菩提場所說一字頂輪王經

Chapter on Secret Mudras (continued)

Bend the thumb of the right hand inward and close the hand, then empower the five places. This is the Tathagata Armor Mudra.

All the Buddha-crowns—

This mudra possesses great majestic virtue.

If one lacks the Armor Mudra,

One’s practice will not be steadfast,

Like a person without clothing,

Like a house without inhabitants,

Like a country without a king,

Like a forest without trees,

Like food lacking salt,

Like a pond without water,

Like a brahmin without the Vedas,

Like an army without direction.

Therefore, if practitioners

Lack the Armored Protection Mudra,

They will be driven by the maras

And will not attain accomplishment.

By forming this Armored Protection,

The maras cannot invade or oppress them,

And they will swiftly attain siddhi.

The mantra is:

– Nẵng mồ tam mã đà một đà nẫm. Úm bộ nhập phạ la hồng.

Practitioners should use this mudra

Constantly to empower their bodies.

Just as a king upon the battlefield,

Clad in armor, is truly bold and valiant,

So too practitioners,

Clad in armor, are like a king.

Using it to protect the body at the three periods,

They can accomplish every undertaking.

Again, as in the Armor Mudra, extend the middle finger. This is the Tathagata’s Great Crown-Topknot Mudra, which can accomplish every undertaking. The mantra is:

– Nẵng mồ tam mãn đà mẫu đà nẫm. A cu rô tra.

Again, as in the Crown-Topknot Mudra, join the middle finger with the index finger, hold them upright, and place them by the right and left ears. This is the Tathagata Ear Mudra.

Constantly empower the ears,

Establishing correspondence with the mantra.

This person’s ears will be free from illness

For as many as one hundred kalpas.

The mantra is:

– Nẵng mồ tam mãn đà mẫu đà nẫm. Hộc ca.

If practitioners

Rely upon the ritual procedure of the Wheel-Turning King,

They will attain the divine ear,

And their speech and voice will become supremely excellent.

Again, form the Armor Mudra with the left hand and turn the forearm toward the body. This is the Tathagata’s Great Tooth Mudra; place it by the mouth and teeth.

The Buddha’s Tooth possesses great majestic virtue;

The mudra and mantra correspond,

And practitioners attain accomplishment.

The mantra is:

– Úm đát tha nga đa năng sắc tra lê hồng phần sa phạ ha.

Again, as in the Armor Mudra, straighten the middle finger, bend the arm, and extend it downward. This is the Prediction Mudra.

It accomplishes every undertaking,

Because this mudra is formed.

The Buddhas of the past

And the Tathagatas of future ages

Bestow predictions accordingly

Upon accomplished practitioners.

Those able to form this mudra

Will possess great majestic power.

The Buddhas and bodhisattvas

Will also bestow predictions upon them.

Therefore, practitioners

Should not allow themselves to become distracted

When forming this Prediction Mudra.

The mantra is:

– Nẵng mồ tam mãn đà một đà nẫm. Úm hồng trì vam.

They attain great majestic virtue;

Evil persons cannot harm them.

They are endowed with every auspicious quality,

Precepts, deportment, and diligence,

And every powerful mindfulness.

Wherever they are born,

They are fully endowed with the practice of the precepts.

Again, as in the Armored Protection Mudra, bend the fingertips slightly into the palm and extend the arm straight upward. This is the Tathagata Shoulder Mudra, which possesses great majestic power:

– Nẵng mồ tam mãn đà một đà nẫm bán nhạ a hê phấn tra sa phạ ha.

Again, place the preceding mudra between the two breasts. This is the Tathagata Nễ Mudra.

– Nẵng mồ tam mãn đà một đà nẫm chân nga chỉ lễ phát.

With the thumb of the right hand, press upon the nails of the middle, ring, and little fingers, while holding the index finger upright. Raise the arm high. This is the Tathagata Banner Mudra.

– Nẵng mồ tam mãn đà một đà một nẫm yết tra.

Again, as in the Banner Mudra, direct the arm downward. This is the Tathagata Reclining Mudra.

– Nẳng mồ tam mãn đà một đà nẩm a cu rô tra.

Again, as in the preceding mudra, extend the arm horizontally before the chest. This is the Tathagata Walking Mudra.

– Nẳng mồ tam mãn đà một đà nẩm hồng nga mộng úm.

Place this mudra upon the head. This is the Tathagata Head-Hook Mudra.

– Úm mẫu ra đà nẳng nể sa phạ ha.

With the thumb of the right hand, press upon the nails of the ring and little fingers, while holding the index

and middle fingers upright. This is the Tathagata Long Mudra.

– Nẵng mồ tam mãn đà mẫu đà nẫm. Úm hồng khứ.

With the thumb of the right hand, press upon the nails of the index and little fingers, while holding the middle and ring fingers upright. This is the Tathagata Eye Mudra.

– Nẵng mồ tam mãn đà một đà nẫm. Úm bát ra tất địa yết lô sa phạ ha.

As in the Eye Mudra, slightly bend the middle and ring fingers. This is the Tathagata Net Mudra.

– Nẵng mồ tam mãn đà một đà nẫm. Úm nhập phạ lị ni sa phạ ha.

With the thumb of the right hand, press upon the nail of the index finger, while holding the other fingers upright and slightly curved. This is the Tathagata Flower-Flame Mudra.

– Nẵng mồ tam mãn đà một đà nẫm. Úm hồng hồng ma ma phấn tra sa phạ ha.

As in the Radiant-Flame Mudra, bend the middle finger slightly, with the ring and little fingers as before. This is the Tathagata Supernormal Power Mudra.

– Nẵng mồ tam mãn đà một đà nẫm a a a phạ phạ hám.

Bend the thumb of the right hand into the palm and spread the other four fingers, with the palm facing forward. This is the Tathagata’s Mudra of the True Characteristic of the Tongue.

– Nẵng mồ tam mãn đà một đà nẫm. Úm nẳng ra ni bán nhạ hông phấn tra ta phạ ha.

Turn both hands palms upward, place the right palm upon the left hand, and hold them below the navel. This is the Tathagata Samadhi Mudra.

– Nẵng mồ tam mãn đà một đà nẫm. Úm a để xá dã vĩ yết ra mi sa phạ ha

Again, as in the preceding mudra, place it at the heart. This is the Vajra Net New Mudra of the Past, Present, and Future:

– Nẳng mồ tam mãn đà mẩu đà nẩm Hồng Nhập phạ ra Phạ nhật ra ê tra lân

tổ.

Vajrapani! This is the Vajra Net, the Samadhi-Heart Vidyaraja of All Tathagatas. None dares transgress it. No devas, nagas, yakshas, gandharvas, or even those who have attained the stage of a bodhisattva dare transgress it, much less other sentient beings possessing great majestic power.

Open the left hand to cover the navel; open the right hand and press its center against the back of the left hand. This is the Tathagata’s Secret Mudra of the Horse’s Hidden Organ.

– Nẵng mồ tam mãn đà một đà nẫm. Úm nổ tra nổ tra sa phổ tra sa phổ tra vĩ nại ra bá nễ bát ra mạt na thân na nễ tần na nễ hông phấn tra sa phạ ha.

Close the right hand into a fist, concealing the nails, with only the nail of the middle finger protruding. This is the Tathagata Seat Mudra.

– Nẵng mồ tam mãn đà một đà nẫm đàng ca lê nẵng ca lê nghiễn đà chỉ đát lô na ra ma ni đo ni sa phạ ha.

Again, as in the preceding mudra, expose the nail of the index finger and conceal the nail of the middle finger. This is the Tathagata Thigh Mudra.

– Nẵng mồ tam mãn đà mẫu đà nẫm. Úm đổ tha tả sa phạ ha.

Again, as in the preceding mudra, conceal the nail of the index finger and expose the nail of the ring finger. This is the Buddha’s Loving-Kindness Samadhi Mudra.

It can give rise to great loving-kindness.

Practitioners who enter this samadhi

Will protect and preserve others.

The Tathagata declared this

To be the king of mantras.

Out of compassion for sentient beings,

When oppressed by lions, evil bandits,

Disputes and litigation,

Or by fear upon the battlefield,

One should recite this mantra.

– Nẵng mồ tam mãn đà một đà nẫm ma ha mẫu để rị da vĩ ha lị nẫm một đã mẫu để xỉ nẵng ma tả minh tam mẫu đát bà ninh sa dã nẵng kê ca ra hề vĩ nghiệt ra hề chế phạ xá đốt rô nan dả bà ra nhạ dụê dã da ma ra mạt lâm bà nghiệt nẫm bà tái nễ dã ma ra phạ ha nẫm đa ra cáp chỉ ra bô đa dĩ sử dả minh vĩ niệp tát phạ ra dã sa địa kiêm dã na ma mạt lâm tát phạ một đà nẫm ra yết đơn dã tỉ dã na ma mặt lâm tát đạt ma tả dả đế thệ nẵng tát vam ra noả minh bá bà kiếm đát nể dã tha: Cụ chưng nghi nễ cụ chưng nghi nể ương cu lị mãn cu lị ma lợi chế bà ra nẵng xá phạ lị ra khất sái ra khất sái hàm cu ma rị thất rị ma rị nĩnh sa phạ ha.

This is the Buddha’s Loving-Kindness Mudra,

Personally realized by all Buddhas.

If one constantly recollects it

While performing wholesome deeds,

Those difficult to subdue

Who seek to inflict harm and create obstacles

Will all instead give rise to compassion,

Through the majestic power of the mantra.

Again, using the preceding mudra, completely conceal the nails of the index, ring, and middle fingers, while exposing the nail of the little finger. This is the Tathagata Stainless Mudra.

– Nẵng mồ tam mãn đà một đà nẫm hồng mẫu ra đà ninh hộ rô hồng phấn tra sa phạ ha.

When practitioners eat or drink,

They should use this mantra to empower it,

And only afterward may they partake.

Their bodies will be pure and their strength robust;

All transgressions will be entirely cleansed,

And they will attain unobstructed success in every matter.

While eating, if there is

All obstacles that arise

Are entirely eliminated

By the Buddha’s Stainless Seal.

Again, form the seal as above, with the nails of the little fingers and the nails of the thumbs exposed. This is the Tathagata’s Amrita Seal. Through this seal, liberation is swiftly attained.

– Nẵng mồ tam mãn đà một dà nẫm. Um ấn nghi nĩnh bộ da nĩnh sa phạ ha.

Place the two thumbs within the palms and close the hands into fists. Bring the two fists together; this is the Tathagata’s Lion’s Roar Seal.

Whatever wondrous accomplishment there may be,

Whatever is sought should be performed;

By upholding the Crown-Wheel King,

One can accomplish every undertaking.

– Nẵng mồ tam mãn đà một đà nẫm. Úm kiếp tì la nhạ trí ra hồng phấn tra sa phạ ha.

Join the two hands, leaving the center hollow, with the right pressing upon the left and the fingers interlaced in reverse. This is the Tathagata’s Svastika Auspicious Seal. The Auspicious Seal can bring the marks of a great person to complete fulfillment.

Nẵng mồ tam mãn đà một đà nẫm từ.

Again, form the seal as above;

Open all ten fingers,

Join the thumbs and little fingers,

And slightly bend the other fingers,

So that it resembles the form of a lotus.

This is the Lotus Seal,

The Tathagata’s Auspicious Celebration Seal.

It fully bestows merit and beneficial gain,

With merit complete like that of a king;

Together with the sentient beings upon the earth,

One accomplishes great auspiciousness.

The practitioner should harbor no doubt.

– Nẵng mồ tam mãn đà một đà nẫm. Úm tô mạt lộ hám mi ra khất sái minh sa phạ ha.

One accomplishes merit equal to his,

Like the merit of a Great King.

As with the seal above, form it like a lotus that has not yet blossomed and place the seal at the heart. This is the Prajnaparamita Seal.

This mantra possesses great majestic virtue;

It is the mother of all Buddhas,

Ever proclaiming the Buddha Way.

In the past, present, and future,

It is the mother of all Buddhas;

This seal possesses great majestic power.

– Nẵng mồ tam mãn đà một đà nẫm. Úm du rô để sa mật rị để vĩ nhạ duệ sa phạ ha.

Vajrapani! This is the Prajnaparamita mantra. All Buddhas, bodhisattvas, pratyekabuddhas, and shravakas of the past, present, and future cultivate prajnaparamita. Those who attain Buddhahood and become Blessed Ones do so through cultivating prajnaparamita; those who attain great bodhi all do so through cultivating prajnaparamita.

Again, form the seal as above and bend the two thumbs into the palms. This is the Tathagata’s Great Compassion Seal.

– Nẵng mồ tam mãn đà một đà nẫm. Úm đát lăng nghi nĩnh sa phạ ha.

Again, form the seal as above and bend the two thumbs into the palms beneath the roots of the little fingers. This is the Tathagata’s Knee Seal.

– Nẵng mồ tam mãn đà một đà nẫm. Úm nga bộ nghi nỉnh bát ra niệp bát đa sa phạ ha.

Again, form the Knee Seal, with the two thumbs resting against the roots of the ring fingers. This is the Tathagata’s Ankle Seal.

– Nẵng mồ tam mãn đà một đà nẫm. Úm đát lê đát lệ ôn đát lê phạ nhật ra mẫu khất sử ni sa phạ ha.

Again, form the Ankle Seal, with the two fingers pressing upon the roots of the middle fingers. This is the Tathagata’s Foot Seal.

– Nẵng mồ tam mãn đà một đà nẫm. Úm phạ nhật ra thương cu la bộ sử đế na ra nhập phạ la hồng sa phạ ha.

Then the Blessed One told Vajrapani, Lord of Secrets: “Vajrapani, all these great seals flow forth from the bodily parts of the Tathagata and are adorned with the marks of a great person. Son of the devas, these seals have been taught by all Tathagatas. Each seal has a retinue of hundreds of thousands of kotis of seals, all arising from the bodily parts of the Tathagata. In the final age, sentient beings of inferior wisdom will be unable to comprehend fully their meritorious benefits.” He then spoke this verse:

If this Vidyaraja is accomplished,

It will benefit all people.

I shall now speak only in brief;

You should receive and uphold it,

And must propagate it extensively.

This seal is the Great Seal

And possesses exceedingly great majestic power.

It enables sentient beings of later ages

To cultivate and uphold it when seeking good things.

If sons or daughters of the devas

Are all able to form this seal

And empower their bodies with it,

They will accomplish the great mantra.

Through the Golden Wheel and the Crowns of the Buddhas,

They will obtain immeasurable merit

And also accomplish hundreds of thousands of undertakings;

All their offenses will be eliminated.

All Buddhas and bodhisattvas

Will compassionately aid and protect them.

They will always attain knowledge of past lives,

And all their faculties will be complete.

Their minds will always be diligent;

All the Buddhas

Will accept and protect them.

They will live for a hundred years,

Far removed from every illness.

It also causes sentient beings

To remain far from the evil destinies,

Fully endowed with wisdom and diligence,

And fully endowed with majestic virtue and strength.

They will be born in excellent realms,

Be accomplished in every craft,

And be able to dispel every illness.

I shall now speak only in brief:

Empowered by all the Buddhas,

They will become great persons.

If one can use the Great Seal

To empower one’s body,

Reciting it while invoking its name,

One will remain far from all obstacles;

All offenses will be eliminated,

All Buddha-Crowns will be accomplished,

And one will realize the body of the Tathagata.

Vajrapani, this is the method for forming the seal-signs of the True Great Seals of all the Tathagata families. I have taught it for the benefit of sentient beings who cultivate the Buddha-Crown family.

Chapter Nine: Accomplishment of the Dharmas

At that time, Buddha Shakyamuni surveyed the entire assembly and, for the sake of sentient beings in the future final age, told the bodhisattva Vajrapani: “Lord of Secrets, in the future final age, sentient beings will be indolent and will not diligently practice wholesome dharmas. Attached to craving and defilement, they will not delight in seeking accomplishment in their undertakings, will not bring forth vast vows, and will have no compassion for sentient beings.

Yet there may be brahmins born into noble families, kshatriyas, or other sentient beings who possess faith, bring forth the mind of bodhi, and desire to cultivate the practice of mantra in order to confer benefits. I shall now further explain the merits of the Buddha-Crown Wheel-Turning King, who can crush all devas, nagas, yakshas, and asuras; subdue sentient beings; cause death or restore life; cause affection or hatred; compel coming or going; bind them all; and destroy them.

All Buddhas and bodhisattvas praise its spiritual powers and majestic virtue. In the cultivation of all samadhis, none surpasses it. It transcends every path of Mara and manifests the Buddha-body.

Even throughout immeasurable kalpas, it could not be fully described. Of this Great King of Teachings, I shall now explain only a small part. Vajrapani, you should listen attentively.” The Tathagata then spoke this verse:

I shall now again teach an expedient means

Spoken by all the Buddhas

For the benefit of sentient beings.

Among hundreds of thousands of immeasurable teachings,

All the Tathagatas

Have likewise taught in this way.

If anyone recites the Mantra King, that person will remain far from every fear. If one constantly recites and upholds it, all maras will withdraw far away, and all offenses and all evil deeds one has committed will be eliminated. As stated above concerning the methods of painting the image, before the painted image one should bathe three times daily, change one’s garments three times daily, and, in accordance with the ritual procedure, recite the full twenty-five lakshas of repetitions.

When the required number of repetitions has been completed, beginning on the first day of the month, recite 1,080 repetitions each day for a full month. Make garlands from sumana flowers. Using sandalwood powder, anoint a mandala three cubits across.

Offer various fragrant ointments, incense, flowers, fruits, food, and drink, and light 1,080 lamps with ghee. On the full-moon day of Vaishakha, sit in the vajra posture and recite until the four signs appear, namely: the sound of thunder; the banners within the mandala moving of themselves; the Buddha image emitting rays of light; and the Buddha image moving. When the signs described above have been obtained, every object used for accomplishment will be successfully accomplished.

Alternatively, recite one koti of repetitions as the preliminary practice; recite two kotis of repetitions to complete the great preliminary practice; with three kotis of repetitions, one can accomplish every undertaking; with four kotis of repetitions, all devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, and mahoragas will be brought under one’s command, and one will attain the great siddhi.

On the bank of a river or upon the seashore, construct stupas of the Tathagata. Before each stupa, make offerings of various incense and flowers and recite seven kotis of repetitions. Thereafter, the stupas will emit light. Once that light has been emitted, it will enter the practitioner’s body, and the practitioner will accomplish the Dharma of invisibility. In the space of an instant, the practitioner will travel throughout all worlds, unsurpassed by any being of any class.

Shakra, Lord of the Devas, will swiftly come,

Together with Brahma and his retinue,

As well as the devas of Delight in Emanation,

And the devas of Mastery over Others’ Emanations.

The ultimate devas of the Pure Abodes,

And all those possessing majestic virtue,

Will all come in an instant.

At the place where the practitioner attains accomplishment,

All devas and nagas

Are completely brought under control.

In the space of a single instant,

All kinds of flowers rain down;

Even the Avici hells

Are all made cool and refreshed.

When the practitioner attains accomplishment, the Tathagata's stupa emits light. The practitioner possesses great majestic virtue and great supernormal powers, incomparable among all the devas. His body is the color of pure gold, and he becomes youthful again, like a sixteen-year-old boy.

He is accepted and protected by all the Tathagatas, attains great wisdom and the supernormal power of wish-fulfillment, travels as swiftly as the wind, and his majestic radiance surpasses that of the devas. All who behold the accomplished practitioner rise into the sky. He becomes king of the great Vidyadhara devas, with immeasurable hundreds of thousands of Vidyadharas as his retinue, and roams throughout immeasurable worlds.

The radiance of his body shines upon all practitioners, and whatever they contemplate or recollect is accomplished. When he goes before Sakra, Sakra shares his seat with him. He attains courage, wisdom, and majestic virtue unequaled by any other.

Through these causes and conditions, he attains the bodhisattva's skillful means, brings sentient beings under discipline, lives for immeasurable great kalpas, and beholds immeasurable Buddhas appearing in the world.

Wherever the Buddha manifests,

He attains the inconceivable;

Devas and humans all make offerings to him.

He attains a body of great diligence,

And his wisdom is likewise great.

With supernormal powers he rescues sentient beings.

Cultivating and upholding the Buddha-Crown Wheel,

And reciting the supreme true mantra,

He eliminates every craving

And swiftly becomes a World-Honored One.

Lord of Mysteries, through this method of cultivation, the Tathagata named Jewel Flame, the Tathagata Jewel Banner, the Tathagata Radiant Sovereign Lord, and hundreds of thousands of Tathagatas such as these all attained accomplishment. The bodhisattva Avalokitesvara, the bodhisattva Acala, the bodhisattva Transcending the Families, the bodhisattva Manjusri, and immeasurable other bodhisattvas attained accomplishment while still in human bodies and realized the bodhi they sought.

Lord of Mysteries, when the Tathagata had a human body, he cultivated the Great Vidya of the Buddha-Eye, undertaking difficult ascetic practices and striving until he attained accomplishment. Out of compassion for sentient beings, the Tathagata Vajra Banner appeared in the world. When the True Dharma is extinguished and great terrors arise, one who diligently practices this King of True Mantras will assuredly attain unsurpassed bodhi.

I shall now briefly explain other rites of accomplishment. Select and paint an image as desired, and complete ten lakshas of recitation. When the recitation is complete, fast for one full day and night.

Cast white mustard seeds into the fire while reciting 1,080 times. Scatter the ashes throughout the ten directions, and this immediately establishes the boundary of the mandala. Before the image, present complete offerings of food and drink.

Place bezoar or realgar upon a lotus leaf, sit in the vajra posture, empower the medicine, and recite until the three signs appear. If the sign of heat appears, all sentient beings will show reverence. If the sign of smoke appears, the practitioner attains the accomplishment of invisibility.

If light appears, smear the substance upon the body, and the body will become like the sun. If the practitioner manifests the appearance of a youthful boy with a blue conch-shaped topknot upon his head, he will be surrounded by immeasurable Vidyadhara devas, become a great Vidyadhara deva, and live for one great kalpa.

During the Month of Supernormal Powers, throughout the bright fortnight, bathe three times each day and change garments three times. In accordance with the ritual manual, openly confess and repent, rejoice in merit, entreat the Buddhas to teach, make vows, and dedicate the merit. During each period, recite 1,080 times.

Continue until the end of the month, then fast for one full day and night. Take tatsa-vinaya medicine according to the prescribed measure and fashion, as desired, a bowl, a monastic robe, or a khakkhara from one thousand and eight bhadrapadma. Before the image, present complete offerings of every kind.

Place the object to be accomplished within the ritual enclosure and recite over it until it emits light. If it is a kasaya or sanghati robe, put it on; if it is a bowl or khakkhara, take it in hand. One will immediately rise into the sky, become a Vidyadhara rishi, travel throughout all Buddha-realms, perform every kind of transformation, and live for one great kalpa.

Furthermore, construct one hundred thousand stupas. Take a new sword and place it before the image. During the bright fortnight of the Month of Supernormal Powers, on the eighth or fourteenth day, perform the sampata homa and empower the sword. Present various offerings before the image. Sit upon a grass seat, hold the sword in the right hand, and recite until a voice from the sky declares, “Accomplishment has been attained,” and the image emits rays of light that illuminate the practitioner's body. Asura maidens will then surround him as his retinue. He will immediately rise into the sky, become a Vidyadhara rishi capable of manifesting various bodily forms, travel freely throughout the worlds without obstruction, and live for one great kalpa.

Furthermore, install a Buddha image upon the summit of a high mountain. Subsist on fruits and roots and recite 210,000 times. Then use posa iron to fashion a wheel and a bowl.

These must be made by a person whose faculties are all complete. When they have been completed, go to a place where there is an asura palace. Set the Buddha image before the palace gate, burn khadira wood, sit upon a kusa-grass seat, and hold the wheel in the right hand.

Mix white mustard oil with the wood and burn it while performing homa one hundred thousand times. All the walls of the asura city will lean and tilt. Perform homa another one hundred thousand times, and fire will break out within the asura palace.

Perform homa yet another one hundred thousand times, and all the asura maidens will flee from the palace and seek out the practitioner. Whatever task is required may then be performed. Enter the palace and enjoy its sensual pleasures; all companions may also enter.

Anyone who has not entered the samaya of the mandala must not enter, for that person will die. Carefully bear this in mind. Within the asura palace, seek the accomplishment of the sword, the accomplishment of the bowl, and other accomplishments.

Upon obtaining these objects, one becomes an asura Vidyadhara deva king, has immeasurable asura maidens as his retinue, receives the reverence of the asura kings, can manifest various asura bodies, and lives for one great kalpa. Those who accompany him inside live for one kalpa. For one who accomplishes this Wheel-King True Mantra, even Narayana's wheel will be destroyed; if the practitioner wishes to restore it, he may do so at will.

During the time of Kasyapa Buddha, one named Vidyaraja Holder of the Wheel attained accomplishment of the wheel and emerged holding it. For this reason, he was called Vidyaraja Holder of the Wheel. In this world he gave rise to profound faith and became a Buddhist upasaka.

The World-Honored One then spoke these verses:

I shall further teach the rite of accomplishment

Previously taught by all Buddhas.

At that time, I myself

Once practiced in this manner.

Through arduous and diligent cultivation,

I attained wondrous accomplishment.

Now I wish to teach it again.

I am known as Homa,

The king among accomplishments.

Recollecting former times,

I teach it for your sake,

Out of compassion for sentient beings.

Furthermore, following the ritual manual given above, construct 1,008 stupas upon the bank of a great river or upon the seashore. Before each stupa, make offerings of incense and flowers and recite the true mantra 103,000 times.

If these stupas are constructed,

Auspicious sounds will be heard.

Fashion the wheel from posa iron,

Having a craftsman complete it fully.

He must be pure, handsome, and undefiled,

With all six faculties complete.

Place it within the five purifying substances

And perform the sampata homa.

During the bright fortnight of the Month of Supernormal Powers,

With companions who fully observe the precepts,

Practice as prescribed in the rite of the sword

Until smoke and fire arise.

One then attains Vidyadhara accomplishment,

Replete with every adornment,

And travels freely at will,

Possessing majestic virtue and supernormal powers.

His companions become great beings,

Journeying throughout the worlds,

Living for the span of one kalpa,

And serving as teachers of all people.

I shall further teach the great rite of accomplishment. First, one must complete the preliminary practices. Then install the Buddha image beside a great river or on the seashore and recite before it one koti times. Afterward, construct one hundred and six thousand stupas, and accomplishment will immediately be attained. He then spoke these verses:

Choose neither day nor constellation,

Nor is fasting or observance of precepts required.

Use a corpse not yet decayed

To accomplish the mitra rite.

Wash, purify, and adorn it,

With headdress and garments clean.

Seek siddhi according to the rite,

And that corpse will rise.

Follow the ritual manual and do not fear;

The companions must do likewise.

Ask whether matters are auspicious or inauspicious,

About the elixir of longevity and mercury,

Wealth and the rite of invisibility,

And every kind of skillful means.

Whatever is asked, it will explain clearly.

Having completed the meritorious recitations

Of the Great-Power Vidya of the Wheel-King,

All will obey one's commands

And bestow every siddhi.

Act according to one's wishes,

And after attaining the siddhis,

They will always remain on either side;

Wherever one goes, there will be no obstruction.

Or, into that mouth,

Place finely powdered iron;

The being will then protrude its tongue,

Like a blue lotus flower.

Cut it off with a sharp knife,

And let the practitioner take hold of it;

He will become a sword-bearing vidyadhara,

His body like the rising sun.

He will fly to the summit of Mount Sumeru,

And his companions will likewise do so.

All the devas will be afraid,

Their conceit and arrogance will disappear,

And they will surround him as his retinue.

Shakra will share half his seat with him.

His body will possess great majestic virtue;

Sixty thousand kotis

Will follow as his retinue.

He will become lord of living beings,

With exceedingly mighty strength;

His majestic virtue will blaze everywhere,

And his retinue will be exceedingly numerous.

All classes of beings

And powerful sons of the devas

Will constantly follow wherever he goes.

His majestic power will be that of a king;

He will travel throughout a thousand realms.

By the power of his great supernormal abilities,

He will shake Mount Sumeru,

Kotis of other mountains,

And a thousand Jambudvipas.

He will cause a hundred celestial palaces

All to quake and tremble.

His radiance will shine everywhere,

Reaching even into the hells.

By the power of his great supernormal abilities,

He will bestow food and drink,

And will also impart sublime wisdom.

His majestic virtue will equal that of a heavenly king;

His body will be replete with excellent marks,

And celestial maidens will always surround him.

His body's majestic virtue will be wondrous,

And his body will be the color of a blue lotus.

In a single instant he will travel everywhere,

Throughout immeasurable worlds.

He will live for one thousand kalpas

And receive offerings from all the Buddhas.

Even the kalpa fire will be unable to burn him;

Together with his great retinue,

He will pass into other worlds.

Thus, in every respect,

Adorned with merit,

He will become a bodhisattva

Who rescues all sentient beings.

The practitioner who seeks this through recitation

Should diligently recite it.

One should construct stupas,

One hundred and sixty thousand in number,

In the proportions prescribed by the Tathagata.

Into the mouth of the yaksha,

Place finely powdered iron,

And recite continuously.

Then, upon its tongue,

A cintamani will appear,

Blazing with every virtue.

Earnestly seek empowerment,

Then take that jewel in one's hand.

By obtaining this treasure,

One immediately becomes a jewel-bearing vidyadhara,

A great sovereign king.

Sword-bearing vidyadhara rishis

Will constantly follow and protect him.

Again, into its mouth,

Place sesame milk mixed with butter;

It will rise and vomit it forth,

And the practitioner should receive it.

Put it into vessels

Made of earthenware, copper, silver, and the like;

Preserve it while reciting the mantra,

Then drink it together with one's companions.

One will immediately obtain great majestic virtue,

Live for one great kalpa,

And become a vidyadhara rishi.

Or press its mouth with one's hand

And diligently recite.

A small lump of incense will appear in its mouth,

And the practitioner should immediately take it.

Seek accomplishment as described before.

Or signs of heat may appear;

Take it and travel everywhere,

And all beings, sentient and insentient,

Will cherish and revere you.

Accomplishment will be attained without doubt.

Or, from its mouth,

A fiery radiance may appear;

Upon seeing it, that practitioner

Will become a powerful vidyadhara.

I shall further explain the great accomplishment.

Go to the shore of a lotus pond,

Complete the rishi practice,

And install an image of the Buddha upon a wall.

The practitioner, free from distraction,

Should cultivate this for the sake of great merit.

His mind must always relinquish attachments.

Pound lotus flowers mixed with butter and honey,

Then blend them with ghee.

Perform homa five hundred thousand times,

And the eyes of the image will open;

Know then that accomplishment has been attained.

One will become the lord of a settlement

And be freed from every affliction.

Perform homa one hundred thousand times,

And one will become a person of great merit.

Perform homa two hundred thousand times,

And one will become king of a realm,

Delivering people through the true Dharma,

And delighting in acts of generosity.

Diligently recite and uphold it;

The Wheel-Turning King of great majestic virtue

Will bring every undertaking to accomplishment.

Of this there is certainly no doubt.

I now speak only in brief

Of the accomplishment rite of the Wheel-Turning King.

In former times I attained it,

As did all the Buddha's children,

Such as Manjushri,

Mahasthamaprapta Bodhisattva,

Akashagarbha Bodhisattva,

All of whom upheld this mantra.

They escaped birth and death,

Encountered virtuous friends,

And attained many kinds of accomplishment.

Thus it is taught herein.

The Buddha-Crown Victorious True Mantra

Cannot be surpassed by anyone.

The accomplishment rite taught previously

Is supreme among all sutras,

Together with its various mudras,

Which are offered to the Blessed One.

For accomplishing the true mantra,

This mudra is supreme,

Possessing great majestic virtue and power.

The accomplishment rite has been taught:

A rare and great wonder,

Replete with the ten masteries

And the ten powers, as already explained.

If a person attains correspondence with it,

He can even vanquish Shakra,

How much more all other beings.

If there are those difficult to subdue,

One should perform the various rites.

Thus, among all classes of beings,

The Tathagata enables accomplishment.

Using the ritual procedures of this sutra,

Cultivate and seek siddhi;

Even what could not be attained must be attained,

How much more the accomplishment one seeks.

Within this king of teaching sutras

All Dharmas are embraced.

It is the Dharma-eye of all Buddhas;

This Dharma is exceedingly sublime.

At that time, the Tathagata, the Blessed One Shakyamuni, surveyed the entire assembly and spoke these verses to Vajrapani Bodhisattva:

The Buddha-rishi Ratnaketu formerly taught

Warnings within this covenant sutra.

The spells of Nala, Milu, Shephara,

Donga, Matanga, and the others

Cannot produce even a trifling sphere of realization;

They are not the samaya of the true Dharma.

I taught them for those clad in defiled garments,

For deluded people deficient in wisdom,

And for all those possessed by greed, anger, and delusion.

Regarding true mantra and the teaching,

No sentient beings are more given to wrong views than these.

Among worldly and world-transcending persons,

Most in this life still crave

Wealth, fame, and contentious doctrines.

In the age of the Final Dharma, obstructions and hardships make the Way difficult to attain;

Therefore one must accord with the samaya

And diligently cultivate to seek siddhi.

Even in dreams, such obstacles should no longer remain.

One must understand the samaya of true mantra,

The mandala rites and their procedures,

And also the discipline of true mantra.

Body, speech, and mind must correspond.

The secret Dharma of true mantra is taught

For yogins who cultivate contemplative practice.

They should constantly cultivate the Buddha-Crown practices

And the rites of accomplishment within true mantra,

In every place and every location.

The various treatises, whether good or bad,

The laws of kings, the laws of nations, and painting,

Medicines, occupations, and every kind of craft—

All these, as taught above by the Blessed One,

Are intended to tame sentient beings.

All Buddhas herein teach likewise.

The three kinds of siddhi must be distinguished.

In future ages, those who firmly believe in the Dharma of true mantra,

When seeing its ritual procedures and mudras,

Must everywhere be free from jealousy.

The words and meanings of true mantra are all empty;

Those who are jealous will incur many hindrances.

If the mind hesitates over the written words

And makes many discriminations concerning the Dharma of true mantra,

Or speculates excessively about the true mantra,

It must not be transmitted to those of evil discipline.

It must not be taught to chandalas,

For such persons cannot attain accomplishment.

It must not be transmitted to evil persons,

For they will fail to attain accomplishment and will instead harm themselves.

One must be cautious regarding all the kinds described above.

Those addicted to greed, anger, and delusion will likewise fail;

Though they strive, they will not attain accomplishment,

And however much they desire it, they will not obtain it.

How then could they attain accomplishment and rescue sentient beings?

Even in pure places and among the mountains,

Accomplishment is difficult when the five sense objects are intermingled.

When reciting, if the mind is distracted,

Such persons likewise will not attain accomplishment.

Therefore one must subdue the mind.

The Tathagata taught three kinds of slander.

Among sentient beings who seek the Dharma in future ages,

Those who understand this Dharma will accord with it.

As for those whose minds still revile it,

What use is there in speaking of them in this world?

The intrinsic nature has never come from anywhere.

If the intrinsic nature accomplishes the King of True Mantras,

Then everything is wholly complete.

Therefore, in the world, there are two doctrines.

Those who diligently seek it are persons of merit;

Therefore one should not give rise to slander.

Everyone contemplates existence and nonexistence.

The Tathagata taught these ritual procedures

Out of compassion for sentient beings in the world.

Those who are ignorant, foolish, and burdened by many offenses

Can attain only the lower siddhi through practice.

All devas should be given offerings,

But must not be worshiped with prostrations, as I have taught.

Neither should one give rise to a mind of slander,

Nor should one give rise to doubt.

Even if explained for immeasurable kalpas, it could not be exhausted.

The practices of true mantra are supreme.

I have taught the three families from beginning to end;

Within them are exceedingly many methods of cultivation.

One should practice them in their proper sequence,

According to the Wheel-Turning King's teaching set forth herein.

Chapter Ten: Accomplishment of Mundane Practices

At that time, the Tathagata Shakyamuni entered the samadhi called the inconceivable realm of the Buddha’s playful spiritual powers, which illuminates all teachings of mantras. Because he entered this samadhi, the Buddhas and bodhisattvas in worlds as numerous as the sands of the Ganges also entered this samadhi. Vajrapani then saw the Tathagata Shakyamuni, the Worthy One, the Perfectly Enlightened One, enter samadhi.

Holding a vajra, he circumambulated the Buddha seven times and stood before him, gazing intently upon him. The Blessed One then emerged from samadhi, and all the Buddhas likewise emerged from meditative absorption. Having emerged from meditative absorption, the Buddha Shakyamuni said to Vajrapani, the Lord of Secrets: “Lord of Secrets, listen carefully.

This great teaching has been expounded by all the Tathagatas. The Five Buddha-Crown Kings can perform wondrous and extraordinary deeds; here they are explained only briefly. If anyone wishes to cultivate the mantras and attain accomplishment, from beginning to end that person must practice in accordance with the Dharma.

Vajrapani! First, personally invoke the universal mantra of the All-Buddha-Crown King and the mantra of the most excellent samadhi phrases.

The mantra is:

– Nẵng mồ bà nga phạ đổ sắc ni sa dã ế hê hế bà nga vản đạt ma ra nhạ bát ra để lệ ma ma ra già hiến đà sáp bà độ bà mạt lân tả hàm giả tì ra khất sái bát ra để hạ đa ma ra bà ra khất ra ma dã sa bà ha.

This is the universal invocation mantra. At the argha offering, one should strike white flowers and perform the invocation.

Incense mantra:

– Nẵng mồ bà nga phạ đổ sắc ni sa y hàm hiến diễm phổ sáp cam độ cam mạt lâm nễ bán dả bát ra để xa ha ra ha ra tát phạ một đà địa sắt sĩ để đạt ma ra nhạ bát ra để hạ đa dả sa phạ ha.

Mantra for invoking the Fire Deity:

– Nẵng mồ bà nga phạ đổ sắc ni sa dã ê hê hế nho ma lị nĩnh ngân nẵng duệ sa bà ha.

When respectfully sending off the Fire Deity, add the phrase: tha hê tha hê.

Mantra for Accomplishing Tasks:

– Nẳng mồ bà nga phạ đổ sắc ni sa dã. Úm tra rô mãn đà sa phạ ha.

When performing various tasks, this mantra should be used for self-protection. This great mantra brings great benefit and is also called the Heart Mantra of All Buddha-Crowns.

Mantra of Destruction:

– Nẵng mồ bà nga phạ đổ sắc ni sa dã. Úm vi chỉ ra độ nẵng độ nẵng.

This is the Buddha-Crown mantra of the Great Vidyaraja of Destruction. It is used to dispel all Vinayakas. If troubled and disturbed by them, empower water with this mantra and use it for consecration. It is also used for self-protection, establishing the boundary, and all other purposes.

Buddha-Crown Mantra of Crushing Destruction:

– Nẵng mồ bà nga phạ đổ sắc ni sa dã tát phạ vĩ diên nẵng vĩ trì vãm, sa nẵng ca ra dã tra rô tra dã sa phạ ha.

Use this mantra to subdue evil persons, protect companions, and guard the directions. The great mantras above possess great awesome power and are used to perform all rites in the Wheel-Turning King mandala. The practitioner should first contemplate thus: “I wish to purify this place.” At the place of recitation, mix white mustard seeds with homa ashes, empower them 108 times with the Buddha-Crown Mantra of Crushing Destruction, or empower them with the Buddha-Crown Mantra for Accomplishing Tasks, and scatter the ashes all around; the place will thereby become pure.

Fill a bowl with water, empower it 108 times with the mantra, and sprinkle it throughout the four directions; alternatively, empower it with the Mantra of One’s Own Heart. That place will thereby become a place of protection and acceptance. Empower four pegs made from khadira wood with the Mantra of Destruction and drive them into the four corners of the pure chamber; it will thereby become a boundary-established mandala.

Mantra of the Invincible Buddha-Crown:

– Nẵng mồ bà nga phạ đổ sắc ni sa dã tát phạ dát ra bà ra nễ ra dã. Úm xa ma dã xa ma dã hiến đễ nan để đạt ma ra nhạ bà xử đế ma ha vĩ nễ dã tát phạ ra tha sa đà nĩnh sa phạ ha.

Fill an auspicious vase with fragrant water and empower it 108 times. Use it to consecrate yourself, and all hindrances and obstacles caused by Vinayakas will depart.

This is the Invincible

Great Buddha-Crown Mantra.

It can sever all obstacles

And is constantly used to avert calamities;

It is also used to dispel evil dreams.

I shall now briefly explain the practices and merits common to all. If one merely recollects it, one’s own body will be protected. Recite it three times and bind the crown topknot. Empower ashes or white mustard seeds seven times and place them upon the head, and one will receive great protection. Empower a cord twenty-one times, tie twenty-one knots in it, and fasten it around the arm; all calamities and illnesses of heat and cold will be eliminated. If one cultivates shamatha and recites it 108 times, one will be protected in that place and may engage as one wishes in dealings with maha-mamsa.

Furthermore, perform homa with ghee, and calamities will be eliminated everywhere. If one wishes to obtain hidden treasure, perform homa with ghee 108 times; all hindrances and obstacles will depart, and one will be able to protect one’s companions. Perform homa with white mustard seeds 108 times, and all hindrances and obstacles will be eliminated.

If one knows where hidden treasure lies, perform homa with milk 108 times; one may take and use it at will without encountering obstacles. Furthermore, at an asura palace, recite the mantra 300,000 times, and all its halls and palaces will be shattered. Alternatively, mix white mustard seeds with salt and rô địa la, and recite the mantra 1,008 times during each of the three periods of the day.

After twenty-one days, everything within the palace will be consumed by fire. The asura women, scorched by the flames, will flee the palace and invite the practitioner inside to receive rasa medicines, medicines of immortality, and various accomplished substances. Alternatively, form the mudra of the Crown of the Wheel-Turning King and strike it before them, and they will immediately fall headlong to the ground.

Furthermore, subsist on vegetables and milk and recite the mantra 300,000 times, and one will obtain the medicine of immortality. During a lunar eclipse, do not look at the moon. Empower milk 108 times; afterward, abstain from food for three days and three nights. Burn sesame oil, ghee, curds, and honey, and perform homa by burning ashvattha wood from early morning until evening; one will then become a king.

Furthermore, on a mountaintop, construct a stupa of the Dharma-body of dependent origination or a relic stupa. Before the stupa, offer 100,000 lotus flowers, reciting the mantra once over each flower before presenting it to the stupa. One will thereby become a lord of maha-mamsa. Even if this accomplishment is not attained, one will become the lord of a township or a city.

Furthermore, mix lotus flowers with white sandalwood. Enter a great river until the water reaches the navel, empower each flower with one recitation, and cast it into the water as an offering. When the number reaches 100,000, one will obtain hidden treasure; if it is given away in generosity, it will never be exhausted, however long it is used.

Furthermore, if one wishes to accomplish the rite of attraction and affection, perform homa with white mustard seeds mixed with sesame oil during the three periods of the day. After seven full days, one will gain the affection and esteem of kings and rulers.

To gain the affection of brahmins, perform homa with white flowers; for kshatriyas, use red flowers; for vaishyas, yellow flowers; for shudras, black flowers; and to attract women, use sesame oil and a virgin maiden.

Take yết ra vỉ and ra vị la flowers and perform homa during the three periods of the day. After seven full days, everyone will hold one in affection and esteem.

Perform homa using đường hào vĩ sa and leaves of the bitter chinaberry tree, and enemies will be driven away.

Perform homa with mustard seeds to burn rô with utmost severity.

Perform homa with ashes from a charnel ground to cause death.

Perform homa with mustard-seed oil to gain the affection of bhuta spirits.

Perform homa with turmeric to gain the affection of pishachis.

At the conclusion of the mantra recitation, add the syllable “phạt” to expel ghosts and spirits.

Furthermore, burn đổ la tư leaves, and ghosts and spirits will appear and speak.

Add the syllable “nhược” when reciting the mantra; it can also cure one who has been rendered unconscious by poison.

Add the syllable “nặc” when reciting the mantra, and the poison will not spread.

Add the syllable “mộ” when reciting the mantra, and snake venom will be restrained.

Use wood from a charnel ground to draw a circular altar; summon venomous snakes and ghosts and bind them.

Adding the syllable “ma” can silence the mouth.

Adding the syllable “tức” binds the malevolent stars.

Add the syllable Tra to break sharp teeth; add the syllable tốc to cause bodily harm; add để sắt sa đế sát sá to bind ghosts and spirits; add yết tra yết tra and they are immediately bound; add lạc khất sa lạc khất sa and protection is immediately obtained; add mãn đà mãn đà or thâu đà thâu đà to seal the throat. During a lunar or solar eclipse, make offerings of peacock feathers before an image of the Buddha, and recite the mantra to empower the peacock feathers until the lunar or solar eclipse has ended. Holding the peacock feathers in one’s hand and waving them can manifest various miraculous transformations, revive those afflicted by poison, and accomplish all endeavors. Performing homa with salt and sesame oil causes an enemy to be afflicted by spirit-sickness and chills.

Make an effigy of that person from cow dung and cut it into sections with a knife; then, as one wills, that person will suffer pain wherever it is cut and will be caused to die.

Furthermore, burn various kinds of wood, flowers, fruits, and tree resin, and whatever wealth and treasure one seeks will be obtained.

Furthermore, perform homa with sesame oil, and all wealth and treasure will be obtained.

Burn cốt lụ grass, and one will attain longevity.

Perform homa with rice grains, and one will obtain a child.

Burn honey, and everyone will honor and love one.

Burn ghee, and one will obtain majestic virtue.

Burn milk, and calamities will be pacified.

Burn curds, and benefits will be increased.

For seven days, three times each day, perform homa with all substances blended with ghee, and siddhi will be attained.

I shall now further explain the method for great accomplishment, according to the preliminary practice. On a mountaintop, before a stupa containing relics, recite 300,000 times. Afterward, before the relic stupa, perform homa 1,008 times with rice blossoms, honey, curds, and ghee, thereby completing the preliminary practice. This method is generally applicable when seeking accomplishment in any practice.

Enter a deep forest, abstain from food, and recite 100,000 times. When the required number has been completed, tie up the topknot and one will become invisible; loosen it and one will reappear.

Furthermore, on a mountaintop, face the sun, eat vegetables, drink milk, and recite 100,000 times. When the required number has been completed, one will become invisible.

Furthermore, clench the left hand and recite 100,000 times; one will attain an đát đà na.

On the day of a solar eclipse, use kiếp ba la and use tóc ma nổ sa as a brush. Burn and fumigate kiếp ba la with chỉ dã ma nổ sa. Empower the smoke and apply it to the eyes; one will attain an đát đà na.

Furthermore, take ma nổ sa tâm, mix it with bezoar, and form it into pills. Encase them in the three metals. During the dark fortnight or bright fortnight, empower them through recitation. When the medicine emits a sound, place it in the mouth and one will attain an đát đà na.

Empower bezoar and smear it upon the body; one will attain the accomplishment of a vidyadhara and will also attain the supreme accomplishment.

Furthermore, during a solar or lunar eclipse, place ghee and bezoar in a bronze vessel and recite until the three signs appear: heat brings retentive memory and freedom from forgetfulness; smoke brings an giác đà na; fire enables one to fly into space. In the same way, realgar, bezoar, red lead, and other substances all have these three signs of accomplishment.

Use tô lạc đơn nhả na and perform one thousand ba bà đa homas. Seek accomplishment during the dark or bright fortnight; if smoke arises, one attains an đát đà na.

Furthermore, use a sword, wheel, image, staff, or donkey hide. To accomplish any of these objects, perform tam bà đa homa. Follow the previously described method for painting the image. If there is no image, practice before a relic stupa, far removed from all useless affairs, amid pure mountains and rivers. One should cultivate the three kinds of accomplishment. Among all accomplishments, these are supreme.

Furthermore, take a nhiếp pha that has not yet decayed, bathe and cleanse it, and fully adorn it. Use a peg of then khư đà la wood and fasten cords around it. In the second month, on an auspicious day during either the dark or bright fortnight, protect oneself and one’s companions, then sit upon the chest of the nhiếp phạ. Pour sesame oil and milk into the mouth of the mê đát ra, and recite with single-minded concentration. When the mê đát ra rises and vomits, catch the vomit in a bronze vessel and drink it; one will immediately attain accomplishment.

Furthermore, pour gold powder into the mouth of the mê đát ra; it will then vomit forth various objects, and one will become a vidyadhara-rishi. If iron powder is poured into its mouth, one will obtain a sword.

If white mustard seeds are placed in its mouth, one will obtain various ornaments. If sesame oil is poured into its mouth, it will vomit forth scripture caskets and mantras; one will become a vidyadhara and fly through space.

Furthermore, press down upon the mouth of the mê đát ra and empower it through recitation until the three signs of movement appear. Whatever one asks, it will answer, and it will also bestow the medicine of immortality. When it rises, it will become a messenger. Wherever the practitioner wishes to go, he may sit upon its shoulders and travel there at will, attaining the state of a vidyadhara-rishi.

At that time, the Blessed One said to Vajrapani, Lord of Secrets:

Lord of Secrets, listen well.

I shall now explain but a little,

Universally applicable to all:

The accomplishment of the Buddha-Crown Dharma.

With little cultivation, great benefit is gained;

All Buddhas have also taught it.

Herein it is stated thus:

The yết nễ ca la flower,

Together with the filaments of the lotus,

Tô rô đơn nhạ na,

Encased within the three metals;

Form all the medicines into pills,

And choose the day of a lunar eclipse.

The three kinds of accomplishment are attained:

Heat, smoke, and fire, in sequence.

Heat causes everyone to honor and love one;

Smoke grants the method of invisibility;

Fire enables one to fly through space,

And become a great vidyadhara.

A sound arising like thunder,

And banners and flowers moving—

These are the distinctive signs of accomplishment.

The image of the Buddha may sway.

If inauspicious signs are seen,

One should not seek accomplishment.

Present incense, flowers, and various offerings,

And complete the required number of recitations.

Perform the homa for pacifying calamities

For as many as seven days and nights;

Only then may one seek the supreme Dharma.

One should construct a many-tiered stupa,

Increase merit, and seek accomplishment.

From animals and the various sounds,

One should know whether it will succeed or fail.

Thereafter, seek accomplishment,

Completing the prescribed number of recitations.

By taking refuge, karmic reward is obtained,

And blessings are bestowed upon sentient beings.

The mantra is thereby accomplished.

Ordinary beings of little merit

Are exceedingly numerous in the world.

They must cultivate merit and virtue.

To attain Buddhahood, compassion is the root;

To benefit the world,

One should proclaim the mantra Dharma.

Indra and the heavenly kings,

And all those possessing majestic virtue—

When the mantra is upheld and recited,

Those dwelling in royal palaces

Receive its efficacy through faith.

Those who attain accomplishment are protected

And fully endowed with adornments.

Pure practitioners

Should all the more refrain from excessive affairs,

For through these the mind becomes distracted,

No different from that of worldly people.

Lacking wisdom and skillful means,

Therefore, when seeking attainment of the Way,

The various conditions fail to harmonize.

Medicines and mercury,

When prepared incorrectly, bring no accomplishment.

The three things are extremely subtle;

One labors in vain and gains nothing.

If one wishes to obtain hidden treasure,

There will certainly be fear of the king.

Upon examining the signs, doubts will surely arise,

Giving rise to many hesitations.

Medical skill will greatly increase

Through obtaining the medicine of immortality.

Through upholding the mantra,

All things can be obtained:

Longevity and karmic rewards.

The various arts mentioned above

Are far too numerous to recount;

They are not all explained here.

One does not obtain the most excellent merit,

Nor does one possess merit,

Because the mind remains attached.

The mantra is supreme;

Through it, merit and virtue increase,

And the supreme fruit of bodhi is attained.

Hearing, remembering, and practicing it,

One attains a noble and exalted fruition.

At that place, the sages and holy ones

Constantly come and go,

Because the practitioner

Is worthy of acclaim, praise, and extolment,

And attains the excellent fruit of accomplishment.

I have now explained but a small portion,

Making it known to people;

Much more remains, too extensive to recount.

FASCICLE FOUR

END