eT cd ‘The following pages form the Introduction fo an extensive research on the Bodhisativa Akatagarbha which the lamented author, Professor Dr. MW. de Visser of Leiden, had under hand when death put an fend to his work, The proposed book would have become a sor! of completion to de Vissers excellent monograph on Ti-tsang. wang (Kshitigarbha). All who know the last named book or other cont butions of the eminent Japanologue and Sinologue, will be sure that becca ee en was found by Professor Dr. Job. Rahder (now successor of de Visser at Leiden) among the papers let behind, was entirely worked off and feady for printing. Prof. Rahder, therefore, in accordance with the Se ee ee ee eae er Ce Cn Peer an Sa a ee renee saying. The Royal Academy agreed most wilfully, documenting thereby the high esteem In which it held its deceased member ‘The share taken by the undersigned in this publication is restricted et OC Pror. De. H. HACKMANNaa Or ee Re eee § 1, The name of this Bodhisattva, ee ek ee ed MESA, 1s clear evicence of this Bodhisattva’ nature, He Is the roe hs thang) the great Bodhisattva 0 much worshipped in the Far East) ‘The ether and the earth belong 10 the Indlan elements"), and the ac anne enn Peseac rir aprietnerra. vortee svieerne cena ip ennai out that they bad the Earth, the Ether, the Sun (Sirj0), the Moon re ee mT ae eae Toe La er err ea erty Care eee eee keene ee ea ey eer reas hauatble, unobetrcted Ether; thes from both of them an always flowing steam of flict and protection pours down wpon tel virtuous eens Pee ge ee POU EEC OrU Cc Ue enitrats Re ee ee rege (teas) and wind (ania, translated into JR, wind). These are the aCe hae Cr of ee ee eet Cet Minty re etn rete kana arena ae Nt) Been soe Le eer ees ee eee rare NE Noe rr NLR omer TICS Pe aT one EN oe er nae er a aaa een aoe rere ert ti Be eee rea eran ree ea aee RCo nee eee as Vasubanchu's Abhidharma-tola') (about AD, 300) they are desig- ied as the elements of solidity, moistnss, treat and motion, The ed ee Oey air) expands (ie. causes growth and motion) According to Vasubandh RS ee ere COR eee kc ea re eer ei Ait and sixth element, Akaéa (Ether or Space, kota, Ht 2, ee a een er ky Consciousness, shiki, Sb, knowledge”) do not Belong to Vasubandhu's er ee ee ery ee er es cr eee ees absence of obstacles (muge, $9 HB), but he states that akada is said ee een ee ey PA ee ee ete) Ce kOe eee ee Re eee oar) ‘asamstria (not composed, unconditional, “incondtionné”)) ‘The same distinction between the element and Akata itself is found Cee er ae ee eee Poe er re Deen ae ee Se eT er ene eres ey Ree es ea ear na area nary Pe eS a ne ee Ree eon Re re ee er ee at en eee rere ama siantoeen errr ene ere er peer a ae herr renner anterior aren rtrd Pre mee rae ee tree Prerompe rerat nity ern tere een errata ees er er ron en Pe ee ee enon er ae na ray Son Se ene ico ar a eer re ore ere POS ott he enn at a Pe ar eae) pone et agate Pa tre ete) Pog ee Yr Cer aa ens er eySe ke eee ae (Shoronah), based upon the Vaileshiko-stra (Sharon) considered aera e ee en eee exist (), whereas the followers of Harivaran's Safyasldahi-dasra OCS ee eS cr eel oc ee aie eee) array ‘Vasubandhu's doctrine a8 to the four elements was followsd, of er eee ee er) (ERE, “the only Viana”, i. the Alaya-vifiana, iH, Zoshiki, ene oe ere ant Sy ee ee me a eae eC) TY ae Peete nee rn ars shika school, however, add Akaéa as fifth element to the Earth, Se ee eee er (godei, 7e, “the Sve great ones”) a8 nos. 20~24 among thelr ee eae ee ee ee ee eg ee Ore Peer en eee ‘only’, goyul, PAE, the five only ones”, because they are only con- ee ere ee men ne ct ee ee ee ee ee a) ee er ee er re) error a ee ee eee E en ee eee ee tee a Spirit (Parusho, shinga, HB. “the divine sit") rules her action and therefore closes the row. Nature fist creates “the Great One (Wahat, dal, ), le. Badhi, ntlet, then Ahankara (individuation, translated into gaman, NB, lit. “selt-couceit”). Then follow the Corer eta eee ee ern axe aso called gojn, ME, "the five duty, Le. impure, ones”, and ‘coky®, FB, “the five regions”. From these tanmatra’s arise the CO Oe Le Me SU CO ae Pea ner erg Ce caren rs ee ee EYvR een torre eer ny ee Pa era en er OR OL’ ares Le ee ey eaenC ne eras ST or tae Heeeree i eae Se SR ad Henn ernie CU ns poniee ieee ir Me Sean re ena iy eron ONO rE rr Rg Basa bani meneninerine nS eo na Nreerrn anton ee ay pn en Se Pr 229 1. ey ke kates ene ees ea Heimat ke tac Te ae Ra Hepeseerr eer iere rr a RO tm Paneer ne eS ea Ma eareatieane rR ad Minarentnenienrne CRT SCE SSS nae Pee en RCC Arete eg peer Te Ct Como characteristics. re cl Ln MM EL ead basen Ar ROMO Coos Berens Maa ee Peele nO TT Me care phat naniairnaar Ser LCR ennerrnne en tc ul ananl Nii aenapnn nr Rg tn ne ES oC E42 roe PN ced Fe telbegeom prenaneraro Hee ra Peacoat omen re La iia etemanernreniy Hr ok Ene pean TR Eee cael ee Ree ceSe Co ke eae the Karanika-raja rashtra-pala praja-paramita stra, the Sotra ofthe Benevolent Kings protecting ther counties by means of the powerful eS a eer mir ee ee ee eee Ed CE ae Re eee) Dee Oe eed CTL Eet 1 ce reer ey Ce ae Oe one Ow ee ae ee eee eas eRe Meron ee ee eee an re Se ee er ee ne ee ee eee ee karin) con embrace and receive: but withost Cler Consciousness, their king and centre, the forms (rtpa) are destroyed) Seven elements (shiclda, >), namely Earth, Water, Fire, Coe ETT eas Sir cco recent ny Ce ee ce es ae ee ee ees ST edt ee ee ens Cet ae ere tary Se ee ey Oe a eee er (AD. 1342, « compilation of nine earlier commentaries) show the great oe ee se Brest of the Hwa-yen (Kegon) sect, Tszt-sten (Shisen, F 98, eS ee ee eee Oe) ere ae ‘Sharyogontyo sho (Me BE), and he received the honorary te of Cat 1 hd Peete nee ‘Saraigama was the name ofa kind of Samadhi, transit into #1, “strong shape”, or ff #7, ‘strong action”, or — $9] FE, sah, ee ere ea ere ey nee rene eed or *Sutra spoken by the Buddha on the Sarahgama-samadni” (NanjS ee eee Ce eee eee Cee et eee rei eee en Ceres eS APe Cais Ree cat hone CN ee ee i enone ea i AC 2 and ied ita Ryogore (A) o *Straigama meeting’, and it was held Pena ee ree error LOTT Ce aad PaGnnnnT NN TOE Year ie Sen Cama De ones) Pannen CO aaa rea aoe Se Oe ta Lane nae aad Pei ane aan een nmr NCS enn ea ead ena Te 2 Re renner MCN Cor Hy iene aE Ls es Pare. Perper Merc Soa Perse crn bod ree parece ED Paeeconi eS DS Hapa Sc £3 reeks) PRIOR OTINN Tne 2. 08 nee Erte eo id Penne EL oe Ysa ner Seer Le nid ene mn Ree ie oa i freerenpnener ener ne. 1 ae Miner eerrmern nee Cau ony yea ec Pierre erie Pee Eta hee ne ered eater eee or Neha id Pe aia aaa NeenSe ee oon ee ee ay Perr Cee eC Coat) Py eee ns nearing nena ae open eer ts ner sins Torr”, Seer aroeee Perea eee ea Tern Teer re Sa ear ann nnn aad Hiern een enn nT or eh {he Sins davon gk, BE AG BE HB JAR or “Roles (io) aerating rae tor ate Ee Oe Se TT eee ee er eed Fiche hs porn Tie Sr amu ORAS enon Dee ee SE er oa nara EET ese e k aN Se a end | ‘ipwanstars, en eed oe Se ere en een ieee Pe ee eng eee ee er ee ea oe Tr ee en PTL eons Pei hc het fh ple etree ar pooner ng oe Se peepee Maes pep egents Ce ee ee Beene ear yore ek earn eR Ee eT eed itr te ol epee et) nay CORO nad ROSS Oe renee eee RN E Noee os fen ee es Pe arom ert are fname omy Ree ca oa ara ere ROT ad Fee a eae com cinta oe ee Done bending reread cd rer La | ‘Thus we see that in Subhakarasinha’s lst the Ether is connected ‘with the Central Buddha Mahdvalrocana, the highest of the Five herr aCe rod preteen mw OCCU See ky Perera ne ee kg Pane Oke heart towards bodhi; the fst ofthe goten'), 3 or “ve turnings” patrerenrcnnr rs rt i ee eens Neer reread ou Pa ee ed peer Creer eee rer ee Easter Origin’, because in his lst the East is connected with the peeria ae me e oa doctrine, the Hongaku geten-mon ot “Gate of the Lower turing of Perens er ns Expansion of the heart of the Central Origin”, because in his series eee re anna Pare es ee ekg Pare er ae ed Parsee ee OC Pen ee Rm who in this way is indicated as combining all fve kinds of Wisdom’) pre eneree S e ad Perea oe eC eR a) half moon, with its fat side above) (Wind), and combination of the triangle and the half-moon, the former standing upon the fat side of the later (Ether), These five shapes, placed upon each other in the peter er er ea “precious pearl” with a round base and a pointed top) with Earth as pre rr es Err ROR or Et are ine ern era‘The Bodhisativa Akatagarbha (Kokt20) in China and Japan. 13 Ce ee Re eer eae nL ROL a er ine ton nites an a ee nea Sere ee A onan en aneriig Ge rec nn nn FRc tcl ae ener er ida a Ce Re eek aera ro a Ma aT ener SRC ee eer ee na aca LO Eke eit Sar aoe a Ce ye een era none aaa Ce rr ae arn Dee onan peienar ieee Sor Rea rer vee ea aia SR ace ane ae maine! oer ar earner nN RNR Common rr | nnn Ce ae ne Pei rei re eran inant eT ener a mi [oT Pe eee een anes Nein i ewe Tea RC a Coes a aa neal So Enercon Ener en oe kee reer wien Peake ee ee enn erie Co ra ar crnae senna ‘that Subhakarasiniha connected it with the Central Buddha es Seco oo Cenk arena aln ini Ck eee mort ire nn ren ai FC Se ene ei ne eae a nnn Sec nTi eeaanin Le ee een erie Se err eR enim tinY kart arene De een a eee Be aPe en co Cee ee A ee ee) yellow, the unchangeable colour, corresponds with the immovable hafure of the bodhi heart. The Ether, he continues, is full of action, without defect or end, and contains all things. In the same way ee ee ee eed er ere ek rn ke eae images (forms, $8, sho). The East, being the beginning of ail things, corresponds with the originator of all actions, and blue, which contains all ive coloure, for this reason is the suitable colour of the Ether, ee es Cen ee acy all images (forms, phenomena, sh), but for this very reason connects Renae cee ea eee ee es Tessness correspond with thote of Valrocana’s Wisdom of the Real Nature of the Dharma World. Is central postion agrees with the ubiquity of that Wisdom in the Dharma Worid, and its blue colour eos en ee es Pee ee ed Pe eee en pen es Cn One Creer coe §5. Akase as the fifth of the six elements of the Pe ‘The doctrine of the Six Elements (Rokudai) such an important tenet of the Mystic School, that the Shingeasha or Mantra sect is also called Rokudalsha’), They are the same as the six clements of the eee ee ee eel eet een ee ee ee en Cee een) Pre eee aro oe ek ee kee ea ratedDen oc a ee ea’ used only with regard to Akaia"). They ae the real ature (osh) of all the dharma’, and atthe same tie ther producers They are omnipresent in the Dharma (Le. the phenomenal) world. A stanza of ea area eT Ny eer ann eee mere ne Rene re nr i Oe Oe ere eee rT Peer en eee erin bia It rus as follows. orc nee Seen okey Se eer ene ma Se en Eee et ay eo en eee peer OO ener ene enn erie Cn eae 3D Gee an ee eer Ce ees ee eas See eee ae ero ny nie saris Por ee arene rea nai ee ee ee er oN 34). From the highest point of view, However, form and tind are one. and the same; this the doctrine of ty0d0 (2R somata, quali), acordng to which the five fst elements are identical wih kk ee en ern een ee ee henna Ce eer ener eens ES ere een mer secting any obsiacle (ytz0, fh). The unobstructed mt pene- era pore er re ee wi ‘muge) is indicated by the term nyiga ganya, A BH A, “(Others) ce erie ewer eir ky tis SS ae eee er ee Ce eee nC eer ere and highest being are ll the same, The idea of diference and of ee er nny Pr ee ese eran eer mi eee es Se ce ei16 ‘The Bodhisattva Akadagarbha (Koka) in China and Japan. the six elements, thus causing karma (g0, 3%) and the feling ofthe ee ere ee eee a bright light of the moon of the rokuda! muge'). This is the doctrine of the fizal muge and dorui muge, proclaiming the fact that the six tlements are independent, of the same kind, and unobstructed, and ‘that the phenomena (gensho) are identical with the absolute nature (Gjitsuzai, HE #E); Ht is the highest mystic doctrine of the Identity of Pree ed ee ek) Here we have reached the culminating point of the Indian doctrines concerning the elements; as to Akasa, its acme is certainly found in ‘Subhakarastnha’s series of the Five Elements, where it is connected a ee en ee ‘Mahtvairocana, We shall see below, thatthe Mystic School was, indeed, nc ea ed Perea SR Senrt oeaa Ru OER CRY eee PRU LECCE COnUCLS ‘The following table gives a survey of the texts, their translators cre ters Pg rere ress bay a ead i} OR ony ore) ed Cn) CeO ney No. 367 | A.D. S87 i ai) Pe ae ey Coaeen) SRT cee oder pers) pomanen Eon ee eee eee A Be erond. pecs) C2 0d en [Boa he grees enna be parmenatin crease Cook mar te ss No.3). ee ene arr Me a] rod ae i’ 2Pe Ca Rea Parra rarer ee ee coe Peer erin aa arr eee i |sodd | en era Pecan eae eed pkepln ye dpeirny sons BB eo LE tad deere Pes Era seater pera t) pees ee ek ee Pre eee eee ee Pra trey ee ee Loo renew meee Ce ae Dy Lorre ems es 0-2 Rue) eee reece eo Noy eM eneE SI Cor ee arene rae eee oon) forearm ee Rat CS on et ne Ck eRe oy era. ‘Then there was in the West fr away, beyond innumerable other eee erent een Ear ere ST Poa nd virtue, tured the Wheel of the Law. The Bodhisattva Mabastiva Pee rere ick Mnetnnne Tot her rd Bonne sere ating ed Premrenee miner ek ett wit) Pere rere ee elated Pere peri rere nce ceed eect aa eerie rd Pen re oy Ee at‘The Bodhisattva Akaéagarbha (Koktz0) in China and Japan, 19 Ne ee ee es fegions innumerable Great Bodhisativa’s rose into the air and flow to ‘the East, where, far away, a great and brillant Light had appeared. er eee Saree Pe ke ere ‘unsurpassed teacher of devas and men, who preached the Law in an ee ae ee Cnn explained by Kannin sekai or “the world of suflering”, a general name {or the thousand millions of worlds surtounded by Mount Sumer). ‘Stiyamuni, he said, emitted that light, because he wished to explain the Satra on the dhdragt's for destroying the obstacles caused by evil Ce er ree eee neerea light, flew through the alr to that sinful world, in order to explain ‘those dhtrant’s. On hearing these words Alasagarbha rejoiced and ee eee keen retinue of other Bodhisattva’, not only to pay reverence and sacrifice ee ae ners Ce ee ee eee ‘At that moment the multitude assembled around Sakyamuni saw ee re) CR Cree rer eats ‘West and superseding all other lights except that of Sakyamuni, Their Cee ee ee eee ‘wind, nor sun or moon or stars; thelr ears did not hear aay sound, their noses did not smell any odour, thet tongues did not know any taste, their bodies did not have any feeling: they ony saw the Buddha's ieee er rn leas other pearls, and within those lights the Buddha hime and the ee ee er ee the cause of this powerful miracle, except the Great Bodhisattva’, whose hearts were quiet and without fear, because they knew the highest truth of Absolute Nature. And one of them prostrated himself Ce ee eer recy views of living beings and on AkaSagarbha’s coming to cut off all opes of doubt, that they might know yonder shore (Nirvana) and Bae ee ee re ‘samtdhi, his body's appearance is unexplanable, and a large ciata- Perens eins Li ee a ee Pye eeden eke eal ee cori Now the Buddha uttered a long praise of Alasagarbha, who was eee LS aan arnt TR ee they reached the knowledge of the six elements, the appearance panei ON rn tL a eee ros SRE eee Fn a ieiaid Tike {ine waver of) the great ocean, He resides in the Bodhisattva nnn nas ome ee SSament, his energy and fierceness are like the speedy wind, his benereeny Tn mraCeTN NCR CR Le all (pra) is (immeasurable) tke the sand of the Ganges. Among the + ran nT Ma re ad peereeriener a SE aad Henna nL iad Were rete heen peared earn PCS LLL oe edad anennenninr nr TET SO Sk a paren ene ead breennnmnirinir rn St RC OL aid irene tea paneer ne rn peer n s Ere ene TE en Lakin Penne Ce aaa bron ener ee er a a baarrnenear Oni wren MR eet ak lad perenne ee AC ha, kil sa Merten ne ee a ae pene a a een wre ee a aad fhm; no-one, except the Tathigaa's, can equal him. You must all Tevevence him with great veneration and welcome him respectfully and aneurin a eid Taldachins, Cowers and incense, necklaces, robes and beds, and sing pee ae "Then all those present rose from their seats and joyfully turedSee Coe EE Ce ee cy was coming en es eer ee eer plains and passes, holes and mounds, thorny bushes and heaps of potsherds. Wind and dust, clouds and fog all cleared away. The ground, een et rd Ce nd woods, their boughs, blossoms and rults, flowers and plants. And a ee ee ee en Pen ke or ee nord er ke rr compassionate. All the inhabitants of hell and pre's got rest and plentiful drink and food and garments and beautiful utensils. All those ee eens ee ee a Whoever was among the great multitude surrounding the Buddha ee ce een Re eee eae ee rain of treasures descended, beautfol garments and tensile and ee ee besoar and sandalwood, filing the whole world. On terraces (lowers), Nn et ee Pee ea re ee re ‘circumference was 100,000 yojana’s; it was covered with a precious Se ee oe ee eo fesounded from within the canopy, and a wonderful sound arose trom ee ed Cer oe ee eee moved forward on the unsurpassable road to Nirvana and none of eee ee rok a ce ee eee ng ten bhami’s, degrees of the career of a Bodhisattva; it belongs to the ers ern eee were rejoiced and amazed, and everybody had the same ‘hought: a eg fested such divine miraculous power and who certainly does not come22 The Bodhisattva Atatagarbha (Kokt20) in China and Japan. ee ee ee ‘enormous precious lotus flower arose from the earth before the Buddha; een CO ee ea pera T aan ie ere te ener ee RNa ee ee ee ee er fis retinue of eighty kot! of Bodhisattva’s sat on other precious lotus coe nn shajya-rja (Voki), the latter, also by means of a gathd, explains Fea ern ees ‘The Buddha calle Akatagarbha the highest banner king among the Perens eT ae ee Forbearance and he is fre from all obstacles. He is the leader of all tiving beings to Nirvana, cuts off all kleéa’s (passions), and cures the perry eee ae ed wicked views and do not know the road to Nirvina call his name land with thelr whole heart take refuge in him, burning incense in his ne ee ee as the appears in thelr dreams and, practising updya (haben) in all kinds of shapes, explains them the Law. ‘To those who in case of illness worship him and pray to him ee ee pert area atte Oe ee ee ee es Renin ets Tema aa nee ee en Pere ce eg them to cure the disease. If they follow his advice they are sure to rere nr eg ‘wanted by them: wealth, knowledge, fame, salvation, dhylna, inde- pendence, correctness, a good use of the five senses, courage and ‘ength, rank and virte, children, drink and food, protection, liberation as Ren ee a Pe ee ae nen ent re on eee ees “Those who wish to save all living beings and to dwell in Perfect ‘Wisdom, must bur several kinds of incense in a lonely place in theDe Ce ee Gee ee er a ee er eee throw themselves on the ground, touching It with their knees, arms rk ee Pe eer ee anos ‘Then he appears in the shape of a deva or a man, a stag or a bird, Pate or ee eed eee ee ed Pe eee a ee ‘the road to Nirvina), so that they reach all profound samadh's and ea Great is Akasagarbha's compassion. Even if a man could know the extent of the Ether, he would not be able to fathom the unlimited ie en ne pasion, samtdh's and upaya’s, by means of which he strenuously ‘obliterates the crimes of all sinners and causes their hearts to turn re eee ne ee a Pee ee ee pon eee emer ‘multi-coloured, brilliant light, the Buddha gives a long explanation. eer ere ee Cera nn ‘who must follow the wicked roads. He destroys their crimes, saves, a ee as conveys all sinners to the place of salvation. Therefore all deva's an men must venerate this Bodhisattva and make sacrifices to him.. ‘When sinners hear his name, it causes within them the wish to confess remeron errant eer ons ‘Therefore in the last part of the beginning of the night (shoya gobun) eae ee ‘garbha’s name, Then he appears to them in all kinds of shapes prerencme eee a re eee ee ee ee eS ‘Samadh's and Dhtragt's and the kshdnti-bhamt (ninntkuj, step of forbearance), fiow to throw away all evil and obtain a steady Ce re ee ee ck ‘must Join their hands, devoutly turn to the East, bum incense andene CCC ee ee eS ee ee ear en a eee ee renee ee ee ry err nt ee er een en perrr enn ar recy will appear in thelr dreams and cause their salvation. ‘Whoever hears Akadagarbha's name or makes hls image or sacrifices ne ee eee pen ed perenne eg Pee ee pee et ee the Four Lotaptia’s or of another Deva, a Naga, Yaksha ete, and he shall hear the Bodhisattva uter the following gatha: “The meaning of the Four Holy Truths, He sho knows it must meditate on it kere ny Pre nee Cor en eee ry Perna re ie ee wicked roads and by the power of those words he shall escape ores Ce ee Prarie et ee eee oe es Tt causes one to cross the sea of birth and death Speedily strive for Buddha's wisdom, ‘Then you shall obtain the end of all suflerings”. Ce eee eee od OO ett ee ty er err me ery A tt Peorereen oy ON ee a aan Penrerprre sete mernrn T Cg) Pirogonapeenmenarta re i Penney res bey ear remanent roa bprenonarprere gerne See aero oar abr ES ad Pere ts‘The Bodhisattva Aladagarbha (Kokm25) in China and Japan, 25 shall always be near the Buddha and hear his Wonderful Law and eed ee ee samadh (sammai jizai no rikt), in the last part of the night (goya) ee er and, turning to the East with a heart full of compassion with al living Deings, they must join their hands and devoutly invoke Akadagarbha's ee on erin ae ee ee creas forgetting the samadhi's. Then they must forthwith pronounce the following dhdragt (follows the magic formula), whereupon the Bodhi- a ee re rd ken fan objain the ability of reading and reciting all kinds of books in ee ees Al kinds of protection and blessings (even the position of @ king ee ee en appearing to them in ll kinds of shapes and preaching the Law, he Cee oe 'No one, even if he could count the drops of water of the great ‘sea or know the capacity of the Ether would be able to estimate the number of the living beings, saved and protected by the efficient ee er ee ee es Jong ago he has obtained to enter the sea of virtuous actions of the Eire ee oe De eee a ee een res Se ee Oe ee ed never before, and joining their hands in adoration they turned to Oe ee as ‘shoulder, kneeled down before the Buddha, joined his palms and ‘aid: “Venerable of the World, how can you spread the Buddha doctrine in the midst of the darkness of stupidity ofthis sinful world?” et eee eet ee ee cee ee tee ener ey them from thelr passions and, opening their eyes of wisdom causes them to behold the brightness of the Tathagata’s pure sun and thePe oe ee rn er ee ee Se ena er eee Pe ors ‘Then the (phenomenal) mutual dependence of the Ether and the Pree et un ‘each other, thus forming the world, but that in reality they are all NRE a ee ee ee ia peieaner eater Re ge ad paneer et tT es peer rae re em eed pCa rR Co ood ay "Thereupon AktSagarbha pronounced a dhdragt and vas praised by eer Mere ee a which can burn away all passions of the dying and cause them to be Teborn in a pure Buddha land, “By means of this formula you may ‘complete (the salvation of) numberless living beings and, appearing en eee prornnene re Een ks ‘The craving and striving of living beings ed I they can master their senses, Se en Sen ee een Pena renee ot ea ee land advanced in the ten degrees of Bodhisattvahood (bham?s). Penn ne eC Cree ee as eRe een ae peer See oe peeerreter Nr a Rc og ere a “The Buddha answered: ,Virtuous men, this sute's name is “Satra Poe ee Bn end hemerinrrrsn em ie eC ee Gushige hoben-chi), and “Stra which can full the wishes of al Tranny Cen Oe Ron sattva Alaagarbha”. Re nas beball of others is greater than that of the practice of the six paramit'sSee RCC eRe en ae and of sacrifices made to all Buddha's for numberiess kalpe's, and is ey eee Se ecg Ce re oer es SCR Re ee ke ae SS et rs ‘The two other translations of this text (Nos. 67 and 69) donot Pres ee ee PoC CU Co MCMC Cee rT sie eee 2 eet ees SE eee re een CU ee lo a CR ke ee) ee ee ees (es. 68, 69 and 67, above § 2), but here this Bodhisatva is sid to come ffom the East intesd of trom the West The name of his Coren 3 eee eee era wri Is called — $9 HE ME tm HK, Ippo Shogon Nyorai, “the Tathagata een tere a era mee eT oer ee eee ere ere Sake 2-4: ee dharma’s consisting of the seal of Akasa”, indicating that all dharma’s fe without place and shape, impurity and difeence nidtna’s, movement Se ec ee ry and extols the wonderul virtues and miraculous power ofthe Bodhi oC ee ere Trey to this world to worship him, the Buddha, to receive and keep his ee es nc kee ere ea oe rc rents Law, and to show the miraculous power of the Bodhisativa’s Se eee errs eT eee ee ee ‘Sakyamuni in the Myoho shogondo (AB $8 $E WBE HE, “Hall adorned ere ance ere ee ee en een ens {aside and touching the top of the Buddha's head causes an enormousPea cece Rees ee ee ee eee honour of the Buddha, whose dharmakaya is pure lke Akasa. At his request Sakyamuni gives an extensive explanation In verse and prose ee ee Skene re Cee ee ee en een Coreen eee rane rer arene of material wealth, and he causes rain of beautiful things, a fowers, incense, canopies, Bags and musical instrument to descend from thea, rer errr ree ee oe ees re Fasc. XVII (pp. 102108) deals with the great vows of the Bodhi ee ers een eC ma eC e Cees on CR ec Noon ne ag es ee en ere ny 4 miraculous way pours from his hands a rain of precious objets as ferings to the Buddha and to Akatagarbha. And beautal music of hhundred thousands of instruments spontaneously resound high in the ee eer apne pp. 108—I13) the blessings produced by reading this stra are given, nd at the Buddha's request various Bodhisatv's, among whom fai- COO er CS ae eee eee how Bodhisattva's can surpass the demon worl Thereupon Altéa- peer eT eer eee ey er ee ee ey ee es Ce See ae rants eRe ole that they will crush the heads of all the demons who on hearing this ee eek {immediately do so and pray the Buddha to save them from this agony. POS ae tere at Seren ane Dee ae Caree ewaa en‘The Bodhisattva Akasagarbha (Koktz0) in China and Japan. 29 Se ee ee ee Cr i eee erase oar nearer Pe erat er er een) er ra ere See Rr ee ese ‘Then the Four Deva kings promise their protection to all Buddha Ce eae renner aa ee eee mises hi protection in case of famine; atthe same ime he pronounces Cee ee ee Cae een cra are ina ian ee ety Se ee one oa ay Ce er et rns Petia cae en Maitreya promises to expound such sttras inthe Tushita heaven fo devas and men aud io protect the preachers of the Law against a demons. The Buddha praises him as a protector ofthe Law, and also Se ee ee ene Suir to encourage the mafeste Bodnt of the Bodhsatva's™. The eet oa eer rea ful stra and ts answered by the Bodhisattva Kudaku-shogon (3) fi Ca ee ee eer aries Sravala's, deva's and wordly men were highly repiced by Canons POC Oe ee ce eee yy PCM een ks ce er eee CO er ee re Cree eer rary Ce ey Th ‘Kyadara san) and visite the abode ofan anchorite of Perfect Wisdom, accompanied by 1250 bhiksh’s and 1000 Bodhsativa’s ofthe Bha eee aes eR ee ees Cee rrr Ce es terres Ce ee ener ne ensPe Rees re ee arr Annen nT Mr ten Boia panied ee ee ee od Pierre na tk er Mikeemernmnrntent er rt eat tg Latina nM TE TOR CS hale npeni nen Sree NTE eR Hainer Terr rene cts pnennareir en aL cer eee De brnancroneerin eet tiny Senne Ne Ce Ces nanny enn meno ra eT hebeoumannr ee Men E eT ena) inne orem Sef aha senor ON nN Te TL anne Meee re ee tas innit ca grommet eer piaung eennnonenanren NEC OES His teneneouen nani ON aL irneaarneener Ne San eee teers nT Sees area tts nnn ee Foon ren ee ha irene eee tree Ena henrierearnnenrener ok gL) Liane a Ee Coy rie ean enara Oe NSETE La Lan eneerarnnre eee ry earners errr r ey dernrnneecnenc ten ri eS) Leanne ne SC Ce ek CeCe or re On ee cin nnrene nero ent en Snare ene er rey regence) to plaster and put in order (cleanse) privies bane Ren eOneT SEO es nSSe Coe a Re ete cay ee eee es De eee ey ee Pe eee eee So eens ee ee ee Pe ee ere ae eer eee Maijudrr, and the Bodhisatve’s of the Bhadrakalps, that they for ee ee ee and the Law received (by them) before. By the power of hie ascetic austertes the crimes of this man shall be removed for ever and there shall be no obstacles preventing him from doing God works of the eee Co ere ee ec ety ‘easagarbha and explain it extensively forthe sake of shameless living ee ee After these words AkaSagarbha, sealed cross-legged, emited a gold coloured light, and in the centre of the cintamani he showed the ee ee eae eee eT ae ee ee ec as Se ee eo snd er ee oe ee ny es ee kcr DCs ee en ee ee explain it, not to many people together, but fo single persons who ee ee ee would give insight (lt. eyes) to ignorant (lit eyeles) living beings on ee ey Peery CRO ed with the traditional “svaha", the final benediction, the names of the 35 Buddha’s (with Stkyamuni asthe frst), those of 35 Buddha’s Coe eer ae ‘Then the blessings, bestowed by Akasagarbha upon those who invoke ee ee Il at home, but otherwise in a lonely place of the woods or in an Pe cae ee ed EXCRETION SoPe Rn ees open space) are enumerated In the same way as in the Akagagarbha ‘sitra (No. 68, above § 2, p. 16). To the patients he appears in their renee ken re Ce eh ee rr eee ey pean er ea nee ag ‘mother, and standing before them as in reality he explains them all ener ee eee en cd ar ee ae oo “Those who wish to oblain sclence, rest, samadhi, wisdom, fame, talent, independence, fets, power, wealth, children or relations, beauy, eer eee ee ee a keeping the commandments, forbearance, energy, meditation, eloquence, respect, salvation from all calamities etc, shall see thelr wishes ful- filled if they worship AkaSagarbha In a lonely spot of the woods or ree er nr ed dew", used in No, 68), burning all kinds of incense, joining their rr ea Ce ‘and pronouncing the dharagr. Pee eer eee ‘names, invocation and worship liberate from rebirth upon the wicked roads, give rebirth in places where one meets all the Buddlu's of the ten quarters, and obliterate the four serious as well as the smaller crimes. pe rn rete os Poe nar rene rt Scones Loe Peres esr rr U Re eco POO Ca re er ee ad Pen ce on pagods's and the sacrificing of flags and flower vases, ncense-bumers re eer ee ee and pay worship to them, for generation after generations shall belong. en er ay shall protect them and save them from falling upon the three evil roads, even if they have committed serious crimes. potent EUnet ae given, and the Buddha, adressing Sariputra, states that Bodhisaitv’s who have committed crimes must perform sange (repentance) in the peers tT aE ee eC Ly een eee eo ‘Then the names of fourteen Bodhisattva’s, who bestow ee een ern een Ce)‘The Bodhisattva Akagagarbha (Kokt20) In China and Japan. 33 land the Bodhisattva's whom in the Lotus satra he says to see and Rainer eC he YT an EU RS RT eT ae Se ea UC eT crm reste the Bodhisstiva who *has obtained the power of energy” (Toku-gon- shajinrik), Avalokitesvara (Kwanzeon), Akshayamati (Mushin-), Dhas ranindhara (eh), Vytha-lakshana(?) (Shogon-s0) and Samantabhadra cree a ee ‘and whose worship causes the performers to escape the thee wicked roads, folow four Bodhisattva’s of the four quarters, who er re earn ‘spon their worshippers happiness in the present world and rebirth by transformation on a lotus flower of Amitibha’s Paradise. Then ee nce ene four srtvaka’s who, if prayed to and worshipped, cause mankind to acquite felicity in the present world, and Purna, Ananda and Rahula 8s three powerful értvaka’s who give the felicity of Mahdyana to those who address them in prayer and worship a eee ee ee ere felis, (hair, garments, almsbowl and teeth); four in the Trayastrmat heaven, in the parts situated to the E,S,W. and N. of the castle, De eo ee a ee of Kotala, where he was born; under the Bodhi tree at Gaya in the ee ek era ani of the Deerpark at Varinast (Benares) in the land of Kast, the place DE ee ee ran ied). These eight sttpa’s, when prayed to and worshipped, cause eee errs ee ee ee for collecting the joy of the Law throwing away sufferings” (shahoetsu See ee ey SE ACE Le OTe er Pot ‘The remaining text is evidently a repetition of the contents of the Ce RO a ee ee a Saar ny mete Ces RE we ren Sane ener sen ter an Pe Leen ae ere ried earns 7ee OR Ree PC ed ere nn es een ee rr ed Pree ered ee end rena ee en ed eras at eee ey nee ie ec ed ne shapes and instructs and converts them by means of his efficient and eer ee toon! Seer ee ee es ‘wonderful and he has entered the sea of blessing power of all Pere re en er CS ee ee os) ‘and worshipped Alasagarbha with sacrifices of incense and banners, ‘canopies, precious flags, garments, precious neckaces, hymns of praise aeons ee te ed Peer re eee ee in No. 68 compares the purty of the original nature and of the heart with that of tke Ether, which cannot be bound or dissolved or seen ee ee ee ee ee ‘and mist and smoke and clouds and rain; then, being free from those ee ee ee eee er Cee ee eee ne nd living beings they see his sun appear in the world and obtain the light of wisdom, Meditation upon the six organs of sense gives insight of the fact thatthe original nature of the Ether does not depend on them. Akaéagarbha, answering the Buddha, states the emptiness of all errs ae ee Penna een ee ed ‘Whoever knows this acquires the “Forbearance ofthe brthless dharma's". ‘Then the Buddha pronounced a magic formula (in No. 68 it is Pee ee ee eC ‘shows that it actually must be the later’ formula), stating, this Bodhi- sativa’s great power of salvation by means of this dhdragTand pointing ‘out his ability of appearing everywhere in all kinds of shapes to save Pea een eee ee Lg their passions and evil deeds.Sn ek o a ne ety ened NS es Dn ee ere degrees of Forbearance, and Wisdom. Brahma, Indra, the Four Deva Kings and all other beings among the audience joyfully accepted the stra and acted in accordance with it OCC en Meer eT rent skilfully practised by the Seven) Buddha's as means of salvations (upaya-kausalya-mantra’s) (No. 367). Se cee Ce eR ee een cee ay Ce ee ee) Nee nee eet ee ee er a rae eee eee eee ee rude words. And another bhikshu was in the same state and oppored a ere ee De eee eee) ‘this misery, he said: “Venerable of the World, now out of compassion Se ee eh ree ‘and therefore pronounce divine magle formulae” ‘Then the Tathagata by means of his divine miraculous power caused Sm eae et are oe Se a a re eee RO ae a Teer Ca ee ae ee ered ee a rr aera eer ‘Buddha's explained to Akatsgarbha the use and effect of the formula, adding that it had also been explained by al the innumerable other Buddha's, We may give them in an abbreviated form in orde? 10 eas 1. Safety from evil caused by knives, sticks, water, fire, and demons, ‘and from an untimely death, Poisonous herbs change into good food, ee ee as Se ee oePe oc a kee os ‘and ifthe formula Is pronounced seven times over a spoonful of food Teer aed fand demons are removed, all diseases cured, one’s life is eit ere eee es heard, In his dreams he sees all the Buddha's, and If he is possessed re ee ee times repeated near his ear. Those who suler from lepiosy must peer kr re erry ee eee ce ee ek Pe ee ee ee eed recover, and all other diseases can be cured In the same way. pan ee ne rs ree ee rs their dreams, and after death they are reborn in a Buddha land, It virtuous men of women wish to cut off all diseases, they must take five-coloured threads and knot a dhdrant rope. If they are ill, they a es eee ay Pronounced over it the magle formula 108 times. If they want to Protect and hide themselves, they must recite the formula 108 times ‘over water, sprinkle this to the four quarters, “bind the region” (i.e. ee ke ee eee tare ad nT ee eae ee ee ey er ee a ee ee ag ee ee ran en re et ead ane ee punishment due to deeds committed In former lives. The formula, ee en ee ee ek ee ee er re ee ey Sen eer at ge erty et ne reer keer rr DE cr ope, which they have knotted from white threads, incantated ee ee ee controversies against district magistrates and thelr attempts to pacity Se eee) Oe aeSOR Conn ee ee ened ee ee ee ‘pronouncing the formula one time over a spoonfel, throwing i into the fire and repeating this 1008 times (3% 3x44 7). Smeating the body with a mixture of several kinds of incense and white sap Co er nr arene ee ee on renee Se RC a eee eae eee eae Cr crs err enone Pc eae er eine (Gesamum Indicum), throws a pinch of it into the fire and repeats this 1008 times. Similar incantations of 108 twigs of a special tree, two ‘inches long, put in a mixture of butter and honey one by one and thrown into the fire, after smearing the ground before the Buddha Ce re ee cee while puting the twigs in the mixture Evil demons are driven away by taking the upper part of the fre remaining from the cremation of 4 corpse, pronouncing the formula over 108 twigs and throwing them Ce ks err nth es 4. Firm beliet and raising the Triratna in future ages. rected Re eae ae eer eee ee ne er ee ee ee eee an DS errs eens Be ee ee na erin ee ener ier ernie Ce ee ee ee eee enn drink and food, this formula removes all poison. It expéls calamity ‘menacing others, if pronounced 1008 times over pure water. Sores are ee een ner ee ae eke ee eee all poisons, obstacles and demons. Those who wish to se the Buddha's, eo er ee rrr the stdpa with cow dung, burn incense, recite the formula 1008 times Pea en ern they shall see all Buddha's and hear fromhem the length of thelr He 5, Similar blessings, protection and rites as sub 1—4. Curing of leprosy, fever, possession by demons, and madness. Fumigating the a ee eee eet ‘over which the formula is pronounced 1008 times, expels the disease, tsee eC e ces Re ee ee ee time and thrice at night (the well-known six times of the rites of repentance and other similar ceremonies), in thelr dreams all Buddba's appear and their crimes of this and former lives are obliterated. Not only against leprosy, sores, pestilence, head-ache and difficult child- ere storms, earthquakes and hal. Fever, madness ad postession by demons are removed by pronouncing the formula 1008 times over withered flowers, which must be ground info power, mixed with wine or water ee erry firm belief (in the power of the formula) ee re nounced a dharant and stated that all virtuous men and women who received and kept, read and recited this formula would be free from ee ee ee er Le ee ke ee divine formulae explained by the six former Buddha's ee ee ee ee ny smelt away all punitive calamities, expel all demons and evil influences, ee ee a eee ees him, He prescribed similar rites as above, 108 incantations, dhdrant topes worn as girdles, soma (na) flowers mixed with butter and mustard ee eee ct ee ec Ce Ce ek er knife over which the formula has been pronounced 108 tices, can frustrate his plans, All evil may be stopped by sprinkling water to the four quarters, after having recited the formula over it, and binding the four regions, thus preventing the evil from spreading. Small dhdraat Nooo ee eee ee Ch ke nes ‘same way water becomes an excellent medicine against poisonous herbs ee eens smeared, flowers scattered and incense burned according to the Law, ‘After having heard the explanations of the magie formulae given Ce ee ee Mahasatta’s joyfully received the stra and acted according!SOR RCC ee eer ey $6 Contents of the Gumonjino (sR BU THe), “Rules Peau aLC CCL rarer ar ones Oe eee ere ea peer arene PCa CU Ceres eS eee Seon eT a ee ke enn Oo a nae sa Rec ae a ir crane pam Spy MUM temet PU Se arn ‘The Buddha explained this dharagt alter having entered he *samadht Cr a ee ceainy Se ona on are eee Cort ‘The Bhagnvat said: *This dharagt has been explained in the same eA en eee ea reer ae Lee en ee anne ee Ere erin eee ee ere ane PSL ne a nena anion Se ee eerie always reborn among men or devas, nor does he eve fll upon a Se ee ee eT rea fomer lives. Even if he does not promote the Law, ithe ony cen SR eter eer read “Il one wishes to promote the Law and seeks to heat and hold a eae ene eee anny silk cloth and in the centre (ofthis moon) fe must paint the mage ee ae eee er re A Se eae eee eran Pcie LON re eee arene ee rn are rene ier ec et eT ee es Sr ee er Ta eT a eerie ee Rn DR eee rer ee ee eee ea Perea Remains en Enr saee abner pe TOT oeCen Ce ek oon ke en ns ee ee ee terre Po rer eee erate Pen aearanae er Orne Senna nd eee y eee eee ees Ee ae arc aries an renner en ee ee ee eee Peer maar ne rie earner a eee ern Bearer opera rare erin aero ren arrears Peers ent erent eae repens essay tre Saeern NT i wood), dik and food (always fresh and pure) and lamps (with ter pe error ieeaier Wenham en ney Erne nny nner nr nani He must prepare these things In the early moraine, and by Rearrnirvorharie roe avn ere atirgromonanr a a a ara eee seri Feeney Ere ere wean rE nena ree at ee ets Pena ean erniy ae enninarinirer ia Pee rearing oan Te mea one re eran ee ae ee eo ener rrr rons perenne rrr rea Sega ir rier a ern nen Peer aeenary or errinatr ra inant Legreneperstaerne area nrinh cain per Ens ernie a eee nara Eiereem ina nner rt ner areas nein var sec vr eet nN een ae ee een rare se per ren meee inter wernt ener fea Pano eae reree eer rt one emi rer apn rest Perera aa nner a nnn on Pepe rewire are nen aCe b ein en kao hore n ernieSn ko a ke ee eaTy Ce ee er) ‘of Arasegarbha, obliterates all crimes, purifies his body and hear, De ee ean ney Oe eee ran Ct ee eee ene oe ie On hea et Ce eT ea ae er) into action, his body must neither move nor shake, and he must recite the formula seven times, distributing it far or near, as he likes, and Cee ee noe Ce ea eS ue ee ee ey Re ee eee ee a his thumbs, turning them to the inside and bending the middle fingers ee ee ee ee rns ea ee eae are ee een ae a ‘Thereupon having forthwith opened his eyes and having seen the Bodhisattva, he must again recite the formula thrice, make the mudrd ee ren ee Ce ee a ke eS ee es ‘ter having smeared the altar with incense, scattered flowers over it, bumed incense and placed the drink and food and the lamps near CE ee ee aris ee ee ie eee De et re Ee ere the solemnity and good qualities of the incense and flowers and all the precious utensils. Then he must again make the mudra, recite the formula once, and think: “All the offerings have been perfectly pre- i oo a ee Sea ee ae ec ‘one cannot prepare such offerings of smeared incense ete, he must ee re eer nt nine Corey ‘Then follows the contemplation of the Full Moon Bodhisattva with CC er er as ‘mudra” and reciting the dhdragt,clealy noticing the number of times. ‘The thought must be: “Over the Bodhisatva’s heart there fs one full moon". Then the characters of the formula appear in the full moon,Pe Eee CCE ee oe ea ee ee his mouth and enter the feet of the Bodhisattva, spontaneously uttering words as a report at the feet of the Bodhisattva and reciting the dharagt. Before the breathing is stopped the characters meditated upon move around, going and coming continually without interruption, and ee ee ee breathing for a lite while, look up (lo the Bodhisattva) with great Ce eae ‘eyes and agtin meditate upon the Full Moon Bodhisattva. When the ee ee er ee ae ree er to increase gradually and rotate; then he must gradually diminish his ‘meditation, and in its last period its extent must be as it was orginal eee ee as ee ee ee ee ey towards the Bodhisattva, thinking: “I only pray for benevolence and re Cr ee er {oy (in falling these meritorious actions) (th, fuse, Kwang)”. Cer ee eer ee ee ra Pe ee ee en ee ee ed Ce ee Sree er et ei Pore ee AMterwards, at the time of an eclipse of the sun or moon, fone must sacrifice drine and food and valuable things tothe Trirana en Se Sere eee pure spot in the open ar, fll a copper utensil with one pala (lang, ee eR Spread in the middle ofthe altar, after having sacrificed a double ee nd as described before. Then he must protect the butter by making the ‘mudra and reciting the formula three times, and with a branch of @ ra ee a ee a ee When the eclipse begins to withdraw but the sun or moon are not yet found, the ceremony is completed when the butter emits either Ce Cee eee then it has become a divine medicine and if he eats it, he forthwithDee RC Re eee) ene Sanding, keeping in memory and never forgetting the Sera ran eee era rer Henne era eter pak ens ee ee es paper enemy en ihe eclipse withéawo, the sano the moon have recovered tel errr nene Incr ae nar in rene re ree re reted Sear pero ary eee reat oa etn arene eter anne y ei Bren rns Sen an) CR ee OC cocLs Pere Sree eee Lt) Perret eee eet RELL De a Oa and 711 (6 leaves) (45 86 3). ee wee ee ey ee ee Oe ene ee keer eee tear Pe ee Bodhisattva Akasagarba ofthe Ratna section (hobs, $f the fourth of the five sections of the Kongotai, representing the limitissness of felicity and virtue in the fatiness of the mumberless virtues (blessing pe ee ed ce ee ea er eee ek ae Pee es er obstacles caused by the retribution of deeds, increases feliciy and virtue, rejoices mind and spin, “A sincere belie in the Manaydna fives bliss and joy to sentient beings; their hearts du not turn back (on the road to Nivdna), and they obtain ll treasures of the werld and of monastic life. Among all ving beings it can produce Blessings, land by one name, one thought the accumulation of felicity obtained re ee ee eae ee en Senet en eiPee Cote Ree as ee ee (hwanjo dojo, Hh TH RE3B) and, standing (or siting) close before his master, he’ must receive fom him the Kala (gt, 46h the cer ee eer err es Pa ee eee rn cy Peer nee gerne oe es) eros ye ern es aie ee Ear ene ere ra Sree an ae ene et ete arene eran eae ee recling them, Sacrices moat be made of all kinds of flowers of pee onanereanen ores wee ates eran ere ie ee Each time when he enters the place of worship he must prostate area ena nee ere a ener eer ee ee err eid follow (ie rites of) sange HEH, repentance second ofthe Shingon ae eee er the Tendat go), zu (Bf E,“ollowing and rejoicing Le. con pera an een Ck rs anne oie ge Re Seen er ne een se ee the Law, fourth of the Shngongoke and secon ofthe Tendelgote) ene Mee ene ee ery Eee Loreto nan seneee eee ae an upright body and_ correct thought he must smear his hands ih Serene antenna eee Pe ey er ee ee ed orem be ne ry Soe ee a Be eee eee ee ee Tera ere en Cee peer Te ee ee) pn erteen erent oo Lay er) Byer, © et 20 Rect Perens oe ree ea EO en nena Rca re eS or esDe See ee Pe ee eer eg Saree a ete eran Ene ed eer Cen oe eer Wri Nena Teen ede ere rere rererrreierse nat eee hn ea the fp of the head, The mantra ise 5. Rengebushinsammaye-in (8 #f £3) (Lotus department enmerornr een ccritn rnb tor Pee eee entre erate ‘The Rengebushin shingon is reled tice. The mada is dissolved oove and to the right ofthe crown ofthe head. The manta isl, ee ane 1b COC Pore naearet meg arc pre ner a Boshisava Vajrapani (Kongoshs) and all his followers ae to be Pare ee mare ee eet rem rer oove and tothe left of the crown ofthe head. The monira sel Lee lane Si: 2. A: aba ee Pere eee acre eee ee eat Peer oC ee Pavano ante pr Seem iE ee ee a Praesent eroerntonrenrd ons Marigot ann ere ree i eee ery perees erento e-e £2 1: inviting the Bodhisattva AkaSagarbha”). Meditation upor hn nen err et Ek Panne ten eee Pern nna nome Eee -oRClo ns enone ne rE Meet eas Hearne a ne ae ce ona ee mere eRe oar pea re 220 ea Perera it een ec Oe Shae eee eran panes eaeenr eee Dnt Perera rer Srna na oe Penn iene oe nT aa ier eaten ree Lorri aanee oc eke es Se ae eee Se ee es ene eer rear em reer 8. Offering the arghya water (3 fi, okesul, water re eer ee een a ee ea ree Se ee es pe ee eer nero ne mac mtn ri vase standing on the right side, and later, when he sees them of, he Per ae tere ee es ee ee ee eke renee cea eee. ren) Pere rereertt pronase yt MC en etTy Pee oy eric ee ee apen lotus flower) fe made and the (lus seat) mantra (which ts ee eee ee cr eee ey 10. Dai Koktzofusa-kya-n (OK Mt 2 WR A 3 Ok 38 FD, Serene eee cy SRR Te Teter) Ce a ar ane Perea na here ar enc Ae Ty Kinds, incense, flowers, lanps and candles, smeared incense, dink and food, precious fags, banners and canopies all produced y this ee ee ee eres oe) ee ee ees identity of one's own body with that of Aladagarba, Reclal ofthe Karma mantra (Kanma Shingon) (which is given. This muds, Se ee ee eee enna errr rar eee TOT iPeTt s&s Abaéagarbha. cee 2 Cm Se Cro cee aes Par rors ee ee eee Ty rr ee rs a eer ee er Se ne ee ee edOe Ce ee ee ee ee rec sae ae ere errs i er ee ee es failed. After having counted the beads (1000 or 100) he must again raise the rosty tothe crown of bis head and vow thatthe felicitous power of his prayers shall speedily cause fulment ofthe wishes of peer kee er err an ere 14, Again Ronzon sommayesin (SBE =e A} the “Samaya eee ere cera es Pineal pena cec eee, nano ar, es times. Then the mudra ls dissolved above the erown of the performers head, Recital of a “Prete of the Boahisatva Akatagarha” (Kokdz20 Pere Foren eto) eas Cea placed on the left side (tthe alta) touch his forehead with it and anes eee een ee eee Lone ree Ce CEST ee ots Perrone rarer ont a ees the region” (gett, $f FL, opening the mystic citcle drawn around poeorr ees heen ore we tery and hig retinue) are seen off by means ofthe usd shngon (HE 38 enn een eee ener Se er tit peer rn nie ie eee’ 1a emacs Ber rerar arene ea tres rete Sr ar era nen Rn MeL aed Pres ee 2 2: oe ees Pam ee recs een ree reer Se rr neice an teem ee! Seer oa Se eae eee a ee eae eee eee en ener eS ee arabe erie eee ey oe ee nt ee pacity ee ee ee Sets Pee rea ene ce ee ee ees