Mahāvaipulya Bodhisattva Piṭaka Mañjuśrī Mūla Kalpa Sūtra (大方廣菩薩藏文殊師利根本儀軌經)

Chapter 4, Part 1: Superior Pure Land Visualization Rituals

Once more, the noble youth Manjushri, after observing the great assembly gathered in the Pure Light Heaven, prostrated himself fully, touching his head to the feet of Shakyamuni. Rising, he joined his palms respectfully and addressed the Buddha: "Excellent, World-Honored One. For the benefit of all beings, you have perfectly established the principles and practices of true mantra rituals. Your teachings, like a Dharma-cloud, pour down rain to fulfill every prayer.

Now I beg you to briefly explain for us the rules for creating sacred images—the supreme field of merit that causes the seeds of enlightenment to grow—and the path of all-encompassing wisdom. May all wishes be fulfilled. May all correct mantra practices bear their fruit. May what is hard to accomplish be swiftly achieved. May the great practices of all Bodhisattvas be perfected. May all demon kings be subdued.

Out of compassion for all sentient beings, please teach this for our sake. We are eager and joyful to hear."

At that time, the World-Honored One, Shakyamuni, said to the Manjushri youth: "Excellent, excellent, Manjushri! Out of compassion for all beings, you delight in asking about the Buddha’s teachings on conduct and rules. Listen well, pay careful attention, and I will explain it for you."

If you wish to attain the complete practice of all true words, you must follow the proper procedures and fully embody the virtues of the images. Then all that you do and seek will be accomplished. This teaching was spoken by the Buddhas of the past, and I now speak it as well. First, in a pure, dust-free place, use clean, untainted cotton, and give it to a person who has entered samadhi. In that clean place, let the teacher of the mandala recite this true word eight hundred times to bless the cotton. The true word is:

Namo to all Buddhas and Bodhisattvas, May they, with incomparable compassion, guide us on the path. Namo to the one who purifies suffering, the peaceful, the teacher of teachers, the Tathagata, the Arhat, the fully awakened one.

Thus: Om! Purify all negativity without exception. Great compassionate one, who appears in the form of a youth, who holds the power of liberation, act swiftly, act swiftly, fulfill this sacred pledge!

Stay firmly, stay firmly. Hum! Hum! Phat! Phat!

After reciting this mantra to consecrate them, one may select a maiden who is yet unfamiliar with worldly matters. She may be of the Brahmin caste, the Kshatriya caste, or the Vaishya caste—any of these is acceptable. Those of lower castes are not to be used. She must also be physically complete in all faculties, of dignified appearance, and fair in complexion. Those of other complexions are not acceptable. Furthermore, she must have obtained her parents' permission; if they do not consent, she cannot be used. This maiden must also observe the ten precepts and have awakened the mind of enlightenment, showing compassion toward all sentient beings—only then is she suitable.

According to the ritual, one must select an auspicious day during the bright half of the month with favorable stars. The weather must be clear and sunny, without clouds, darkness, wind, or rain for the ritual to proceed. Have the maiden bathe thoroughly and dress in fresh, clean clothes. The teacher (Acarya) should form the great seal of the mantra to perform the protective rite. Using clean, insect-free water mixed with white sandalwood and kunguma incense, recite the mantra and sprinkle this consecrated water over the maiden and the cotton wool. Also sprinkle this water in all directions—up, down, and to the four quarters—to purify the entire space. Further, burn offerings of white sandalwood, kunguma, and camphor incense. The teacher and fellow practitioners should offer incense according to the established ritual, and invite the Buddhas of all worlds and the great Bodhisattvas dwelling on the tenth ground to come again and again.

Once the holy ones have been invited and arrived, the teacher should sincerely offer incense and flowers in sequence. Perhaps peacocks, mandarin ducks, geese, ducks, cranes, or wild geese—such auspicious birds—may come from the sky, from the water, or along the ground, emitting subtle and harmonious calls. The practitioner should recognize this as an auspicious sign that the Buddhas and Bodhisattvas are surely descending with their blessings. Whatever I seek is certain to be accomplished, and the threads for constructing the image will likewise come to fruition.

Moreover, if one hears the sounds of drums, conch shells, cymbals, bells, chimes, lutes, metallophones, and all kinds of music—whether from the sky or on the ground—these too are auspicious omens. Or if men, women, boys, or girls from time to time say: "This is the work of a holy being. This is most extraordinary and greatly beneficial. One who receives this teaching shall surely attain excellent results." Such words are all sounds of good fortune. The teacher alone understands this and knows that the majestic virtue of the Buddhas and Bodhisattvas will surely bless him, and the dharma he seeks shall be accomplished without fail.

If, however, someone speaks of capture, poisoning, discord, destruction, or suffering—saying such things are unavoidable—these words are all inauspicious sounds. Or if one sees monkeys, water buffalo, foxes, wolves, donkeys, cats, or other ugly beasts—whether two-legged or four-legged—and hears their cries, the practitioner naturally understands that the ritual site is not properly established and the undertaking will not succeed. The teacher must then reconsecrate the site and perform the ritual anew. This may be repeated up to seven times. Even if the practitioner has committed the five heinous offenses, by the seventh repetition, success is assured.

Once the altar is complete, have the young maiden face east or north, seated on a seat of auspicious grass. The master recites the mantra and performs protection. The maiden should observe a vegetarian fast and remain pure. Then give her the cotton thread made from the finest fibers and instruct her to twist it into a cord, either one or two taels, three, five, eight, up to sixteen taels — the amount must be of the highest quality and precisely determined. For an upper-level altar, use sixteen taels; for a middle-level, eight; for a lower-level, five down to one. If performing a subjugating ritual, the amount may vary according to one's ability, without fixed rule. When this altar is accomplished, any past karmic obstacles are dissolved in an instant. Place the cord twisted by the maiden in a clean vessel, focusing the mind single-pointedly without distraction. Then mix camphor, white sandalwood, and saffron into the same vessel to perfume the cord. Offer marigold and champaka flowers as protection. While reciting the mantra and performing all rites, one must not become distracted. All vessels and implements used must be clean and free of insects or ants.

Cunda Sūtra, Chapter 6