Taishō no. 1071

Translated by Imperial Decree
by the Tang Dynasty Trepiṭaka Dharma Master Xuanzang in 656)

Translated into English by Shaku Shingan (13 February 2026)

I. Introduction and Setting

Thus have I heard:

At one time, the Bhagavān was in the bamboo circle in Śrāvastī, accompanied by a great assembly of one thousand two hundred and fifty bhikṣus and immeasurable and countless bodhisattva mahāsattvas, with Maitreya Bodhisattva at the head. Furthermore, there were immeasurable bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, and various devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, kumbhāṇḍas, piśācas, humans and non-humans, who surrounded the great assembly, making offerings, paying reverence, respecting, and praising him as he taught the Dharma.

II. The Prcolcamation of the Mantra

At that time, Avalokiteśvara Bodhisattva Mahāsattva, surrounded front and back by immeasurable koṭis of nayutas of hundreds of thousands of mantra-holding ṛṣis, came to the place where the Buddha was. Having arrived, he bowed his head to the Bhagavān's two feet, circumambulated him three times to the right, sat down to one side, and addressed the Buddha, saying: 

"O Bagavān! I possess a heart vidyā mantra called the Eleven-Faced. It possesses great majestic power, and was spoken by eleven koṭis of buddhas. I shall now explain it wishing to bring benefit and peace to all sentient beings, wishing to remove all diseases, wishing to extinguish all evil, wishing to stop all inauspiciousness, wishing to ward off all bad dreams and thoughts, wishing to prevent all untimely deaths, wishing to cause those with evil minds to become tamed and pure, wishing to cause those beset with sorrow and distress to attain peace and joy, wishing to cause those with enemies and feuds to become reconciled, wishing to cause obstacles from māras and ghosts to be completely annihilated, and wishing to cause all desires within the heart to be fulfilled. 

"O Bhagavān! I do not see in this world, whether among devas, māras, or Brahmā, or śramaṇas, or brāhmaṇas, anyone who, by using this vidyā mantra to protect their body, and who takes up and bears, reads and recites, writes and copies, and propagates it, that could be harmed by any calamities, accidents, māra-obstacles, by blades and staves, or by sorcery, prayer-curses, and poisons. I also do not see anyone who, using this vidyā mantra in whatever place they dwell, whether far or near, having established the boundary, could be transgressed against or harmed by anyone, with the sole exception of fixed bad karma that is due to ripen. 

"O Bhagavān! One should certify and know that this matter is certainly so; one should only believe and accept it, and should not discriminate or doubt. If one does so, it will cause all calamities and accidents to stay far away and be unable to encroach or approach. This heart vidyā mantra is praised by all buddhas together, is rejoiced in by all together, and is remembered and protected by all tathāgatas. 

"O Bhagavān! I recall kalpas in the past, equal to the sands of the Ganges River, there was a Buddha who appeared in the world, named Śatapadmanetra-uṣṇīṣa-anāvaraṇa-guṇarājaprabhāsa Tathāgata, Arhat, Samyak-saṃbuddha. At that time, I was a great ṛṣi, and from that Bhagavān, I received this mantra. When I obtained this mantra, I saw the buddhas of the ten directions and immediately realised the patience of the non-arising of dharmas. You should know that this mantra possesses great majestic power. Therefore, if there are sons of good family or daughters of good family and others, who have pure faith, who desire to take up and bear, read and recite this vidyā mantra, they should be respectful and focus their thoughts with utmost sincerity. Every morning, having purified themselves according to the Dharma, they should recite this mantra one hundred and eight times. 

III. The Benefits of Practice

"If they can do this, in this present body, they will obtain ten kinds of victories. What are these ten? 

"First, one's body will always be free from illness.

"Second, one will constantly be embraced and protected by the buddhas of the ten directions. 

"Third, one's wealth, jewels, clothing, and food will be inexhaustible in use. 

"Fourth, one will be able to subdue enemies without any fear. 

"Fifth, one will cause all venerable and noble ones to show respect and speak sincerely. 

"Sixth, one cannot be harmed by poison, ghosts, or spirits. 

"Seventh, one cannot be harmed by any blades or staves. 

"Eighth, one cannot be drowned by water. 

"Ninth, one cannot be burned by fire. 

"Tenth, one will never suffer an untimely death. 

"Furthermore, one will obtain four kinds of meritorious victories: 

"First, at the moment of death, one will get to see the buddhas. 

"Second, one will never fall into the evil realms. 

"Third, one will not die due to danger or distress. 

"Fourth, one will be reborn in the Land of Ultimate Bliss. 

"O Bhagavān! I recall in the past, passing kalpas equal to ten times the sands of the Ganges River, and passing further beyond that, there was a Buddha who appeared in the world, named Mandāravagandha Tathāgata, Arhat, Samyak-saṃbuddha. At that time, I was a great householder, and in the presence of that Buddha, I received this mantra. Upon obtaining this mantra, I transcended the cycle of birth and death for forty thousand kalpas, reciting and bearing this mantra. I further obtained the Dharma Gate of the 'Treasury of Great Compassion and Wisdom of the Buddhas and the Liberation of all Bodhisattvas.' By this majestic power, I can save all those imprisoned and closed in from bonds, shackles and chains, impending executions, water, fire, wind, and thieves, suffering from poison or curses, and various sufferings and distresses caused by humans and non-humans. Thereby, for all sentient beings, I can act as a refuge, a protection, a consolation, an island, and a shelter. By the power of this mantra, I gather in all violent and evil yakṣas and rākṣasas, first causing them to generate a mind of loving-kindness and compassion and afterwards establishing them in anuttarā samyak-saṃbodhi. 

"O Bhagavān! This vidyā mantra of mine possesses great majestic power. If one recites it just once, it can extinguish the four root offences and the five immediate offences, leaving no remainder. How much more so for one who practices as explicitly taught? If there is one who has planted various wholesome roots in the presence of a hundred thousand koṭis of nayutas of buddhas, only then at this time are they able to hear this mantra. How much more so for one who can take up, bear, and practice as taught? If one can read and recite, take up and bear this vidyā mantra day and night, I shall cause all their wishes and requests to be completely fulfilled as they desire. If one is able, every half-month, on the fourteenth day or the fifteenth day, to uphold the precepts and fast, purifying oneself according to the Dharma, and fixing one's mind upon me, recite this vidyā mantra, then one will transcend forty thousand kalpas of the cycle of birth and death. 

"O Bhagavān! Because of this mantra, my name is noble and difficult to hear about. If one recites the names of a hundred thousand koṭis of nayutas of buddhas, and furthermore if one temporarily recites my name with utmost sincerity, the merits of those two are equal, exactly equal. All those who recite my name will attain the stage of non-retrogression, be free from all diseases, escape all obstacles and all fears, and be able to extinguish the evils of body, speech, and mind. How much more so for one who, regarding the vidyā mantra spoken by me, takes up and bears, reads and recites, and practices as is taught? You should know that this person has accepted unsurpassed Bodhi as if it were in the palm of their hand."

IV. The Buddha's Approval and the Mantras

At that time, the Bhagavān praised Avalokiteśvara Bodhisattva, saying: 

"Sādhu! Sādhu! O son of good family! You are indeed able to generate such a mind of great loving-kindness and compassion for all sentient beings and desire to reveal this great vidyā mantra. 

"O son of good family! By this skilful means, you can save and liberate all sentient beings from all illnesses, sufferings, obstacles, difficulties, and fears, and the evils of body, speech, and mind, and even establish all sentient beings in anuttarā samyak-saṃbodhi. 

"O son of good family! I also rejoice in and accept your vidyā mantra; you should speak it." 

At that time, Avalokiteśvara Bodhisattva Mahāsattva immediately arose from his seat, bore his right shoulder, touched his right knee to the ground, and addressed the Buddha, saying: 

1. The Root Mantra

"One who recites this mantra should speak thus:

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana-vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: oṃ dhara dhara dhiri dhiri dhuru dhuru iṭṭe vaṭṭe cale cale pracale pracale kusume kusumavare ili mili cili ciṭi jvā[la]m apanaya, śuddhasattva mahākāruṇika, svāhā!

"O Bhagavān! This is the Root vidyā mantra. If one recites it, one obtains the meritorious victories explained above.

2. The Water and Clothing Consecration Mantra

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana- vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: hā hā hā hā ile mile cile bhile khile hile, svāhā!

"O Bhagavān! This is the mantra for consecrating water and clothing. If one wishes to enter the bodhimaṇḍa, one must first bathe, and afterwards use this mantra to consecrate water seven times to sprinkle the body for purification. Furthermore, use this mantra to consecrate clothing seven times, and only then put it on.

3. The Incense and Lamp Consecration Mantra

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana-vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: ṭuru ṭuru hā hā hā hā, svāhā!

"O Bhagavān! This is the mantra for consecrating incense and lamps. If entering the bodhimaṇḍa and wishing to burn incense as an offering, first use this mantra to consecrate the incense seven times and then burn it. When wishing to light lamps, first use this mantra to consecrate the oil seven times and afterwards light the lamp.

4. The Flowers, Incense, and Garlands Consecration Mantra

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana-vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: siri siri dhiri dhiri siri dhiri, svāhā!

"O Bhagavān! This is the mantra for consecrating flowers, incense, and garlands. If entering the bodhimaṇḍa and wishing to use flowers, incense, and garlands to make offerings, first use this mantra to consecrate the flowers seven times and use them to scatter over the venerable image. Furthermore, use this mantra to consecrate incense [paste] seven times, then smear it on the venerable image. Furthermore, use this mantra to consecrate garlands seven times to adorn the venerable image.

5. The Food Offering Mantra

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana-vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: sāde sāde sidi sidi sudu sudu, svāhā!"

"O Bhagavān! This is the mantra for offering food to the Buddha. If one wishes to use drinks, food, flowers, and fruits to make offerings to the Buddha, first recite this mantra over them twenty-one times, and then offer them."

6. The Firewood Consecration Mantra

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana-vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: masi tasi cale cale huru huru curu curu suru suru muru muru, svāhā!"

"O Bhagavān! This is the mantra for consecrating firewood. If one wishes to perform any rite using the root vidyā mantra above, first use this mantra to consecrate jāti [jasmine] wood once, intending to use it to kindle the fire. Separately, take jāti wood, cut into thirty-one segments one inch in length, and soak them in curds, ghee, and honey overnight. Take each segment, recite the mantra over it once, and throw it into the fire until all are finished; then, according to the matter, perform what should be done.

7. The Boundary Establishment Mantra

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana-vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: ili mili vili tili cili hili, svāhā!

"O Bhagavān! This is the boundary-binding mantra. When wishing to establish the boundary, first use this mantra to consecrate water seven times and sprinkle it in the four directions, or consecrate mustard seeds, or consecrate clean ash, each up to seven times, and scatter them in the four directions. Depending on the intended distance, the boundary will be established for protection.

8. The Dismissal Mantra

"Homage to the Triple Gem. Homage to Ārya-jñānasāgara-vairocana-vyūharāja Tathāgata. Homage to all tathāgata, arhat, samyak-saṃbuddhas. Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One.

"tadyathā: piṭi piṭi tiṭi tiṭi ciṭi ciṭi viṭi viṭi gaccha gaccha bhagavān āryāvalokiteśvara svabhāvanam, svāhā!"

"O Bhagavān! This is the mantra to request me to return to my own palace. When the rites performed are concluded, and one requests me to return to my own palace, one should use this mantra to consecrate water seven times and sprinkle it in the four directions, and I will then return."

"O Bhagavān! Even if this vidyā mantra does not produce success, one can still perform the various rites; if one recites it single-mindedly, no wish will not be obtained. 

V. Ritual Procedures for Healing

"If one suffers from a fever that has lasted a day since onset, or two days since onset, or three days since onset, or four days since onset, or if one suffers from ghost-sickness, or that caused by bhūta ghosts, or that caused by ḍākinīs, or that caused by piśācas, or that caused by kaṭapūtanas, or that caused by madness-causing ghosts, or that caused by epilepsy-causing ghosts, or that caused by various other evil ghosts, for all of these, use this mantra to consecrate the patient one hundred and eight times, and they will recover. 

"If the obstruction is heavy, use a five-coloured thread, reciting the mantra each time you make a knot: recite once and tie one knot, making a total of one hundred and eight knots. Tie this to the patient's neck or to their arm; the sinful obstruction will be removed, and the illness will be immediately healed. 

"If one suffers from boils, carbuncles, fistulas, sores, blisters, ulcers, ringworm, and various evil diseases; or if one is wounded by blades, arrows, or lances, or stung by snakes, scorpions, centipedes, or poisonous wasps, for all of these, recite this mantra over them seven times, and they will be immediately healed. 

"If the obstruction is severe, recite the mantra over yellow clay up to seven times, then smear it on the afflicted area; the suffering will be healed.

"If one suffers from paralysis, hemiplegia, wind-stroke, deafness, nasal blockage, or rheumatic wind diseases, one should recite this mantra with a one-pointed mind, consecrating the patient one hundred and eight times, and the illness will be immediately healed. 

"If the obstruction is heavy, boil birch bark and kuṣṭha incense in oil or ghee; recite over it seven times and use it to smear the body, or drip it into the ears or nose, or cause it to be ingested, and the affliction will be healed. 

"If there are any remaining various diseases, one should wholeheartedly use this to consecrate them, or recite it oneself, and one will obtain recovery.

VI. The Image Creation Instructions

"O Bhagavān! If one wishes to accomplish this vidyā mantra, one should first use solid, fine, crack-free white sandalwood to carve an image of Avalokiteśvara Bodhisattva. It should be one and a half hand-spans tall. The left hand holds a red lotus flower and a kuṇdikā (water vessel). The right arm is extended, holding prayer beads and making the abhaya (fearlessness) mudrā. 

"The image is made with eleven faces. The front three faces are made with a compassionate expression. The left three faces are made with a wrathful expression. The right three faces feature white tusks protruding upward. The single face at the back is rendered with a violent, loud-laughing expression. The single face at the very top is modelled after a Buddha. All the crowns on their heads bear the body of a Buddha. The body of Avalokiteśvara Bodhisattva is embellished with keyūra ornaments and various adornments. 

VII. The Thirteenth Day Fast

"Having made this image, if one wishes to seek a wish, wear new, clean clothes and observe the precepts and fast. From the first day of the bright half of the month until the eighth day, recite this mantra one hundred and eight times, or immeasurable times, at the three times of the day. From then on, spread a clean seat in a quiet place, place the created Avalokiteśvara Bodhisattva image facing the west, and offer various foods and drinks according to one's ability. Burn only agaru and storax incense. The practitioner should eat barley and milk food and recite as before until the thirteenth day. From then on, the offerings arranged must be double those before. The practitioner should eat only the 'three white foods,' namely milk, curds, and rice. Take Bodhi tree wood and light a fire in front of the image. Furthermore, cut that wood into one thousand and eight segments of one inch each. Soak them in turuṣka incense oil. Take each segment, recite the mantra once, and throw it into the fire until all are finished. 

"At that time, the great earth will shake violently, and consequently, the body of the image will also move. From the mouth of the face on the very top, a voice will emit praising the practitioner, saying:

'Sādhu! Sādhu! O son of good family! You can seek your wish with such diligence and hardship; I shall cause your wish to be fulfilled. I shall cause you to rise into the sky and depart, or cause you to roam without obstruction, or to become a king among mantra-holding ṛṣis, or make you sovereign and unhindered just like me.'

VII. The Fifteenth Day Fast

"Furthermore, the practitioner may, on the fifteenth day of the bright half of the month, place the Eleven-Faced Avalokiteśvara image within a caitya containing Buddha dhātu (relics). Wearing new clean clothes and observing the precepts and fasting, passing one day and one night without drinking or eating, take one thousand and eight sumanā (jasmine) flowers. Take each flower, recite the mantra over it once, and throw it onto the image until all are finished. 

"At that time, from the mouth of the face directly on the front of the image, a sound will be emitted resembling thunder, and consequently cause the great earth to shake. 

"At that time, the practitioner should calm their own mind; do not generate terror, but only recite the vidyā mantra, and beg for the expected wish, speaking thus: 

'Homage to the Noble Avalokiteśvara Bodhisattva Mahāsattva, the Great Compassionate One. When shall I be able to act as a great reliance and protector for all sentient beings? When shall I be able to fulfil the wishes in the hearts of all sentient beings?'

"Then Avalokiteśvara will grant the wish. When the wish is granted, none of the devas or nāgas will be able to create obstacles. 

VIII. Further Rites for Worldly Protection 

"Furthermore, if there is a lunar eclipse, the practitioner should take one tael of ghee and hold it in a silver vessel. Place it in front of this image and recite this mantra until the moon reappears as before. Then take it and eat it; all ailments in the body will be completely healed.

"Furthermore, the practitioner should take equal parts of realgar and ox bezoar. Place them in front of this image and recite this mantra one thousand and eight times. Mix them with water and dot it between the eyebrows; on three matters will be accomplished as explained before. If mixed with warm water for bathing the body, all obstacles, all evil dreams, and all epidemics will be completely healed.

"Furthermore, if enemies and bandits from other regions desire to invade the borders, one should take one drop of rouge [pigment], recite this mantra over it one hundred and eight times, and dot this image, with the wrathful face on the left side facing directly towards that direction; this will cause the enemy or bandit army to be unable to advance.

"Furthermore, if epidemics arise among the people or livestock in the land, light a fire of śīśama wood in front of this image. Separately, take that wood and cut it into one thousand and eight segments of one inch each. Take each segment, coat it in mustard seed oil, recite the mantra over it once, and throw it into the fire until all are finished. Furthermore, take a crimson thread and make seven mantra knots; recite once and tie one knot. Tie it to the very top of the Buddha's face; this can eliminate all epidemics. Once the epidemic is removed, untie and remove the mantra thread.

"Furthermore, if one suddenly contracts an illness caused by ḍākinīs bhūta ghosts, or others possessing them, one should take a white thread and make twenty-one mantra knots; recite once and tie one knot. Tie it to the top of the compassionate face directly on the front. After passing the night, untie it, take it, and tie it to the sick person's neck; the illness will be immediately healed. If the karmic obstruction is heavy and they are not healed, one should take this rope and further recite over it one hundred and eight times. Tie it to the top of the image where it was tied before. After passing one night, untie and take it, and tie it to the sick person's neck; they will certainly be healed.

"Furthermore, if there is a long illness that is distressing and does not improve, or if evil spirits and ghosts come and enter the dwelling, one should take one hundred and eight pellets of kunduruka (frankincense). In front of this image, recite once over each pellet, and throw it into the fire until all are finished. Furthermore, take a white thread and make twenty-one mantra knots; recite once and tie one knot. Tie it to the top of the compassionate face directly on the front. After passing one night, untie and take it, and tie it to the sick person's neck; the suffering will be healed, and the evil ghosts will scatter.

"Furthermore, if enemies or feuds are seeking an advantage, engaging in disputes, prayer-curses, or wishing to cause ruin and harm, one should make offerings to this image with various incense, flowers, and other objects. Light a fire of vārṣika wood in front of the image. Take one hundred and eight seeds of white mustard. Recite once over each and throw into the fire. Furthermore, take a white thread and knot it into one hundred and eight knots; recite once and tie one knot. Tie it to the top of the wrathful face on the left side of this image. After passing the night, untie and take this rope, call the enemy's name, and cut each knot in turn, separating them. Call once and cut once until all are finished. Now, what that enemy seeks to do will not succeed, and they will naturally submit.

"Furthermore, if a person desires to seek various good and auspicious things, take a five-coloured thread and knot it into a mantra rope of one hundred and eight knots; recite once and tie one knot. Further recite over it seven times in front of the image. Tie it to the top of the compassionate face directly on the front. After passing one night, untie and take it, and tie it to one's own body. What is sought will be as one wishes.

"Furthermore, if one knows there are various obstacles and difficulties within one's body, and good things sought are often not according to one's heart, and misfortunes and calamities come from time to time without cause, one should bathe the body of this image with fragrant water. Then take this water and recite the mantra over it one hundred and eight times, and use it to bathe the body of a vināyaka image. Then take it and recite over it one hundred and eight times, and sprinkle it on one's own body. All obstacles and difficulties will naturally be extinguished, and all that is sought will be as one wishes."

IX. Conclusion 

At the time, Avalokiteśvara Bodhisattva Mahāsattva had spoken this sūtra, and the entire great assembly simultaneously praised, saying: 

"Sādhu! Sādhu! O Mahāsattva! You are indeed able, for the sake of desiring to benefit and bring peace to sentient beings, to speak this vidyā mantra. We rejoice and also vow to accept and uphold it. " 

At that time, the great assembly jumped with joy, circumambulated the Buddha three times, paid homage, and departed.

Translator's note:

This esoteric Mahāyāna sutra centres on Avalokiteśvara Bodhisattva (or Avalokitasvara in the earlier version (T1070). It is almost identical to T1070, which Yaśogupta translated sometime between 561 and 577. A much longer and more developed version is available in Amoghavajra's translation (T1069), which was translated between 746 and 774. While I have translated T1070, the differences are too trivial to warrant a critical translation, and in most respects, I believe Xuanzang has improved the text. Xuanzang's T1071 also served as the basis for the Tibetan translation of the same sūtra (Toh. 694). A similar sūtra appears in fascicle 4 of the Dhāraṇīsamuccaya (T901), translated by Atigupta in 654, just two years before Xuanzang.

The text reveals the powerful Eleven-Faced Heart Vidyā Mantra, a sacred invocation designed to bring peace and protection to all sentient beings. Serving as a ritual manual, the text specifies that the mantra grants practitioners numerous worldly and spiritual victories, including immunity from disease, protection from physical harm, and eventual rebirth in the Pure Land. Additionally, it provides highly specific instructions for fashioning an eleven-faced sandalwood statue and performing elaborate esoteric rites—including fire offerings, intensive fasting, and healing spells using knotted threads—to cure everyday afflictions, subdue enemies, and achieve spiritual liberation.