SEEING CHEN-YEN BUDDHISMFearlessness (Li pu-wei ju-lai, Abhayamdada); Wide and Vast Body
(Kuang-po shen ju-lai, Vyasakaya); the Tathagata of Wonderful Body
(Miao-ssu shen ju-lai, Surupakaya); Many Treasures (Tuo-pao ju-lai, Prab-
hutaratna); Amitabha (A-mituo ju-lai); and the Tathagata in the World of
Broad and Majestic Virtue of Self-existent Light (Shih-chien kuang-ta wei-
te tzu-tzai kuang-ming).
The mantra of each is chanted, and the text follows with an explanation
of the benefit produced. For example, hearing and chanting the name of
Abhayamdada results in always attaining peace and joy. Hearing the name
of the Tathagata in the World of Broad and Majestic Virtue of Self-existent
Light produces five separate results, including the attainment of the great
self-sufficient ju-i, the ability to fly through the air, as well as a body and
mind like a pearl.^60
7 The initiation of the assembly of beings, including their arousal of bod-
hicitta, and their taking of samaya vows. This sequence involves the formal
initiation (through visualization) of the amassed beings into the Vajrayana.
The beings are visualized as taking refuge, arousing bodhicitta, taking bod-
hisattva vows, and receiving samaya.^61
8 The initiated beings now save and feed other beings.^62 The newly initiated
beings, under the leadership of the adept, now make the mudra and mantra
(and, one supposes the visualization) of the Tathagata of Limitless Majestic
Virtue of Self-existent Light. Thus, in this sequence, the adept and all the
assembled beings now feed all beings with a nourishing sea of sweet dew.
9 The dharar.z!s of dismissal. The adept makes the mudra and mantra appro-
priate to Bestowing Presents and then the long Dharar.za of the Victorious
and Worthy Buddha's Usr.zzsa.^63
10 Closing gathas. Finally, the adept recites a series of gathas, ending with the
one-hundred-syllable mantra of Vajrasattva, and the beings are dismissed.
The full series includes gathas for: (a) each of the six gatis, (b) arousing
complete conversion, (c) great fortune-going to the pure lands, and (d)
one-hundred-syllable dharar.z! of Vajrasattva.^64 Appended to the manual is
"The writ on the 10 sorts of lonely hun [spirits]. "^65This brief examination of the rites for the salvation of hungry ghosts shows
that, as in the root texts, one can observe the Two Truths cosmology and the
interlocking pursuit of two kinds of siddhi. The mundane siddhi which is
achieved in the rite is the salvation of the pretas and other suffering beings and
the effective exorcism of these troubling spirits from the community. The route
for accomplishing this cosmic housecleaning is the promotion of supramundane
siddhi. First the adept and then the suffering beings are purged of their klesa,
after which they achieve the arousal of bodhi, the initiation into the mm:ujala,
and enlightenment. The two kinds of siddhi and their attainment are intertwined,
a fact underscored by the once-suffering beings, who, acting as bodhisattvas,
proceed to lead other beings through the rite. The universe becomes filled with