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Chapter 7: On Transformation
At that time again, Mahamati the Bodhisattva-Mahasattva said this to the Bhagavan: [How was it that] the Arhats were given assurance by the Bhagavan of their attainment of supreme enlightenment? [How can] all beings attain Tathagatahood without realising the truths of Parinirvana? [What does it mean that] from the night when the Tathagata was awakened to supreme enlightenment until the night when he entered into Parinirvana, between these times the Tathagata has not uttered, has not pronounced, a word. [What is the meaning of this] that being always in Samadhi the Tathagatas neither deliberate nor contemplate? [How do] Buddhas of transformation, being in the state of transformation, execute the works of the Tathagatas? How is the succession of momentary decomposition explained which takes place in the Vijnanas?
[Further, what do these statements mean] that Vajrapa?i is constantly with [the Tathagata] as his personal guard; that the primary limit is unknown and yet cessation is knowable; that there are evil ones, their activities, and left-over karma? Bhagavan, [facts of] karma-hindrance are said to be shown [by the Tathagata in the incident of] Canca the daughter of a Brahmin, of Sundar¨© the daughter of a mendicant, an empty bowl, etc.; how can the Bhagavan with these unexhausted evils attain all-knowledge?
The Bhagavan replied: Then, Mahamati, listen well and reflect well within yourself; I will tell you.
Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Bhagavan.
The Bhagavan said this to him: The realm of Nirvana where no substratum is left behind is according to the hidden meaning and for the sake of the practisers who are thereby inspired to exert themselves in the work of the Bodhisattvas. Mahamati, there are Bodhisattvas practising the work of the Bodhisattva here and in other Buddha-lands, who, however, are desirous of attaining the Nirvana of the Sravaka-yana (Voice-hearer's vehicle). In order to turn their inclination away from the Sravakayana and to make them exert themselves in the course of the Mahayana, the Sravakas in transformation are given assurance [as to their future Buddhahood] by the Body of Transformation; but this is not done by the Dharmata-Buddha. This giving assurance to the Sravakas, Mahamati, is declared according to the hidden meaning. Mahamati, that the abandonment of passion-hindrance by the Sravakas and Pratyekabuddhas is not different [from that by the Tathagatas] is due to the sameness of the taste of emancipation, but this does not apply to the abandonment of knowledge-hindrance. Knowledge-hindrance, Mahamati, is purified when the egolessness of things is distinctly perceived; but passion-hindrance is destroyed when first the egolessness of persons is perceived and acted upon, for [then] the Manovijnana ceases to function. Further, dharma-hindrance is given up because of the disappearance of the habit-energy [accumulated in] the alayavijnana, it is now thoroughly purified.
There is an eternally-abiding reality [which is to be understood] according to the hidden meaning, because it is something that has neither antecedents nor consequents. The Tathagata points out the Dharma without deliberation, without contemplation, and by means of such words that are original and independent. Because of his right thinking and because of his unfailing memory, he neither deliberates nor contemplates, he is no more at the stage of the fourfold habit-energy, he is free from the twofold death, he has relinquished the twofold hindrance of passion and knowledge.
Mahamati, the seven Vijnanas, that is, Manas, Manovijnana,, eye-vijnana, etc., are characterised with momentariness because they originate from habit-energy, they are destitute of the good non-flowing factors, and are not transmigratory. What transmigrates, Mahamati, is the Tathagata-garbha which is the cause of Nirvana as well as that of pleasure and pain. This is not understood by the ignorant whose minds are torn asunder by the notion of emptiness.
Mahamati, the Tathagatas who are accompanied by Vajrapa?i are the Tathagatas transformed in transformation and are not the original Tathagatas, Arhats, Fully-Enlightened Ones. The original Tathagatas, Mahamati, are indeed beyond all sense and measurement, beyond the reach of all ignorant ones, Sravakas, Pratyekabuddhas, and philosophers. [These Tathagatas] are abiding in the joy of existence as it is, as they have reached the truth of intuitive knowledge by means of Jnanakshanti. Thus Vajrapa?i is not attached to them. All the Buddhas of Transformation do not owe their existence to karma; in them there is no Tathagatahood, but apart from them there is no Tathagatahood either. Like the potter who is dependent on various combinations, [the Buddha of Transformation] does his work for sentient beings; he teaches the doctrine meeting conditions, but not the doctrine that will establish the truth as it is, which belongs to the noble realm of self-realisation.
Further, Mahamati, on account of the cessation of the six Vijnanas the ignorant and simple-minded look for nihilism, and on account of their not understanding the alayavijnana they have eternalism. The primary limit of the discrimination of their own minds is unknown, Mahamati. Emancipation is obtained when this discrimination of Mind itself ceases. With the abandonment of the fourfold habit-energy the abandonment of all faults takes place.
So it is said:1
1. The three vehicles are no-vehicle; there is no Nirvana with the Buddhas; it is pointed out that the assurance of Buddhahood is given to all that are freed from faults.
2. Ultimate intuitive knowledge, Nirvana that leaves no remnant, ¡ªthis is told according to the hidden meaning in order to give encouragement to the timid.
3. Knowledge is produced by the Buddhas, and the path is pointed out by them: they move in it and not in anything else, therefore there is no Nirvana with them.
4. Existence, desire, form (rupa), theorising¡ªthis is the fourfold habit-energy; this is where the Mano-vijnana takes its rise and the alaya and Manas abide.
5. Nihilism and the idea of impermanency rise because of the Manovijnana, the eye-vijnana, etc.; eternalism rises from [the thought that] there is no beginning in Nirvana, intelligence, and theorisation.
(End of Chapter 7)
Chapter 8: Stop Meat Eating
At that time Mahamati the Bodhisattva-Mahasattva asked the Bhagavan in verse and again made a request, saying: Pray tell me, Bhagavan, Tathagata, Arhat, Fully-Enlightened One regarding the merit of not eating meat, and the vice of meat-eating; thereby I and other Bodhisattva-Mahasattvas of the present and future may teach the Dharma to make those beings abandon their greed for meat, who, under the influence of the habit-energy belonging to the carnivorous existence, strongly crave meat-food. These meat-eaters thus abandoning their desire for [its] taste will seek the Dharma for their food and enjoyment, and, regarding all beings with love as if they were an only child, will cherish great compassion towards them. Cherishing [great compassion], they will discipline themselves at the stages of Bodhisattvahood and will quickly be awakened in supreme enlightenment; or staying a while at the stage of Sravakahood and Pratyekabuddhahood, they will finally reach the highest stage of Tathagatahood.
Bhagavan, even those philosophers who hold erroneous doctrines and are addicted to the views of the Lokayata such as the dualism of being and non-being, nihilism, and eternalism, will prohibit meat-eating and will themselves refrain from eating it. How much more, O World Leader, he who promotes one taste for mercy and is the Fully-Enlightened One; why not prohibit in his teachings the eating of flesh not only by himself but by others? Indeed, let the Bhagavan who at heart is filled with pity for the entire world, who regards all beings as his only child, and who possesses great compassion in compliance with his sympathetic feelings, teach us as to the vice of meat-eating and the merit of not eating meat, so that I and other Bodhisattva-Mahasattvas may teach the Dharma.
Said the Bhagavan: Then, Mahamati, listen well and reflect well within yourself; I will tell you.
Certainly, Bhagavan; said Mahamati the Bodhisattva-Mahasattva and gave ear to the Bhagavan.
The Bhagavan said this to him: For innumerable reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat any meat; I will explain them: Mahamati, in this long course of transmigration here, there is not one living being that, having assumed the form of a living being, has not been your mother, or father, or brother, or sister, or son, or daughter, or the one or the other, in various degrees of kinship; and when acquiring another form of life may live as a beast, as a domestic animal, as a bird, or as a womb-born, or as something standing in some relationship to you; [this being so] how can the Bodhisattva-Mahasattva who desires to approach all living beings as if they were himself and to practise the Buddha-truths, eat the flesh of any living being that is of the same nature as himself? Even, Mahamati, the Rakshasa, listening to the Tathagata's discourse on the highest essence of the Dharma, attained the notion of protecting [Buddhism], and, feeling pity, refrains from eating flesh; how much more those who love the Dharma! Thus, Mahamati, wherever there is the evolution of living beings, let people cherish the thought of kinship with them, and, thinking that all beings are [to be loved as if they were] an only child, let them refrain from eating meat. So with Bodhisattvas whose nature is compassion, [the eating of] meat is to be avoided by him. Even in exceptional cases, it is not [compassionate] of a Bodhisattva of good standing to eat meat. The flesh of a dog, an ass, a buffalo, a horse, a bull, or man, or any other [being], Mahamati, that is not generally eaten by people, is sold on the roadside as mutton for the sake of money; and therefore, Mahamati, the Bodhisattva should not eat meat.
For the sake of love of purity, Mahamati, the Bodhisattva should refrain from eating flesh which is born of semen, blood, etc. For fear of causing terror to living beings, Mahamati, let the Bodhisattva who is disciplining himself to attain compassion, refrain from eating flesh. To illustrate, Mahamati: When a dog sees, even from a distance, a hunter, a pariah, a fisherman, etc., whose desires are for meat-eating, he is terrified with fear, thinking, "They are death-dealers, they will even kill me." In the same way, Mahamati, even those minute animals that are living in the air, on earth, and in water, seeing meat-eaters at a distance, will perceive in them, by their keen sense of smell, the odour of the Rakshasa and will run away from such people as quickly as possible; for they are to them the threat of death. For this reason, Mahamati, let the Bodhisattva, who is disciplining himself, to abide in great compassion, because of its terrifying living beings, refrain from eating meat. Mahamati, meat which is liked by unwise people is full of bad smell and its eating gives one a bad reputation which turns wise people away; let the Bodhisattva refrain from eating meat. The food of the wise, Mahamati, is what is eaten by the Rishis; it does not consist of meat and blood. Therefore, Mahamati, let the Bodhisattva refrain from eating meat.
In order to guard the minds of all people, Mahamati, let the Bodhisattva whose nature is holy and who is desirous of avoiding censure on the teaching of the Buddha, refrain from eating meat. For instance, Mahamati, there are some in the world who speak ill of the teaching of the Buddha; [they would say,] "Why are those Sramana who carry out pure practices, reject the celestial beings' food, but like the carnivorous animals who fill their stomachs with fleshes, go wandering about in the world thoroughly terrifying living beings, disregarding the life of a Sramana and destroying the vow of a Brahmin? There is no Dharma, no discipline in them." There are many such adverse-minded people who thus speak ill of the teaching of the Buddha. For this reason, Mahamati, in order to guard the minds of all people, let the Bodhisattva whose nature is full of pity and who is desirous of avoiding censure on the teaching of the Buddha, you should not eat meat.
Mahamati, there is generally an offensive odour to a corpse, which goes against nature; therefore, let the Bodhisattva refrain from eating meat. Mahamati, when flesh is burned, whether it be that of a dead man or of some other living creature, there is no distinction in the odour. When flesh of either kind is burned, the odour emitted is equally noxious. Therefore, Mahamati, let the Bodhisattva, who is ever desirous of purity in his discipline, wholly refrain from eating meat.
Mahamati, when sons or daughters of good family, wishing to exercise themselves in various disciplines such as the attainment of a compassionate heart, the holding a magical formula, or the perfecting of magical knowledge, or starting on a pilgrimage to the Mahayana, retire into a cemetery, or to a wilderness, or a forest, where demons gather or frequently approach; or when they attempt to sit on a couch or a seat for the exercise; they are hindered [because of their meat-eating] from gaining magical powers or from obtaining emancipation. Mahamati, seeing that thus there are obstacles to the accomplishing of all the practices, let the Bodhisattva, who is desirous of benefiting himself as well as others, wholly refrain from eating meat.
As even the sight of objective forms gives rise to the desire for tasting their delicious flavour, let the Bodhisattva, whose nature is pity and who regards all beings as his only child, wholly refrain from eating meat. Recognising that his mouth smells most obnoxiously, even while living this life, let the Bodhisattva whose nature is pity, wholly refrain from eating meat.
[The meat-eater] sleeps uneasily and when awakened is distressed. He dreams of dreadful events, which makes his hair rise on end. He is left alone in an empty hut; he leads a solitary life; and his spirit is seized by demons. Frequently he is struck with terror, he trembles without knowing why, there is no regularity in his eating, he is never satisfied. In his eating1 he never knows what is meant by proper taste, digestion, and nourishment. His visceras are filled with worms and other impure creatures and harbour the cause of leprosy. He ceases to entertain any thoughts of aversion towards all diseases. When I teach to regard food as if it were eating the flesh of one's own child, or taking a drug, how can I permit my disciples, Mahamati, to eat food consisting of flesh and blood, which is gratifying to the unwise but is abhorred by the wise, which brings many evils and keeps away many merits; and which was not offered to the Rishis and is altogether unsuitable?
Now, Mahamati, the food I have permitted [my disciples to take] is gratifying to all wise people but is avoided by the unwise; it is productive of many merits, it keeps away many evils; and it has been prescribed by the ancient Rishis. It comprises rice, barley, wheat, kidney beans, beans, lentils, etc., clarified butter, oil, honey, molasses, treacle, sugar cane, coarse sugar, etc.; food prepared with these is proper food. Mahamati, there may be some irrational people in the future who will discriminate and establish new rules of moral discipline, and who, under the influence of the habit-energy belonging to the carnivorous races, will greedily desire the taste [of meat]: it is not for these people that the above food is prescribed. Mahamati, this is the food I urge for the Bodhisattva-Mahasattvas who have made offerings to the previous Buddhas, who have planted roots of goodness, who are possessed of faith, devoid of discrimination, who are all men and women belonging to the Sakya family, who are sons and daughters of good family, who have no attachment to body, life, and property, who do not covet delicacies, are not at all greedy, who being compassionate desire to embrace all living beings as their own person, and who regard all beings with affection as if they were an only child.
Long ago in the past, Mahamati, there lived a king whose name was Simhasaudasa. His excessive fondness for meat, his greed to be served with it, stimulated his taste for it to the highest degree so that he [even] ate human flesh. In consequence of this he was alienated from the society of his friends, counsellors, kinsmen, relatives, not to speak of his townsmen and countrymen. In consequence he had to renounce his throne and dominion and to suffer great calamities because of his passion for meat.
Mahamati, even Indra who obtained sovereignty over the gods had once to assume the form of a hawk owing to his habit-energy of eating meat for food in a previous existence; he then chased ViSvakarma appearing in the guise of a pigeon, who had thus to place himself on the scale. King Sivi feeling pity for the innocent [pigeon had to sacrifice himself to the hawk and thus] to suffer great pain. Even a god who became Indra the Powerful, after going through many a birth, Mahamati, is liable to bring misfortune both upon himself and others; how much more those who are not Indra!
Mahamati, there was another king1 who was carried away by his horse into a forest. After wandering about in it, he committed evil deeds with a lioness out of fear for his life, and children were born to her. Because of their descending from the union with a lioness, the royal children were called the Spotted-Feet, etc. On account of their evil habit-energy in the past when their food had been flesh, they ate meat even [after becoming] king, and, Mahamati, in this life they lived in a village called Kutiraka ("seven huts"), and because they were excessively attached and devoted to meat-eating they gave birth to Dakas and Dakinis who were terrible eaters of human flesh. In the life of transmigration, Mahamati, such ones will fall into the wombs of such excessive flesh-devouring creatures as the lion, tiger, panther, wolf, hyena, wild-cat, jackal, owl, etc.; they will fall into the wombs of still more greedily flesh-devouring and still more terrible Rakshasas. Falling into such, it will be with difficulty that they can ever obtain a human womb; how much more [difficult] attaining Nirvana!
Such as these, Mahamati, are the evils of meat-eating; how much more numerous [evil] qualities that are born of the perverted minds of those devoted to [meat-eating]1. And, Mahamati, the ignorant and simple-minded are not aware of all this and other evils of meat-eating, and the merits of not eating meat. I tell you, Mahamati, that seeing these evils and merits the Bodhisattva whose nature is pity should eat no meat.
Mahamati, in most cases, slaughters are done for meat-eaters, If no one eats meat, there will be no destroyer of life, therefore, eating meat produce the same sin as killing. Those in the world who addict to the flavor of meat would eat even human flesh, not to mention the flesh of birds, beasts, and so forth. Mahamati, in most cases nets and other devices are prepared in various places by people who have lost their sense on account of their appetite for meat-taste, and thereby many innocent victims are destroyed for the sake of the price [they bring in]--such as birds, Kaurabhraka, Kaivarta, etc., that are moving about in the air, on land, and in water. There are even some, Mahamati, who are like Rakshasas hard-hearted and used to practising cruelties, 2 who, being so devoid of compassion, would now and then look at living beings as meant for food and destruction-- no compassion is awakened in them.
It is not true, Mahamati, that meat is proper food and permissible for the Sravaka when [the victim] was not killed by himself, when he did not order others to kill it, when it was not specially meant for him. Again, Mahamati, there may be some unwitted people in the future time, who, beginning to lead the homeless life according to my teaching, are acknowledged as sons of the Sakya, and carry the Kashaya robe about them as a badge, but who are in thought evilly affected by erroneous reasonings. They may talk about various discriminations which they make in their moral discipline, being addicted to the view of a personal soul. Being under the influence of the thirst for [meat-] taste, they will string together in various ways some sophistic arguments to defend meat-eating. They think they are giving me an unprecedented calumny when they discriminate and talk about facts that are capable of various interpretations. Imagining that this fact allows this interpretation, [they conclude that] the Bhagavan permits meat as proper food, and that it is mentioned among permitted foods and that probably the Tathagata himself partook of it. But, Mahamati, nowhere in the sutras is meat permitted as something enjoyable, nor it is referred to as proper among the foods prescribed [for the Buddha's followers].
If however, Mahamati, I had the mind to permit [meat-eating], or if I said it was proper for the Sravakas [to eat meat], I would not have forbidden, I would not forbid, ail meat-eating for these Yogins, the sons and daughters of good family, who, wishing to cherish the idea that all beings are to them like an only child, are possessed of compassion, practise contemplation, mortification, and are on their way to the Mahayana. And, Mahamati, the interdiction not to eat any kind of meat is here given to all sons and daughters of good family, whether they are cemetery-ascetics of forest-ascetics, or Yogins who are practising the exercises, if they wish the Dharma and are on the way to the mastery of any vehicle, and being possessed of compassion, conceive the idea of regarding all beings as an only child, in order to accomplish the end of their discipline.
In the canonical texts here and there the process of discipline is developed in orderly sequence like a ladder going up step by step, and one joined to another in a regular and methodical manner; after explaining each point meat obtained in these specific circumstances is not interdicted.1 Further, a tenfold prohibition is given as regards the flesh of animals found dead by themselves. But in the present sutra all [meat-eating] in any form, in any manner, and in any place, is unconditionally and once for all, prohibited for all. Thus, Mahamati, meat-eating I have not permitted to anyone, I do not permit, I will not permit. Meat-eating, I tell you, Mahamati, is not proper for homeless monks. There may be some, Mahamati, who would say that meat was eaten by the Tathagata thinking this would calumniate him. Such unwitted people as these, Mahamati, will follow the evil course of their own karma-hindrance, and will fall into such regions where long nights are passed without profit and without happiness. Mahamati, the noble Sravakas do not eat the food taken properly by [ordinary] men, how much less the food of flesh and blood, which is altogether improper. Mahamati, the food for my Sravakas, Pratyekabuddhas, and Bodhisattvas is the Dharma and not flesh2-food; how much more the Tathagata! The Tathagata is the Dharmakaya, Mahamati; he abides in the Dharma as food; his is not a body feeding on flesh; he does not abide in any flesh-food. He has ejected the habit-energy of thirst and desire which sustain all existence; he keeps away the habit-energy of all evil passions; he is thoroughly emancipated in mind and knowledge; he is the All-knower; he is All-seer; he regards all beings impartially as an only child; he is a great compassionate heart. Mahamati, having the thought of an only child for all beings, how can I, such as I am, permit the Sravakas to eat the flesh of their own child? How much less my eating it! That I have permitted the Sravakas as well as myself to partake of [meat-eating], Mahamati, has no foundation whatever.
So it is said:
1. Liquor, meat, and onions are to be avoided, Mahamati, by the Bodhisattva-Mahasattvas and those who are Victor-heroes.
2. Meat is not agreeable to the wise: it has a nauseating odour, it causes a bad reputation, it is food for the carnivorous; I say1 this, Mahamati, it is not to be eaten.
3. To those who eat [meat] there are detrimental effects, to those who do not, merits; Mahamati, you should know that meat-eaters bring detrimental effects upon themselves.
4. Let the Yogin refrain from eating flesh as it is born of himself, as [the eating] involves transgression, as [flesh] is produced of semen and blood, and as [the killing of animals] causes terror to living beings.
5. Let the Yogin always refrain from meat, onions, various kinds of liquor, allium, and garlic.
6. Do not anoint the body with sesamum oil; do not sleep on a bed, perforated with spikes; for the living beings who find their shelter in the cavities and in places where there are no cavities may be terribly frightened.2
7. From eating [meat] arrogance is born, from arrogance erroneous imaginations issue, and from imagination is born greed; and for this reason refrain from eating [meat].
8. From imagination, greed is born, and by greed the mind it stupefied; there is attachment to stupefaction, and there is no emancipation from birth [and death].
9. For profit sentient beings are destroyed, for flesh money is paid out, they are both evil-doers and [the deed] matures in the hells called Raurava (screaming), etc.
10. One who eats flesh, trespassing against the words of the Muni, is evil-minded; he is pointed out in the teachings of the Sakya as the destroyer of the welfare of the two worlds.
11. Those evil-doers go to the most horrifying hell; meat-eaters are matured in the terrific hells such as Raurava, etc.
12. There is no meat to be regarded as pure in three ways: not premeditated, not asked for, and not impelled; therefore, refrain from eating meat.
13. Let not the Yogin eat meat, it is forbidden by myself as well as by the Buddhas; those sentient beings who feed on one another will be reborn among the carnivorous animals.
14. The meat-eater is ill-smelling, contemptuous, and born deprived of intelligence; he will be born again and again among the families of the Candala(slaughterman), the Pukkasa, and the Domba.
15. Prom the womb of Dakin¨© he will be born in the meat-eaters' family, and then into the womb of a Rakshas¨© and a cat; he belongs to the lowest class of men.
16. Meat-eating is rejected by me in such sutras as the Hastikakshya, the Mahamegha, the Nirvana, the Anglimalika, and the Lankavatara.
17. [Meat-eating] is condemned by the Buddhas, Bodhisattvas, and Sravakas; if one devours [meat] out of shamelessness he will always be devoid of sense.
18. One who avoids meat, etc., will be born, because of this fact, in the family of the Brahmins or of the Yogins, endowed with knowledge and wealth.
19. Let one avoid all meat-eating [whatever they may say about] witnessing, hearing, and suspecting; these theorisers born in a carnivorous family understand this not.
20. As greed is the hindrance to emancipation, so are meat-eating, liquor, etc., hindrances.
21. There may be in time to come people who make foolish remarks about meat-eating, saying, "Meat is proper to eat, unobjectionable, and permitted by the Buddha."
22. Meat-eating is a medicine; again, it is like a child's flesh; follow the proper measure and be averse [to meat, and thus] let the Yogin go about begging.
23. [Meat-eating] is forbidden by me everywhere and all the time for those who are abiding in compassion; [he who eats meat] will be born in the same place as the lion, tiger, wolf, etc.
24. Therefore, do not eat meat which will cause terror among people, because it hinders the truth of emancipation; not to eat meat-- this is the mark of the wise.
(End of Chapter 8)
Chapter 9: Dharani
At that time the Bhagavan addressed Mahamati the Bodhisattva-Mahasattva: Mahamati, you should hold forth these magical phrases of the Lankavatara, which were recited, are recited, and will be recited by the Buddhas of the past, present, and future. I will recite them here for the benefit of the proclaimers of the Dharma, who will retain them in memory. They are:
Tutte, tutte--vutte, vutte--patte, patte--katte, katte--amale, amale--vimale, vimale--nime, nime--hime, hime--vame, vame--kale, kale, kale, kale--atte, matte--vatte, tutte--jnette, sputte--katte, katte--latte, patte--dime dime--cale, cale--pace, pace--badhe, bandhe--ance, mance--dutare, dutare--patare, patare--arkke, arkke--sarkke, sarkke--cakre, cakre--dime, dime-hime, hime --tu tu tu tu --du du du du --ru ru ru ru --phu phu phu phu --svaha.
These, Mahamati, are the magical phrases of the Lankavatara Mahayana Sutra: If sons and daughters of good family should hold forth, retain, proclaim, realise these magical phrases, no one should ever be able to effect his descent upon them. Whether it be a god, or a goddess, or a Naga, or a Nagi, or a Yaksha, or a Yakshi, or an Asura, or an Asuri, or a Garuda, or a Garudi, or a Kinnara, or a Kannari, or a Mahoraga, or a Mahoragi, or a Gandharva, or a Gandharvi, or a Bhuta, or a Bhuti, or a Kumbhanda, or a Kumbhandi, or a Pisara, or a Pisaci, or an Austaraka, or an Austaraki, or a Apasmara, or an Apasmari, or a Rakshasa, or a Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari, or a Kataputana, or a Kataputani, or an Amanushya, or an Amanushyi, --no one of these will be able to effect his or her descent [upon the holder of these magical phrases]. If any misfortune should befall, let him recite the magical phrases for one hundred and eight times, and [the evil ones] will, wailing and crying, turn away and go in another direction.
I will tell you, Mahamati, other magical phrases. They are:
Padme, padmadeve--hine, hini, hine--cu, cule, eulu, cule--phale, phula, phule--yule, ghule, yula, yule--ghule, ghula, ghule--pale, pala, pale--munce, munce, munce--cchinde, bhinde, bhanje, marde, pramarde, dinakare--svaha.
If, Mahamati, any son or daughter of good family should hold forth, retain, proclaim, and realise these magical phrases, on him or her no [evil beings] should be able to make their descent. Whether it be a god, or a goddess, or a Naga, or a Nagi, or a Yaksha, or a Yakshi, or an Asura, or an Asuri, a Garuda, or a Garudi, or a Kinnara, or a Kinnari, or a Mahoraga, or a Mahoragi, or a Gandharva, or a Gandharvi, or a Bhuta, or a Bhuti, or a Kumbhanda, or a Kumbhandi, or a Pisaca, or a Pisaci, or an Austaraka, or an Austaraki, or an Apasmara, or an Apasmari, or a Rakshasa, or a Rakshasi, or a Daka, or a Dakini, or an Aujohara, or an Aujohari, or a Kataputana, or a Kataputani, or an Amanushya, or an Amanushyi--no one of these will be able to effect his or her descent upon [the holder of these magical phrases]. By him who will recite these magic phrases, the [whole] Lankavatara Sutra will be recited. These magic phrases are given by the Blessed One to guard against the interference of the Rakshasas.
(End of Chapter 9)