At that time, the bodhisattva Vajrapāṇi, the great being, was present in the midst of the same gathering. Seated, he rose from his seat, circumambulated the Blessed One clockwise three times, and, prostrating at the Blessed One’s feet, said this to him: {15.1}
“Good, O Blessed One! For the sake of those who follow the conduct entailing the ritual divisions of vidyā and homa rites performed at the junctions of the day, you have clearly explained and elucidated with supreme eloquence the path that consists of rites involving vidyā mantras; the path that manifested from the great Cloud of Dharma; the path that comprises the detailed ritual instructions pertaining to the cakravartin, the great vidyārāja who is the heart essence of all the tathāgatas; the path that brings results and fulfills all aims completely; the unsurpassable path that leads to awakening; the path marked with the cause that generates the conditions, actions, and their certain results; the path that is the root of virtue that causes the attainment of the ten miraculous powers, and whose ultimate goal is to ascend to the seat of awakening. That, Blessed One, is excellent! May the teacher please instruct us on the signs that accord with the accomplishment of mantra that appear in dreams, signs indicating the time when the beings who engage in the practice of all vidyā mantras should commence the activities that cause accomplishment, so that all vidyā mantras—the causes that fulfill the rites—bear results.” {15.2}
“Good, O lord of yakṣas! You act for the benefit and happiness of many people. You act out of compassion for the world, in the interest of great numbers of people, for their benefit and happiness. You act in the interest of all the practitioners of vidyā mantras. [F.180.b] [F.197.b] Listen well then, and carefully reflect upon what I will now tell you. {15.3}
“First, commencing the preparatory procedure as before, which is the same for all types of activity, one should go to a secluded place such as a mountaintop, a riverbank, a cave, or near a crossroad and build a hut at a clean spot. Following the same procedure as before for all types of activity, one should install the painting and worship it with sumptuous offerings. Then, during the bright fortnight or the prātihāra fortnight, always on an auspicious day, during the first watch of the night, one should prepare a mixture of white sandalwood, camphor, and saffron, and light a fire using sticks of the cutch tree. Sitting in front of the painting at a distance of four cubits, one should throw the oblation into the smokeless and flameless embers one thousand and eight times. Then, at the end of this offering, one should offer into the fire one thousand and eight lotus blossoms smeared with white sandalwood. At the end of the homa, one should form the mudrā of the auspicious seat and offer a seat to one’s mantra deity, using the same mantra. One should, however, perform the homa reciting the following mantra. {15.4}
“Homage to all the buddhas, the perfect teachers! The mantra is as follows:
“Oṁ, you with the form of a divine youth! Show it, show! Reveal the truth to me in my dreams for the sake of my good fortune! Hūṁ hūṁ! Phaṭ phaṭ! Svāhā! {15.5}
“After performing the protection rite using this mantra, one should complete the required number of oblations in the homa rite as just described. Then, having spread around blades of kuśa grass that are pointed at both ends, one should go to sleep in front of the painting, not too far from it and not too near, with one’s head pointing east, using for a pillow a bundle of kuśa grass. During the first watch, while keeping oneself awake, one should salute all the buddhas and bodhisattvas, confess one’s wrongdoings, and offer oneself to all the buddhas. Then, one should surrender to the power of sleep as one likes. {15.6}
“Dreams that occur during the first watch
Are known to be generated by the humor of phlegm.
Those of the second watch, as they arise from bile,
Should be discounted as being of worldly origin. {15.7}
“One should know the dreams of the third watch to be generated by the humor of wind,
And those of the fourth, to originate from truth.
As for the phlegm-influenced dreams at the beginning of sleep,
One should always watch out for the following: {15.8}
“One may behold numerous jewel mountains,
Strings of pearls everywhere,
[F.181.a] [F.198.a]
In a mass of water, {15.9}
“Fully immersed in streams,
Or floating in a great ocean.
One’s body to be, {15.10}
“One may see that place as dotted
With lotus ponds all around,
And tavern houses {15.11}
That surround them on all sides.
Made of crystal and abounding in great rivers, {15.12}
“Trees, and the king of mountains
Fashioned from piled-up crystal
And shaded by a latticework of pearls
With masses of pearls. {15.13}
“Subjected to the influence of phlegm,
One may see a great rain with masses of water,
Or a bright white parasol
With white adornments, {15.14}
“Or perhaps a white elephant.
Such dreams are said to be influenced by phlegm.
One may see a white yak-tail whisk,
Or a man dressed in white. {15.15}
“If one touches sea salt, and so forth,
Or a strip of cotton or linen,
Or perhaps iron, silver, or aloewood, {15.16}
“Touching or ingesting them
Indicates that the dream is of the phlegm type.
If one eats roasted beans,
Sesame paste, sweet rice pudding, {15.17}
“Or different types of beans,
This, again, indicates that the dream is of the phlegm type.
Some say that eating svastikā cakes,
Or other food, such as rice-and-grain pudding with milk, {15.18}
The same goes for śaṅkulya or parpaṭa cakes,
Or different types of soup. {15.19}
“Touching or eating them will cause
An increase of phlegm in one’s dreams.
It is agreed that there are many such types
Of hard and soft foods, in many forms. {15.20}
“If one eats or touches them,
The dreams will be induced by phlegm.
If one dreams of a seat, a bed, or a carriage for traveling
That is fashioned from a living being— {15.21}
“If one touches, mounts, or sees such
During the first watch of the night
As objects in one’s dream,
All such dreams are said to be influenced by phlegm. {15.22}
“Dreams of these types emerge from
And are effected by water,
And may be an indication of [having eaten]
Any of the various hard or soft foods that produce phlegm. {15.23}
“Seeing these objects in one’s dreams
Is due to the action of phlegm-producing foods.
[F.181.b] [F.198.b]
The guides of the world have described
Many dreams that are hard even to conceive of. {15.24}
“For living beings, it is in the second watch
That dreams related to bile occur.
A person may see in a dream a blazing fire,
A light emanating from various jewels, {15.25}
“A conflagration, or meteors
Flashing in all directions.
Seeing these in a dream indicates that
One is debilitated by bile. {15.26}
“Likewise, should one see in one’s dream a ruby,
Or something else consisting of jewels,
One should know that these objects appear
To someone affected by bile. {15.27}
“Corresponding to the experience of the element fire,
If one touches or ingests
Different yellow articles in one’s dreams,
One is debilitated by bile. {15.28}
“One whose body is debilitated by bile
A sun that burns uninterruptedly,
Continually spreading its intense heat. {15.29}
“One may also perceive, in one’s dream,
The sky as being of golden color
And the ground as yellow.
This is due to the debilitating influence of bile. {15.30}
“If one dreams, during the same watch,
Of a fire blazing all around
And illuminating the firmament of the sky,
One is flooded with the humor bile. {15.31}
“One may see the ground colored golden,
Or the mountains, piles of rocks,
A great elephant for riding,
Or everything made entirely of gold. {15.32}
“If one sees these persistently while asleep,
One is debilitated by the movement of bile.
If one dreams of a vessel made entirely of gold;
Or a golden carriage with similar adornments; {15.33}
“Or a seat, or perhaps a bed
If one touches or mounts them in one’s dream,
This indicates that the dream is of the bile type. {15.34}
“One may see oneself in a dream as wearing
Yellow garlands and clothes,
Covered in yellow unguents,
And provided with a yellow sacred cord; {15.35}
“One may also see in one’s dream
One’s own body as yellow.
This is due to the debilitating influence of bile,
Which manifests itself during the second watch. {15.36}
“These are the different categories
That dreams are grouped into based on color.
Thus, the dreams of the various appearances of yellow
Are caused by the humor bile. {15.37}
“The body’s being affected by bile
Manifests during the second watch.
Arising out of yellow light {15.38}
“Have been taught by the most eminent of men
[F.182.a] [F.199.a]
As for the dreams that are of the wind type,
They are said to occur during the third watch of the night. {15.39}
“If one sees all the directions
Completely filled with light,
And perceives oneself as moving through space,
Traversing the firmament of the sky, {15.40}
“And continually wandering everywhere
Through space as far as the expanse of the sky,
Such a dream is said to be of the wind type,
As it brings this type of experience. {15.41}
The mantras in particular, {15.42}
“And also teaching or speaking,
Are generally caused by wind.
Also, climbing thorny trees,
Or eating food that is very bitter, {15.43}
“Pungent, or sour—any such type of food—
Tree fruits that are scattered by the wind
Produce masses of the humor of wind— {15.44}
“If they are eaten in a dream,
Such a dream is said to be generated by wind.
The element wind present in
Liquid and solid foods and substances {15.45}
“Agitates the minds of beings
When they touch or eat them.
As being a servant to all beings, {15.46}
“If this vision comes in a dream,
Such a person should be known to be of the wind type.
Different types of movements,
Different types of embracing and speaking, {15.47}
“Or different harsh expressions
Indicate that the dream is the wind type.
These and other types of dreams
Have been taught by the most eminent of men. {15.48}
“Three types of associations have been taught
Related to those who are of the attached, hateful, or deluded types:
Those with a proclivity to attachment generate phlegm,
Bile is the product of hatred, {15.49}
“While wind originates from delusion.
A mixture of the three generates a mixture of humors.
When attachment is stirred in sleep,
It will manifest as sexual dreams. {15.50}
“Thus, the desire for women will manifest
In dreams generated by phlegm.
Quarreling based on hatred
Will occur in dreams generated by bile. {15.51}
“Torpidity born from delusion
Manifests in dreams as the loss of memory.
In reality, though, dreams always manifest
Based on a mixture of the humors. {15.52}
“Thus, that which is designated as a dream
Is devoid, in all its [three] types, of pure essence.
Those who teach the truth taught the
activities and lifespans
Particular to each of the [humor-based] category of beings.
{15.53} [F.182.b] [F.199.b]
“Thus, beings described as being of the phlegm type
Have a nice complexion and are soft-spoken.
They live long lives, are intelligent,
Have oily skin, and are self-confident. {15.54}
“They are fair skinned, tall,
And always fond of intercourse with women.
They are virtuous, heroic at any time,
And always delight in showing respect. {15.55}
“When this is indicated by their birth horoscope,
They could be jealous and lack distinction.
Fit to take command of an army. {15.56}
“Living according to their prescribed
activity,
They will attain prosperity.
Their
activities and their fruits are described as follows:
They do not neglect the
activity [in favor of] the mantra,
As the mantra, according to what the guides of the world have said,
Is not the most important thing in terms of
activity.
{15.57}
“It is therefore said that in this world
Success belongs to those of the phlegm type.
They will attain dominion over the land,
Great prosperity, and magical powers. {15.58}
“A mantra reciter should not take
Any of the phlegm-producing foods in excess.
If one overindulges in these foods,
One’s dreams will become bereft of meaning. {15.59}
“A mantra practitioner should therefore not indulge in these foods,
Should not sleep at that time. {15.60}
“Now the characteristics of a person
Of the bile type will be described.
“He may be prone to hatred and anger,
Of black complexion, and physically weak.
And continually display a tendency toward deceit. {15.61}
“He may also be continually valiant and daring
And be endowed with strength and intelligence.
He is talkative, has many friends,
And has a deep understanding of many treatises. {15.62}
“Virtuous and firm in his actions,
He is also described as prone to hatred.
He is intelligent and possessed of great power,
But shows the signs of hatred. {15.63}
“He resents the valorous, is wealthy,
Understands human nature,
And is of pleasant appearance, free, detached,
Stable, and always tolerant of suffering. {15.64}
“Proud, greedy, and angry,
He is always fond of women.
Full of great energy and firm in applying the mantras,
He becomes very prosperous. {15.65}
“He engages beings by assaulting them,
As they submit to the way he acts.
His mantras—those that arrest the life force of beings—
Are always successful. {15.66}
“He swiftly accomplishes his violent aims
That have been rejected by the Sage.
Those that harm living beings—will succeed.
{15.67} [F.183.a] [F.200.a]
“
Rites of any mantra practitioner
That involve ritual methods
Will be successful when executed carefully,
Which is not the case for other individuals and
rites.
{15.68}
“So, too, the hateful mantras
That oppress other beings
Can, by the same token, interrupt the mantras of others
And succeed against angry beings. {15.69}
“Wrathful mantras will be successful
In seizing the property of others
Or arresting their life force;
Such
activities should not be combined with other mantras.
{15.70}
“A being predisposed to hatred
Can attain dominion over others;
He may be of a black, dark,
White, or mixed complexion. {15.71}
“An ordinary human predisposed to anger
Cannot possibly have a golden complexion;
Such a person will have a rough and smoke-colored
Or tawny complexion. {15.72}
Is heroic, cruel, and lustful,
One who is under the influence of
Jupiter is predisposed to phlegm.
{15.73}
“Such a person will eat little
And be fond of pungent and sour tastes.
And his memory good. {15.74}
“Now I will describe the
activities and mannerisms
Of a person by nature predisposed to wind.
He has an unhealthy or rough complexion
But, in general, is not too weak. {15.75}
“He is of feeble intellect and little knowledge,
Unstable, and ungrounded.
With a trembling body, tottering,
He vomits a lot and frequently defecates and urinates. {15.76}
“He eats a lot and all the time,
Being hostile to everyone,
He has many enemies. {15.77}
“He is undisciplined and unhappy
Mantras for becoming invisible
Are said to succeed if used by him. {15.78}
That stir up the humor of wind.
A mantra reciter should, however, never eat them,
If he wants his
activity to be successful.
{15.79}
“Beings agitated due to the humor of wind
Are predisposed to the arising of ignorance.
They are described as belonging to the delusion type,
And become accomplished in stupefying mantras. {15.80}
“For those who are of the deluded type,
It is always desired to be accomplished in causing stupefaction.
One should ascertain the asterisms of the water signs
To know the true significance of planetary influences. {15.81}
If one is of the wind type and confused.
Likewise, one should not perform the enthralling,
[F.183.b] [F.200.b]
Attracting, stupefying, or destroying of beings. {15.82}
“Regarding the arising of delusion-generated evil
In beings dominated by the humor of wind,
The following signs have been taught
That indicate the truth in dreams. {15.83}
“They have been previously described by
sages
As serving the interests of beings.
The celestials, the monkeys, the
asuras,
{15.85}
All those renowned to humanity—
The zodiac signs have been taught
By the supreme ones to the masses. {15.86}
Of many types and various purposes.
A wide range of qualities comes to fruition. {15.87}
“It has been taught that for ordinary beings
No
activity is devoid of such qualities.
Based on the qualities [of his
karma].
{15.88}
“When these qualities are infused with religious merit,
The practice of mantras will be successful.
The reciter who understands the true nature of such qualities
Understands the merits and defects of his karmic bonds. {15.89}
“If the authentic ritual procedure is not performed,
The
activity will not take place, even if the qualities are present.
This is because the ritual produces the
activity;
Such ritual is not without its qualities. {15.90}
“One who possesses the karmic qualities
For performing rituals will succeed.
Such ritual
activities, along with their procedures,
Have been formerly taught by those with the
ten powers.
{15.91}
“The karmic qualities for [performing specific]
rites
Are indicated by the beings’ behavioral tendencies.
The different forms they see in dreams are regarded, similarly,
As the products of their karmic
activities.
{15.92}
“Thus, based on the signs received in dreams,
One can determine the full range of
activities to engage in.
Signs of different forms,
Some pleasing and nice to look at, {15.93}
“Others ugly, or with forms of obstacles,
Should be very enthusiastic and diligent. {15.94}
In terms of being of the highest, medium, or lowest range.
Always bring on dreams immediately [indicative] of the ripening fruits. {15.95}
They will be accomplished after a long time.
Worldly
activities of those who are predominantly worldly
Will produce [corresponding karmic] qualities. {15.96}
“There are many dreams that occur to mantra reciters
Lethargic sleep portends that
The mantra will not be accomplished. {15.97}
“In that situation it is recommended to recite
The mantra that destroys the obstacles.
One should employ at that time
A mantra that is appropriate for reciters. {15.98}
“The prescribed [mantra] is the six-armed
His four-syllable great mantra
Resides within his youthful form. {15.99}
“He is of a terrible aspect and very frightening,
Manifesting in a form of a boar
In order to destroy the obstacles;
Black as night, he is the king of gods. {15.100}
“He is dressed in a tiger skin
And adorned with snakes with expanded hoods.
This great being holds a sword in his hand
And appears in the form of Death of great splendor. {15.101}
“He is tough on all obstacle makers
Hear, all the beings, his mantra,
The fiercest in the tantras. {15.102}
“This mantra removes all obstacles
It accomplishes all mantras.
Assembled gods, hear me! {15.103}
“Homage to all the buddhas, the perfect teachers! The mantra is:
“He he, Mahākrodha! The six-faced, six-legged destroyer of all obstacles, hūṁ hūṁ! Why do you tarry? O destroyer of the life of vināyakas, destroy my bad dreams! Lunge forward, lunge! Remember your pledge! Phaṭ phaṭ, svāhā!” {15.104}
“Ho ho, assembly of gods! He is the Lord of Wrath. While any of the worldly or transcendent mantras are being accomplished, the Lord of Wrath will tame any evil being that causes harm to the reciter, along with the culprit’s family. He will cause them to wither but will not take their lives. [F.184.b] [F.201.b] Having burnt them and dried them up, he will assign a role to them, appointing them to protect, support, and guard the reciter. The being thus appointed will have to sustain the reciter. Any such being who would transgress this obligation and harm the practitioner who is under the protection of the Lord of Wrath {15.106}
“Will have his head split into seven pieces by the
Lord of Wrath,
Like a garland of arjaka tree blossoms.”
Having spoken thus, the foremost one among
sages
All aims, the whole range of aims,
Especially for practitioners who
Pursue the aims of the mantra system. {15.108}
As the one that destroys all obstacles.
It has been formerly employed
For this purpose by the lords of the world, the
buddhas,
{15.109}
“Namely for destroying evil obstacle makers
And appeasing the anger of enemies.
For the reciters it is necessary
To always recite it at nighttime. {15.110}
“It affords protection to sentient beings
It has been taught by the supreme among people, the
buddhas,
As being able to accomplish the aims of all mantras. {15.111}
The auspicious characteristics of men
For whom the mantras are successful—
Those of the highest, medium, and the lowest types. {15.112}
“One who is energetic and intelligent;
Has a golden complexion, a large belly,
Elongated eyes, and smooth skin;
Is dispassionate and free of anger; {15.113}
“Has red eye-corners and speaks nicely,
One with delicate skin, a dark complexion,
And slim limbs that are not too long; {15.114}
“Who is full of enthusiasm and energy,
Content, virtuous in every respect,
And pure on the account of his high birth;
Who has few desires, and is of weak constitution, {15.115}
One whose body is not in any way inferior;
“Untroubled in mind, intelligent,
Always celibate and pure,
And always fond of fine clothes;
Who knows the ways of the world, is disciplined, {15.117}
“Has many friends, is always detached,
[F.185.a] [F.202.a]
And who is pure, skilled, and moral,
Always enjoys pure conduct, {15.118}
“Speaks the truth, and is compassionate
One not missing any limbs, full of qualities,
Born to a good family, always adhering to the Dharma, {15.119}
“Devoted to his mother and father,
Very compassionate, and steadfast
“One of pure, dark complexion and smooth skin,
Who speaks little and always remains pure,
Wants only the food and drink that are pure,
Has sex only with pure partners, {15.121}
“Knows the ways of the world, and is highly respected
One who is neither too short nor too tall,
Has hair as black as antimony powder, {15.122}
“Has loving eyes, is pure,
Who is a refuge to sentient beings and knows their minds,
And who is forbearing, polite in speech,
That is rich in results. {15.124}
“One who is very honest, heroic,
And full of vigor; who has undertaken solemn vows;
Who is endowed with good fortune, knows the mantras,
And understands the essence of all the tantras; {15.125}
Or is an exemplary
brahmin; who is intelligent,
Cavorts with women, is always passionate,
Has a golden complexion, {15.126}
“Appears tall and fair skinned,
And has a long nose, big arms,
And dangling forearms; who is valiant,
Aspires to rule a great kingdom, {15.127}
Has a woman’s name, worships goddesses,
Very compassionate, steadfast,
And has a certain amount of anger and ignorance; {15.128}
“And who is endowed with good fortune, profoundly detached,
Of great vigor, difficult to subdue,
Beloved by women, and valiant
“One who is valiant, delights in drinking,
Always is in the company of women,
Is of golden complexion, lives on little food,
Has broad hips, and is pure, {15.130}
“Compassionate, caring, skillful,
[F.185.b] [F.202.b]
Knowing in the ways of the world, highly esteemed for his qualities,
Always dedicated to reciting the mantras,
Willing to give up his life for the victorious lords {15.131}
Who is mighty, eminent among men,
Belongs to the pure second caste, {15.132}
“And is complete with all the limbs of his body,
Detached, disciplined, victorious over his enemies,
And able to distinguish between virtue and nonvirtue; {15.133}
“And who is not too hefty and not too lean,
Not too tall and not too short,
And preeminent among the average
“One with copper-colored, smooth fingernails,
With the palms of his hands red and clean,
With the extremities of his feet red and smooth,
And adorned with circles, swastikas, {15.135}
“Banners, archways, fish,
Flags, lotuses, and water lilies
Visible on his hands and feet—
A person marked with these signs {15.136}
“And fitting this description is the most excellent,
One with white, cavity-free,
And long teeth that resemble mountains; {15.137}
“With a long nose, elongated eyes,
Knitted brow, a beautiful chin,
Eyelashes distinguished in the world like those of a cow,
Black, beautifully outlined eyes, {15.138}
A beautiful head shaped like a parasol
“Jaws shaped like those of a lion,
Lips the color of ripe bimba fruit,
A tongue the color of a lotus petal,
An intensely red palate, {15.140}
“A neck resembling a conch,
Full, muscular shoulders,
Exquisitely beautiful flanks and bosom,
A deep navel with hair curling to the right,
A network of straight veins, {15.142}
“Dangling forearms, and big arms and hips;
Who is distinguished by a lion’s chest,
And elbows free of blemish; {15.143}
“Whose calves, like those of an antelope,
Are said to be well proportioned and round;
With red, upraised toes {15.144}
“With red, smooth toenails—
Feet that are nicely arched and adorned with flesh;
[F.186.a] [F.203.a]
Whose head … the surface of the earth;
Who has beautiful ears, nice to behold, {15.145}
“Smooth, of nice color, clean,
Praiseworthy and distinguished in the world,
Above which there is a network of veins
That are not bulging; {15.146}
“Whose two pathways for voiding excreta
Are deep and turn toward the right;
Who has two fine testicles,
Small, round, beautiful, {15.147}
“Without injuries or cracks,
Whose member becomes drawn in
After voiding the bodily fluid at the end of physical passion; {15.148}
“Who, during sleep, after the eating of
Aphrodisiacs contained in food or drink,
Profusely releases a fluid
That appears blue or red; {15.149}
“And whose [penis] releases much fluid, is smooth,
And is marked with signs of beauty—
“One who defecates three times and urinates six times [a day],
Is pure and enjoys performing purificatory observances,
Goes to bed at the end of the watch,
And great prosperity again and again.
One is marked with medium characteristics,
If one is born in the asterisms
One born in them is handsome,
And marked by the
planets as capable.
One that was [born under the aforementioned stars] at dawn
Are observed at the end of the day, at midday, or at dawn,
They indicate, for all people born at that time,
“If people born in such periods
Their mantras will easily succeed
In accomplishing all their aims. {15.155}
And always when the sun is setting—
Always during these periods—
[F.186.b] [F.203.b]
Planets exercise cruel influence upon beings.
{15.156}
“Sun and
Mars are, [at that time], inauspicious,
Earthquakes, hurricanes, and meteors. {15.157}
“At that time the stars are very inauspicious.
Black omens boding misfortune
And fearful portents of death
Will appear at that time. {15.158}
“If, at the time of the sun’s rising,
If at a
yoke’s distance from the sun,
“If
Venus, a further
yoke’s distance away from the sun,
If, at the height of noon,
The moon’s
aspect affects the beings,
{15.160}
“Then, respectively,
Mercury’s influence will bring kingship;
Jupiter will bring wealth and pleasures;
Kingdom, and pleasures; {15.161}
“And the moon will bring long life,
Similarly, when the sun marks the midday,
Its corresponding midday
aspect manifests.
“If
Ketu is said to be within
Soon after evil omens will occur,
Such as meteors or earthquakes. {15.163}
“If the setting sun is of copper color,
With a strong tint of vermillion,
Will be a handsome male child. {15.164}
“He will look like
Mars himself,
Very fierce, with a javelin in his hand.
Then, when the sun has passed a
yoke’s length,
The auspicious
planets will emerge.
{15.165}
“One born after the sun has appeared
Will be cruel and impetuous.
One will be cruel, lustful, and proud. {15.166}
“Harm will come to those born
Under the smoke-like omens of
Ketu.
Such people are poor, violent, and greedy,
And are always ignorant. {15.167}
“In the time of darkness, when the earth shakes,
Meteors streak, and
planets are inauspicious;
When there are earthquakes and hurricanes,
Light-phenomena, and burning thunderbolts;
{15.168} [F.187.a] [F.204.a]
“When ominous lightning and other signs
Appear in place of the Pleiades and other stars;
The terrifying sight of
Rāhu,
{15.169}
“At that time people are poor, without a protector, undisciplined,
And constantly engage in evil and dishonest acts.
Such people are born into suffering—
Their lineament being affliction.
They suffer from leprosy and many diseases,
Such as blindness, lameness, and boils. {15.170}
“They are hermaphrodites, neuter, and childless,
Unlucky with and repugnant to women.
In this way, men, women, and others
Attest to the inauspiciousness of the
planets.
{15.171}
“They are born in many worlds, having experiences
According to their astrological births.
The
planets that are ‘white’ and ‘yellow’ are the best;
Being born under them is the source of happiness. {15.172}
“As for the colors, the white and the yellow
Have been described by the victorious ones as the best.
Their births will always be fortunate. {15.174}
“Every desired good fortune,
As explained by the most eminent of men,
Will be instantly obtained,
Within the twinkling of an eye or a finger snap. {15.175}
“Their birth-assigned position has been described in brief
By the most eminent of men.
Its limitations and standards are determined
By the
planets who oversee the world.
{15.176}
At their usual time, as is their nature.
Auspicious or inauspicious, they always
Course in their orbits. {15.177}
“Beings perform evil and virtue,
And thus inhabit their specific realms.
They may inhabit the gods’ realms, {15.178}
“But somehow, to some degree,
They will develop evil intents.
Wholesome and unwholesome results
Will thus arise for them again and again. {15.179}
“It is said that, according to their
aspects,
Swiftly, swiftly they catch up with beings;
Swiftly, swiftly they approach. {15.180}
“Visible or not, their speedy approach happens instantaneously,
In the twinkling of an eye or a finger snap—
That is the exact amount of time
Described by those of superior intellect.
{15.181} [F.187.b] [F.204.b]
What the birth horoscope always entails—
The twelve moments [favorable for undertaking an
activity]
And the appropriate and inappropriate time in relation to causes.
I will also explain who is not a suitable vessel,
“Favorable omens, in turns, appear
And do not appear to people.
Kingdoms collapse, there are famines,
Or there are bountiful harvests, and kings enjoy prosperity. {15.183}
“A person destined to die, whether a timely or untimely death,
Should always act benevolently.
When there are comets, earthquakes, and hurricanes,
When meteors streak and smoke is present, {15.184}
“The behavior of constellations, days of the week, and stars,
Which is either virtuous or nonvirtuous,
Influences the conduct of every being,
Which oscillates between good or bad. {15.185}
“I will now describe the behavior—
Those fierce murderers of living beings—
And other evil beings who feed on flesh. {15.186}
“Those with sincere faith in the deity,
Rich in Dharma and of superior intellect,
And cultivate thoughts of loving kindness and compassion, {15.187}
“Who use their intellects for the sake of noble endeavors
And dedicate themselves to fulfilling the needs of others,
Can summon the
mātṛs by uttering the mantra
In order to nourish them with food. {15.188}
“I will describe in detail the manner
In which they take possession
And how they remain in the bodies of humans. {15.189}
“The gods are said to be rooted in merit,
They thus abide in these two ways,
Known as gods and
asuras, along with their retinues.
{15.190}
“The latter are further subdivided
Into two, the cruel and the ordinary.
The last are also subdivided into two groups,
The virtuous and the nonvirtuous, [liable to follow] the five
destinies.
{15.191}
“The gods there are of three kinds—
‘Twenty,’ ‘thirty,’ and ‘infinite’—
The sovereign gods up to the realm of
Akaniṣṭha,
The
Yāma gods, and the innumerable earth guardians.
{15.192}
“The worlds are infinite—
Both virtuous and nonvirtuous.
Therein dwell saṃsāric beings
And their dear offspring—
[F.188.a] [F.205.a]
Established on the ten levels. {15.194}
“Thus all beings always take
Their respective types of birth.
All the noble
buddhas, on the other hand,
Are liberated from the ocean of
saṃsāra.
{15.195}
“They all necessarily have their characteristics,
Always follow their respective modes of conduct,
Speak their own languages, and possess latent natures.
I will explain this in detail. {15.196}
“All spirits can be summoned
By those who correctly employ the mantra methods.
One who knows the mantras for summoning and possession
Can use them on beings who inhabit the bodies of others. {15.197}
“They can be summoned, in the human realm,
By mantra reciters who can distinguish
Are not careless, keep reciting the mantra,
Do not follow foolish conduct,
And are equally tolerant of disfavor and kindness. {15.198}
“I will explain all the signs that indicate success
According to their respective natures.
In order to protect their human bodies
That are always afflicted by suffering, {15.199}
“And for the sake of the infinite Dharma
And their own liberation, it is always recommended
That they ward off evil beings,
And worship the pure ones. {15.200}
“A mantra method is thus prescribed
For keeping the former in check or showing the latter favor.
In this regard, the ritual procedure is threefold,
Reflecting the three natures of either wind, phlegm, or bile. {15.201}
“To those afflicted, one should administer the
rite of pacifying,
Which is known to be threefold.
In the case of humans, one should always
Administer the remedy by means of the mantras. {15.202}
“A living being is a combination of the great elements,
But is regarded as more than just these elements.
When they are overcome by any of these elements,
They are referred to as one who has an element in excess. {15.203}
“When a living being has any of the elements in excess,
They will develop an illness.
Elements, in regard to their type,
Are divided into two types. {15.204}
“Thus, an element is always designated
As either sattva or asattva.
These elements are bile, phlegm, wind,
And any other of the great variety of substances. {15.205}
“The great elements are four,
Or five, if space is added.
Water, which is paired with heat,
And earth, which is paired with wind, {15.206}
“Have been declared by the wise ones
[F.188.b] [F.205.b]
As belonging to the category of asattva,
And so did the most eminent lord of the world,
The one of great splendor. {15.207}
“This best of speakers, the most intelligent one,
Has said that asattva elements are associated with
And the sattva elements, with humans. {15.208}
“Whether a being is human or nonhuman,
They are always called a sentient being.
It is for the good of sentient beings
That this omniscient teaching was delivered. {15.209}
And also those of the present time,
That produce good and bad results. {15.210}
“The teaching of the
buddhas states
Will therefore definitely manifest itself. {15.211}
Forbearance, tranquility, consistent purity,
Certainty that phenomena are pure and devoid of self,
The ultimate truth, and liberation. {15.212}
“This very path has been taught
For sentient beings in this sūtra,
Which contains the true medicine of the mantra—
A complete teaching for this world. {15.213}
“Venerated in all the treatises
Of the past, the present, and the future,
This teaching concerns the absence of self in phenomena,
Which is a state always tranquil and auspicious. {15.214}
“This teaching of the omniscient one
Truly concerns his own highest state.
It alone sets down the way
For the arising of omniscient knowledge. {15.215}
That this king of manuals has been taught by the lord of
sages.
{15.216}
“Following this path meant for embodied beings,
Which is the essence of mantra,
One can attain the city of
nirvāṇa,
A tranquil place where there is no aging,
No grief, and no pollution, which is a peaceful,
Always auspicious state of
awakening.
{15.217}
“This instruction of all the
buddhas,
Intended for the mantra reciters,
Has been taught for them on the earth
As a complete system. {15.218}
“It establishes the karmic cause
For the omniscient knowledge of things.
[F.189.a] [F.206.a]
The entire purpose of mantra
Is directed toward the three aspects of
awakening.
{15.219}
“The entirety of the knowledge possessed by the
buddhas
Has been explained in this manual.
It has been spread through all the worlds
For the benefit of sentient beings. {15.220}
“Certain things found in this king of manuals
Cannot be found in other manuals,
But whatever has been taught by the best of
sages
And their sons in other manuals, {15.221}
“All of that, all the mantras, can be found in this manual.
This then is a detailed manual.
For this very reason the lord of
sages
Taught it to all beings. {15.222}
“There is no one on this earth,
Or in the triple universe,
Who would not be attracted to
And enthralled by this king of manuals. {15.223}
“When the moon-like Sage is gone
And the
maṇḍala of this earth is empty,
This manual will remain in the world
And keep fulfilling the purpose of the doctrine. {15.224}
Will continue to do the
Buddha’s work
And spread the doctrine to all the beings. {15.225}
“Those who, for a long time, have been thirsting
For the power of this king of manuals,
Will be liberated having heard it just once.
“This teaching bears fruit for all beings
Mantra practitioners always delight in the recitation and the
homa
Performed for the sake of all beings. {15.227}
“Whatever knowledge is contained
In the types of knowledge present in the three times,
The same knowledge can be found
In this supreme king of manuals. {15.228}
Taught in this manual are founded on mantras.
These mantras are nonconceptual,
Yet they have been taught in this ‘conceptual’ manual. {15.229}
“Every sentient being commits virtue and nonvirtue,
Whether with or without purpose.
The virtue and nonvirtue present in all the worlds
Accord with the intellect of beings particular to their type of birth. {15.230}
“He has been elaborated on in this manual
By the
tathāgatas, themselves free from mental elaboration.
He was taught here for the sake of the world
By the self-awakened
buddhas who transcended the world.
{15.231} [F.189.b] [F.206.b]
“Transcending the worldly
And surpassing all dharmas,
[He, the supreme] performer, does various things
That are wonderful and venerated by the world. {15.232}
For the benefit of large numbers of beings.
Carries out the
Buddha’s work.
{15.233}
“There is both virtue and nonvirtue in the world—
His purpose is to spread good qualities.
If I am requested, I will teach;
Not requesting is said to be non-Dharma. {15.234}
Solely for the benefit of every being.
It has been taught by the past
buddhas
And will now be taught by me {15.235}
“With the earnest desire that the lineage
And that omniscient wisdom arises
In all
activities of the mantra practitioners.
{15.236}
“The only
activity that deserves to be praised
Is the one based on omniscient knowledge.
Since previous actions performed in one’s respective world
Are being experienced now, {15.237}
Though it may be difficult to perform them in this life.
Based on these
activities, the mantras will succeed
Without effort even in this life. {15.238}
Extolled by all the
buddhas as something unique.
{15.239}
“When such
activity is performed according to procedure,
Naive and careless beings,
Who are ignorant of the right procedure, follow erroneous paths. {15.240}
“Thus these
activities alone, with all their aspects,
Have been deemed praiseworthy.
The
activity should follow the procedure;
If it does, it will be successful.
Will not succeed even after a very long time. {15.241}
“There is no liberation without
samādhi;
Liberation is never devoid of
samādhi.
To combine
samādhi and liberation.”
{15.242}
This concludes the chapter with detailed instructions on the meaning of all ritual activities, fifteenth in “The Root Manual of Noble Mañjuśrī,” an extensive Mahāyāna sūtra that forms a garland-like basket of bodhisattva teachings. [F.190.a] [F.207.a]
