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Language: English
Extent: 31 passages, 5,361 words
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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.966 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Extracted from the "Chapter on Averting Calamities and Eliminating Disasters" of the Mañjuśrī-mahāsaṃnipāta-sūtra, also called Tejaprabha Uṣṇīṣa.

At that time Mañjuśrī Bodhisattva arose from śūraṅgama-samādhi, looked all around at the great assembly, and said: "I observe that all sentient beings, transmigrating through birth and death from time without beginning, are entangled and covered by false karma, loving and hating one another, bringing upon themselves various karmic retributions and inviting various calamities. Relying on the empowering divine power of all Tathāgatas, I shall briefly explain the worldly expedients for extinguishing calamities and hindrances, instructing the devas to perform the śāntika-maṇḍala ritual. Out of great compassion and in accordance with the realms of sentient beings, the Tathāgatas spoke thus: 'In incalculable kalpas past, I heard this wondrous Dharma from Sālendrarāja Buddha. I shall now speak it; you must listen well.' This Dharma is profound and wondrous, its purports difficult to understand; one should consult, request, and receive instruction from a transmission ācārya. Furthermore, one must select an auspicious, superior, and wondrous day and time according to the lunar mansions and planets, personally receive the mantras, mudrās, and homa rituals, and set up and paint the Dharma wheel of commands. A monk who receives this learning must have a pure body, mind, and monastic precepts; the four heavy and ten heavy [precepts] must not be breached. If there is a breach, one should not perform this recitation for others, for it will instead bring misfortune and blame, and there will be no efficacy. The practitioner of the Dharma must always remain pure. If it is for a king, one should construct a maṇḍala, either by sifting five-colored powders or by painting the distinctive forms of the Buddhas, bodhisattvas, and devas with colors, arranging the inner and outer positions in the order of the venerable and the lowly. It must be made with utmost care, stillness, and secrecy. Revering it with a deep mind and seeking with devotion, one will certainly obtain efficacy; calamities will be extinguished and blessings and virtues will grow, answering like an echo to a sound, with no prayer unfulfilled. Do not allow non-Buddhists who do not believe in cause and effect and hold wrong views, people of shallow wisdom, ignorance, and foolishness, as well as butchers, executioners, the five kinds of caṇḍālas, paṇḍakas, male and female slaves, courtesans, and the like to catch sight of this wheel and thereby give rise to slander, for both the maker and the slanderer would suffer harm. It is inappropriate for ordinary and foolish people to catch sight of the forms of the devas; if they are casually exposed with disrespect, the spirits will be displeased, blessings and protection will be difficult to pray for, and the practitioner will incur blame. If one is not careful and secretive, the preparations will be in vain. Those of shallow wisdom do not comprehend the Tathāgata's great compassion and expedients or the majestic divine power of the mantras. With skillful wisdom, the Buddha instructed and empowered the sun, moon, stars, constellations, and the heavenly hosts wandering through space, causing them to generate compassionate minds. The Tathāgata has already preached this in the Mahāsaṃnipāta Sūryagarbha and Candragarbha Sūtras of the vaipulya class, and has frequently proclaimed it in other assemblies as well. I shall now clearly explain to you the orderly arrangement of the śāntika recitation maṇḍala ritual. If there is a solar or lunar eclipse in the realm, or if the five planets lose their orbits and change in appearance and color, or if ominous stars and comets encroach upon the natal stars of kings and nobles, or if the sun and moon wane in their natal houses, at such times one should apply this teaching for śāntika homa. Or if a great pestilence or epidemic spreads, ghosts and spirits cause violent turmoil, or alien troops and bandits invade and plunder the people of the country—if there is a wise person who knows this beforehand, they should submit a memorial to the throne to establish the maṇḍala. If the sovereign daily gives rise to a devout mind and personally makes vows to pray for divine protection, they will certainly attain victory, and the evil bandits will be eradicated. If worldly people suddenly encounter adversity and disaster, royal punishment, banditry, lawsuits, or are oppressed by enemies, or if they suffer from chronic severe illnesses that medical treatment cannot cure, when at such times they fear danger and disaster, or resentful spirits from past lives, or the mortal danger of death, they should rely on this teaching, paint and establish the disaster-averting Dharma-wheel maṇḍala ritual, secretly and diligently empower and recite, and pray with sincerity to the assembly of noble devas, praying: 'May disasters and misfortunes be eliminated, and may I attain all auspiciousness.' One should sweep and clean a pure chamber, catch gomaya from a white cow before it reaches the ground, mix it with white sandalwood water and auspicious incense, and smear the ground all over. Furthermore, repeatedly sprinkle fragrant water on the room and the four walls to make them completely pure, and therein paint this calamity-averting wheel. If constructing a ground altar maṇḍala, one must dig the ground according to the teaching, removing foul objects such as broken tiles, shattered vessels, skulls, hair, chaff, dregs, ashes, charcoal, dung beetles, various insects, poisonous stingers, and the like, as well as thorns, bones, rotten wood, gravel, stones, coarse sand, and such things. Separately obtain firm and good sweet-tasting white clay from a riverbank, mix it with incense, fill and pack it down firmly, and then smear and wipe it according to the ritual. First, have the painter abstain from alcohol, meat, and the five pungent roots, stay away from tainted desires, bathe in fragrant water, and put on clean new clothes. In the morning of that day, confer upon them the eightfold upasatha precepts. Upon clean white silk or clean plain cloth, paint this twelve-spoked golden wheel. If making a ground maṇḍala, one should sift five-colored powders. Each color of the powders is individually empowered with mantras seven times or three times seven times before being used, or it may be painted with colors. For three days and three nights, or seven days and seven nights, when the prayer for blessings is completed, it must be gathered up. If it is a ground altar, the images should be removed and not left for long, lest insects and mice defile and trample them, or foolish people, non-Buddhists of wrong views, the five kinds of caṇḍālas, paṇḍakas, male and female slaves, and the like see them, which would displease all the noble ones and bring blame instead. If one wishes to carry it with oneself on a long journey, paint it with colors on white silk or plain silk, either one cubit or two cubits square, the largest not exceeding three or four cubits. According to one's ability, paint more than seventy figures of Buddhas, bodhisattvas, and devas, arranging them according to the ritual. Between the spokes of the wheel, write the mantras in Siddhaṃ letters, but do not write their names. If it is for a king, one must make a large ground altar, either sixteen cubits, twenty-four cubits, or up to twenty-eight cubits; its dimensions are not like those for ordinary people. Lest the king doubt, provisionally write the names of all the devas on paper and paste them beneath the venerable ones to resolve his doubts and give rise to right faith. If one can write their names in Siddhaṃ script, that is most supreme. If one does not know Siddhaṃ letters, writing them in local script is also acceptable. Flatly facing upward in the center of the wheel, draw an eight-petaled white lotus flower. In the center of the flower, draw in gold or silver the seed syllable of the Ekākṣara Uṣṇīṣacakra Dhāraṇī: bhrūṃ (three syllables combined, pronounced with a prolonged sound). Behind this syllable, first draw the Tejaprabha Uṣṇīṣa, all the pores of his body emitting great brilliant light. Directly opposite the Buddha, across the mantra syllable, draw the Buddhalocanā Bodhisattva, the color of a red lotus, each holding their emblems and mudrās. Next, to the right of the Buddha, draw Mañjuśrī Bodhisattva in a reddish-golden color, also holding his own emblem and mudrā. To the left of the Buddha, draw Vajrapāṇi Bodhisattva, white-red in color, also holding his emblem. All sit in the half-lotus posture, the four venerable ones facing one another. Furthermore, to the right of Mañjuśrī, draw Acintyakumāra Bodhisattva; to the left of Mañjuśrī, draw Trāṇamati Bodhisattva. To the right of Vajrapāṇi, draw Bhṛkuṭī Bodhisattva; to the left of Vajrapāṇi, draw Avalokiteśvara Bodhisattva. The eight great venerable ones are as described above, each with their own bodily color, emblem, mudrā, and facial appearance. A verse says:

1.3

“The uṣṇīṣa-cakra is just a single syllable,
Extraordinary, as the central venerable one.
The majestic Buddha’s appearance and demeanor:
From his pores flying rays of light disperse;
Upon his head he wears the marks of the five Buddhas;
His two hands are like those of Śākyamuni.
To the right is the venerable Mañjuśrī,
His head wearing the topknots of the five wisdoms;
His left hand holds a blue lotus,
Upon the flower stands a wisdom vajra;
His right hand holds the sword of great wisdom;
He sits in half-lotus on a lotus flower.
Directly in front is the venerable Buddhalocanā,
Her bodily appearance the color of a red lotus;
Her left hand holds the five-eyes mudrā,
Her right forms the Tathāgata fist.
To the left is Vajrapāṇi,
His appearance white-red in color;
His right hand holds an upturned lotus,
Upon the flower stand the five wisdoms;
His left hand holds the bell mudrā;
He sits in half-lotus on a lotus.
Next is described Acintya,
His facial appearance reddish-golden in color;
His two hands form inward-clasping fists,
The two wind [fingers] bent facing each other,
Causing the backs of the nails to touch,
Facing Mañjuśrī in an attitude of offering.
Next is Trāṇamati,
His bodily form like a white lotus;
The wisdom wing covers his heart,
The tip of the void [thumb] stretched straight up.
To the right is described Bhṛkuṭī,
Whose appearance is colored like jade;
Her two front samādhi and prajñā wings:
Samādhi holds an unopened lotus,
The prajñā hand above is in the abhaya [mudrā];
Her two rear samādhi and prajñā hands:
Samādhi holds a rosary,
The prajñā hand holds a kuṇḍikā.
Next is described Avalokiteśvara,
Also named Cintāmaṇicakra;
His left palm holds a maṇi jewel,
Wisdom extends in the wish-granting mudrā;
His body is entirely white-red,
Abiding within a great lotus flower.
Outside these eight venerable ones,
A single boundary path is circularly laid out;
Circling upon the boundary path,
Write the mantras of the four venerable ones:
Namely Tejaprabha,
Buddhalocanā Bodhisattva,
Mañjuśrī, and Vajrapāṇi.
The secret mantras are written behind them;
White powder, gold, and silver,
All accord with the ultimate truth.”

1.4

"Outside the mantras, one should paint the nine great celestial lords of the navagrahas—namely, Sūrya (Sun Deva), Candra (Moon Deva), the five planets, the eclipse planet (Rāhu), and the comet (Ketu)—as well as Mahābrahmā Devarāja, the Śuddhāvāsa Devas, Nārāyaṇa Deva, the Tuṣita Devas, and Śakra Devendra. Directly behind the Buddha, paint the great deva Maheśvara. In all there are twelve deities, arranged and distributed in a circle, each having their own mount and each having their own implement, which is known only to those who have received transmission of this teaching. Outside these great devas, establish another boundary line, and outside that line paint twelve erect single-pronged vajras extending to the outer rim of the wheel, serving as the spokes of the golden wheel. Between these spokes, directly in front of the Buddha and facing the Buddha's right side, moving progressively clockwise day by day, place Leo (Simha), next Virgo (Kanyā), next Scorpio (Vṛścika), next Sagittarius (Dhanu), and next Capricorn (Makara); these six houses are on the Buddha's right side. Then, moving clockwise from behind the Buddha back toward the Buddha's front, place Aquarius (Kumbha), next Pisces (Mīna), next Aries (Meṣa), next Taurus (Vṛṣabha), next Gemini (Mithuna), and next Cancer (Karkaṭa); these six houses are on the Buddha's left side, adjoining Leo. Directly behind the Buddha, place the lunar mansion Dhaniṣṭhā (Xuxu); directly in front of the Buddha, place the Seven Stars (Beidou / Ursa Major). Outside these twelve houses, arrange the twenty-eight nakṣatras, placing each in succession according to its respective house. Only when averting calamities for a king should one paint the complete celestial bodies of the devas; for all ordinary people below that to avert calamities, one should not paint their celestial bodies, but only establish their positions, write the Sanskrit letters of the devas' names, and dot their star shapes, and that will suffice. Outside the twenty-eight nakṣatras, paint a wheel rim all around like the shape of a cart rim, golden in colour, whose width and size correspond proportionally to the shape of the wheel. Upon this rim, paint the celestial kings of the eight directions: directly in front of the Buddha, place Yamadeva; directly behind the Buddha, place Vaiśravaṇa Devarāja; on the rim behind Mañjuśrī, place Varuṇadeva; behind Vajrapāṇi, place Dhṛtarāṣṭra Devarāja and the Gandharvarāja. In the four intermediate corners are four devas: in the northeast corner is Kāmadhātvīśvara Deva; in the southeast corner is Agni; in the southwest corner is the Rākṣasa Lord (Nirṛti); in the northwest corner is Vāyudeva. In the empty spaces on this rim, write in gold and silver the Tejaprabha Uṣṇīṣa Mantra, the four-line pratītyasamutpāda verse, and the text of the twelve links of dependent origination: 'with avidyā as condition, saṃskāra arises' up to 'with jāti as condition, old age, death, sorrow, lamentation, suffering, and distress arise'; and write also the twelve sentences of cessation: 'with the cessation of avidyā, saṃskāra ceases' up to 'the cessation of old age, death, sorrow, lamentation, suffering, and distress', distributing them so that they cover the rim entirely. Furthermore, outside the wheel, one should paint one hundred and eight blue lotuses with their petal tips as if upholding this wheel. Upon each individual petal, write a Sanskrit letter 'A' in gold and silver, or using white powder, gold and silver being the finest. Outside the petals on the four sides of the outer boundary, create a square boundary border all around; upon this boundary border, paint single-pronged vajras joined together in a continuous circle so they connect, which constitutes the boundary consecration (sīmābandha). In the empty spaces at the four corners inside the square boundary and outside the wheel, paint the four great vidyārājas as outer protectors: inside the corner to the right front of the Buddha, paint the four-armed vidyārāja Trailokyavijaya, blue in colour; inside the corner to the left front of the Buddha, paint the vidyārāja Acala, blue in colour; inside the corner to the right rear of the Buddha, paint the four-armed vidyārāja Aparājita, purplish-black in colour; inside the corner to the left rear of the Buddha, paint the four-armed, great-power vidyārāja Ucchuṣma Vajra, red in colour. All these four great vidyārājas sit on jeweled boulder-platforms, surrounded by blazing flames. Arranging them thus in accordance with the teaching is called the Secret Calamity-Averting Dharma Wheel of Commands of All the Tathāgatas. When there is distress—from the king on down to the crown prince, empress, consorts, and court ladies, and down to the hundred officials, religious, and secular commoners—if the five planets encroach upon, retrogress into, or station themselves at one's birth natal mansion, or if the sun or moon undergoes an eclipse there, or if baleful and calamitous stars aggressively invade the natal mansion, then one should employ this ritual. In a secluded and secret place, adorn a clean room and establish the maṇḍala, not letting many people know of or see it. If many people know of or see it, then what one seeks will be hard to obtain and calamities will not be averted. If it is to avert calamities for a king, one should adorn an inner hall and establish the maṇḍala, guarding its purity and adorning it strictly according to the teaching, as expounded in the sūtra. Do not let women, paṇḍakas, slaves, maidservants, or low persons see it, which would defile the sacred arena. Furthermore, animals and beasts are all unsuitable and inauspicious vessels; pigs, dogs, cats, and rats must entirely be kept from seeing the pure sacred arena. If one can personally enter the sacred arena oneself, pray with utmost sincerity to the worshipped devas and spirits, recite the Tejaprabha Uṣṇīṣa Mantra without interruption day and night, and concurrently recite the mantras of the various deities—for at least three days and three nights, or up to seven days and seven nights, or fourteen days and nights—maintaining the recitation with a concentrated mind while performing the homa, until one receives a response and attains an auspicious warning or sign, this is supreme, and one should know that calamitous obstacles will certainly be eradicated. Once an efficacious response is obtained, the maṇḍala must be dismantled at once and should not be kept long. Such is the fundamental ritual. If it is an earthen altar, it must be scraped clean and swept away, and conveyed into flowing clean water. If one cannot enter the sacred arena in person—whether occupied by official or private duties under regulatory discipline, serving a strict lord and waiting on the noble, secluded in forbidden quarters, lacking physical strength, suffering from illness as an elder or youth in the family, humble in status and without personal liberty, a guest stranded in other lands without a home or lodging, or residing near places of evil persons of wrong views or enemies so that it is difficult to construct—then one should seek out a person who clearly understands this ritual teaching, whether a monk or a layperson, entreat them earnestly, supply their needs, and have them recite on one's behalf, constructing the sacred arena with circumspection and utmost sincerity, and afterward rewarding their labour to make them rejoice. If pressing circumstances do not allow time to construct an altar, one may simply obtain a clean mat and establish the wheel altar in a quiet and secluded room, pure place, or monastery (saṅghārāma). Facing north, suspend an image of the Tejaprabha Uṣṇīṣa Cakravartin, or an image of a wrathful king deity may also be used. Adorn and arrange this wheel altar with banners, streamers, and parasols, and in front of the sacred image set out offerings in the manner of a maṇḍala, arranging on the four sides in accordance with the ritual: food, drink, fruits, milk gruel, curd-rice, molasses, ghee lamps, honey syrup, sugarcane juice, grape juice, and the like, burning incense and scattering flowers in worship, and reciting with a concentrated mind. The ritual practitioner wears pure white garments. The number of days is as before, and calamities will certainly be averted. The offering vessels should all be made of silver; if not available, white copper or white porcelain may be used. Do not use defiled vessels. For auspiciousness, one must constantly recite the Tejaprabha Uṣṇīṣa Dhāraṇī day and night without interruption. As for the incense burned, use a blend of agarwood, white sandalwood, frankincense, liquidambar, and couch grass, maintaining it without break for thousands, tens of thousands, or even a lakṣa or three lakṣas, up to hundreds of millions, taking the fulfillment of one's wish as the limit, with no fixed number as a limit. Concurrently recite the Buddhalocanā Mantra and the mantras of the eight bodhisattvas such as Mañjuśrī and Vajrapāṇi. Each time one first enters the sacred arena, recite each one hundred and eight times to summon them into the sacred arena. Recite the mantras of the various devas, lunar mansions, and planets seven times each. When correctly performing the recitation, arouse deep compassion, constantly gaze upon the celestial images on this wheel with the Buddha-eye, pray with a humble mind, burn incense, make vows, and supplicate for grace and blessing. One must not give rise to a subjugating or wrathful attitude, which would run contrary to the holy intent and certainly fail to yield a response. These deities are all celestial seers (ṛṣi) of great merit who practice the bodhisattva path and have taken these celestial bodies by the power of their vows; in order to benefit sentient beings, they make stubborn beings fearful so that they do good. How could an ordinary, base mortal, with merely a mustard-seed fraction of contaminated merit and a defiled body, wish to subjugate the creative celestial seers? There is no such possibility! One should carefully reflect and then act: respect them and revere them, deeply arouse a compassionate mind to pity all sentient beings in extreme hardship and peril, wishing for their liberation, and recite the Tejaprabha Uṣṇīṣa Mantra single-mindedly, regarding greater effort as supreme. I now proclaim the dhāraṇī:"

1.7

"The mantra of Buddhalocanā Bodhisattva is:"

1.9

"The heart mantra is:"

1.11

"Join samādhi and prajñā with hollowed palms, / open the wind [fingers] and touch the backs of the fire [fingers], / stand the two spaces (thumbs) erect together, / like the mark of the five eyes. / Recite that mantra seven times, / seal the eyes and their two sides, / and between the brows as the Buddha-eye, / bringing about the compassionate eye of the Buddha. / Next, as for Mañjuśrī, / with the blue lotus mudrā, / recite seven times and beckon thrice, / beckoning by bending the prajñā wind [finger]. / Visualise him riding the lion king, / descending to the sacred arena / to grant wishes and bring them to fulfillment."

1.12

Recite his mantra:

1.14

"The heart mantra is:"

1.16

"Next, as for Vajrapāṇi, / the mudrā characteristics are explained below: / the two waters (ring fingers) interlace inside, / the earth (little) and fire (middle) fingers stand erect together, / the two spaces (thumbs) are also like the earth fingers, / the wind fingers open into a five-pronged shape, / which is the great secret mark. / The vidyā of Vajrapāṇi is:"

1.18

"The heart mantra:"

1.20

"Next, as for Trāṇamati, / the samādhi hand forms a vajra fist, / sitting upright, placed at the waist, / while the prajñā hand extends its five wheels straight, / covering the heart, / with the space wheel (thumb) stretched upright."

1.21

Recite his mantra:

1.23

"Next, as for Acintyamati, / the mudrā characteristics are set forth below: / samādhi and prajñā interlace inwardly, / joined together into a single fist mudrā; / the two wind fingers extend and bend separately, / meeting at the third joint, / with the backs of their nails facing each other, / and the two spaces (thumbs) standing erect together."

1.25

"Next, for the Command-Follower, / the mudrā characteristics have already been spoken before; / for Trāṇamati Bodhisattva, / the mudrā was also explained before. / Next is the venerable Bhṛkuṭī, / whose mudrā is set forth below: / samādhi and prajñā form an inner fist, / the wind fingers raise and cross at the upper joint, / capable of eradicating all calamities / and extinguishing all evil sufferings / for the benefit of sentient beings."

1.26

Then speak the mantra:

1.28

"Next, Avalokiteśvara, / also named Cintāmaṇicakra: / samādhi and prajñā form the vajra bond, / patience and vow (middle fingers) like lotus petals, / the two winds (index fingers) pressed like a jewel, / the space wheels (thumbs) together like banners, / the earth fingers raised and crossed at the upper joint— / this is called the minor heart mudrā."

1.29

Then speak the mantra:

1.31

"The hṛdayopahṛdaya:"

1.33

"The mantra of Maheśvara Devarāja (here called Da Zizai Tian):"

1.35

"Next, speak the mantra of Īśāna, lord of the desire realm (the Minor Zizai):"

1.37

"The mantra of Mahābrahmā Devarāja is:"

1.39

"The mantra for summoning the devas of the twelve houses is:"

1.41

"The mantra for summoning the twenty-eight nakṣatras is:"

1.43

"The general mantra for summoning all devas, the seven planets, the spirits of the twelve houses, the twenty-eight nakṣatras, the grahas, Pṛthivī, and the rest:"

1.45

"Next, to explain the devas: for the Maheśvara mudrā,
Extend the five wheels of the prajñā wing,
Support the cheek and remain dignified.
Extend the five wheels in samādhi,
The space holds the upper joint of the wind:
This is the Mahābrahmā seal. Hold the mudrā erect and recite the fundamental mantra.
Form a fist with the samādhi hand alone,
Extend the fire and bend the joint of the wind,
Resembling the form of an upright trident:
This is the Īśāna deva mudrā.
Firmly join samādhi and prajñā,
Erect both space wheels together,
Standing upright like a banner:
This is the mudrā of all grahas and planets.
Without altering the previous mudrā's form,
Cross the space and fire respectively,
Causing the fingers to touch the backs of the hands:
This is the seal of all nakṣatras.
Next I shall explain the devas of the outer precinct,
The secret mudrā-forms.
Īśāna has been explained above;
Next I describe the mudrās of the remaining devas.
Dhṛtarāṣṭra of the east:
Raise the right hand into a fist,
With the left hand palm-downwards placed on the waist:
This is named the water-guarding seal.
Form inward fists with samādhi and prajñā,
Extend the water wheels and erect them together,
Move them to express music:
This is the gandharva seal.
With the samādhi hand face-up before the heart,
Twist and join fire and space,
Resembling a triangular shape:
This seal is named Agni.
Erect four wheels on the prajñā hand,
Place space horizontally in the palm,
And bend the wind three times to summon:
This is the sign for summoning Agni.
Yamarāja at the southern gate,
Whose mudrā is explained below:
Join both hands into a lotus,
Drop the earth and wind into the palm,
Resembling the form of a daṇḍa:
This is called the emblem of the King of Death.
Next I explain the southwest,
The mudrā of the Rākṣasa King:
Join samādhi and prajñā into a lotus palm,
Insert the two waters into the moon and cross them.
Next is the western dragon direction:
Join samādhi and prajñā inwardly into fists,
The two winds like rings in form:
This is the seal of all water nāgas.
Clench the samādhi hand into a fist,
Erect earth and water like a banner,
Visualize that banner fluttering,
Majestic and fierce, guarding the quarter.
Next is the supreme northern direction,
The seal of Vaiśravaṇa Devarāja:
With the hands of samādhi and prajñā,
Form fists with fingers intertwined inwardly,
Join the tips of the two fires,
Pinching them into the shape of a jewel.
Forming these devas' mudrās and mindfully summoning them
Causes the protectors of the practice hall
To completely fulfill the wishes of those in distress.
Having finished summoning the great devas,
Next recite their pratītyasamutpāda verse,
Calling out the verse lines clearly,
Three times or seven times:
'All phenomena arise from causes;
The Tathāgata has taught their cause.
The cessation of these causes and conditions
Has been spoken by the Great Śramaṇa.'
The twelvefold dependent origination verse
Should also be recited in order;
In inscribing the altar and reciting them,
Do not forget a single one."

1.46

"Conditioned by avidyā are saṃskāras; conditioned by saṃskāras is vijñāna; conditioned by vijñāna is nāmarūpa; conditioned by nāmarūpa are the ṣaḍāyatanas; conditioned by the ṣaḍāyatanas is sparśa; conditioned by sparśa is vedanā; conditioned by vedanā is tṛṣṇā; conditioned by tṛṣṇā is upādāna; conditioned by upādāna is bhava; conditioned by bhava is jāti; conditioned by jāti are aging and death, sorrow, lamentation, pain, and despair.

1.47

"Also write the lines of cessation, which are the cessation of the twelve links of dependent origination:

1.48

"With the cessation of avidyā, saṃskāras cease; with the cessation of saṃskāras, vijñāna ceases; with the cessation of vijñāna, nāmarūpa ceases; with the cessation of nāmarūpa, the ṣaḍāyatanas cease; with the cessation of the ṣaḍāyatanas, sparśa ceases; with the cessation of sparśa, vedanā ceases; with the cessation of vedanā, tṛṣṇā ceases; with the cessation of tṛṣṇā, upādāna ceases; with the cessation of upādāna, bhava ceases; with the cessation of bhava, jāti ceases; with the cessation of jāti, aging and death, sorrow, lamentation, pain, and despair cease. To the right, on the one hundred and eight lotus petals outside the wheel, write the single Siddhaṃ letter 'A' on each, all the way around. Whenever chanting and reciting, one should make vows and declare to the multitude of noble ones: holding an incense burner in hand, kneeling reverently with utter sincerity, speak thus toward the Buddha (this text of vows must be made by the master of the practice hall entering by himself three times daily. The reciter must also recite it personally until proficient, and must constantly pronounce these vow words): 'Disciple so-and-so (a layperson states their full name; if a monk, say bhikṣu so-and-so; if a minister or official, state title and full name; if a king, state country name and ruler's full name), I now take refuge in the noble assembly of the ocean-like gathering of the Buddha, Dharma, and Saṅgha treasures. I reverently address the pure Dharma-body Vairocona Tathāgata, and universally announce to all the Buddhas and great Bodhisattva assemblies of the ten directions and three periods of time, all the worthy and noble Śrāvakas and Pratyekabuddhas, the five-supernatural-power ṛṣis, the navagraha great devas, the masters of the twelve zodiacal houses, the twenty-eight nakṣatras, all holy spirits and earthly deities, the four great vidyārājas, the eight world-protecting devas and their retinues, the virtuous Dharma-protecting deities of the earth, mountains, and rivers, the dark officials of karmic paths, and the star lords of native destinies. Having now encountered this calamity and ominous omen (state each of the sought-after wishes in full), with such-and-such matter oppressing me, may the great devas traveling the void obey the Buddha's teachings and commands, accept my welcome and invitation, and all come to attend the assembly. Looking upon this sincere faith, generate a joyful mind, and eradicate such pressing crises and calamities for me, so-and-so. Having received the great sage's embracing and protective compassionate power, I have encountered and heard this teaching, which rescues us and all sentient beings from the suffering karmas of saṃsāra. We pray only that the navagraha devas will rely on the Buddha's wheel of teachings to turn calamity into fortune, bestow fearlessness upon me, and cause me to abide in peace and bliss. In the future, may we form a bodhi retinue together, forever cast aside love and hatred, and mutually benefit one another. May you bestow fearlessness and make me auspicious (the above vow text must be recited diligently on a regular basis; make the vows three times a day without interruption).' Make vows and pray three or four times daily, or constantly, provided there is no lack of sincerity. If one is negligent and careless, there will be no response to what is sought. The person suffering distress must make vows with diligent sincerity. When the days in the practice hall are completed, according to the mantra teachings, perform homa with ghee, honey, curd, and milk wood, and offer food to the devas of the eight directions and to all ghosts and spirits. Furthermore, into a basin of water, place various sweet and delicious food, fruits, sweet crispy snacks, etc., all of which must be broken into pieces. Recite the Flaming-Mouth Offering Mantra, arouse a compassionate mind, and consecrate it three times seven, seven times seven, or one hundred and eight times. Take it outside the city walls or outside the residence, pour it onto clean ground, and offer it to nameless and rankless ghosts and spirits to eat, or pour it in portions into the flowing waters of a river. If performed according to the teachings in this manner, there is no calamity that will not be extinguished and eliminated."

1.49

Then Mañjuśrī Bodhisattva addressed the great assembly, saying: "Ever since I heard this teaching, I have constantly proclaimed it thus for the sake of sentient beings; all Tathāgatas shall bear witness to me. Having finished expounding the Dharma wheel of commands for averting calamities, you host of devas should respectfully follow and practice it according to the Buddha's teaching." At that time, having heard this sūtra preached, all the devas rejoiced greatly and with one voice all spoke these words: "We respectfully rely upon the holy command and dare not transgress it." Having received it with faith and practiced it, they made obeisance and departed.

1.50

Ritual of Tejaprabha Uṣṇīṣa

English (machine translation)

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