金剛恐怖集會方廣軌儀觀自在菩薩三世最勝心明王經

PREFACE

CHAPTER ONE

Thus have I heard. At one time, the Buddha dwelt in the Jeweled Lattice Wind-Supported Palace on the great Mount Jeweled Peak. There were hundreds of thousands of jeweled parasols, rows of every kind of tree, and lovely, pleasing flowers and incense arrayed as adornments. Great arhats such as Mahamaudgalyayana, Shariputra, and Ananda, 1,250 in all, surrounded him on every side.

There were also immeasurable bodhisattvas, foremost among whom were Vajrapani Bodhisattva, Manjushri Bodhisattva, and Jeweled Banner Bodhisattva, who had all come to attend the assembly.

There were also Vaishravana, Purnabhadra, Panchika, Brahma, Shakra, Narayana, devas, nagas, yakshas, rakshasas, pretas, pishachas, kinnaras, mahoragas, and others, surrounded by hundreds of thousands of attendants, reverently making offerings.

At that time, the Tathagata sat upon the Great Lion Throne, variously adorned with intermingled jewels. For Avalokitesvara and the others, he taught the essential Dharma of the Gateway of Bodhisattva Conduct (Bodhisattva-carya). Then the Great Compassionate One, Avalokitesvara Bodhisattva, circumambulated the Buddha three times, bared his right shoulder, knelt with his right knee upon the ground, joined his palms reverently, and addressed the Buddha, saying: “World-Honored One!

Through a single Dharma, I engender joyful delight in the mind of great compassion and diligently and courageously bring benefit, peace, happiness, and protective empowerment to sentient beings. This Dharma is the king among the Vidyarajas of the intrinsic mind, named the Supreme One of the Three Times. I now wish to expound this Dharma.”

The Buddha said: “Mahasattva, you should now expound it.”

Then Avalokitesvara Bodhisattva, following the Buddha’s instruction, immediately proclaimed the mantra of his intrinsic mind:

“ Nẵng mô la đát-nẵng đát la dạ dã Nẵng mô a lị-da phộc lộ chỉ đế thấp-phộc la dã Mạo địa tát đát phộc dã Ma ha tát đát phộc dã Ma ha ca lô ni ca dã Đát nễ-dã tha: Bát nột-ma bá ni Sa la, sa la Ê hệ duệ tứ Bà nga noan_ Nẵng lị-dạ phộc lộ chỉ đế thấp-phộc la, a lô lực “

– ) NAMO RATNATRAYÀYA

NAMAHÏ ÀRYA AVALOKITE’SVARÀYA BODHISATVÀYA MAHÀSATVÀYA MAHÀ KARUNÏIKÀYA

TADYATHÀ : PADMAPÀNÏI EHYEHI BAHAVAN ÀRYA AVALOKITE’SVARA AROLIK

_ He further proclaimed the Head Mantra:

“ Nẵng mộ la đát-nẵng đát-la dạ dã Nẵng mô a lị-da phộc lô chỉ đế thấp-phộc la dã Án_ Ác “

*) NAMO RATNATRAYÀYA NAMAHÏ ÀRYA AVALOKITE’SVARÀYA OMÏ ÀHÏ

_ The Crown-of-the-Head Mantra:

“ Án, ác, Hồng “

– ) OMÏ_ ÀHÏ HÙMÏ

_ The Eye Mantra:

“ Án_ Ác, nhập-phộc la “

– ) OMÏ_ ÀHÏ JVALA

_ The Heart Mantra:

“ Án_ Ác, phát tra “

– ) OMÏ_ ÀHÏ PHATÏ

_ The Armor Mantra:

“ Án_ Ác, mãn đà “

– ) OMÏ_ ÀHÏ BANDHA

_ The Sword Mantra:

“ Án_ Ác, đát-la sa “

– ) OMÏ_ ÀHÏ TÀRA SAHÏ

_ The Shield Mantra:

“ Án_ Ác, vĩ tất-phổ la “

– ) OMÏ_ ÀHÏ VISPHURA

_ The Net Mantra:

“ Án_ Ác, ná hạ “

– ) OMÏ_ ÀHÏ DAHA

_ The Wall Mantra:

“ Án_ Ác ,nại la khất xoa “

– ) OMÏ_ ÀHÏ RAKSÏA

_ The Supreme Heart Mantra:

“ Án_ Ác, hột-lị ná dữu đá la “

– ) OMÏ_ ÀHÏ HRÏDAYA UTTÀRA

_ The Heart-Awakening Mantra:

“ Án_ Ác, hột-lị ná dữu ná nam “

– ) OMÏ_ ÀHÏ HRÏDAYA UDANÀMÏ

_ The Heart-Arising Mantra:

“ Án_ Ác, hột-lị nà dữu nạp-bà phộc “

– ) OMÏ_ ÀHÏ HRÏDAYA UDBHAVA

_ The Wheel Mantra:

“ Án_ Ác, bát-la tắc phả la “

– ) OMÏ _ ÀHÏ PRACAKRA

As soon as Avalokitesvara Bodhisattva had proclaimed the Great Heart Mantra of the Supreme One of the Three Times, the trichiliocosm quaked in six ways. The devas in the sky rained down wondrous flowers. All the freezing hells became warm, while all the burning hells, down to the Avici Hell, became cool. Radiant light shone upward as far as the Akanishtha Heaven (Akanisïtïha, the Highest Heaven of the Form Realm). In the sky, hundreds of thousands of musical instruments sounded without being played. Devas, nagas, yakshas, kinnaras, and others praised the Tathagata and Avalokitesvara Bodhisattva. All obstructing maras and hosts of Vinayakas cried out in terror. With one voice, the devas offered praise in a gatha:

Excellent! Excellent! Embodiment of Great Compassion!

Excellent! Benefactor Who Uproots Suffering!

Excellent! Excellent! Great Mahasattva!

Excellent! Accomplisher of every purpose!

After Avalokitesvara Bodhisattva had proclaimed this Vidyaraja, he addressed the Buddha, saying: “World-Honored One! This Heart Mantra can stop all illness and affliction, accomplish every beneficial purpose, subdue, increase prosperity, bestow benefit and happiness, enable one to abide in the Signless Samadhi, cause one to practice according to the meaning of emptiness, open subterranean treasuries, and eliminate all poisons from sorcery and from such creatures as mantises, spiders, snakes, and scorpions.

It causes all sentient beings to regard one with reverence and affection and can cause the dead immediately to return to life. It can protect and assist one amid dangers from lions, tigers, wolves, bears, great bears, and bandits. It can break sorcery, malicious rites, spells, and curses.

It can accomplish the wish-fulfilling jewel, the auspicious vase, the wheel that rains down jewels, the sword, the divine finger, the lotus, the flower garland, the ablution vessel, and the rosary. It can dry up great rivers and seas. It can procure all kinds of heavenly food and drink.

It can manifest celestial palaces for one to enjoy at will. It can shake Mount Sumeru and summon every kind of tree. Whatever the mind wishes to do shall be accomplished at will.

Long ago, during the Jeweled Garland, Jeweled Banner, and Maitreya kalpas, this Dharma enabled me to accomplish both what had been taught and what had not yet been taught.”

THE ACCOMPLISHMENT OF ACTIVITIES

CHAPTER TWO

At that time, Avalokitesvara Bodhisattva addressed the Buddha, saying: “World-Honored One! If a good man or good woman either retains or recites this Heart Mantra, even without yet applying strenuous effort, that person will immediately receive protection in every fearful place. No illness will afflict the body.

Whatever that person says will inspire faith and acceptance, and all sentient beings will regard that person with reverence and affection. No deva, spirit, yaksha, rakshasa, preta, pishacha, gandharva, mahoraga, or other being will dare harm that person. Ultimately, that person’s lifespan will accord with the longevity bestowed by the devas; that person will not fall into any evil destiny; all storehouses will always remain full; that person will attain the Great Dharani and be able to eliminate every illness.

After death, that person will be born in a land where a Buddha is present and will attain a fine and beautiful physical form. The Dharma Gateway of Horse-Headed Avalokitesvara that I taught previously is accomplished entirely through this mantra.

“World-Honored One! A practitioner who wishes to attain siddhi should first use the Five Purities to purify the skandhas of the body and anoint the place of practice. The practitioner should follow the mantra ritual orally transmitted by the master, remain before an image of the Buddha, and drink only milk. For seven days, the practitioner should make offerings of incense, lamps, flower garlands, food, and drink, reciting without limiting the number of repetitions. Thereafter, an image of the principal deity should be painted, measuring one cubit square or round and entirely free of animal hair. The painter should undertake the Eight Precepts, use new implements, and must not use glue rendered from animal hide to prepare the pigments.”

In the center, depict Amitabha Tathagata seated upon a white lotus, his right hand forming the boon-granting mudra. On his right, depict Avalokitesvara Bodhisattva, his bodily form white, wearing a tiger-skin lower garment and a belt of precious white crystal, with a black deerskin wrapped around one corner as a garment. He stands upon a white lotus, holding a white lotus in his left hand and forming the boon-granting mudra with his right.

His arms bear no bracelets or jeweled ornaments. On his left, depict Vajrapani Bodhisattva, his body reddish-white, adorned with every kind of precious ornament, holding a white fly-whisk and making the gesture of brushing the Tathagata. The Buddhas and bodhisattvas should all gaze toward the practitioner.

Depict the practitioner beneath the Buddha, kneeling with the right knee touching the ground, holding an incense burner in both hands and reverently gazing upon the Noble Ones. Thus the image is completed.

If the practitioner is a householder, he must fully observe the Eight Precepts, bathe three times each day, and change his garments three times each day. He should wear clean white robes. Beginning on the first day of the month, offer white flowers to the Buddha image. Before the image, use fragrant powder to make one thousand stupas. In front of the stupas, first perform the preliminary accomplishment rite.

Upon completing one laksa (100,000 recitations), all devas, Brahma Kings, Mahesvara, Narayana, Kumara, the Seven Mother Goddesses, the garudas, and the other beings will rejoice with delight. One will certainly enter the samayas of all mandalas and attain accomplishment in all mantras.

Upon reciting two laksas (200,000 recitations), Vaisravana and all the yaksas will greatly rejoice.

Upon reciting three laksas (300,000 recitations), one will attain accomplishment in all the mantras of the Vajra Family.

Upon reciting four laksas (400,000 recitations), one will attain accomplishment in all the mantras of the Tathagata Family.

The practitioner should first complete the rites according to the Dharma. Before the image, recite one laksa; second, on a mountainside, recite two laksas; third, beside a riverbank, recite three laksas; and fourth, before the stupas, recite four laksas. Afterward, undertake the Eight Precepts and, for three days before the image, recite without a fixed limit.

Then, for three days and three nights, take no food and arrange extensive offerings. Dip one thousand lotus stalks in the three sweet substances and burn them. Light will then stream forth from the body of the Buddha in the painted image and surround the practitioner.

That light will enter the crown of Avalokitesvara's head; the flames of the lamps in the ritual arena will blaze more brightly; celestial music will be heard in empty space; and the earth will distinctly quake in the four directions. The practitioner should then know that the mantra has been accomplished. At that very moment, he should request one of three boons: that of a vidyadhara rishi, the signless samadhi, or Cakravartiraja, the Wheel-Turning King.

If he obtains the boon of becoming a vidyadhara rishi, he will become a king among the vidyadhara rishis. His bodily form will be handsome, his hair smooth and blue-green, and he will assume the appearance of a youth about sixteen years old. In the blink of an eye, he will be able to travel hundreds of thousands of yojanas and then return to his native land. He will live for five hundred thousand years and, after death, be reborn in the Land of Bliss.

If he obtains the boon of signlessness, he will attain all signless samadhis and become a foremost person among humankind. Wherever he wishes to go, he will swiftly be able to traverse one thousand yojanas and then return to his customary dwelling.

If he obtains the third boon, he will attain sovereign majestic power and live for five thousand years.

_ Furthermore, if one wishes to accomplish a lotus, carve from red sandalwood an upright lotus six finger-widths across. At the time of an eclipse of the sun or moon, place it upon seven layers of white lotuses and set it before the image. Recite according to the Dharma until the three signs appear.

Upon obtaining the sign of warmth, one becomes a Cakraraja, a Wheel King, possessing the strength of one thousand elephants and living for five thousand years.

Upon obtaining the sign of smoke, one attains the signless samadhi and becomes Prajna, Wisdom, among all those who abide in signlessness. One may use one-sixth of another person's wealth without incurring the offense of theft, and one will live for one thousand years.

Upon obtaining the sign of flame, one immediately realizes the meaning of emptiness and becomes a vidyadhara rishi prajna, a Wisdom Adept among the vidyadhara rishis. One's body will resemble that of a sixteen-year-old youth, one's hair will be blue-green, and one's strength will equal that of six thousand elephants. The majestic radiance emanating from one's body will be like hundreds of thousands of suns. One will live for one thousand kalpas and, after the end of one's life, be reborn in the Land of Ultimate Bliss.

Likewise, the various implements—including a washing-water vessel, divine thread, rosary, rishi's staff, flower garland, wheel, sword, Mu Sun Ni, pestle, cymbals, axe, long spear, bezoar, robe, realgar, leather shoes, mudra emblem, vajra pestle, Buddha-crown, alms bowl, cup, kasaya robe, and Fu Tu—are all accomplished in the same manner as the lotus, and one obtains the three kinds of siddhi.

ACCOMPLISHMENT OF THE WISH-FULFILLING JEWEL

CHAPTER THREE

If one wishes to accomplish the Wish-Fulfilling Jewel, recite the mantra five laksas (500,000 times), thereby completing the preliminary practice. Afterward, take a crystal jewel and accomplish it according to the previously described ritual procedure for the lotus. At the time of an eclipse of the sun or moon, place it upon a lotus and recite until fiery light appears. From then onward, whatever one wishes for in one's heart will be accomplished.

Furthermore, dip lotuses in the three sweet substances and perform homa for ten nights; a rain of gold will fall.

Furthermore, if one wishes to accomplish the Auspicious Vase, it shall be accomplished according to the preceding rite.

There is also a rite for obtaining the reverence and submission of yaksas: perform homa with sumana flowers 100,000 times, and they will immediately manifest their forms. (This is the rite of Siddhili.)

There is also a rite concerning all sick persons. Anyone who sees or comes into contact with the practitioner will be cured of illness.

Furthermore, if one wishes to eliminate a headache, visualize oneself as me, Avalokitesvara Bodhisattva, and rub the person's head with one's hand. Rub the precise place afflicted by the illness. The same method applies to pain in the eyes, ears, heart, and ribs.

For another illness, empower medicine with seven recitations and then have the patient drink it; the illness will be cured.

Furthermore, if a small child has been afflicted by a malevolent spirit, empower Kunawei with twenty-one recitations and scatter it over the child's sleeping place; the child will immediately become peaceful and secure.

Furthermore, for a person afflicted with leprosy, take a branch of Jilimala ten finger-widths long, cut off both ends, dip it in the three sweet substances, and perform homa for seven days. Mix the ashes with water and rub it over the entire body; the illness will immediately be cured. Over seven days, perform a total of ten thousand recitations and burn ten thousand sticks. (Bitter chinaberry wood may also be used.)

Furthermore, if one wishes to accomplish Nanga, Siddhili, Vasikarana, use agarwood incense dipped in the three sweet substances and perform homa 100,000 times. Those beings will immediately come and become one's companions, giving five hundred taels of gold each day.

Furthermore, before my image—the image of Avalokitesvara Bodhisattva—offer one white lotus with each recitation. Continue until 100,000 have been offered, and all illnesses will be eliminated.

Furthermore, if one wishes to accomplish Yaksa Siddhili, as before, cut pieces of white sandalwood approximately four finger-widths long. Upon completing 100,000 offerings, ten beings will come and surround the practitioner, saying, “What task do you wish us to perform?” If they are employed in the master's service, offer food to one thousand people.

Furthermore, if one wishes to accomplish Deva Siddhili Vasikarana, use benzoin incense dipped in the three sweet substances and perform homa 100,000 times. They will immediately come and serve the master. Each day they will provide celestial food and celestial garments.

Furthermore, dip lotuses in the three sweet substances and perform homa 300,000 times. One will then see all treasures beneath the earth. Having obtained them, distribute them in charity to all sentient beings.

TREATMENT OF ALL ILLNESSES

CHAPTER FOUR

First, before the image, recite one lakṣa (100,000 times). Then take lotus flowers soaked in the three sweet substances and perform homa 10,000 times. Next, take white mustard seeds mixed with the three sweet substances and perform homa 100,000 times; all illnesses, even illnesses caused by karma, will certainly be eliminated.

Furthermore, for a person afflicted with an illness caused by possessing spirits, fill four jars with fragrant water and empower each of them with 10,000 recitations. Then pour the water down from the crown of the person’s head and bathe them with it; the illness will immediately be eliminated.

Furthermore, for an illness of alternating fever and chills lasting one day, two days, or as many as four days, take salt mixed with the three sweet substances and perform homa 10,000 times. Then empower the resulting ashes with seven recitations and mark the sick person’s forehead with them; the illness will immediately be cured. Generally speaking, all illnesses may be treated in this way.

Furthermore, if someone is possessed or oppressed by spirits, piśācas, or ḍākinīs, recite the Heart Mantra while observing the person, and the affliction will immediately be eliminated.

Furthermore, empower the right index finger with 108 recitations, and then gesture with it over the person oppressed by possessing spirits. The spirits will immediately be bound and compelled to state the reason for their possession. Whatever one wishes may be commanded of them.

Furthermore, if one wishes to inquire about matters of the three times, select a boy or a girl, bathe the child according to the Dharma, and anoint a small altar. Rub the child’s entire body with white sandalwood and camphor, make a garland of mallikā flowers, and place it upon the child’s head. Recite the mantra 108 times, then bury the child one cubit into the ground; the child will speak about whatever matter one wishes to ask. (This white fragrant flower is found in Guangzhou. Its taste is sweet, its color white, and its fragrance pleasing. Alternatively, gold, silver, or kusuma flowers may be used in its place.)

Furthermore, if one wishes Me (Avalokiteśvara Bodhisattva) to appear in a dream and speak of matters of the three times, use lotus flowers soaked in the three sweet substances and perform homa 100,000 times.

Furthermore, in cases of snakebite, other illnesses, or afflictions by possessing spirits, empowerment performed according to the practitioner’s intention will be effective in every case.

VENERATION AND MINDFUL RECOLLECTION BY ALL SENTIENT BEINGS

CHAPTER FIVE

Before the image, recite three lakṣas (300,000 times), thereby accomplishing the preliminary practice. Then make 100,000 stūpas from fragrant powder. Before the stūpas, use sumanas flowers soaked in the three sweet substances and perform homa 10,000 times; siddhi will immediately be attained. From that time onward, one will receive protective mindfulness at all times and become wealthy.

Furthermore, if one wishes a rāja (king or ruler) to show affection and respect, use benzoin incense soaked in the three sweet substances and perform homa 10,000 times. He and all his retinue will then show reverence like servants.

Furthermore, if one wishes to command a minister or official, proceed as above, using fennel seeds soaked in the three sweet substances, and perform homa 10,000 times.

Furthermore, if one wishes to command the sentient beings within a settlement, proceed as above, mixing benzoin incense with fennel seeds, and perform homa for one lakṣa (100,000 times); all will accord with one’s wishes.

By using blue lotus flowers soaked in the three sweet substances and performing homa 100,000 times, one will gain the affection and respect of the people throughout an entire city.

By performing homa 10,000 times with blue lotus flowers, all towns and cities will rejoice.

By empowering añjana with 108 recitations and applying it to the eyes, all whom one sees will be agreeable to one’s wishes.

By empowering gorocanā with 108 recitations and marking the forehead with it, one will be loved and respected wherever one goes.

By reciting the mantra twenty-one times to empower sweet flag and fragrant qingmu wood, one will prevail in every debate and dispute, and all one’s words, instructions, and commands will inspire belief and acceptance.

By empowering clothing, garlands, food, fruit, and so forth, all those to whom they are given will be delighted and pleased.

By empowering añjana with one lakṣa (100,000 recitations), one will see all concealed treasures. Apply ashes to the eyes when facing monkeys, apes, lions, tigers, wolves, bears, great bears, jackals, snakes, and so forth. Empower a silk cord tied with seven knots, and all such terrifying dangers will swiftly depart far away.

ACCOMPLISHING BENEFIT

CHAPTER SIX

Recite four lakṣas (400,000 times) to accomplish the preliminary practice. Then use white fragrant flowers soaked in the three sweet substances and perform homa for one lakṣa (100,000 times); siddhi will immediately be attained.

By performing homa for one lakṣa with agarwood or camphor incense, one will obtain one thousand gold coins each day.

By performing homa with saffron, the practitioner will obtain an inexhaustible supply of clothing.

Mix barley, sesame oil, mung beans, and rice together, and perform homa 10,000 times; one will obtain an inexhaustible supply of food.

By performing homa 100,000 times with aśvaloma, one will obtain a herd of horses. By performing homa for one lakṣa with milk, they will gather together.

Whatever object one desires, one should perform homa with that kind of substance. To seek sons or daughters, perform homa with sesame seeds. To seek great intelligence, perform homa with sweet flag. Perform homa with pine, juniper, and kola wood. When each of these three rites has been completed to the full count of one lakṣa, the practices found in the Thousand-Armed, Thousand-Eyed Dharma may all be accomplished by means of this sutra.

ACCOMPLISHING THE RITUAL PROCEDURE

CHAPTER SEVEN

Before the image, recite five lakṣas (500,000 times), thereby accomplishing the preliminary practice.

Kindle a fire with agarwood and perform homa for one lakṣa (100,000 times) with white lotus flowers. Then Vaiśravaṇa, the Heavenly King of Great Learning, will appear together with his retinue before the practitioner and cause wealth and treasures to become abundant.

Use lotus seeds soaked in the three sweet substances and perform homa for three lakṣas (300,000 times). Then the Goddess Śrī will appear and perform auspicious deeds that bring benefit.

Use pine wood soaked in the three sweet substances and perform homa for three lakṣas. Then all the yakṣas will appear and say: “What would you have us do now?” Whatever the practitioner seeks, there will be nothing that cannot be attained.

Use nāgapuṣpa stamens soaked in the three sweet substances and perform homa for three lakṣas. Then the nāgas will submit and obey.

Use blue lotus flowers soaked in the three sweet substances and perform homa for three lakṣas. Then the Vidyādhara, the Formless One, and the Cakrarāja of Vajragarbha will appear. These three accomplishments, as well as all other things sought, will be attained.

Before an image of Brahmā, use lotus flowers soaked in the three sweet substances and perform homa for three lakṣas. Then King Brahmā will appear and grant the three aforementioned wishes.

Before an image of the deity Mahākāla (Mahākāla Deva, the Great Black Deity), use sumanas flowers soaked in the three sweet substances and perform homa for three lakṣas. Thereafter, that deity will appear, serve as a messenger, and accomplish all undertakings. (This is the Great Black Deity, clad in elephant hide and holding a spear horizontally; from one end of the spear hangs a human head, and from the other end hangs a goat’s head.) In general, before the image of any deity, perform homa for one lakṣa using the flowers beloved and honored by that deity; the deity will then come and serve as a messenger.

UNIVERSAL ACCOMPLISHMENT

CHAPTER EIGHT

At that time, Avalokiteśvara Bodhisattva addressed the Buddha, saying: “World-Honored One! I shall now explain the subtle and profound ritual procedures belonging to the various families of this Vidyārāja.

“First, the practitioner should arouse great compassion toward all sentient beings, be filial and obedient to parents and revered elders, compassionately remember beings in the realms of suffering, have faith in and revere the Three Jewels, delight in making offerings to the Buddhas, and swiftly abandon drinking alcohol, heedlessness, sexual misconduct, killing, and false speech. One should constantly conduct oneself in this way; only then can this mantra be accomplished.

“At the outset, during five days of the bright fortnight (the first half of the month, from the first through the fifteenth day), empower the five purifying substances with 108 recitations and then drink them. Each time one drinks them, one obtains purity for half a month. (The five purifying substances are cow dung, urine mixed with a little ghee, milk, and curds, placed in a copper or silver vessel; take one bowlful as appropriate and empower it. The five days of the bright fortnight are the five days of the birth month (?)).

“The mantra for empowering the five purifying substances is:

“Tadyathā: Oṃ, yaśuddhe, svāhā.”

*) TADYATHÀ : OMÏ YA ‘SUDDHE SVÀHÀ

(The homage is the same as in the Tara Heart Sutra.)

Then, on a day under an auspicious constellation, take 108 lotus seeds. Within the purified chamber, sit facing east, empower each lotus seed seven times, and then string them together. The empowerment mantra is:

“ Án, a một-lị đảng nga minh, thất-lợi mãng lý nễ, sa-phộc hạ “

– ) OMÏ AMRÏTAMÏ GAME ‘SRÌ MÀLINI SVÀHÀ

(The homage is as in the empowerment of the Five Pure Substances.)

After completing the empowerment, whenever the time for recitation arrives, first empower the rosary seven times. The mantra is:

“ Án, Tố ma để, thất-lợi duệ, sa-phộc hạ “

– ) OMÏ SUMATI ‘SRÌYE SVÀHÀ

After completing the recitation, empower it again in this manner before putting it away. Recite throughout the chamber, and then plaster it with clay. Whenever the practitioner goes to defecate or urinate, he should constantly recollect the Mantra of the Impure Body:

“ Án, phộc nhật-la câu-lộ đà, ma hạ ma la, hạ nẵng, ná hạ, bạt tả, mạt tha, vĩ chỉ la noa, vĩ đặc-phùng sa dã, nhạ trí la lam mô ná lộ lệ sáp ma , câu lộ đà, hồng phát tra “

– ) OMÏ VAJRA KRODHA MAHÀ BALA HANA DAHA PACA MATHA VIKIRANÏA VIDHVAMÏ ‘SAYA JATÏIRA LOKUTTARA_ UCCHUSÏMA KRODHA HÙMÏ PHATÏ

At an impure place, this mantra provides protection. After urinating or defecating, immediately use the Armor Mantra to don the armor. The mantra is:

“ Án, độ tỉ độ tỉ, ca dã độ tỉ, bát-la nhập-phộc lý nễ, sa-phộc hạ “

– ) OMÏ DHUPI DHUPI KÀYA DHUPI PRAJVALANÏI_ SVÀHÀ

Again, use the Kundali Mantra to purify all inner and outer obstructions. The mantra is:

“ Nẵng mô la đát-nẵng đát-la dạ dã . Nẵng mang thất-chiến na phộc nhật-la bá noa duệ . Ma hạ dược khất-xoa tế nẵng bạt đa duệ . Nẵng mô phộc nhật-la câu-lộ đà dã nễ để-dã, bát-la nhập-phộc lý đa . Câu-lộ đà dụ nghiệt-la năng sắt tra lộ đắc-ca tra, bối la phộc dã, a tư mẫu sa la bạt la thâu bá xả hạ sa-đá dã. Án, a một-lị đa, quân noa lý, khư khư khư tứ khư tứ, để sắt-tra , mãn đà mãn đà , hạ nẵng hạ nẵng, ná hà ná hà, bạt tả bạt tả, nghiệt nhạ nghiệt nhạ, vĩ tắc-bố tra dã vĩ tắc-bố tra dã, tát phộc vĩ cận-nẵng, vĩ nẵng dã kiến, ma hạ nga noa bạt để nị vĩ đán, ca la dã, sa-phộc hạ “

– ) NAMO RATNATRAYÀYA NAMAHÏ ‘SCANÏDÏA VAJRAPÀNÏAYE MAHÀ YAKSÏA SENÀPATAYE NAMAHÏ VAJRA KRODHAYA NITYA PRAJVALITA KRODHA UGRA DAMÏSÏTÏRA UTKATÏA BHAIRAVÀYA ASIMUSARA PARA’SUPA SUHASTÀYA_

OMÏ AMRÏTA KUNÏDÏALI KHAKHA KHAHI KHAHI , TISÏTÏA TISÏTÏA , BANDHA BANDHA, HANA HANA , DAHA DAHA , PACA PACA , GARJA GARJA , VISPHOTÏAYA VISPHOTÏAYA , SARVA VIGHNÀMÏ VINAYAKÀNA MAHÀ GANÏAPATI JIVITA ANTAKARÀYA, SVÀHÀ

After reciting it, empower some earth for cleansing. The empowerment mantra is:

“ Án, phộc nhật-la đà la, hồng “

– ) OMÏ_ VAJRADHÀRA HÙMÏ

After completing the cleansing, go to a riverbank or a bathing chamber and request permission to bathe according to the Dharma. Offer three handfuls of water to the principal deity. The Water-Offering Mantra is:

“ Án, chỉ lý chỉ lý, hồng phát tra”

– ) OMÏ_ KILI KILI HÙMÏ PHATÏ

Next, form the Crown Garland Mantra:

“ Án, tô tất địa ca la, la khất-xoa la khất-xoa, hàm, sa-phộc hạ “

– ) OMÏ SUSIDDHI KARA RAKSÏA RAKSÏA MÀMÏ _ SVÀHÀ

After leaving the bathing place, wash the hands, rinse the mouth, and sprinkle water over the body. The mantra is:

“ Án, truật lỗ để sa một-lị để sa la sa-phộc để đà la ni, hồng hạt “

– ) OMÏ_ ‘SRÙTI SMRÏTI SARASVÀTI DHÀRANÏI HÙMÏ HÀHÏ

As the preceding chapter explained the mantras of the heart and the various implements, one should clearly visualize one’s own body. First, recite the Lotus Family Samaya Mantra:

“ Án, nẵng mô tát phộc đát đà nga đa nam, bát nột mô nột bà phộc dã, sa-phộc hạ “

– ) OMÏ NAMO SARVA TATHÀGATANÀMÏ PADMA UDBHAVÀYA_ SVÀHÀ

Then the Rosary Mantra of Avalokitesvara Bodhisattva is spoken:

“ Án, bát-la tắc-phổ la khất-lã bá lam phộc nẵng mãn đát-la đát-ma ca, hồng phát tra “

– ) OMÏ PRASPHURAD RAKSÏA PAMÏJARA VANA MANTRA ATMAKA HÙMÏ PHATÏ

Again, the Staff Mantra of Avalokitesvara Bodhisattva is spoken:

“ Án, ná nan đa, nan noa ,hồng phát tra “

*) OMÏ_ ANANDA DANÏDÏA HÙMÏ PHATÏ

Again, the Sprinkling Vessel Mantra of Avalokitesvara Bodhisattva is spoken (the small vessel used to hold water for sprinkling):

“ Án, tát đát phộc một-lị đa, bát-la ná thủy noan, ca la dã, sa-phộc hạ “

– ) OMÏ SATVA AMRÏTA PRANA ‘SIVAMÏ KARÀYA_ SVÀHÀ

Again, the Mantra of Hayagriva Avalokitesvara Bodhisattva is spoken:

“ Án, a một-lị đổ nột-bà bhộc , hồng phát tra “

– ) OMÏ_ AMRÏTA UDBHAVA HÙMÏ PHATÏ

Again, the Mantra of White-Robed Avalokitesvara Bodhisattva is spoken:

“ Án, ca trí, vĩ ca trí, ca tra dựng, ca trí, sa-phộc hạ “

– ) OMÏ KATÏE VIKATÏE KATÏAMÏ KATÏE SVÀHÀ

(Another version records: OMÏ KATÏE VIKATÏE NIKATÏE KATÏAMÏ KATÏE KAROTÏE VÌRYE SVÀHÀ)

Again, the Mantra of Avalokitesvara Bodhisattva, Wisdom of Renown, is spoken:

“ Án, thủy phệ, phiến để ca lị, hồng , ca la trí dã, thế dã, thú ma để, sa-phộc hạ “

– ) OMÏ ‘SIVE ‘SÀNTI KARE HÙMÏ KIRTTIYA À’SAYA SUMATI_ SVÀHÀ

Again, the Mantra of Moon-Bodied Avalokitesvara Bodhisattva is spoken:

“ Án, thệ nại-la, thệ nại-la, ma để tô ma để, tất-lị duệ, cụ nê, la la la la, bố đế bố đa ninh, tất đệ tất đà, bạt la khất-đà minh, sa-phộc hạ. A nhĩ đa bà tố đa, sa-phộc hạ. Tát phệ sam, a lị-dạ phộc lộ chỉ đế thấp-phộc la, sa-phộc hạ “

– ) OMÏ CANDRA CANDRA MATI SUMATI ‘SRÌYE GUNÏE RA RA RA RA BHÙTÏI BHÙTÏANÏI SIDDHI SIDDHA PARAKTA ME SVÀHÀ AJITA VASUTA SVÀHÀ_ SARVESÏAMÏ ÀRYA AVALOKITE’SVARA SVÀHÀ

Again, the Mantra of Valiant Avalokitesvara Bodhisattva is spoken:

“ Án, vĩ la vĩ la , ma để tố ma để, nại xả dã , tất đệ sa đà dã. Án, hạ nễ, mô hạ nễ, nhiễm bà nễ, tắc đảm bá nễ, sa-phộc hạ “

– ) OMÏ VÌRA VÌRA MATI SUMATI DAR’SAYA SIDDHE SÀDHAYA OMÏ HANÏI MOHANÏI JAMÏBHANÏI STAMBHANÏI SVÀHÀ

Then use the mantra below to form the Samaya Mudra. The mantra is:

“ Án, thương ca lệ, tam ma duệ, tảo minh duệ, tát phộc tam ma dạ, nỗ bát-la vĩ sắt-trí, sa-phộc hạ “

– ) OMÏ SAMÏKARE SAMAYE SAUMEYE SARVA SAMAYA ANU PRATISÏTÏI _ SVÀHÀ

After reciting it, recite the Heart Mantra as desired. Then proceed to the purified chamber. While on the way, one should not become angry, but should single-mindedly recollect the Buddha and contemplate the principal deity. One should do likewise when bathing at each of the three daily periods, put on a change of clothes, and refrain from disputation. Upon reaching the door of the purified chamber, wash the feet and recite the Mantra of the Goddess Sarasvati to empower water for rinsing the mouth. Sprinkle it about, and only then enter.

_ Again, form the Amrita Kundali Mudra and recite the corresponding mantra. Then cup water in both hands, recite the Mantra for Dispelling Vinayakas, and sprinkle it throughout the ten directions. The mantra is:

“ Án, Hồng , hà nẵng , độ nẵng, ma tha, vĩ đặc-phùng sa dữu, sa-phộc dã, hồng phát tra “

– ) OMÏ HÙMÏ HANA DHUNA MATHA VIDHVAMÏ ‘SAYA_ UDSARÀYA HÙMÏ PHATÏ

_ Next, perform the Mantra for Establishing the Earth Boundary:

“ Án, chỉ lý chỉ lý, phộc nhật-la, phộc nhật-lị, bột , mãn đà mãn đà, hồng phát tra “

– ) OMÏ KILI KILI VAJRA VAJRI BHÙR BANDHA BANDHA HÙMÏ PHATÏ

_ Again, the Vajra Peg Mantra is:

“ Án, phộc nhật-la , chỉ lý chỉ lý, hồng phát “

– ) OMÏ_ VAJRA KILI KILI HÙMÏ PHATÏ

_ Again, empower a sacred thread (a ritual thread, a five-colored thread) with the White-Robed Avalokitesvara Bodhisattva Mantra and wear it around the upper arm. The Mantra is:

“ Nẵng mô la đát-nẵng đát-la dạ dã. Nẵng mạc a lị-dã phộc lộ chỉ đế thấp-phộc la dã, mạo địa tát đát-phộc dã, ma hạ tát đát-phộc dã, ma hạ ca lô nê ca dã (All Avalokitesvara Mantras likewise contain this passage of taking refuge.)

Đát nễ-dã tha : Án, nại xa nẵng vĩ diệm phộc thất-la phộc phộc nam , tát phộc vĩ dạ địa chỉ, chỉ đát-sa khước .

Đát nễ dã tha : Ca trí, vĩ ca trí, ca tra dựng, ca trí, vĩ ca trí, bà nga phộc để, vĩ nhạ duệ, sa-phộc hạ “

_ The Mantra of Welcoming and Inviting is (that is, the one given at the very beginning, with Sa-phộc hạ added at the end):

_ Next, the Mantra for Offering Argha is:

“ Ê tứ, bà nga noan, nễ tứ át kiềm tả, tam bát-la để thiết nam, bố nhiễm , tát phộc bát-la tư na minh, sa-phộc hạ “

_ The Mantra of Welcoming and Inviting is:

“ Sa-phộc nga đảm, bà nga vãng, ninh tứ bát-la sa na na tả, đa di hà , khất-lị hà-noa, bố nhạ, ma sa ma đa , bát-la sa nan tả, địa dạ cự lỗ, sa-phộc hạ “

_ After completing the invitation, offer the Original Samaya and then mentally make offerings of incense, flowers, and the like.

_ The Mantra for Offering Perfumed Unguent (fragrant oil) is:

“ Y minh hiến đạc, thâu bà nễ vĩ diễm, thâu tả dược, thâu tả dữu, nẵng dược, ma dữu nễ phệ di cấu, bạc để dạ bát-la để khất-lị tứ dã, bát-la tứ na minh. A hạ la, a hạ la, tát phộc vĩ nễ-dạ đà la, bố nhĩ đế, sa-phộc hạ “

– ) IME GANDHAHÏ ‘SUBHÀDIDHYÀ ‘SUCAYA ‘SUCAYO NAYA MAYÀ NIVIDITO BHAKTYA APRTIGHRÏHYA PRASÌDAME.

OMÏ ÏÀHARA ÀHARA SARVA VIDYADHÀRA PÙJITE_ SVÀHÀ

_ The Mantra for Offering Flowers is:

“ Y minh tô mạt nẵng tố nễ vĩ dược thâu tả dữu nẵng dược ma dữu nễ phệ nễ đố bạc để-dạ , bát-la đế khất-lị tứ-dã, bát-la tứ na minh. A hạ la, a hạ la, tát phộc vĩ nê-dạ đà la, bố nhĩ đế, sa-phộc hạ “

– ) IME SUMANASO DIVYA ‘SUCAMO ‘SUCAMO NAYA MAYA NIVAIDITÀ BHAKTYA PRATIGRÏHYA PRASÌDAME.

OMÏ ÀHARA ÀHARA SARVA VIDYADHÀRA PÙJITE_ SVÀHÀ

_ The Mantra for Offering Burning Incense is:

“ A diễn phộc nẵng sa-bạt để la tố nễ vĩ dụ hiến đà trụ độ bạt ô hàm , ma dạ nễ phệ nễ đố bạc để-dạ, bát-la để khất-lị tứ dã, bát-la tứ na minh. A hạ la, a hạ la , tát phộc vĩ nê-dạ đà la, bố nhĩ đế, sa-phộc hạ “

– ) AYAMÏ VANA SMATI RASO HRÏDYAHÏ GANDHA DYA SURA BHUJANA MAYA NIVEDITOBHAKTYA DHUPOYAMÏ PRATIGRÏHYA PRASÌDAME

OMÏ ÀHARA ÀHARA SARVA VIDYADHÀRA PÙJITE_ SVÀHÀ

_ The Mantra for Offering food, drink, various medicinal substances, fruits, and the like is:

“ Áo sa địa nẵng la tố tứ-dã, nễ tha. Ế sa mãn đát-la thủy nộ hà vi-dực, ma dạ, nễ đố bạc để-dạ mạt lý sa, bát-la khất-lị tứ dã đảm. A hạ la, a hạ la, vĩ nễ-dạ đà la, bố nhĩ đế, sa-phộc hạ “

– ) OSADHENAMI RASO HRÏDYAHÏ ESA MANTRA ‘SANO VALI MAYA NIVEDITOBHAKTYA PRATIGRÏHYA PRASÌDAME

OMÏ ÀHARA ÀHARA SARVA VIDYADHÀRA PÙJITE_ SVÀHÀ

_ The Mantra for Offering Lamps is:

“ Lạc khất-sô gia-nẵng thất-tả đa mạc vĩ đà ma nặc thâu bạc ma dược nễ phệ nễ cấu bạc để-dạ, nễ báo điệm , bát-la để khất-lị tứ-dã đảm. A lộ ca, a lộ ca dã, tát phộc vĩ nễ-dạ đà la, bố nhĩ đế, sa-phộc hạ “

– ) RAKSÏOGHNA ‘SCA PAVITRA ‘SCANAMÏ ‘SCANAMÏ MOVIDHAMÏ NAMAHÏ ‘SUBHA MAYA NIVEDITOBHAKTYA DIMOYAMÏ PRATIGRÏHYANAMÏ

OMÏ ÀLOKÀYA ÀLOKÀYA SARVA VIDYADHÀRA PÙJITE_ SVÀHÀ

If incense, flowers, food, and the like described above are unavailable, form the mudra and recite the Mantra below; this will immediately constitute an extensive offering. The Mantra is:

“ Nẵng mồ tam mạn đa một đà nam. Án, tát phộc tha , khiếm, ổn nga đế, sa-phả la tứ hàm, nga nga nẵng kiếm, sa-phộc hạ “

– ) NAMAHÏ SAMANTA BUDDHÀNÀMÏ OMÏ SARVATHÀ KHAMÏ UDGATE SPHARA HÌMAMÏ GAGANAKAMÏ_ SVÀHÀ

_ Next, recite the Cloud-Ocean of Praise Mantra:

“ Nẵng mồ tát phộc bột đà mạo địa tát đát-phộc nam. Tát phộc đát-la tăng cú tô nhĩ đa tỳ nhương la thùy nễ, nẵng mô tất đổ-đế, sa-phộc hạ “

– ) NAMAHÏ SARVA BUDDHA BODHISATVÀNÀMÏ SARVATRA SAMÏKURUMITA AVIJNÕÀ RÀSÏINI NAMO STUTE SVÀHÀ

The practitioner should remain four cubits from the Principal Deity and spread kusa grass as a seat. First, contemplate oneself as Kundali Vajra. Then visualize the Principal Deity.

Employ every form of praise to extol the Buddha, me (Avalokitesvara Bodhisattva), and Vajrapani Bodhisattva, and then openly confess and repent. Next, take the rosary, empower it with the preceding Mantra, and hold it while performing the empowerment. Single-mindedly contemplate that my mind is the continuum of mind, or contemplate the characters of the Mantra arranged in lines and revolving in a circle. (The colors of the characters should be changed according to the rite: pacification, enrichment, attraction, or subjugation.) Recite that fundamental Mantra as many times as desired.

Then recite the Mantra of the Mother of the Family and offer the recitation to her. (The master says: Visualize it flowing from your mouth and entering the mouth of the Mother of the Family, golden in color. Make this vow: “May the Noble One receive this Mantra and bestow her blessing so that its efficacy is not dispersed and all its effects become wondrous.”)

Then empower the rosary once again and return it to its original place.

Next, perform homa in order to increase the majestic power and virtue of the Principal Deity. At the entrance of the vihara, make a kunda (fire altar), fashioning it with four sides. In its center make a lotus. For the homa, use benzoin incense mixed with ghee, or fennel seeds mixed with the three sweet substances.

_ The Mantra for Inviting the Fire Deity is:

“ Ê-hệ duệ tứ, ma hạ bộ đa nê phộc, lị-sử nễ vĩ , nhạ sa đá ma hột-lị tứ đát-phộc hộ để, ma hạ la ma tắc mẫn tắc tứ đố sa phộc, a khất-năng duệ, sa-phộc hạ “

EHYEHI MAHÀ BHÙTA DEVA, RÏSÏI DEVI JASATTAMA GRÏHITVÀ DUTI MAHÀ RAMA SMISAMÏ NIHITOBHAVA AGNIYE HAVYA KAVYA VÀHÀ NÀYA _ SVÀHÀ

When the Fire Deity has entered the kunda, offer three full spoonfuls of ghee; the majestic power of the fire will then blaze forth. The offering Mantra is:

“ Án, a khất-la duệ hạ vĩ-tha phộc hạ nẵng dã tỉ dã bạt, sa-phộc hạ “

ANGAYE HAVYA KAVYA VÀHÀ NÀYA DÌPYA _ SVÀHÀ

The practitioner should sit upon a kusa-grass cushion in the Auspicious Posture. (The master says: Draw both knees firmly together and place the right shin crosswise over the left shin.) Face east or north. Spread kusa grass on the four sides of the altar and arrange the implements for the homa. The substances to be burned and offered should be fully prepared and placed to the right of the seat. Place to the left of the seat the vessel containing argha water, the water to be sprinkled upon the altar, and the two vessels used for rinsing the mouths of the Principal Deity and the Fire Deity. Then offer twenty-one large spoonfuls of medicinal ghee (medicine mixed with ghee). The Fire Deity Mantra is:

“ Án, a khất-nẵng duệ, sa-phộc hạ “

– ) OMÏ AGNAYE SVÀHÀ

After making the offering, sprinkle water three times. Again perform the rite of rinsing the Fire Deity’s mouth. Empower the mouth-rinsing and sprinkling water with the Manjusri Mantra. The Mantra is:

“ Án, tát phộc ná, phộc nhật-la, đàm “

OMÏ _ VARADA VAJRA DHAMÏ

Then, using the Mantra of the Principal Deity, perform homa 1,008 times with fennel seeds mixed with the three sweet substances. Again sprinkle water three times, and then, using the Fire Deity Mantra, add ghee three times. Afterward recite the Mantra of Dismissal:

“ Bố nhĩ đô tứ ma dạ bạc khất-xoa dã nghiệt diệt. A nghĩ nễ sa-phộc bà phộc nam, bố nẵng la tỉ-dạ nga ma nẵng duệ, sa-phộc hạ “

PÙJITOSIMAYÀ BHAKTYÀGACCHA AGNI SVABHÀVANÀMÏ PUNARA PYÀGAMÀDAYA _ SVÀHÀ

_ Next, offer incense, flowers, lamps, food, and drink to the Principal Deity, and then respectfully send the deity away. Afterward, leave the ritual sanctuary, make seals for constructing stupas, recite Mahayana sutras, and make offerings to bhiksus (the Sangha)… Wipe clean the mandala and perform one’s practice during each of the three periods every day. One should ordinarily eat barley, tea, and milk. At night, sleep upon kusha grass. Empower a saffron-yellow or red thread with the mantra, tying one knot after each recitation until there are ten knots. When the recitation is complete, tie it around the waist. The mantra is:

“Án, lạc khất-thương cự lỗ nghĩ nê, sa-phộc hạ”

– ) OMÏ RAKSÏAMÏ KURU AGNI SVÀHÀ

_ Finally, recite the mantra of the Mother of the Family seven times to empower it, and then bind and wear it. Afterward, sleep and rest as desired.

_ If one is close to attaining siddhi and has been accepted by the Principal Deity, one will dream of auspicious signs: one may see a great assembly of the Sangha; or a woman adorned with jeweled necklaces; or woods filled with luxuriant flowers and fruit; or elephants, horses, cattle, and wild oxen; or one may receive a rosary, a flower garland, a sprinkling vessel (a small jar containing water for sprinkling), white flowers, and see flowers offered in worship, glutinous rice, vermilion, and realgar… Or one may see me (Avalokitesvara Bodhisattva) in another Family speaking of auspicious dreams. One should know that these signs indicate that accomplishment is near. One should then apply oneself with even greater diligence.

_ If accomplishment has been lost, one will dream of candalas, pisacas, ghosts, or beings of ferocious appearance. Or one may see oneself dressed in torn and filthy garments. Or one may see that the words and phrases of the mantra are incomplete. Or one may see persons whose faculties are deficient. If one has such dreams, one should recite the mantra of the Mother of the Family 108 times. All inauspicious matters will then be eliminated, and before long one will attain siddhi.

According to the Dharma of Accomplishment taught in this sutra, except for those who engage in sexual misconduct or harm sentient beings, all others will assuredly attain accomplishment. By following the rules of this ritual manual, even a person who has committed the five uninterrupted offenses can attain accomplishment, how much more so one who practices the bodhisattva conduct.

ACCOMPLISHMENT THROUGH THE HEART MANTRA

CHAPTER NINE

I shall now explain the ritual procedure for the preliminary practice of the Dharma of Accomplishment. Recite this mantra one laksa for each syllable (the Master says: 350,000 times). Afterward, paint the sacred image.

A maiden should be asked to weave fine silk cloth in a pure place. She should cover her mouth with a piece of silk, bathe during each of the three periods, and wear white garments. The person who supplies food to the weaver must also remain pure.

White silk thread and a new loom should be used for the weaving. Those who are difficult to tame, lack the faculty of faith, or belong to a base group must not be permitted to see it. At the weaving place, scatter flowers of the season and recite the Mahasamnipata Sutra.

The painter must also undertake the Eight Precepts. The cloth for the sacred image must be prepared in accordance with the silk threads, and one should not give rise to a contentious mind toward the painter. The silk cloth must be soaked in scented water.

Blue, vermilion, and purple pigments must all be excluded. For white pigment, one should use white sandalwood, Ushira, and camphor. For yellow pigment, one should use Mục Túc incense, Tất Kế Nê Gia, and dragon resin.

For red pigment, one should use saffron (? here indicating a saffron-yellow color) and red sandalwood. For black pigment, one should use the flower Đa Ca La, blue lotus, and storax. Neither bodily substances nor milk (? floral sap) should be used.

The painter should constantly recollect the Six Recollections and uphold the precepts.

First, paint a bodhi tree in the center. Beneath the tree, paint Amitabha Tathagata seated upon a lion throne supported by two lotuses. His body is golden, and his right hand forms the fearlessness-bestowing mudra.

To the Buddha’s left is the noble Mahasthamaprapta Bodhisattva.

To his right is the noble Avalokitesvara Bodhisattva. His right hand forms the comforting and reassuring mudra (that is, join the two index fingers and thumbs together, extending the remaining fingers upright, as though taking someone by the hand); his left hand holds a lotus, and his body is the color of autumn bamboo (white).

Below Avalokitesvara, paint Tara Bodhisattva.

Above, paint four divine princes of the Suddhavasa Heaven making musical offerings. Brahma should be painted holding a mandara flower.

When the painting is finished, place it in a pure chamber and make offerings according to the Dharma. Then, before the image, perform homa with lotuses steeped in the three sweet substances, one laksa times. Afterward, perform all activities. Form the root mudra and recite the Heart Mantra. When one enters cities, towns, villages, or settlements, everyone who sees one will give rise to even greater respect.

Before the image, offer one laksa lotuses (with each recitation, place one lotus before the image), and one will see all concealed treasure stores. When wishing to excavate and obtain the treasures, form the root mudra of White-Robed Avalokitesvara and recite the Heart Mantra. All hidden treasure stores will naturally emit light and may be used as one wishes.

Again, enter the mountains to gather herbs of immortality. Form the mudra that terrifies all ghosts and spirits, thereby restraining all numinous herbs. Recite the Heart Mantra, and the elixir for extending life will be successfully prepared.

Through the Hayagriva Mudra, when the proper response occurs, the mountain will appear in the sky.

Through the Moon-Body Mudra, rivers will flow upstream.

Through the Kasaya Mudra, river waters will dry up.

Through the Six-Armed Avalokitesvara Mudra, the entrances to the asura caverns will be opened.

Through the Twelve-Armed Mudra, the group of satrus (Śatru—enemies) will be subdued.

Through the Thousand-Armed Mudra, rajas (Rāja—kings and rulers) will be brought under control.

Through the Four-Faced Avalokitesvara Mudra, ministers and officials will become obedient.

Through the White-Robed Mother Mudra, ksatriyas will be summoned.

Through the salt homa (burning salt), the nagas (Nāga—dragon-kind) will all be brought into reverent submission. All illnesses caused by ghosts and demons will disappear of themselves upon being seen or touched.

(The preceding section extols the Heart Mantra.)

World-Honored One! This Heart Mantra is like a wish-fulfilling jewel. Whatever is contemplated in connection with all the mantras of the honored deities and Wisdom Kings will be accomplished.

At that time, Avalokitesvara Bodhisattva again addressed the Buddha, saying: “World-Honored One! I shall now explain the mudra form of the Supreme Wisdom King: Interlace the fingers of both hands within the palms and close them into fists (the inner binding). Extend the two Fire fingers (the two middle fingers) upright like a needle. Bend each Wind finger (the two index fingers) into a ring and place them before the Fire fingers (the two middle fingers). This is the root mudra. The Body Mantra is:

“Án, Bát nột-ma đế-lệ lộ chỉ-dã, vĩ khất-lan đế, bá nga phộc đế, hồng hồng, phát tra”

– ) OMÏ PADMA TRAILOKYA VIKRAMÏTE BHAGAVATE HÙMÏ HÙMÏ PHATÏ

By forming this mudra, one is freed from all offenses.

_ As in the preceding root mudra, when the Power finger (the left index finger) summons, it constitutes the invitation to come. Bending and extending the Advance finger (the right index finger) constitutes the reverential welcome. (For the invitation, use the initial mantra.)

“Án, hột-lị”

– ) OMÏ_ HRÌHÏ

By forming this mudra, one arouses the deity, and the Heart Mantra will immediately become efficacious.

_ As before, extend the two Wind fingers (the two index fingers) so that they touch the backs of the two Fire fingers (the two middle fingers). This is the Head Mudra. The mantra is:

“Án, ác”

– ) OMÏ_ ÀHÏ

_ As in the Head Mudra, move the Power Measure finger (the left index finger), extend it, and grasp the back of the Patience Measure finger (the left middle finger). This is the Crown Mudra. The mantra is:

“Án, ác hồng”

– ) OMÏ_ ÀHÏ HÙMÏ

_ As in the Head Mudra, move the two Wind fingers (the two index fingers) so that their tips touch one another in the shape of a ring. This is the Eye Mudra. The mantra is:

“Án, ác, nhập-phộc la”

– ) OMÏ_ ÀHÏ JVALA

_ As in the Eye Mudra, extend and open the two Wind fingers (the two index fingers). This is the Armor Mudra. The mantra is:

“Án, ác, mãn đà”

– ) OMÏ_ ÀHÏ BANDHA

_ As in the Armor Mudra, conceal the two Wind fingers (the two index fingers). This is the Sword Mudra. The mantra is:

“Án, ác, đát-la sách”

– ) OMÏ_ ÀHÏ TRA SAHÏ

_ The Meditation Fist (left fist): Space (thumb) presses upon Wind (index finger); this is the Row Mudra. The mantra is:

“ Án, ác, vĩ tắc-phổ tra “

– ) OMÏ_ ÀHÏ VISPHOTÏA

_ The Wisdom Hand (right hand) forms a fist; extend Space (thumb) and Fire (middle finger) straight; this is the Arrow Mudra. The mantra is:

“ Án, ác hà nặc “

– ) OMÏ_ ÀHÏ HÀ JAHÏ

_ Interlace the Ten Degrees (ten fingers) inwardly like a net, raise them upward, and rotate them clockwise; this is the Upper Direction Boundary Mudra. The mantra is:

“ Án, ác na hoắc “

– ) OMÏ_ ÀHÏ DAHÀHÏ

_ Form the Inner Binding; extend the two Wind fingers (two index fingers), open and stretch them above, and rotate them clockwise; this is the Wall Mudra. The mantra is:

“ Án, ác, nại-la khất-xoa, bát-la ca la “

– ) OMÏ_ ÀHÏ RAKSÏA PRAKARA

_ As in the Wall Mudra, bend the two Wind fingers (two index fingers) so that their tips touch like a ring; this is the Most Victorious Heart Mudra. The mantra is:

“ Án, ác, ngật-lị na dữu đa la “

– ) OMÏ_ ÀHÏ HRÏDAYA UTTÀRA

_ Without changing the mudra, extend the two Wind fingers (two index fingers) and join them; this is the Awakening Heart Mudra. The mantra is:

“ Án, ác hột-lị na dữu đát na nam “

– ) OMÏ_ ÀHÏ HRÏDAYA UDANAMÏ

_ Without changing the mudra, bend the middle joints of the two Wind fingers (two index fingers) so that they touch; this is the Arising of the Heart Mudra. The mantra is:

“ Án, ác, hột-lị na dữu nột-bà phộc “

– ) OMÏ_ ÀHÏ HRÏDAYA UDBHAVA

_ Interlace the Ten Degrees (ten fingers) outwardly in the form of a wheel and spread open the palms; this is the Wheel Mudra. The mantra is:

“ Án, ác bát-la tắc-phổ la “

– ) OMÏ_ ÀHÏ PRACAKRA

Blessed One! The foregoing mudras are generated from the bodily limbs of the King of the Most Victorious Vidyarajas of the Three Times. When the respective limbs are empowered according to the mantras, the practitioner and I (Avalokitesvara Bodhisattva) are without distinction. (The Master says: For example, the Heart is placed upon the heart. The other cases may be understood accordingly.)

Blessed One! At each of the three periods every day, the practitioner should form the ten Paramita seals in order to eliminate all transgressions. When forming each of these seals, the practitioner should recite the Root-Heart Mantra once. Then all the many kinds of transgressions committed throughout hundreds of thousands of lifetimes will certainly be extinguished; how, then, could the transgressions of this life fail to be extinguished? Next, the forms of the mudras of the ten Paramitas are explained.

_ Turn the Wisdom Palm (right palm) upward and extend it downward; Space (thumb) supports the nail of the Water Degree (ring finger); this is the Dana Paramita Mudra. The mantra is:

“ Án, bà nga phộc đế, nan nẵng địa bạt đế, hồng, vĩ tỉ bố nhạ, bố la dã ma nam, sa-phộc hạ “

– ) OMÏ BHAGAVATE DÀNÀDHIPATE VISRÏJA PÙRAYA DÀNAMÏ SVÀHÀ

By forming this mudra, one receives protection in all fearful circumstances. This concludes the Dana Paramita.

_ Form the Inner Binding, with Space (thumb) like a needle; this is the Sila Paramita Mudra. The mantra is:

“ Án, thi la đà nê, bà nga phộc đế, hồng hoắc “

– ) OMÏ ‘SÌLA DHÀRANÏI BHAGAVATE HÙMÏ HAHÏ

By this mudra, one who has broken the precepts immediately becomes a person of pure morality.

_ As in the Morality Mudra, extend and join the Wind fingers (two index fingers), while Wind and Space (index fingers and thumbs) remain separated from one another; this is the Ksanti Paramita Mudra. The mantra is:

“ Án, bà nga phộc đế, ca-sằn đế lị, hồng phát “

– ) OMÏ BHAGAVATE KSÏÀNTI DHÀRINÏI HÙMÏ PHATÏ

By this mudra, in every fearful place nothing whatsoever can cause harm, and one immediately perfects the Ksanti Paramita.

__ As in the Patience Mudra, open and raise Wind (index finger); this is the Virya Paramita Mudra. The mantra is:

“ Án, vĩ lý-dã ca lý hồng, vĩ ca-lý duệ, vĩ lý duệ, sa-phộc hạ “

– ) OMÏ VÌRYA KARI HÙMÏ VÌRYE VÌRYE_ SVÀHÀ

By this mudra, one perfects the Virya Paramita.

_ Having assumed the Lotus Seat (sitting in the full lotus posture), turn the Meditation Hand (left hand) upward, extend it, and place it above. Do the same with the Wisdom Hand (right hand), placing it upon the Meditation Hand (left hand); this is the Dhyana Paramita Mudra. The mantra is:

“ Án, bà nga phộc đế, tát phộc bá bạt hạ lý, ma ha nại để duệ, hồng hồng hoắc phát “

– ) OMÏ BHAGAVATE SARVA PÀPA HÀRINÏI MAHÀ ADITYE HÙMÏ HÙMÏ HÙMÏ HÙMÏ PHATÏ

By this mudra, one can eliminate all transgressions and perfect the Dhyana Paramita.

_ Place the backs of the two Hands against each other; reverse the two Fire fingers (two middle fingers) and hook them together; extend the two Wind fingers (two index fingers) like needles; this is the Mudra of the Immeasurable Mind of Loving-Kindness. The mantra is:

“ Án, muội đế-lệ, muội đát-la, chỉ đế, sa-phộc hạ “

– ) OMÏ MAITRI MAITRA KIRTTI_ SVÀHÀ

By this mudra, one perfects the Immeasurable Mind of Loving-Kindness.

_ The Wisdom Hand (right hand) assumes the gesture of granting fearlessness; this is the Mudra of the Immeasurable Mind of Compassion. The mantra is: “ Án, ca lô nê-duệ, ca lô nê-duệ. Án, hà hà sâm “

– ) OMÏ KARUNIÏIYE KARUNÏIYE OMÏ_ HÀ HÀ SAMÏ

By this mudra, one perfects the Immeasurable Mind of Compassion.

_ Interlace and bind the Earth and Water fingers (two little fingers) inwardly, and gather the remaining fingers together in one place; this is the Mudra of the Immeasurable Mind of Joy. The mantra is:

“ Án, mâu nê mâu nê đế, hồng hà hà hồng nhược “

– ) OMÏ MUNÏI MUNÏITE HÙMÏ HA HA HÙMÏ JAHÏ

By this mudra, one perfects the Immeasurable Mind of Joy.

_ Join Space and Earth (thumb and little finger) together like interlocking rings and bind them inwardly, with Wind (index finger) like a needle; this is the Mudra of the Immeasurable Mind of Equanimity. The mantra is:

“ Án, nghiệm nghiệm sa phộc đát phộc nẵng minh noan. Án, hồng phát “

– ) OMÏ NÕAMÏ NÕAMÏ SARVA SATVANAMÏ MÌVAMÏ_ OMÏ HÙMÏ PHATÏ

By this mudra, one perfects the Immeasurable Mind of Equanimity.

_ As in the Equanimity Mudra, extend Fire (middle finger) and open it slightly; bend the two Wind fingers (two index fingers) so that their tips touch like a ring; this is the Prajna Paramita Mudra. The mantra is:

“ Án, ma ha ngật-nhương nẵng, ca lị hồng, sa-phộc hạ “

– ) OMÏ MAHÀ JNÕÀNA KARE HÙMÏ SVÀHÀ

By this mudra, one perfects the Prajna Paramita.

Form the Inner Binding, with Wind (index finger) like a needle; this is the Heart Mudra of All Paramitas. The mantra is:

“ Án, hồng hột-lợi hồng hoắc “

– ) OMÏ_ HÙMÏ HRÌHÏ HÙMÏ HÀHÏ

Blessed One! By forming these ten Paramita mudras, one will attain fulfillment of the Ten Bhumi. If practitioners form them every morning at daybreak, all karmic transgressions and hindrances from every former life will be extinguished. All sentient beings who see the practitioner will give rise to profound reverence. (The Heart Mudras above are all extensively explained in the Dharma of the Twelve-Armed Avalokitesvara.)

He again addressed the Buddha, saying: “Blessed One! I shall now explain the universal mudra of the Lotus Family. Join the two hands with a hollow space between them, and spread open Water (ring fingers), Fire (middle fingers), and Wind (index fingers); this is the Lotus Family Mudra. The mantra is:

“ Án, nẵng mô tát phộc đát tha nga nam, bát nột-mô nột-bà phộc dã, sa-phộc hạ “

– ) OMÏ NAMO SARVA TATHÀGATÀNÀMÏ PADMA UDBHAVÀYA_ SVÀHÀ

Raise the palm of the Wisdom Hand (right hand), then have Space (thumb) support the nail of the Water finger (ring finger); this is the Rosary Mudra. The mantra is as above:

“ Bát-la tắc-phổ la “

– ) PRA SPHURA

_ The Meditation Fist (left fist) raises Wind (index finger) upright; this is the Image of Avalokitesvara Mudra.

_ The Meditation Fist (left fist) raises Space (thumb) and Fire (middle finger); this is the Kitchen Contemplation of Avalokitesvara Mudra.

_ Form the Inner Binding; raise the two Space fingers (two thumbs), slightly bending their upper joints; this is the Hayagriva Mudra.

(The mantras for these three mudras are as commonly taught.)

_ Form the Inner Binding; extend and join the Wind fingers (index fingers), while the two Space fingers (two thumbs) are raised upright in parallel; this is the Second Heart Mudra.

_ Without altering the Second Heart Mudra, make the Wind fingers (index fingers) touch each other like a ring; this is the White-Robed Avalokitesvara Mudra. The mantra is:

“Oṃ, kaṭi, vikaṭi, kaṭa, kaṃkaṭe, svāhā.”

– ) OMÏ KATÏI VIKATÏI KATÏA KAMÏKATÏE SVÀHÀ

_ The Inner Binding is the Divine Eye Mudra.

World-Honored One! Such mudras are capable of accomplishing all benefits. I have also expounded them in a separate teaching, and they can likewise accomplish the Dharma Gate of the Thousand Hands and Thousand Eyes.

He again addressed the Buddha, saying: “World-Honored One! In order for a practitioner to accomplish the Mantra Dharma, remove obstacles, and empower the Root Vidya, a square mandala should be painted upon the wall of the pure chamber. The painter must undertake the Eight Precepts. When preparing the pigments, glue boiled from animal hide should not be used. In the very center, paint a lotus in full bloom with one hundred petals, complete with receptacle and stamens. Within the receptacle, inscribe this mantra. The mantra is:

“Oṃ, padma udbhavāya, svāhā.”

– ) OMÏ PADMA UDBHAVÀYA SVÀHÀ

On the right, paint a rosary. On the left, paint an ablution vase. Above, paint a spool of sacred thread. Below, paint a staff. Make offerings of incense and flowers. Before the altar, form the mudra. By performing the Dharma in this way, all undertakings and all mudras will be accomplished.

World-Honored One! I have taught this Dharma of Great Power and Heroic Vigor. If it were to be fully explained as in the scripture, it could not be exhausted even in immeasurable kalpas. In former times, Vajragarbha Bodhisattva expounded this Dharma. The mantras of my family, the Lotus Family, and the mantras of the Vajra Family all rely upon this Dharma to attain siddhi.

All the mantras of the worldly devas, Brahmā, Nārāyaṇa, Maheśvara, Kumāra Deva, the hosts of Mother Goddesses, garuḍas, and the various classes of ghosts and spirits likewise rely upon this Dharma to attain siddhi.

By reciting according to this Dharma, one will certainly gain entry into all mandalas. All sentient beings will honor and remember that person. All sins of the Five Heinous Offenses will be extinguished. At the time of death, Avalokiteśvara Bodhisattva will manifest directly before that person and expound the Dharma to them. After death, they will be born in the palace of Tuṣita Heaven and will not fall into the three evil destinies.

Even if sentient beings do not believe in the Three Jewels and are exceedingly miserly, merely hearing this scripture, or reading and reciting it, will cause them before long to attain accomplishment. How much more so those who have pure faith in the Three Jewels!

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

Excellent! Excellent, O Great Sattva!

Great Sattva abiding on the stage of Great Compassion,

You now proclaim the Great King of Mantras,

Bringing benefit and joy to sentient beings and increasing their pure faith.

When Avalokiteśvara Bodhisattva had finished expounding this scripture, all the great bodhisattvas, arhats, devas, nāgas, yakṣas, kiṃnaras, mahoragas, and others rejoiced greatly, faithfully accepted it, and reverently practiced it.