English (machine translation)

Translation of Mahapratyangiradharani (Mahāpratyaṅgirādhāraṇī)

Language: English
Extent: 1,102 passages, 61,364 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.sanskrit.dharani.mahapratyangiradharani · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

Text

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Oṃ, homage to glorious Mahāvairocana Vajrasattva! Homage to the glorious true guru! / Oṃ, homage to the Three Jewels! Oṃ, homage to all the glorious Buddhas and bodhisattvas! / Oṃ, homage to the Blessed One, the noble and glorious Mahāpratyaṅgirā!

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I bow with focused mind to her who possesses glorious, uneven and complete virtues in praise, who brings about the cosmic dissolution, whose radiance is like a fresh blue [cloud], / who has three faces, who holds a vajra and a sword, together with a knife, a discus, a lotus, and a skull-cup.

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Thus have I heard at one time: The Blessed One was dwelling in the Nandana Grove among all the devas of the Trāyastriṃśa [heaven].

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It was adorned with jewels and gold, crests, branches, trees, / shrubs, herbs, red and blue lotuses; beautified by various [flowers] such as karṇikāra, kuvalaya, tilaka, aśoka, mandāra, kuvalaya, campaka, and nāgapuṣpa; adorned with wish-granting trees; / decorated with various ornaments; resounded with the calls of various animals and flocks of birds; ringing with instruments such as the tūrya, kuṇḍa, and kettle-drum; sports of various kinds enjoyed by devas such as Śakra and Brahmā, by Indra, and by apsarases; blessed by all the Buddhas, Dharma, and Saṅgha,

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empowered by the bodhisattvas; / accompanied by all [the gods] such as Śakra and Brahmā, vidyādharas, devas, and apsarases; / continuously surrounding the Blessed One, the great sage, the bodhisattvas and holders of spells; / along with eight hundred thousand niyutas of koṭis of assemblies, namely: / the bodhisattva mahāsattva named Apratibhāna; / the bodhisattva mahāsattva named Vipulaśrī; / the bodhisattva mahāsattva named Samantaśrī; / the bodhisattva mahāsattva named Anantaśrī; / the bodhisattva mahāsattva named Sumantaśrī; / the bodhisattva mahāsattva named Kamalaśrī; / the bodhisattva mahāsattva named Mahāmatiśrī; / the bodhisattva mahāsattva named Divākaraśrī; / the bodhisattva mahāsattva named Vividhaśrī; / the bodhisattva ma-

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-hāsattva named Aśeṣaśrī; / the bodhisattva mahāsattva named Mañjuśrī; / the bodhisattva mahāsattva named Vajrahasta; / the bodhisattva mahāsattva named Cakrahasta; / the bodhisattva mahāsattva named Samantaśrī;

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headed by these, along with infinite, boundless assemblies of irreversible bodhisattva mahāsattvas. / Honored, revered, venerated, and worshipped in the midst of this great assembly, Mahāpratyaṅgirā sat upon a lotus seat. / Having entered the meditation of producing all the Tathāgatas, / she entered the samādhi called Uṣṇīṣavyavalokita. / Immediately thereupon, a great bodhisattva [ray] called 'Liberating the Continuum of the Three Destinies' emitted many garlands of light from the circle of hair between the eyebrows.

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It echoed the initial words of all the sacred discourses, explaining them. For by the Blessed One, freed from the stage of parinirvāṇa, it was directly realized. / By that, the great trichiliocosm was illuminated. / By that illumination, having freed all beings from the bonds of their afflictions, / having brought them severally to the Nandana Grove, illuminating all around, / having worshipped with various clouds of offerings,

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hundreds of thousands of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, kumbhāṇḍas, apsarases, humans, and non-humans, having circumambulated and bowed their heads, / before the Blessed One, Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā, seated on an immaculate form-seat, spoke thus:

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"Ah, Buddha! Ah, Buddha! Splendid is the Dharma of the Buddha! For that very reason, / may Mahāpratyaṅgirā establish our bodhisattva practice!"

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Then indeed, the Blessed One, together with five hundred monks, / with a great assembly of bodhisattvas, and at that time, with the assembled devaputras, attended upon the Blessed One. / There, indeed, from the circle of hair between the eyebrows of the Buddha, the great being, these mantra phrases issued forth:

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"Oṃ, homage to the Buddha! Oṃ, homage to the Dharma! Oṃ, homage to the Saṅgha! Oṃ, homage to the Blessed One, the Tathāgata, Arhat, perfectly awakened Buddha whose aeon is past through the array of immeasurable qualities and eloquence! Oṃ, homage to the Blessed One, the Tathāgata, Arhat, perfectly awakened Buddha whose aeon is glorious with the array of jewel-like qualities!

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Oṃ, homage to the Blessed One, the Tathāgata, Arhat, perfectly awakened Buddha named Glorious Array of Eloquence Thundering like a Cloud of a Thousand Lords! / Oṃ, homage to the Blessed One, the Tathāgata, Arhat, perfectly awakened Buddha, King of Glorious Splendor, Radiant with the Supreme Solar Array! Oṃ, homage to the Blessed One, the Buddha, the Tathāgata, Arhat, perfectly awakened Buddha brought forth from the ocean of innumerable koṭis of aeons! / Oṃ, homage to the Blessed One, the Tathāgata, Arhat, perfectly awakened Buddha, Radiance of Glorious Splendor with the Array of Pure Gold! Oṃ, homage to the Blessed One, the Tathāgata, Arhat, perfectly awakened Buddha, King of Glory Displaying the True Nature of All Dharmas!

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Having thus praised these devas and Buddhas, foremost among whom is the Blessed One, / having bowed, one should repeat: Oṃ, homage to the Buddha!

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Oṃ, homage to the Dharma! Oṃ, homage to the Saṅgha! / Oṃ, homage to all the glorious Buddhas and bodhisattvas!

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I bow to the glorious one who equals glory, the noble arising of all prosperity, / the destroyer of rebirth in bad destinies, invoked like a wish-granting jewel.

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Right here, the connection to the ritual practice was taught by ancient teachers; / but for those who fear elaboration, it is shown in brief.

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Here, indeed, of the queen of great spells, the sovereign of the three commitments, Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā, or in the mantra-maṇḍala—for the great soul who has properly obtained authority and who keeps the vow and commitment of the mantra: Homage to the seven koṭis of perfectly awakened Buddhas! Oṃ, homage to the bodhisattva mahāsattvas headed by Maitreya! To the assemblies of hearers! Homage to the Arhats in the world!

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Homage to the stream-enterers! Homage to the once-returners! Homage to those in the world who have gone rightly! Homage to those who are rightly practicing! Homage to the divine ṛṣis! Homage to those capable of cursing and conferring blessings! Homage to the perfected vidyādharas! Homage to the divine Brahmā! Homage to Indra! Homage to the Blessed One Rudra! Homage to the consort of Umā! Homage to the Blessed One Nārāyaṇa, saluted with the five great mudrās! Homage to the Blessed One Mahākāla, who destroys the fortress of Tripura, who dwells in the great charnel ground of Adhimuktika! Homage to the Blessed One saluted by the assembly of Mātṛs! Homage to the one venerated by all devas! Homage to the Blessed One worshipped by all devas!

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Homage to the Blessed One of the Tathāgata family! Homage to the Blessed One of the Jewel family! Homage to the Blessed One of the Attachment family!

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Homage to the Blessed One of the Aversion family! Homage to the Blessed One of the Delusion family!

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Oṃ, homage to the Blessed One, Dṛḍhaśūrasenapraharaṇarāja, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Amitābha, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Akṣobhya, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vajradharasāgaragarjin, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Bhaiṣajyarāja-rājaguru-vaiḍūryaprabhaketurāja, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Amoghasiddhi, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Supuṣpitasālendrarāja, Tathāgata, Arhat,

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perfectly awakened Buddha! Oṃ, homage to the Blessed One, Padmottararāja, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vipaśyin, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Śikhin, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Viśvabhū, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Krakucchanda, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Kanakamuni, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Kāśyapa, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Śākyamuni, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnacandra, Tathāgata, Arhat,

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perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnaketurāja, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Samantabhadra, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vairocana, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vikāsitakamalotpalagandhaketurāja, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Padmaguru, the Great Compassionate One, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vajrapramādin, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnakhacita, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnākara, Ta-

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thāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Nāgeśvararāja, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vīrasena, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vīranandin, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnacandraprabha, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Amoghadarśin, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnagarbhapramodattaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Anantaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Nirmalaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vīra-

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prabhaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Śūraśrīdatta, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Brahmaprabhaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Brahmadattaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Varuṇāvabhāsamukuṭaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Dattaśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Candraśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Prabhāśrī, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage to the Blessed One, Dharmaketurāja, Tathāgata, Arhat, perfectly awakened Buddha! Oṃ, homage

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[... to the] Blessed One, Buddhakośamatiśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Dharmakośamatiśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Saṅghakośamatiśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ādibuddha, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vajradhātutathāgataśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vajravarjin, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnavarjita, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Padmadhātuśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Nārāyaṇaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha!

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Oṃ, homage to the Blessed One, Kusumaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Padmojyotirvikrīḍitābhijña, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Tathāgataraśmiśrīmerugarbha, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Puṇyadhanavicitra, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Dharmasmṛtiśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Suparikīrtitanāmadheya, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Candraketudhvaja, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vicitraśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha!

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Oṃ, homage to the Blessed One, Suvikrāntaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Puṣpavicitraśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vikrāntagāmin, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Samantāvabhāsaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Ratnapadmasupratiṣṭhitaśailendrarāja, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Vimaladattadharmaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Pratibhānaśrīyagata, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Sūryottamaśrītejonirbhāsa, the Tathāgata, the Arhat, the perfectly awakened Buddha!

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Oṃ, homage to the Blessed One, Aparimitapramardanaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Guṇaratnaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Dharmapratiśrītajaya, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Prabhāvyūhasukīrṇa, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Sahasrajyotiśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Śubhakanakaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Gagananirnādavyūhaśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Oṃ, homage to the Blessed One, Sarvadharmatāśrī, the Tathāgata, the Arhat, the perfectly awakened Buddha! Having bowed to all these Tathāgatas,

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I shall proclaim this [dhāraṇī] of the Blessed One named Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā. She shall be worthy of reverence, worship, and circumambulation.

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Oṃ, homage to the Three Jewels! Homage! May the Buddhas, the Blessed Ones, attend to me! I go for refuge. I myself go for refuge to the Buddha! I go for refuge to the Dharma! I go for refuge to the Saṅgha!

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As many Tathāgatas, Arhats, perfectly awakened Buddhas who are foremost in these world systems, who dwell, remain, and teach the Blessed One [dhāraṇī] named Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā—may those Buddhas, the Blessed Ones, attend to me! It may be the supreme deed: this [dhāraṇī] named Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā

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[protects]. In this birth, or in other births, wandering through saṃsāra of beginningless births, whatever evil deed may have been committed, caused to be committed, or rejoiced in while being committed; or if property of a stūpa or of the Saṅgha, or property of the four quarters has been stolen, taken away, being taken away, or rejoiced in; or if one has engaged in undertaking the ten unvirtuous courses of action, or caused others to undertake them, or rejoiced in them previously; or if covered by a karmic obscuration one were to go to hell, or go to the animal realm, or go to [Yama's realm], or be reborn in the frontier regions among barbarians, or be born among the long-lived devas, or undergo the impairment of [one's] faculties, or adopt wrong view...

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…whether I held [wrong view], or missed the arising of a Buddha—all that, all karmic obscurations, in the presence of those Buddhas, the Blessed Ones, who have become knowledge, who have become authority, who know and who see, I confess; I reveal; I do not conceal. I undertake restraint in this regard. May the Buddhas, the Blessed Ones, direct their attention to me! Whatever roots of good [have arisen] through my [practice of] generosity in this birth or in other births wandering in the beginningless cycle of transmigration, or through giving [food] even to a beast in an animal rebirth, or through observing moral discipline; whatever roots of good are mine from celibacy; and whatever roots of good are mine from ripening sentient beings; and whatever roots of good are mine from the mind of awakening; and whatever roots of good are mine from knowledge;

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and from this roots of wholesome qualities of the Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā—

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having assembled, weighed, and condensed all of that into one, I dedicate it to the unexcelled, perfectly awakened [state], to the unexcelled. Just as I dedicate it, just as the past Buddhas, Blessed Ones, have dedicated it, just as the future Buddhas, Blessed Ones, will dedicate it, just as the present Buddhas, Blessed Ones, dedicate it right now, so too do I dedicate it.

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Through the power of the Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā, I confess all evils; I rejoice in all merits; I supplicate all Buddhas. May unexcelled knowledge be mine! Those who have departed and likewise those supreme Victors who remain, praise from...

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with hands joined in reverence, I go for refuge to all [of them] with [pure] mind. Those bodhisattvas endowed with the power of compassion who wander in the world, taking courage for the benefit of sentient beings, they protect me when I am subject to the conditions of death. I go for refuge to those numerous bodhisattvas.

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Having bowed to all the devas in this way, O Blessed One, I shall recite this Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā! Grant protection to me together with my retinue from all obstacles! Grant pacification and propitiation! Grant avoidance of punishment, avoidance of weapons, neutralization of poison, destruction of poison, binding of the boundary and binding by the spell! May they cause [us] to live for a hundred years, may they cause [us] to see a hundred autumns! For me and for all sentient beings, svāhā!

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…pacifying all quarrels, strife, conflicts, and disputes;

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oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ destroying all bhūta-seizures! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ severing all spells of others! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ delivering from all untimely death! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ binding all sentient beings! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ destroying all wicked, malevolent [beings] and bad dreams! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ shattering the seizures of all yakṣas and rākṣasas! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ shattering the eighty-four thousand seizing spirits! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ pacifying the twenty-eight lunar mansions! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ warding off all, all enemies! oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ shattering the twenty-eight great seizing spirits!

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oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ protect, protect me, together with all my sentient beings! Avoidance of punishment, avoidance of weapons, neutralization of poison, destruction of poison, and binding of the boundary and binding by the spell! Grant guarding, shelter, embracing, preservation, pacification, and well-being, svāhā!

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Here, I shall recite the Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā, which pacifies all quarrels, strife, conflicts, and disputes; which repels the seizures of all bhūtas; which severs all spells of others; which delivers from untimely death; which releases from the bondage of all sentient beings; which destroys all bad dreams; which shatters the seizures of all yakṣas and rākṣasas; which shatters the eighty-four thousand seizing spirits;

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which pacifies the twenty-eight lunar mansions; which shatters the eight great seizing spirits!

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oṃ hūṁ bhrūṁ hraṁ hrīṁ ṣṭrīṁ protect, protect me and all sentient beings! Grant protection, guarding, shelter, embracing, preservation, pacification, and propitiation! Avoidance of punishment, avoidance of weapons, neutralization of poison, destruction of poison, and make binding of the boundary and binding by the spell! For me together with my retinue, and for all sentient beings, svāhā!

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Oṃ, homage to the Blessed One, the Sarvatathāgatoṣṇīṣa Sitātapatrā Aparājitā Mahāpratyaṅgirā, the queen of great spells, having a great thousand arms, having a great thousand heads, having hundreds of millions of thousands of eyes, indestructible, blazing, O Kālī, Mahākālī, of vast great vajra,

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whose maṇḍala encompasses the three worlds!

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May there be well-being for me together with my retinue and for all sentient beings! Grant protection, guarding, shelter, preservation, embracing, protection, pacification, and propitiation! Avoidance of punishment, avoidance of weapons, neutralization of poison, destruction of poison, and binding of the boundary and binding by the spell! And for all sentient beings, protect, protect, svāhā!

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From danger of kings, danger of thieves, danger of fire, danger of water, danger of poison, danger of weapons, danger of enemies, danger of hostile armies, danger of famine, danger of adversaries, danger of thunderbolts, danger of untimely death, danger of earthquakes, danger of royal punishment, danger of beasts and monsters, danger of falling meteors, danger of nāgas, danger of lightning,

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from danger of hot sand, from danger of Suparṇī, from danger of all calamities, misfortunes, and miseries, from danger of seizing spirits,

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from deva-seizers, from nāga-seizers, from yakṣa-seizers, from rākṣasa-seizers, from gandharva-seizers, from asura-seizers, from garuḍa-seizers, from kinnara-seizers, from mahoraga-seizers, from human-seizers, from non-human-seizers, from bhūta-seizers, from preta-seizers, from piśāca-seizers, from kumbhāṇḍa-seizers, from pūtanā-seizers, from kaṭapūtanā-seizers, from skandha-seizers, from unmāda-seizers, from shadow-seizers, from apasmāra-seizers, from ostāraka-seizers, from ḍākinī-seizers, from kaṭaḍākinī-seizers, from revatī-seizers, from jāmakī-seizers, from śakunī-seizers, from mātṛnandikā-seizers, from lambikā-seizers,

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from samikā-seizers, from ālambana-seizers, from katavāsinī-seizers, from kataṃkaṭamālinī-seizers, from all seizing spirits;

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from those that steal vitality, steal embryos, steal blood, steal fat, steal flesh, steal marrow, steal brain matter, steal newborns, steal life, steal oblations, steal garlands, steal perfume, steal flowers, steal incense, steal fruit, steal crops, steal burnt offerings, steal feces, steal urine, steal phlegm, steal mucus, steal vomit, steal purged matter, steal impurities, steal discharge, steal thought;

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of these,

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the spell of all of these, of all seizing spirits, I sever with a sword, I pin down with a vajra! (1)
The spell cast by wandering ascetics I sever with a sword, I pin down with a vajra! (2)
The spell cast by ḍākas and ḍākinīs I sever with a sword, I pin down with a vajra! (3)
The spell cast by Brahmā I sever with a sword, I pin down with a vajra! (4)
The spell cast by Śakra I sever with a sword, I pin down with a vajra! (5)
The spell cast by Nārāyaṇa I sever with a sword, I pin down with a vajra! (6)
The spell cast by Mahāpaśupati I sever with a sword, I pin down with a vajra! (7)
The spell cast by Mahākāla I sever with a sword, I pin down with a vajra! (8)
The spell cast by the host of Mātṛkās I sever with a sword, I pin down with a vajra! (9)

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The spell cast by Kāpālins I sever with a sword, I pin down with a vajra! (10)
The spell cast by Śravaṇas I sever with a sword, I pin down with a vajra! (11)
The spell cast by Puṣkarins I sever with a sword, I pin down with a vajra! (12)
The spell cast by Puṣkacas I sever with a sword, I pin down with a vajra! (13)
The spell cast by Atharvans I sever with a sword, I pin down with a vajra! (14)
The spell cast by Vajrakaumārī I sever with a sword, I pin down with a vajra! (15)
The spell cast by Yamāri I sever with a sword, I pin down with a vajra! (16)
The spell cast by Red Yamāri I sever with a sword, I pin down with a vajra! (17)
The spell cast by Yellow Yamāri I sever with a sword, I pin down with a vajra! (18)
The spell cast by Dark Yamāri I sever with a sword, I pin down with a vajra! (19)

58

The spell cast by Black Yamāri I sever with a sword, I pin down with a vajra! (20)
The spell cast by White Yamāri I sever with a sword, I pin down with a vajra! (21)
The spell cast by Yātayamārī I sever with a sword, I pin down with a vajra! (22)
The spell cast by Yamadūtas I sever with a sword, I pin down with a vajra! (23)
The spell cast by Yamadaṃṣṭrins I sever with a sword, I pin down with a vajra! (24)
The spell cast by Yamamathanī I sever with a sword, I pin down with a vajra! (25)
The spell cast by Kulanāgas I sever with a sword, I pin down with a vajra! (26)
The spell cast by fire rituals I sever with a sword, I pin down with a vajra! (27)
The spell cast by Vināśas I sever with a sword, I pin down with a vajra! (28)
The spell cast by Vināyakas I sever with a sword, I pin down with a vajra! (29)

59

The spell cast by Kumāra I sever with a sword, I pin down with a vajra! (30)
The spell cast by Śatrughna I sever with a sword, I pin down with a vajra! (31)
The spell cast by Virūḍhaka I sever with a sword, I pin down with a vajra! (32)
The spell cast by Virūpākṣa I sever with a sword, I pin down with a vajra! (33)
The spell cast by Kubera I sever with a sword, I pin down with a vajra! (34)
The spell cast by Dhṛtarāṣṭra I sever with a sword, I pin down with a vajra! (35)
The spell cast by Vaiśravaṇa I sever with a sword, I pin down with a vajra! (36)
The spell cast by the Four Great Kings I sever with a sword, I pin down with a vajra! (37)
The spell cast by Vainateya I sever with a sword, I pin down with a vajra! (38)
The spell cast by Garuḍa I sever with a sword, I pin down with a vajra! (39)

60

The spell cast by Yamaḍākas I sever with a sword, I pin down with a vajra! (40)
The spell cast by Jayakara, Madhukara, Siddhīkara, and Sarvārthasādhaka I sever with a sword, I pin down with a vajra! (41)
The spell cast by the host of Bhṛṅgirīṭis I sever with a sword, I pin down with a vajra! (42)
The spell cast by Nandīkeśvara I sever with a sword, I pin down with a vajra! (43)
The spell cast by Kārttikeya I sever with a sword, I pin down with a vajra! (44)
The spell cast by the nocturnal deities I sever with a sword, I pin down with a vajra! (45)
The spell cast by Divākara I sever with a sword, I pin down with a vajra! (46)
The spell cast by the companions of Gaṇapati I sever with a sword, I pin down with a vajra! (47)
The spell cast by the world protectors I sever with a sword, I pin down with a vajra! (48)

61

I sever the spell cast by the host of planets and others; I pin it down with the vajra. || 49
I sever the spell cast by the shade-seizers; I pin it down with the vajra. || 50
I sever the spell cast by naked ascetics; I pin it down with the vajra. || 51
I sever the spell cast by the host of Arhats; I pin it down with the vajra. || 52
I sever the spell cast by Avalokiteśvara; I pin it down with the vajra. || 53
I sever the spell cast by Rāvaṇa and others; I pin it down with the vajra. || 54
I sever the spell cast by Yamadṛṣṭi; I pin it down with the vajra. || 55
I sever the spell cast by Fire; I pin it down with the vajra. || 56
I sever the spell cast by the king's lord; I pin it down with the vajra. || 57
I sever the spell cast by the Earth; I pin it down with the vajra. || 58

62

I sever the spell cast by Water; I pin it down with the vajra. || 59
I sever the spell cast by Fire; I pin it down with the vajra. || 60
I sever the spell cast by Wind; I pin it down with the vajra. || 61
I sever the spell cast by Space; I pin it down with the vajra. || 62
I sever the spell cast by the moon and sun; I pin it down with the vajra. || 63
I sever the spell cast by the host of stars; I pin it down with the vajra. || 64
I sever the spell cast by hearers and others; I pin it down with the vajra. || 65
I sever the spell cast by the pratyekabuddhas; I pin it down with the vajra. || 66
I sever the spell cast by Vīrarāga; I pin it down with the vajra. || 67

63

I sever the spell cast by Yamamarddanī; I pin it down with the vajra. || 68
I sever the spell cast by the host of devas; I pin it down with the vajra. || 69
I sever the spell cast by the host of nāgas; I pin it down with the vajra. || 70
I sever the spell cast by the host of yakṣas; I pin it down with the vajra. || 71
I sever the spell cast by the host of rākṣasas; I pin it down with the vajra. || 72
I sever the spell cast by the brahmarākṣasas; I pin it down with the vajra. || 73
I sever the spell cast by the host of Varuṇa; I pin it down with the vajra. || 74
I sever the spell cast by the host of gandharvas; I pin it down with the vajra. || 75
I sever the spell cast by the host of kinnaras; I pin it down with the vajra. || 76
I sever the spell cast by the host of mahoragas; I pin it down with the vajra. || 77

64

I sever the spell cast by the host of humans; I pin it down with the vajra. || 78
I sever the spell cast by the host of non-humans; I pin it down with the vajra. || 79
I sever the spell cast by the Vajra-holder, the Lord of Secrets; I pin it down with the vajra. || 80
I sever the spell cast by Vajrapāṇi, the ultimate secret; I pin it down with the vajra. || 81
I sever whatever spell has been cast; I pin it down with the vajra. || 82
I sever the spell cast by shaven-headed ascetics; I pin it down with the vajra. || 83
I sever the spell cast by male and female messengers; I pin it down with the vajra. || 84
I sever the spell cast by male and female servants; I pin it down with the vajra. || 85
I sever the spell cast by the eight great perils; I pin it down with the vajra. || 86

65

I sever the spell cast by the sky-clad ascetics; I pin it down with the vajra. || 87
I sever the spell cast by Vajrapāṇi; I pin it down with the vajra. || 88
I sever the spell cast by the terrible one with great fangs; I pin it down with the vajra. || 89
I sever the spell cast by Nīlāruṇa; I pin it down with the vajra. || 90
I sever the spell cast by all malevolent adversaries; I pin it down with the vajra. || 91
I sever the spell cast by all the hosts of Māra; I pin it down with the vajra. || 92
I sever the spell cast by all excellent poisons; I pin it down with the vajra. || 93
I sever the spell cast in a past life; I pin it down with the vajra. || 94
I sever the sin committed in this life; I pin it down with the vajra. || 95

66

I sever the sin of another life; I pin it down with the vajra. || 96
I sever the spell cast by the eight yoginīs; I pin it down with the vajra. || 97
I sever the spell cast by the nine planets; I pin it down with the vajra. || 98
I sever the spell cast by the nine Durgās; I pin it down with the vajra. || 99
I sever the spell cast by the apasmāras; I pin it down with the vajra. || 100
I sever the spell cast by all the hosts of devas; I pin it down with the vajra. || 101

67

Then the vajra-bearer Vajrapāṇi, rising from his seat, arranged his upper robe over one shoulder, placed his right knee upon the earth, and placing his joined ten fingers upon his head, spoke to me thus:

68

|| 12 || Having recited this verse:

69

Oṃ, homage to the glorious Śākyamuni! Free from the ways of the three realms, moving like space, the intrinsic nature of all existing things, pure, tranquil, vast, consisting of supreme coolness, accessible only to the yoginī, difficult to comprehend, difficult to examine, devoted to the benefit of oneself and others, pervasive, without cause, I bow to the body of the Jinas, peerless bliss, the sole non-conceptual form.

70

This Sarvatathāgatoṣṇīṣa Sitātapatrā named Aparājitā Mahāpratyaṅgirā, the visible deity, who destroys all Māras—both the vajra-bearer and Vajrapāṇi, having heard the power of the deity Mahāpratyaṅgirā,

71

The Blessed One said: "Well done, well done, vajra-bearer Vajrapāṇi! I shall speak of the power of the deity Pratyaṅgirā. First of all, in the world Dūraṃgamā—"

72

All the hosts of devas, gandharvas, asuras, garuḍas, kinnaras, humans, non-humans, / rākṣasas, and nāgas gathered together. Then, beholding the Blessed One with wonder, / they stood amazed and looked at one another. Then, emerging from the aperture of his hair, there arose that [radiance] which destroyed darkness, / illuminated in all directions, / possessing a garland of rays like the sun, moon, and planets at midday.

73

And those eighteen thousand Buddha-fields / were pervaded by it, and were seen radiating with light.

74

From the realm of the Avīci [hell] up to the very peak of existence, / all the Buddha-fields, whatever realms sentient beings were dwelling in,

75

those who were speaking the Dharma that destroys the bondage of rebirth, / and those who were listening to it, reflecting on the Buddha's gnosis,

76

whatever monks, nuns, laymen, and laywomen hosts there were,

77

bodhisattvas, mahāsattvas, and the practitioners of yoga, / those who had attained the fruits and those who had not yet attained the fruits,

78

the stūpas made of precious relics, adorned with parasols, banners, and flags— / then, in the mind of the noble Maitreya, that pure bodhisattva,

79

[arose the thought]: "Endowed with wonder and auspiciousness, confounding the three worlds, / this wonderous portent has been wrought by the Tathāgata!

80

And what is the cause of this form, and what will be its reason? / Who here is wise and able to explain this matter?

81

Whom among sentient beings shall I ask, who is capable and discerning? / This wise one, wealthy in wisdom, glorious Mañjuśrī, foremost among the glorious,

82

who has seen and attended upon many thousands of Buddhas in the past, / the youth-like knower of the Jinas, who has accumulated great merit— / he will surely possess knowledge of even the previous Buddhas."

83

Reflecting thus in his mind, [turning to that] omniscient, foremost of the glorious ones, / [he thought:] "I will question him for the fulfillment of the wishes of the worlds."

84

Then, rising from his seat and arranging his upper robe over one shoulder, / Maitreya, in the midst of the assembly, questioned Mañjughoṣa:

85

"O Mañjuśrī, supreme in glorious splendor, what is this cause and condition? / O hero, ocean of gnosis, tell me all that, as they bow in homage!"

86

Thus addressed, Maitreya answered Pratyaṅgirā: / "Formerly, the Pratyaṅgirā was seen by me thus.

87

Before the assembly of Buddhas, bodhisattvas, and hearers, / the Tathāgata emitted rays that illuminated the directions.

88

I remember in the past, countless kalpas ago, / at that ancient time, the supreme lord of the assembly,

89

the Sugata, knower of the world, Buddha endowed with knowledge and conduct,

90

the Blessed One, arose here, illuminating like the sun and the moon,

91

known in the world as the Tathāgata, the charioteer of tameable men, / the teacher of devas and humans, the preacher of the Dharma,

92

good in the beginning, good in the middle, and good in the end, / possessing good meaning and good expression, entirely complete, pure,

93

and thoroughly purified—he proclaimed the spiritual life.

94

He entered into the samādhi called Uṣṇīṣavyavalokita, / which is appropriate for the hearers, united with the Four Noble Truths, / accompanied by an infinite and limitless assembly of irreversible bodhisattvas led by them."

95

Here, in this great spell-maṇḍala of the Trisamayarāja, / the practitioner who desires awakening, having authority in the ritual, adhering to the vows of the samaya as described, in mountain caverns in the east, / or in caves, houses, pleasure groves, gardens,

96

and the like, dwelling in secluded, solitary, and delightful places, / first through the power of this unconquered Mahāpratyaṅgirā named Sarvatathāgatoṣṇīṣa Sitātapatrā Mahāvajraśṛṅkhalā, / becomes a master over all devas and all humans. Entering into the samādhi named Vajrāgata with the root vidyā-mantra of the Mahāpratyaṅgirā, / having scattered flowers in a maṇḍala before an image of the Buddha, the Tathāgata, having bowed down, generated the aspiration for awakening, / and dedicated oneself to all the Buddhas and bodhisattvas, / one should bow down and recite [the mantra] a thousand times with focused attention. Then, / the recitation of one hundred thousand times of all the mantras becomes accomplished, / and all his mantras for protection and the like become perfected. Here is the ritual: Homage to all Buddhas

97

and bodhisattvas! / [Mantra:] amalāmalahākā antāḥ sasutāḥ sarvvajināḥ / asimaniṣṭhā varadā mama hetu / attṛdānaṃ varamagyre sama sarvvadā anantā / tatra me vajrapadā / arare asamamanantānanta dharmmate / khana 2 mahāvirācare / sama 2 amahavahāvale / kaṇa 2 mahāgnike / ha ha ha havajrāṃkaye / dhara 2 hūṁ hūṁ maṇḍalagavamarāgnavikramai / kuru 2 turu 2 hūṁ hūṁ phaṭ 2 svāhā / oṃ hūṁ bhrūṁ hrūṁ hrīṁ kṣroṁ sarvvathā sarvva hi / jvala 2 agna agnagnīṇī hūṁ hūṁ phaṭ 2 svāhā

98

Then, for the destruction of all karmic obscurations, / one should recite the one-hundred-syllable heart of all Tathāgatas eight thousand times according to that very ritual. / It destroys all Māras, / and the karmic obscurations of all dharmic suffering, the immediate sins, and the like, are abandoned. Then:

99

[Mantra:] namaste yadvikānāṃ sarvvatathāgatānāṃ / sarvvatrā pratihatā vyāpti dharmmatā valināṃ / aṃ asamasamantanto vāpti śāmaṇi / hara 2 smara 2 navigatarāga buddhadharmmasaṃghate / sara 2 samavarāḥ hasa 2 traya 2 gagaṇa sadālakṣaṇaḥ jvala 2 nasāgare svāhā

100

Then, for accomplishing one's own and others' supreme welfare, one should follow the rule of the eastern [tradition]: / There, having arisen at dawn, having thus bowed down to all the Buddhas and bodhisattvas before one's master: / "Now, O Vajradhara, O Vajrapāṇi! However many [Buddhas] along with their sons are in these eighteen infinite world realms, / to them all I bow with body, mind, and speech!" / Then one should generate the [awakening] mind: / "I generate the mind of complete awakening for the awakening of embodied beings! / I shall practice the conduct of Bhadra for all

101

beings' welfare and protection!"

102

Then, for destroying all obstacles, having bound the Acala-hṛdaya and Amoghacandra-vajramudrā, one should recite three times: / "There is nothing here never said before in mantras, nor do I have any skill in composition. / Yet herein is my thought for the welfare of others, done in this way to cultivate my own mind. / Through this, my own merit increases so as to cultivate a surge of clear faith. / Now this practitioner, seeing just the realm of my equals and having raised [the thought]: / 'This human life of leisure and endowment, so very hard to obtain, has been obtained, which accomplishes the aims of human life. / If welfare is not considered here, / whence will there be such a gathering again? / Just as in the night, in the darkness of dense clouds, a flash of lightning reveals a moment of light, / so by the power of the Buddha, occasionally in this world a fortunate mind of merit may arise for an instant. / Therefore, goodness is always weak, but the power of evil is great and exceedingly terrifying. / By what other

103

goodness could that be conquered, unless there were the mind of complete awakening?' / Contemplating for many eons, the Lords of Sages saw this very thing to be the welfare [of beings], / whereby, being easily awakened with wealth, they might cross the torrents of beings sunk [in saṃsāra]. / Those who wish to end the hundreds of sufferings of existence, and those who wish to dispel the misfortunes of beings, / and those who wish to enjoy hundreds of great pleasures—[for them] there must always be the mind of awakening! / The wretched one bound in the prison of existence is instantly called a son of the Sugatas; / to be revered by all the worlds of gods and humans, […] this very mind of awakening! / Having taken this impure form, it transforms it into the priceless jewel-form of a Conqueror; / so firmly seize this elixir-like essence called the mind of awakening! / Well-tested by those of immeasurable intellect as very precious, the sole caravan leader of the world, / you who wander through the stations of transmigration,

104

firmly seize the jewel of the mind of awakening! / Just like the plantain tree, having given its fruit, goes to ruin, so does all other good; / but the tree of the mind of awakening constantly bears fruit without going to ruin, and only flourishes. / Even having committed the most terrifying sins, when one relies [on it], one instantly crosses over; / as if by a hero, [one is saved] from great terrors—why then is it not relied upon by foolish beings? / Like the fire at the end of an eon, it instantly burns up great sins. / Its immeasurable benefit was spoken by the wise Lord Maitreya to Sudhana.

105

That mind of awakening should be known in brief as twofold: / the mind of the aspiration for awakening, and the [mind of] engaging in awakening.

106

Just as the distinction between one who desires to go and one who goes is known, / so the distinction between these two should be known in sequence by the wise.

107

Even in saṃsāra, great is the fruit of the mind of aspiration for awakening;

108

yet not with uninterrupted flow of merit, as is the mind of engagement.

109

From the time one firmly undertakes that mind with irreversible resolution / for the complete liberation of the boundless realms of beings,

110

from that time forth, even when one is asleep or negligent in many ways, / continuous streams of merit proceed, equal [to space].

111

This the Tathāgata himself stated with reasoned argument in the Subāhuparipṛcchā, / for the sake of beings of lesser inclinations.

112

Thinking, 'I shall dispel the headaches of beings,' / through such a noble intention, immeasurable [merit] is acquired.

113

What then of one who wishes to remove the boundless misery of each single being, / and wishes to produce immeasurable virtue for each single one?

114

Which mother or which father has ever had such a wish? / Even in a dream, such a wish has not arisen before—whence could it arise for others' sake?

115

Whence could this unprecedented jewel of a being arise for the sake of others, / when such a wish for the sake of others does not arise in other [beings] even for their own sake?

116

How indeed could one measure the merit of that jewel-like mind, / which is the seed of bliss for the world and the medicine for the world's suffering?

117

Worship of the Buddhas is surpassed merely by the thought of benefiting [others]; / how much more so by exertion for the complete happiness of all beings?

118

They run directly toward suffering out of a desire to escape suffering; / through delusion, out of desire for happiness, they destroy their own happiness like an enemy.

119

Whoever would satisfy with all happiness those who are starved of happiness, / and relieve all afflicted minds of their torment,

120

and also destroy their delusion—whence could there be a virtuous person equal to him? / Whence could there be such a friend, or whence could there be merit such as that?

121

Whoever returns a good deed is already praised;

122

what then should be said of the bodhisattva, who does good unprompted?

123

One who gives [food] to just a few people is honored by people as a doer of good, / merely for the momentary gift of food, with disrespect, sustaining them for half a day. / What then of one who gives for an endless time, to an endless number of beings, / the complete fulfillment of all wishes, inexhaustible until the end of space? / Thus, if anyone harbors an evil thought in their heart toward a son of the Conqueror, / the Lord has said that they will dwell in the hells for as many eons as the number of evil thoughts. / But if someone's mind has clear faith, the fruit of that is even greater than that. / For having conquered evil even by great force, goodness among the sons of the Conqueror arises without effort. / I bow to the bodies of those in whom that supreme jewel of the mind has arisen;

124

in whom even harm results in happiness—I go for refuge to those sources of happiness! / There, this is the vajra-mudrā: making the right hand pure and upright, / one should press the tip of the forefinger with the thumb; this is the vajra protection.

125

The mantra:
oṃ hūṁ bhrūṁ hraṁ hrīṁ kṣroṁ namo samantabuddhānāṃ mahākrodha amoghacandra mahāropanasphātayaṃ hūṁ bhrama bhrama hūṁ trata hī māṁ rakṣāṃ kurvantu svasti svāhā

126

At that very time, [the goddess] situated in the eighteen world systems,
crusher of the hosts of all devas, asuras, and Māras—

127

The Blessed One said:
Namely: One should utter auspicious words and destroy [...] With intertwined fingers, having formed an inner fist, the two index fingers extended and touching the thumbs slightly, because of protecting the realm of transmigration.

128

The mantra:
oṃ hūṁ bhrūṁ hraṁ hrīṁ kṣroṁ hara hara mahānimitta

129

hūṁ hūṁ phaṭ svāhā || Then, having cleansed the face and so forth, seated in a comfortable posture, facing toward one of the paintings, books, images, and so on, having invoked the Buddhas and bodhisattvas residing in the ten directions, having made a maṇḍala strewn with flowers, having honored, revered, praised, and bowed down to them, having made obeisance to the Tathāgatas with all limbs along with verse, and having generated the mind of awakening, one should dedicate oneself to all the Buddhas and bodhisattvas thus: "I, named so-and-so, dedicate myself to all the Buddhas and bodhisattvas in every way and in all aspects. May all the Buddhas and bodhisattvas accept me! May the Great Compassionate Ones preside over me for my welfare! May there be [grace] of the noble ones who bestow the boons of accomplishments!" Then one should acknowledge all sins knowingly:

130

In order to adopt that jewel of the mind, / I make offerings completely to the Tathāgatas, / to the jewel of the true Dharma,

131

immaculate, / and to the sons of the Buddha, oceans of virtues.

132

As many flowers and fruits as there are, / and whatever medicinal herbs have grown; / as many jewels as there are in the world, / and clear, delightful waters; / likewise, mountains made of jewels, / and forest regions delightful in solitude; / creepers radiant with floral ornaments, / and trees whose branches bend with good fruits; / and perfumes and incenses in the worlds of devas and others; / wish-granting trees and trees made of jewels; / and lakes adorned with lotuses, / exceedingly captivating with the calls of geese; / uncultivated crops that have grown, / and other exceptional objects of worship / extending as far as the sphere of space, / all of them unowned: / having taken them, O Buddhas, foremost among sages, / I offer them into the sky to you and your sons.

133

May they, the supreme worthy of offerings, accept that from me, / they of great compassion, regarding me as insignificant! / I am without merit, exceedingly impoverished; / I have nothing else for the sake of worship. / Therefore, for my sake, you whose thoughts are for the welfare of others, / O Protectors, accept this through your own power! / And I give myself entirely to the Jinas, / and in every way to their sons. / Take possession of me, O supreme beings! / With devotion, I enter into servitude to you. / Through being accepted by you, / may I become fearless and work the welfare of sentient beings! / May I completely overcome past sin, / and may I commit no further sin! / In rooms delightful with jewel-radiant pillars, / under laughing canopies made of pearls, / on floors of clear, radiant crystal, / I perform their bathing in those rooms: / with many jars made of great jewels, / full of delightful scented water and flowers,

134

I perform the bathing of the Tathāgatas / and their sons, with song and instrumental music. / Then, with matching, immaculate cloths / perfumed with incense, I wipe them dry. / Then, brightly dyed and well-scented, / I offer them supreme robes: / soft, smooth, variegated, and splendid divine cloths, / and with various excellent ornaments, / I adorn Samantabhadra, Ajita, Mañjughoṣa, / Avalokiteśvara, and the rest. / With the finest scents, pervading all three thousand worlds, / I anoint the bodies of all the Lords of Sages, / radiant with the luster of well-heated, polished, and cleansed gold. / With mandārava, vendī, fine jasmine, and the like, / with all fragrant, delightful flowers, / I worship the supreme Lords of Sages, / and with delightful, well-arranged garlands; / and with bountiful, fragrant, captivating fruits, / I perfume them with clouds of incense.

135

With edibles, various foods, and drinks, / I make offerings to them; / and I offer jeweled lamps / set upon golden lotuses. / Upon grounds smeared with fragrant perfumes, / I scatter delightful heaps of flowers. / Resplendent with hanging pearl and gem necklaces, / illumining the spheres of the directions with various restraints, / clouds of celestial mansions delightful with songs of praise, / fashioned of loving-kindness, I offer to them. / With golden handles of lovely form, / strung with raised pearls, / I hold aloft for the great Sages / jeweled parasols, exceedingly beautiful.

136

Hereafter, may delightful clouds of worship be established, / and clouds of instrumental music and song, bringing joy to all sentient beings, / over all jewels of the Buddha and Dharma, over caityas, and over images;

137

and may rains of flowers, jewels, and so forth proceed uninterruptedly! / Just as Mañjughoṣa and the rest worship the Jinas, / so do I worship the Tathāgatas, the Protectors, along with their sons. / With ocean-like praises of melodious voice, I praise the oceans of virtues; / and may clouds of praise and song arise like dense [clouds]! / And with bows equal in number to all realms, / I bow down / to the Buddhas of the three times, together with the supreme assembly of the Dharma. / I pay homage to all caityas, / and to the abodes of the bodhisattvas; / I bow down to the preceptors, / and likewise to the worthy ascetics.

138

I go for refuge to the Buddha as far as the seat of awakening; / I go for refuge to the Dharma, and likewise to the assembly of bodhisattvas.

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