with curds.
“To all the tathāgatas he should offer cakes rich particularly in honey and milk and fried in butter, as well as pastry-rolls (vartī), candies (khaṇḍa), and other delicacies. To all the pratyekabuddhas, noble śrāvakas, great bodhisattvas, and the noble deities he should offer dishes prepared with honey and cooked in milk, rich in butter, and flavored with chir pine resin. Similarly, to all the gods and hosts of spirits, and all beings in general, he should offer cake products, particularly sweetmeats, incanted with the mantra according to procedure.
“Similarly, to all the buddhas, pratyekabuddhas, noble śrāvakas, and great bodhisattvas as well as all noble and ordinary beings he should offer fragrant flowers as described before, starting with royal jasmine, crepe jasmine, champak, and the blossom of the pannay tree. Royal jasmine flowers are particularly suitable for the Tathāgata family, lotuses for the Lotus family, and water lilies for the family of Vajrapāṇi. For other mantra deities other flowers may be suitable.
“Camphor incense is suitable for the Tathāgata family, sandalwood for the Lotus family, and bdellium for the family of Vajrapāṇi, the lord of guhyakas. For all other mantra deities the master should offer a different incense. Butter lamps should be offered to all the noble ones, and scented oil lamps to all the ordinary mantra deities.
“As for the successive procedures That function as previously described, These procedures are the same as the one taught for perfume And are required in the case of all mantra deities.
“Whatever has been taught by Avalokiteśvara Or taught by Vajrapāṇi, In their respective tantras, On accomplishing the aims of mantra practice, That also can be learned from this manual And applied in every respect.
“The maṇḍala master then, following the previously described procedure, should perform the ritual acts of summoning, making offerings, burning incense, and the rest, and he should offer food and service as well. Having done this, he should have his skillful assistants promptly prepare the meatless bali for all the spirits. He should have them beat the kettledrums, blow the conchs, and utter cries of joy in every direction. The bali should include incense, flowers, lamps, and garlands.
“Circling then the maṇḍala to the right, the master should scatter the extensive bali that satisfies all spirits, upward, downward, and horizontally, into each of the four cardinal and four intermediate directions and everywhere outside the maṇḍala. After bathing, he should offer into the fire one thousand and eight oblations consisting of rice grains smeared with curds, honey, and ghee. As the master offers the oblations while reciting the heart mantra and the six-syllable root mantra, the great beings who have entered the maṇḍala and now stand before him; who have had the protection rite performed for them and have been accepted as disciples by the maṇḍala master; who have developed bodhicitta, observed the ritual fast, and offered their own bodies to all the buddhas and bodhisattvas; who for the sake of spiritual accomplishments share in the experiences of ordinary beings; who are fit to ascend to the seat of unsurpassable awakening; and who desire omniscient awakening will become liberated from all their vices through merely beholding the maṇḍala. Even those people who have committed the five deeds of immediate retribution are immediately liberated.
“The maṇḍala master then should cover the faces of the initiands who wish to enter the maṇḍala with a veil fashioned from a newly made, unbleached cloth from which the loose threads have been pulled out and hairs removed, that has been incanted with the root mantra seven times, and that has been anointed with fragrant ointments, sandalwood, and saffron. First, boys should be brought into the maṇḍala starting from the sixteen- and finishing with the three-year-olds. They may be embellished with either five decorative locks of hair or just one, and they may wear a topknot of hair or not. They should be princes whose crowns have been anointed, sons of kṣatriyas, or others of great endeavor who desire sovereignty.
“When the initiand stands in the second maṇḍala with a veiled face, the master should form the utpala mudrā and have him recite the root mantra of Mañjuśrī, the divine youth, once. Guiding his actions, he should give him a flower of nice fragrance and have him throw it onto the maṇḍala with both hands that have been purified with the mixture of sandalwood and saffron. The master should give him the mantra corresponding to the spot where the flower falls.
“That is said to be his personal mantra and will stay with him through the succession of his future births. This mantra is like his spiritual guide; it will bring about his ascension to the seat of awakening and the complete unfolding of the omniscient knowledge of great bodhisattvas. He should master this mantra, which will bring great enjoyments, the status of a king, and the company of eminent people. That which is to be accomplished will be accomplished in this very life without doubt, including all the activities.
“Thus, in due course, those who desire magical accomplishments will obtain each one of them until all eight are obtained, but no other accomplishments. If one desires other accomplishments, such as the removal of sins, only the samaya may be given. For this purpose, the maṇḍala master who bestows the empowerment should first consecrate an area outside the maṇḍala toward the northeast, neither too far nor too near, by purifying it with the root mantra. Just as in the case of the royal empowerment, he should admit disciples whom he regards as single-mindedly devoted to the Buddha, the Dharma, and the Saṅgha; who have faith and great energy; who are never separated from bodhicitta and follow the Great Vehicle; and who serve the Three Jewels. They should have unimpaired faculties, be irreproachable, and wish to accomplish the mantras in this very life. Their hearts may be kind and their minds resolved upon mantra practice, or they may be merely interested in the nonconceptual meaning of the mantra out of curiosity and a desire to know. They should be granted the first through the fifth empowerments; the remaining ones should be omitted. Only those with the special qualities of insight and full understanding of the conduct should be initiated; others should not be.
“The master should then collect the requisites as in every royal empowerment, or any that he finds pleasing. A canopy should be spread above him, banners and flags raised, and a white parasol should be held above his head. He should be fanned with a white yak-tail whisk with great care, and praised with well-wishing, auspicious, and excellent verses as spoken by the buddhas themselves, accompanied by cries of joy, the sounds of conchs, kettledrums and tambourines, and cries of victory. After circumambulating the maṇḍala clockwise, the disciples should bow to all the buddhas and bodhisattvas, bow their heads to the master, and say the following:
“ ‘O master! I will exert myself in order to engage in carrying out the mantra activities of all the buddhas and bodhisattvas, in order to enter the secret maṇḍala of liberation that surpasses all that is mundane, and to realize the state of buddhahood that affords sovereignty over all phenomena. In short, I will become a buddha.’
“Then, the initiand should sit on a bundle of kuśa grass, facing east and looking at the maṇḍala. He will first be given the knowledge ( vidyā ) empowerment and then made to form the mudrā called five-crested. Then, whatever mantra he desires should be written on a leaf of birchbark with bovine bezoar. Having written it, he should smear both his hands and the interior of an earthenware vessel with sandalwood and saffron and place the birchbark leaf between two earthenware bowls. He should then place the leaf, enclosed between the two bowls, inside the maṇḍala at the soles of the bodhisattva Mañjuśrī’s feet.
“Next, the disciple sitting there should first be made to recite the root vidyā mantra one hundred and eight times and then should be consecrated while still sitting on the bundle of kuśa grass. The master should take the full vase that had been allocated to all beings in common from outside the inner maṇḍala where it was earlier placed near the gate and, while reciting the root mantra, anoint the disciple’s head. For the remaining empowerments, he should use whatever water is appropriate.
“The earthenware container should then be handed to him, and, while a butter lamp is burning, he should be made to recite the mantra. If it is the same mantra, the disciple will succeed through merely reciting it. If it is a different one, he will succeed gradually, after applying effort. It is said that even if the mantra given to him lacks or has extra syllables, he can still succeed, without a doubt, at the first sādhana session, for this mantra was written earlier by the master himself. If he keeps practicing, he will arrive, within three sādhana sessions, at the stage where success comes without effort. In this way, the master should first give the knowledge empowerment.
“As for the empowerment in the second maṇḍala, he should take the full vase that had been allocated to all the gods in this maṇḍala and anoint the disciple’s head with it. As before, this procedure will free him from all his vices. He is then authorized by all the buddhas to enter samayas for any worldly or transcendent maṇḍala, as well as the practice of any mantra or mudrā. He will be blessed by all the bodhisattvas. Consequently, the master may now give him the ācārya empowerment.
“The ācārya empowerment is given in the third maṇḍala. The master should take the full vase that had been allocated to all the śrāvakas and pratyekabuddhas and, following the same procedure, anoint the disciple’s head with it. The master should say, ‘All the buddhas and bodhisattvas of great power have authorized you to write and recite all worldly and transcendent mantras, to use the instructions on the maṇḍala, and to give to others, as well as apply yourself, the instructions on the practice of the mantra methods, including the mudrās. In this very life, and in the lives to come until the final one, you will definitely obtain the state of awakening.’
“Similarly, in the empowerment of victory and the empowerment of conquest, the master should perform the sprinkling following the previously described procedure, using, respectively, the full vase that had been allocated to the blessed buddhas and the one allocated to the bodhisattvas. He should say, ‘You are authorized by all the blessed buddhas, the great bodhisattvas, and the śrāvakas,
“ ‘Unassailable by any spirits, And unconquerable by any embodied beings; May you find victory through all the mantras And accomplish whatever you desire.’
“The master should then usher them, one by one, into the maṇḍala, present them to all the buddhas and bodhisattvas, have them circumambulate the maṇḍala clockwise three times, and dismiss them. At a later time they should be gradually instructed in and enjoined to practice the mantra. On the present occasion, however, the master should take the full vase that had earlier been allocated to the great bodhisattva Mañjuśrī and make those disciples who have entered the maṇḍala drink three handfuls of water while facing east. He should say to them:
“ ‘Do not generate a great amount of nonvirtue by transgressing the secret samaya of the divine youth, the bodhisattva Mañjuśrī. You must not discard any of the mantras. You must be loyal to all the buddhas or bodhisattvas and must please the master. Otherwise you will break your samaya, your mantras will not be successful, and there will be much nonvirtue.’ Having said this, he should dismiss them.
“The maṇḍala master should, in addition, offer oblations of rice grains smeared with curds, honey, and ghee, while reciting the eight-syllable heart mantra. Getting up, he should then enter into the middle of the maṇḍala and make a welcome offering to all the visualized recipients using the previously mentioned flowers and following the procedure as previously described. Using the previously specified incense, he should make an incense offering to all the buddhas and bodhisattvas, pratyekabuddhas and noble śrāvakas, and all the gods, nāgas, yakṣas, garuḍas, gandharvas, kinnaras, mahoragas, rākṣasas, piśācas, and bhūtas, as well as the divine yogins, siddhas, and ṛṣis and all beings. He should strew flowers over them, sprinkle them with water scented with sandalwood and saffron, and then dismiss them following the previously described procedure. He should imagine that all of them become liberated.
“The maṇḍala master should then take the food, bali, and aromatic powder and let all these articles float upon a river. Alternatively, he should give them to suffering beings. He should select an area on the ground, sweep and clean it well, adorn it, and smear it with cow dung. Optionally, he may wash it with water, smear it with well-purified clay, or cover it with sand. He should do this himself and may proceed as he desires. Those who have entered the maṇḍala should themselves partake of the milk porridge or sacrificial food.”
Sutraya