千光眼觀自在菩薩祕密法經

Homage to the Thousand-Rayed Eyes.

Greatly Compassionate Avalokitesvara.

Fully endowed with a hundred thousand hands.

And myriad eyes likewise.

Being father and mother of the world.

Able to fulfill the wishes of sentient beings.

Therefore the Bhagavan.

Secretly proclaimed this supreme Dharma.

First, give rise to the great vow.

Desiring to liberate all beings.

With utmost sincerity, invoke, recollect, and recite.

The Western Buddha AMITAYUS.

By recollecting the Principal Deity.

And reciting the great root mantra.

Practice in accordance with wisdom.

This Dharma will swiftly be accomplished.

At one time, the Tathagata was dwelling in the palace of Avalokitesvara Bodhisattva on Mount White Flowers, together with the great assembly. At that place, the Blessed One and Avalokitesvara Bodhisattva proclaimed a dharani named UNOBSTRUCTED GREAT COMPASSION. When the great assembly had heard it, there was none who did not rejoice, and they immediately attained every kind of supreme and excellent higher stage.

At that time, the Blessed One told Ananda: “For the sake of sentient beings, this Avalokitesvara Bodhisattva is fully endowed with a thousand arms and a thousand eyes. Of these thousand, I shall now explain only briefly the Dharma of the forty hands.

1) The Tathagata Family.

2) The Vajra Family.

3) The Mani Family (also called the Jewel Family).

4) The Lotus Family.

5) The Karma Family (also called the Family of Activities).

Each Family is assigned eight hands, together forming forty hands. Within these five Families there are also five Dharmas:

a) THE DHARMA OF PACIFICATION: It employs the deity of the Buddha Family; therefore, there are the Hand Bearing a Buddha in a Grotto, the Silken-Cord Hand, the Fearlessness-Bestowing Hand, the White Fly-Whisk Hand, the Shield Hand, the Battle-Axe Hand, the Spear-Point Hand, and the Willow-Branch Hand. (These are the eight Dharmas.)

b) THE DHARMA OF SUBJUGATION: It employs the deity of the Vajra Family; therefore, there are the Vajra Hand (the Tang text says that this Vajra is a three-pronged vajra), the Vajra-Pestle Hand (a single-pronged vajra), the Jeweled-Sword Hand, the Palace Hand, the Golden-Wheel Hand, the Jeweled-Bowl Hand, the Sun-Mani Hand, and the Moon-Mani Hand. (These are the eight Dharmas.)

c) THE DHARMA OF INCREASE: It employs the Mani Family; therefore, there are the Wish-Fulfilling-Jewel Hand, the Jeweled-Bow Hand, the Jeweled-Sutra Hand, the White-Lotus Hand, the Blue-Lotus Hand, the Small Jeweled-Bell Hand, the Purple-Lotus Hand, and the Grape Hand. (These are the eight Dharmas.)

d) THE DHARMA OF LOVE AND RESPECT: It employs the Lotus Family; therefore, there are the Lotus-Palms-Joined Hand, the Jeweled-Mirror Hand, the Jeweled-Seal Hand, the Jeweled-Bracelet Hand, the Flask Hand, the Kundika Hand, the Red-Lotus Hand, and the Khakkhara Hand. (These are the eight Dharmas.)

e) THE DHARMA OF SUMMONING: It employs the Karma Family; therefore, there are the Iron-Hook Hand, the Hand Bearing a Buddha Above the Crown, the Rosary Hand, the Jeweled-Conch Hand, the Jeweled-Arrow Hand, the Jeweled-Casket Hand, the Skull-Staff Hand, and the Five-Colored-Cloud Hand. (These are the eight Dharmas.)

Whatever one wishes, there is nothing that cannot be accomplished. Furthermore, Ananda! At the Stage of Fearlessness, a bodhisattva attains twenty-five samadhis and shatters the twenty-five states of existence.

Good man! Long ago, when Avalokitesvara Bodhisattva received this Great Compassionate Heart Dharani in the presence of the Tathagata King of a Thousand Rays, Abiding in Quiescence, he immediately ascended beyond the Eighth Stage. His heart rejoiced, and he made a great vow.

At that very moment, he became fully endowed with a thousand arms and a thousand eyes, and immediately entered a samadhi named FEARLESSNESS. Within the light of that samadhi appeared twenty-five bodhisattvas. Each of those bodhisattvas had a golden-colored body and was endowed with all the excellent marks, like Avalokitesvara.

Each also had eleven faces upon the crown of his head, forty hands upon his body, and an eye of loving-kindness in every palm. (The forty eye-bearing hands of the twenty-five bodhisattvas together formed the thousand arms and thousand eyes.) Such a host of manifested bodhisattvas surrounded him and abided there. Avalokitesvara Bodhisattva emerged from samadhi and told those bodhisattvas: “Today, relying upon my awe-inspiring power, you should pass through the twenty-five realms and destroy the darkness and afflictions of conditioned existence.” At that time, the twenty-five bodhisattvas spoke with different mouths but in a single voice, uttering this verse:

I am the Ultimate Truth.

Primordially pure in itself.

The raft that bears all dharmas.

Able to attain supreme purity.

Able to roam throughout all worlds.

And destroy the twenty-five states of existence.

May you listen attentively as I proclaim.

The Secret Dharani.

ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) VĨ THÂU ĐÀ (purity) BÁT ĐÁ MA (lotus) TÁT ĐÁT PHỘC (sentient being) HỆ ĐA (benefit) SA PHẢ LA NOA (pervading all) SA PHỘC HẠ.

OMÏ VAJRA DHARMA VI’SUDDHA PADMASATVA HITA SPHARANÏA SVÀHÀ.

After the bodhisattvas had recited this dharani, they told the great assembly: “This dharani was also proclaimed by the Buddhas of the past. Those who are able to receive and uphold it will certainly obtain benefit.” Having spoken thus, they immediately entered samadhi.

One bodhisattva entered the Stainless Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the hells.

One bodhisattva entered the Non-Retrogression Samadhi, and from his forty hands were manifested forty bodhisattvas who destroyed the state of existence of animals.

One bodhisattva entered the Joyful-Mind Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of hungry ghosts.

One bodhisattva entered the Joy Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of asuras.

(The foregoing are the realms of the four evil destinies.)

One bodhisattva entered the Sunlight Samadhi, and from his forty hands were manifested forty bodhisattvas who destroyed the state of existence of Purvavideha, the Eastern Continent of Victorious Spirit.

One bodhisattva entered the Moonlight Concentration, and from his forty hands appeared forty bodhisattvas who ended the state of existence of Aparagodaniya, the Western Continent of Cattle-Enjoyment.

One bodhisattva entered the Blazing-Heat Concentration, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of Uttarakuru, the Northern Continent of Supreme Excellence.

One bodhisattva entered the Illusion-Like Samadhi, and from his forty hands appeared forty bodhisattvas who ended the state of existence of Jambudvipa, the Southern Continent.

(The foregoing are the realms of the four continents.)

One bodhisattva entered the Immovable Concentration, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Heaven of the Four Great Kings.

One bodhisattva entered the Difficult-to-Subdue Samadhi, and from his forty hands were manifested forty bodhisattvas who ended the state of existence of the Trayastrimsa Heaven.

One bodhisattva entered the Pleasing Concentration, and from his forty hands appeared forty bodhisattvas who ended the state of existence of the Yama Heaven.

One bodhisattva entered the Blue-Color Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Tusita Heaven.

One bodhisattva entered the Pink-Color Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Heaven of Delight in Transformation.

One bodhisattva entered the Red-Color Samadhi, and from his forty hands appeared forty bodhisattvas who ended the state of existence of the Heaven of Mastery over Others’ Transformations.

(These are the realms of the six heavens of the Desire Realm. The entire section above comprises the fourteen states of existence within the Desire Realm.)

One bodhisattva entered the White-Color Samadhi, and from his forty hands were manifested forty bodhisattvas who ended the state of existence of the First Dhyana.

One bodhisattva entered the Manifold Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Brahma King.

One bodhisattva entered the Paired Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Second Dhyana.

One bodhisattva entered the Thunder-Sound Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Third Dhyana.

One bodhisattva entered the Moistening-Rain Samadhi, and from his forty hands appeared forty bodhisattvas who ended the state of existence of the Fourth Dhyana.

(The foregoing are the realms of the four places of meditative stillness.)

One bodhisattva entered the Space-Like Concentration, and from his forty hands appeared forty bodhisattvas who destroyed the Formless state of existence.

One bodhisattva entered the Mirror-Illumination Samadhi, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of non-returners in the Pure Abodes.

(This completes the seven states of existence within the Form Realm.)

One bodhisattva entered the Unobstructed Samadhi, and from his forty hands appeared forty bodhisattvas who ended the state of existence of the Sphere of Infinite Space.

One bodhisattva entered the Samadhi of Permanence, and from his forty hands were manifested forty bodhisattvas who destroyed the state of existence of the Sphere of Infinite Consciousness.

One bodhisattva entered the Samadhi of Bliss, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Sphere of Nothingness.

One bodhisattva entered the Samadhi of Self, and from his forty hands appeared forty bodhisattvas who destroyed the state of existence of the Sphere of Neither Perception nor Non-Perception.

(This completes the four realms of the four formless spheres, the four states of existence within the Formless Realm.)

As stated above, each of the twenty-five bodhisattvas manifested by Great Compassion was fully endowed with eleven faces and forty hands, attained the twenty-five samadhis, and ended the twenty-five states of existence. (Each state of existence is assigned forty eye-bearing hands; thus, the forty states of existence are matched with the thousand eyes and thousand arms.)

Good man! These twenty-five samadhis are called the King of Samadhis. If bodhisattvas enter this King of Samadhis of Equality and wish to shatter Mount Sumeru by blowing upon it, they can immediately do so at will.

If they wish to know the thoughts in the minds of all sentient beings throughout the trichiliocosm, they can know them all. If they wish to divide one body into many bodies and then unite the many bodies into one body again, they merely give rise to the mind of SUCHNESS, without attachment anywhere, like a lotus flower. Therefore, Avalokitesvara Bodhisattva, having accomplished the Kings of Samadhi, manifests twenty-five bodies from a single Dharma-body and, through those twenty-five bodies, manifests many bodhisattvas.

Each of those one thousand bodhisattvas has eleven faces upon the crown of his head, and the principal face has three eyes. Thus, each is fully endowed with twenty-five; in each realm there are forty bodhisattvas, and in every realm they are each arrayed with one thousand eyes. All these are the workings of Avalokitesvara’s Great Compassion.

At that time, Ananda addressed the Buddha, saying: “Today, through the awesome power of the Buddha, we have been able to hear of such great spiritual powers and powers of fearlessness possessed by the Bodhisattva. I have a doubt and pray that the Blessed One will expound the names of the twenty-five bodhisattvas mentioned above. All of us in this assembly joyfully wish to hear them.”

The Buddha interrupted him: “Good man! Avalokitesvara now wishes to teach this Dharma. Now is precisely the time; listen attentively.

I recall that in the distant past, Avalokitesvara Bodhisattva attained Buddhahood before me, with the name Illumination of the True Dharma, fully endowed with the ten epithets. At that time, I was an ascetic disciple under that Buddha, and through his instruction and transformation I have now attained Buddhahood. The Tathagatas of the ten directions have all, through Avalokitesvara’s power of instruction and transformation, attained the Unsurpassed Way in wondrous pure lands and turned the wheel of the wondrous Dharma.

Therefore, you must not give rise to doubt. You should constantly make offerings and always recite his name. The merit will equal that of making offerings to six billion two hundred million Tathagatas, as numerous as the sands of the Ganges; how much more so if you make offerings with utmost sincerity—the merit will be immeasurable.”

Having spoken, the Buddha calmly remained seated.

Then Avalokitesvara Bodhisattva smiled joyfully and emitted a great radiance. Above his head appeared five hundred heads and faces, fully endowed with one thousand eyes. Each crown bore a transformation Buddha who also emitted light. Upon the Bodhisattva’s body appeared one thousand arms, all holding precious objects. He then rose from his seat and told the great assembly: “The Great Sage, the Blessed One, has spoken words that are true and not false. If you wish to hear the twenty-five names of my manifestations, listen attentively. I shall now state them in order as follows:

NAMO BUDDHAYA. NAMO DHARMAYA. NAMO SANGHAYA, and so forth... PERFECTLY AND COMPLETELY AWAKENED BLESSED ONE.

Having made reverence in this manner, you should then pay homage to the names of my manifestations:

Namo to the Holy One, the Thousand-Radiant-Eyed Honored Avalokitesvara Who Delivers from SufferingAvalokitesvara Who Bestows WisdomAvalokitesvara Who Grants WishesAvalokitesvara Who Removes HarmAvalokitesvara Who Removes AngerAvalokitesvara Who Advances the WayAvalokitesvara Who Diligently RectifiesAvalokitesvara Who Bestows FearlessnessAvalokitesvara Who Bestows LightAvalokitesvara Who Bestows AmritaAvalokitesvara Who Beholds the HeavensAvalokitesvara Who Bestows WondersAvalokitesvara Who Beholds BlissAvalokitesvara Who Subdues MarasAvalokitesvara of MeditationAvalokitesvara Who Effects HealingAvalokitesvara Who Beholds DhyanaAvalokitesvara Who Overcomes Hostile EnemiesAvalokitesvara Who Tames and Makes UprightAvalokitesvara of the Wisdom of EmptinessAvalokitesvara Who

Protects the HolyAvalokitesvara of PurityAvalokitesvara of the True DharmaAvalokitesvara Difficult to DesireAvalokitesvara the Immovable_BODHISATTVAYA, MAHASATTVAYA, MAHAKARUNIKAYA.

Having recited thus, you should invoke his protection: “May I receive the protective mindfulness of the radiant might of the Great Compassion of the Honored Avalokitesvara, svaha.”

At that time, Akasagarbha Bodhisattva, on behalf of the great assembly, addressed Avalokitesvara Bodhisattva, saying: “Excellent! Excellent! Since immeasurable kalpas ago, Avalokitesvara has accomplished the Dharma-gate of Great Compassion for the benefit of sentient beings. In the sea of suffering of birth and death, you serve as a boat and raft. In the darkness of ignorance, you always serve as a lamp of Dharma. I pray that the Great Sage, for the sake of the great assembly and all sentient beings of future times, will expound this Dharma in response to our questions. As stated above, the Tathagata taught the Dharma of the forty hands, the Dharma of the Wish-Fulfilling Jewel and the Treasury of Bodhi. Of which realm’s manifested body are these?”

The Bodhisattva replied: “Excellent! Mahasattva, you have asked this question well. The forty practices now taught by the Tathagata are manifested by the body of Fearlessness-Bestowing Avalokitesvara Bodhisattva in the realm of Jambudvipa. I now wish to explain the mantra practices and ritual procedures concerning the images of those forty bodhisattvas.”

At that time, immeasurable mantra-bearing rishis and all the holy beings in the assembly, wishing to hear this Dharma, came before the Bodhisattva, paid homage, and sat down.

Avalokitesvara said: “If one wishes to obtain abundant wealth and treasure, one should cultivate the practice of MANI (the Hand of the Wish-Fulfilling Jewel). To cultivate this practice, bathe and cleanse yourself, then use clean white cloth, paper, or silk to make an image for the Mani practice and make a vow before an image of Avalokitesvara Bodhisattva. Depict the body in the color of pure gold, with eleven faces upon the crown of the head.

The three front faces have the appearance of a bodhisattva; the three faces on the right have the appearance of baring white fangs; the three faces on the left have a wrathful appearance; the face at the back has a joyful, smiling appearance; and the face at the very top has the appearance of a Tathagata. The Bodhisattva’s principal face has two eyes. Adorn his wondrous body with a kasaya robe, jeweled necklaces, and so forth.

The Bodhisattva sits in the half-lotus posture, with the right leg resting upon the left, seated on a red lotus within a moon disc. The images of the previous twenty-five bodhisattvas and of the one thousand bodhisattvas they manifest are all alike, without difference; they differ only in the precious objects they hold and bring forth according to what is sought in prayer.

Now, WISH-GRANTING AVALOKITESVARA BODHISATTVA places his left hand horizontally before his heart, holding a Mani in the shape of a lapis lazuli jewel, radiating golden light and emitting flames. His right hand forms the Wish-Granting mudra, with the arm bent upward. After painting the image in this manner, place it in a pure and quiet location, pay homage, make offerings, and perform the recitation practice. The form of the mudra is as follows: clasp the two hands firmly together; form the shape of a Mani with the two index fingers, and extend the two thumbs upright side by side. It is then complete. The mantra is:

1) OM—VAJRA DHARMA CINTAMANI JVALA VARANI SVAHA.

OMÏ VAJRA DHARMA CINTAMANÏI JVALA VARANÏI SVÀHÀ.

If one wishes to obtain peace and security, one should cultivate the practice of the Lasso. The image of LASSO-HOLDING AVALOKITESVARA BODHISATTVA possesses the excellent marks, radiant majesty, and appearance described above, except that his right hand is clenched into a fist and placed at his right hip, while his left arm is bent and holds a lasso. Paint the image accordingly. The form of the mudra is the Unopened Lotus Mudra, with the two index fingers touching each other to form a ring. This is called the Lotus Lasso, and it fulfills all wishes. The mantra is:

2) OM—VAJRA DHARMA PADMA PASA HUM ADHISTA SVAMAM SVAHA.

OMÏ VAJRA DHARMA PADMA PA’SA HÙMÏ ADHISÏTÏA SVAMÀMÏ SVÀHÀ.

If one wishes to cure illness in the abdomen, one may cultivate the practice of the Precious Bowl. One should paint an image of PRECIOUS-BOWL AVALOKITESVARA BODHISATTVA, adorned with the excellent marks and ornaments described above, with both hands placed before the navel holding a precious bowl. It is then complete. The form of the mudra is to form the Meditation Mudra with the left and right hands. The mantra is:

3) OM—VAJRA DHARMA A UDARASULAM SVAHA.

OMÏ VAJRA DHARMA A UDARA’SULAMÏ SVÀHÀ.

If one wishes to subdue Wangliang ghosts and spirits, one should cultivate the practice of the precious sword. The image of PRECIOUS SWORD AVALOKITESVARA BODHISATTVA should possess the same excellent marks and majestic adornments as described above, without any difference, except that the right hand firmly grasps a sword. The left hand is placed at the waist, with the thumb pressing upon the nails of the earth and water fingers (the little finger and ring finger), while the fire and wind fingers (the middle finger and index finger) are held firmly together.

Direct this mudra toward one’s own body. Thus the image is completed. The form of the mudra is as follows: the thumb of the right hand presses upon the nails of the two earth and water fingers (the little finger and ring finger), while the fire and wind fingers (the middle finger and index finger) are held firmly together.

It is thereby formed. The mantra is:

4) ÁN--PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) KIỆT NGA (sword) TÁT PHỘC LAM LA HA (all ghosts) TÁT BÀ TRA (destroy) SA PHỘC HẠ.

OMÏ VAJRA DHARMA KHANÕGA SARVA GRAHÀ SPHATÏ SVÀHÀ.

If one wishes to subdue a Great Mara Spirit, one should cultivate the Vajra practice (the three-pronged vajra held in the hand). The image of VAJRA AVALOKITESVARA should possess the same excellent marks and awe-inspiring radiance as previously described. The right hand holds a three-pronged vajra at the right side of the waist. The left hand is clenched into a fist and placed at the waist. Thus the image is completed. The form of the mudra is as follows: the thumb of the right hand presses against the nail of the little finger, while the remaining fingers form the shape of a vajra; rotate it three times to the left. The mantra is:

5) ÁN--NGỘT LY (bija) PHỘC NHẬT LA BÀ NI (Vajra Holder) MALA BÁT LA MA LẬT DẠ (subdue Mara) SA PHỘC HẠ.

OMÏ HRÌHÏ VAJRAPÀNÏI MÀRÀ PRAMATHNA SVÀHÀ.

If one wishes to crush enemies, one should cultivate the practice of the vajra pestle (the single-pronged vajra). The image of VAJRA-HOLDING AVALOKITESVARA should possess the same excellent marks and majestic adornments as described above, except that the left hand is clenched into a fist and placed at the waist. The right hand holds a single-pronged vajra at the brow, as though striking and smashing. Thus the image is completed. The form of the mudra is as follows: clench the right hand into a fist and extend the index finger, using the mudra to make the gesture of crushing. The mantra is:

6) ÁN NGỘT LY (bija) PHỘC NHẬT LA BÁ NINH (Vajra Holder) TÁT PHỘC THIẾT XUẤT LỖ (all enemies) SA PHÁ TRA (destroy) SA PHỘC HẠ.

OMÏ HRÌHÏ VAJRAPÀNÏI SARVA ‘SATRÙ SPHATÏ SVÀHÀ.

If one wishes to be free from fear, one should cultivate the practice of granting fearlessness. The image of FEAR-DISPELLING AVALOKITESVARA BODHISATTVA should possess the same excellent marks and awe-inspiring radiance as before, without any difference, except that the five fingers of the right hand are extended to display the palm, while the five fingers of the left hand are extended and raised above the left breast to display the palm. Thus the image is completed. The form of the mudra is the same as the hand gesture of the painted image. The mantra is:

7) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) TÁT PHỘC THA (everywhere toward others) NHĨ NA NHĨ NA (victorious, able to conquer) BỘI DÃ NẴNG XA NA (dispel terror) SA PHỘC HẠ.

OMÏ VAJRA DHARMA SARVATHA JINA JINA ABHAYAMÏDÀDA SVÀHÀ.

If a person whose vision is dim wishes to seek light, that person may cultivate the practice of the Sun-Crystal Mani. The image of SUN-CRYSTAL AVALOKITESVARA BODHISATTVA should possess the same excellent marks and majestic adornments as described above, except that the left palm holds a fire crystal (sun crystal), while the right hand is held palm upward at the heart. Thus the image is completed. The form of the mudra is as follows: raise the meditation hand (the left hand) in the gesture of receiving the sun, and contemplate the syllables within one’s eyes: MA in the right eye and TÏ in the left eye. If one wishes to attain the divine eye, contemplate an eye directly between the eyebrows. Recite the mantra:

8) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) A NHĨ ĐIẠ GIA (sun) NHẬP PHỘC LA (radiance) NHĨ KHẤT SÔ (eye) SA PHỘC HẠ.

OMÏ VAJRA DHARMA ÀDITYA JVALA CAKSÏU SVÀHÀ.

If one wishes to eliminate all afflictive heat, one should cultivate the practice of the Moon-Crystal Mani. The image of MOON-CRYSTAL AVALOKITESVARA should possess the same excellent marks and majestic adornments as described above, except that the right palm is opened and holds a water crystal, while the five fingers of the left hand are extended in the gesture of stroking the body. Thus the image is completed. The form of the mudra is the same as the hand gesture of the image. The mantra is:

9) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) CHIẾN ĐÀ GIA (moon) TÁT PHỘC NÁ HẠ BÁT LA XẢ NHĨ (dispel all afflictive heat) SA PHỘC HẠ.

OMÏ VAJRA DHARMA CANDRA SARVA DAHA PRA’SAMANA SVÀHÀ.

If one wishes to rise in official rank and advance in position, one should cultivate the practice of the precious bow. The image of BOW-HOLDING AVALOKITESVARA should possess the same excellent marks and awe-inspiring radiance as previously described. The meditation and wisdom hands (the left and right hands) hold a bow horizontally, as though measuring a number of yojanas. Thus the image is completed. The form of the mudra is the vajra-palms gesture. Recite the mantra:

10) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) KIẾN TRA ĐÀ NOA SA (bow) A BÁT LA ĐỂ HA ĐA GIA (unobstructed) TAM MA ĐIẠ SA PHỘC HẠ.

OMÏ VAJRA DHARMA KETI DHANÏDÏASI APRATIHATÀYA SAMADHI SVÀHÀ.

If one wishes to have virtuous friends, one should cultivate the practice of the precious arrow. The image of SWIFT AND UPRIGHT AVALOKITESVARA should possess the same excellent marks and majestic adornments as before, without any difference, except that the right hand holds an arrow and places its point upon the left hand. Thus the image is completed. The form of the mudra is as follows: clench the right hand into a fist and extend the index and middle fingers upright, using the mudra to make a beckoning gesture. The mantra is:

11) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) LA ĐÁT NA KIẾM NOA (precious arrow) MAN THÙ (wondrous sound) TÁT ĐÁT BÀ (sentient beings) DUỆ Ế DUỆ TỨ (come swiftly) LA NGÃ LA NGÃ (passion, passion) SA PHỘC HẠ.

OMÏ VAJRA DHARMA RATNAKANÏDÏA MAMÏJUSATVA EHYEHI RÀGA RÀGA SVÀHÀ.

If one wishes to eliminate every illness in the body, one should cultivate the practice of the medicine of the willow branch. The image of MEDICINE KING AVALOKITESVARA should possess the same excellent marks and majestic adornments as previously described, except that the right hand holds a willow branch, while the left hand is placed upon the breast with the palm displayed. Thus the image is completed. The form of the mudra is as follows: bend the right arm and let the fingers hang downward. After reciting the mantra, stroke the body. The mantra is:

12) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) BỆ SÁI NHĨ GIA (medicine) LA NHẠ GIA (king) SA PHỘC HẠ.

OMÏ VAJRA DHARMA BHAISÏAIJYA RÀJAYA SVÀHÀ.

If one wishes to be liberated from all hindrances and calamities, one should cultivate the practice of the white fly-whisk. The form and adornments of the image of CALAMITY-SWEEPING AVALOKITESVARA should be no different from those previously described. The right arm is bent with the palm facing outward, while the left hand holds a white fly-whisk. Thus the image is completed. The form of the mudra is as follows: bend the left arm and let the fingers hang downward; while reciting the mantra, rotate it to the left. The mantra is:

13) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) THÚ CA LA PHỘC LA NHĨ DÃ CHẾ NẴNG (white fly-whisk) TÁT PHỘC MA LA BÀ GIA (all hindrances and calamities) VĨ MỤC KHẤT ĐỂ (liberation) SA PHỘC HẠ.

OMÏ VAJRA DHARMA ‘SUKRA VALAVYAJANA SARVA MÀRÀBHAYA VIMUKTI SVÀHÀ.

If one wishes to seek harmony and peace among one’s family and retinue, one should cultivate the practice of the kundika vase. The image of VASE-HOLDING AVALOKITESVARA should possess the same excellent marks and awe-inspiring radiance as described above, except that the right hand holds a kundika vase whose spout resembles the head of a garuda, while the left hand is placed above the navel, facing upward in the gesture of receiving the kundika vase. Thus the image is completed. The form of the mudra is the unopened lotus mudra: raise and open the two space fingers (the two thumbs) and join them with the index fingers. The mantra is:

14) ÁN PHỘC NHẬT LA ĐẠT MA (Vajra Dharma) MA HẠ MUỘI ĐÁT LÝ (Great Loving-Kindness) VÕNG BÀ PHỘC (arising) SA PHỘC HẠ.

OMÏ VAJRA DHARMA MAHÀ MAITRÌ UDBHAVA SVÀHÀ.

If one wishes to drive away all savage beasts, one should cultivate the practice of the shield. The image of WRATH-MANIFESTING AVALOKITESVARA BODHISATTVA should possess the same excellent marks and majestic adornments as previously described, except that the left hand faces outward and holds a shield. The right hand forms the fist mudra. Thus the image is completed. The form of the mudra is as follows: the left hand faces outward, with the fingers extended and rotating, while the right hand is clenched into a fist in the gesture of striking another. The mantra is:

15) OṂ VAJRA DHARMA (Vajra Dharma) SARVA BṚ’SCIKA SARPA NAKULA (centipedes, snakes, rats, wolves...) SIṂHA (lions) VYĀGHRA (great beasts) ṚKṢA (bears) TARA ṚKṢA (brown bears) CAMARA JĪVIKA (makara fish) HŪṂ (recite to terrify) PHAṬ (destroy) SVĀHĀ.

OMÏ VAJRA DHARMA SARVA BRÏ’SCIKA SARPA NAKULA SIMÏHA VYAGHRA RÏIKSÏA TARA RÏIKSÏA CAMARA JIVIKA HÙMÏ PHATÏ SVÀHÀ.

If one wishes to escape peril from officials and authorities, one should practice the battle-axe method. The image of AVALOKITASVARA WHO QUELLS CALAMITIES should have the same beautiful and majestic features as described above, without any difference. His right hand holds a battle-axe, while his left hand forms a fist placed at the waist. Thus the image is completed. The mudra is formed by bending the right hand as though holding an axe and turning the mudra around. The mantra is:

16) OṂ VAJRA DHARMA (Vajra Dharma) PARAŚU (battle-axe) RĀJABHAYA (peril from rulers) VIMUKTI (liberation) SVĀHĀ.

OMÏ VAJRA DHARMA PARASU RÀJABHAYA VIMUKTI SVÀHÀ.

If one seeks male or female servants, one should practice the jeweled bracelet method. The image of AVALOKITASVARA WHO HOLDS THE BRACELET should have the same beautiful and majestic appearance as previously described. His left hand, held before his heart, grasps the jeweled bracelet, while his right hand covers the bracelet like a canopy. Thus the image is completed. The mudra is formed by grasping the right wrist with the left hand and the left wrist with the right hand. The left represents the female, and the right represents the male. The mantra is:

17) OṂ VAJRA DHARMA (Vajra Dharma) VIṢAYA (realm) PRĀPTA (attained) SVĀHĀ.

OMÏ VAJRA DHARMA VISÏAYA PRÀPTA SVÀHÀ.

If one wishes to perfect merit and virtue, one should practice the white-lotus method. The image of AVALOKITASVARA WHO OPENS THE PETALS should have the same beautiful and majestic features as described above, except that his left hand holds a white lotus and his right hand forms the Dharma-teaching mudra. Thus the image is completed. The mudra is the Opening Petals Mudra—the mudra of a lotus beginning to bloom. The mantra is:

18) OṂ VAJRA DHARMA (Vajra Dharma) SAṂBHAVE PADMA (white lotus) NIPUṆA (entering the Lotus Treasury and using it to adorn the Dharma-body) SVĀHĀ.

OM VAJRA DHARMA SAMBHAVEPADMA NIPUNÏA SVÀHÀ.

If one wishes to attain rebirth in the Pure Lands of the ten directions, one should practice the blue-lotus method. The image of AVALOKITASVARA WHO BEHOLDS THE BUDDHAS should have the same beautiful and majestic appearance as before, without any difference. His right hand holds a blue lotus, while his left hand is placed upon the left breast with the palm displayed. Thus the image is completed. The mudra is formed by joining the palms in the Lotus gesture and then opening them like a blossoming flower. The mantra is:

19) OṂ VAJRA DHARMA (Vajra Dharma) NĪLAPADMA (blue lotus) UDGATA (born) BUDDHA VIṢAYA (Buddha-land) SVĀHĀ.

OMÏ VAJRA DHARMA NÌLAPADMA UDGATA BUDDHÀ VISÏAYA SVÀHÀ.

If one seeks wisdom, one should practice the precious-mirror method. The image of AVALOKITASVARA OF MIRROR WISDOM should have the same beautiful and majestic appearance as described above, except that his left hand, held before his heart, holds a precious mirror facing outward, while his right hand forms the Wisdom Fist Mudra. Thus the image is completed. The mudra is formed by making a fist with the right hand and placing it at the waist, while opening and extending the left hand and raising it before the face. Upon seeing this mudra, contemplate the Wisdom of the Great Perfect Mirror. The mantra is:

20) OṂ VAJRA DHARMA (Vajra Dharma) SARVA SIDDHI (all accomplishments) MAHĀ JÑĀNA (great wisdom) SVĀHĀ.

OMÏ VAJRA DHARMA SARVA SIDDHI MAHÀ JNÕÀNA SVÀHÀ.

If one wishes to behold the Tathagatas, one should practice the purple-lotus method. The image of AVALOKITASVARA WHO BEHOLDS THE LOTUS should have the same beautiful and majestic features as described above. His right hand holds a purple lotus, while his left hand, palm upward, is placed before his heart. Thus the image is completed. The mudra is formed by joining the palms in the Lotus gesture, opening them like a blossoming flower, and then releasing the mudra. The mantra is:

21) OṂ VAJRA DHARMA (Vajra Dharma) JAMBŪRA PADMA (purple lotus) SARVA BUDDHA (all Buddhas) JÑĀNA (wisdom) CAKṢOBHYA (beholding) SVĀHĀ.

OMÏ VAJRA DHARMA JAMÏBURAPADMA SARVA BUDDHÀ JNÕANA CAKSÏOBHYA SVÀHÀ.

If one wishes to see treasures concealed beneath the earth, one should practice the precious-chest method. The image of AVALOKITASVARA WHO BEHOLDS THE HIDDEN should have the same beautiful and majestic appearance as described above, except that his left hand holds a precious chest while his right hand assumes the gesture of opening its lid. Thus the image is completed. The mudra is formed by turning the left palm upward and covering it from above with the right hand. After reciting the mantra, open the lid and then release the mudra. The mantra is:

22) OṂ VAJRA DHARMA (Vajra Dharma) CAKṢU (true eye) JĀṬAYA (open) APRATIHATĀYA (without any obstruction) SVĀHĀ.

OMÏ VAJRA DHARMA CAKSÏU JATÏAYA APRATIHATÀYA SVÀHÀ.

If one seeks to accomplish the method of the immortals, one should practice the five-colored-cloud method. The image of AVALOKITASVARA OF THE IMMORTALS’ CLOUD should have the same beautiful and majestic features as previously described. His right hand holds a five-colored cloud, while his left hand is raised aloft, holding out a celestial robe to be worn. Thus the image is completed. The mudra is formed by making the Dance Seal with both the right and left hands, assuming the appearance of flight. The mantra is:

23) OṂ VAJRA DHARMA (Vajra Dharma) PAÑCARŪPA MEGHA (five-colored cloud) SIDDHA VIDYĀDHARĀṆĀṂ (accomplishment of the vidyādhara immortals) SVĀHĀ.

OMÏ VAJRA DHARMA PAMÏCARÙPA MEGHA SIDDHA VIDYA DHÀRANÀMÏ SVÀHÀ.

In a mountain cave or secluded place, perform the rite and complete eighteen thousand recitations. One will then attain the fruit of becoming an immortal.

If one wishes to be reborn in the Brahmā Heaven, one should practice the kuṇḍikā-vessel method. The image of AVALOKITASVARA IN MEDITATIVE CONCENTRATION should have the same beautiful features as described above, except that his right hand holds a kuṇḍikā vessel and his left hand assumes an attitude of contemplation. His right knee is raised upright, his right arm rests upon the knee, and his left palm is placed between the cheek and the eyebrow. Thus the image is completed. The mudra is formed by joining the palms in the Lotus gesture and bringing the wrists together. The mantra is:

24) OṂ VAJRA DHARMA (Vajra Dharma) SVABHĀVA (intrinsic nature) BRAHMA UDBHAVA (Brahmā Heaven) SVĀHĀ.

OMÏ VAJRA DHARMA SVABHÀVA BRAHMA UDBHAVA SVÀHÀ.

If one wishes to be reborn in the palaces of the devas, one should practice the red-lotus method. The image of AVALOKITASVARA OF THE CELESTIAL FLOWER should have the same beautiful and majestic appearance as described above, except that his left hand holds a red lotus and his right arm is bent, pointing toward the heavens. Thus the image is completed. The mudra is the Opening Lotus Mudra. The mantra is:

25) OṂ VAJRA DHARMA (Vajra Dharma) KUSUBHA PADMA (red lotus) SARVA DEVA UDGATA (birth among all the devas) SVĀHĀ.

OMÏ VAJRA DHARMA KUSUBHA PADMA SARVA DEVA UDGATA SVÀHÀ.

– If one wishes to gather in, bind, and restrain hostile bandits and thieves, one should practice the Jeweled Halberd method. The image of the bodhisattva AVALOKITASVARA WHO VANQUISHES BANDITS should have the same beautiful and majestic bodily appearance as before, without any difference. His left hand is raised aloft, holding the shaft of a long halberd. His right hand is opened and pressed against his right waist. Thus the image is completed. The mudra is formed by making the Three-Pronged Mudra with the left hand and extending it upward, while placing the right fist at the waist. The mantra is:

26) OṂ VAJRA DHARMA (Vajra Dharma) ĀVIŚA (gather in, bind, and restrain) CORABHAYA (peril from bandits and thieves) HŪṂ PHAṬ SVĀHĀ.

OMÏ VAJRA DHARMA AVI’SA CORABHAYA HÙMÏ PHATÏ SVÀHÀ.

– If one wishes the Buddhas to come and confer attainment into one’s hands, one should practice the rosary method. The image of the bodhisattva AVALOKITASVARA OF THE RECITATION BEADS should have the same beautiful and majestic appearance as described above. His right hand holds a rosary, while his left hand is placed upon his knee in the gesture of stroking it. Thus the image is completed. The mudra is formed by holding the rosary with both the right and left hands while reciting, raising it above the crown of the head three times, and assuming the gesture of taking refuge. The mantra is:

27) OṂ VAJRA DHARMA (Vajra Dharma) SARVA TATHĀGATA (all Tathagatas) JVALA (radiance) BHŪJA (hand) MUDRA MĀṂ (seal me) SVĀHĀ

OMÏ VAJRA DHARMA SARVA TATHÀGATA JVALA BHÙJA MUDRA MÀMÏ SVÀHÀ.

—If, for the purpose of summoning all benevolent deities to come and provide protection, one should cultivate the Dharma of the Precious Conch, the image of CONCH-HOLDING AVALOKITESVARA should be made, with the same excellent marks and adornments as previously described. His left hand holds a precious conch, while his right hand forms a fist with the Wind finger (index finger) extended in a summoning gesture. Having completed the image, form the mudra as follows: Join the two hands with a hollow space between them; bend both Wind fingers (index fingers), each clasping the back of its respective thumb. Both Space fingers (thumbs) emerge through the gaps between the index and middle fingers. With the mouth, make the gesture of blowing. The mantra is:

28) OṂ VAJRA DHARMA (Vajra Dharma) MAHĀ DHARMA HRĪḤ (the great sound of the Dharma) AṂ (pervading everywhere) SARVA DEVA NĀGA (all devas and nāgas) YAKṢA (yakṣas) EHYEHI (come swiftly) RAKṢA RAKṢA MĀṂ (protect me) SVĀHĀ.

OMÏ VAJRA DHARMA MAHÀ DHARMA HRÌHÏ. AMÏ SARVA DEVA NÀGA YAKSÏA EHYEHI RAKSÏA RAKSÏA MÀMÏ SVÀHÀ.

—If one wishes to command all ghosts and spirits, one should perform the Dharma of the Skull Staff. The image of GHOST-SUBDUING AVALOKITESVARA BODHISATTVA should be made, with the same excellent marks and adornments as previously described, except that his right hand holds a skull staff and his left fist rests at his waist. Having completed the image, form the mudra as follows: Place the left fist at the waist, bend and raise the right arm, and form the Vajra Fist; use the mudra to make a summoning gesture. The mantra is:

29) OṂ VAJRA DHARMA (Vajra Dharma) MṚTA MANUṢYA MĀSPHA DHĀRA (the head of a dead person) SARVA GRAHĀ (all ghosts) AVIŚA (gather in and be bound) SVĀHĀ.

OMÏ VAJRA DHARMA MRÏTA MANUSÏYA MÀSPHA DHÀRA SARVA GRAHÀ AVI’SA SVÀHÀ.

—If one wishes to accomplish the supremely wondrous Brahmā voice, one should perform the Dharma of the Precious Bell. The image of DHARMA-SOUND AVALOKITESVARA should be made, with the same excellent marks and majestic radiance as previously described. His left hand holds a precious vajra bell, while his right hand forms a fist and rests at his waist. Having completed the image, form the mudra by placing both thumbs within the palms and lightly scratching three times. The mantra is:

30) OṂ VAJRA DHARMA (Vajra Dharma) VEŚA HOḤ (bell of joyful protection) SIDDHA BRAHMA HRĪḤ (accomplishment of the Brahmā voice) AKṢARA (inexhaustible) SVĀHĀ.

OMÏ VAJRA DHARMA VE’SA HOHÏ SIDDHA BRAHMA HRÌHÏ AKSÏARA SVÀHÀ.

If one wishes to accomplish wondrous eloquence, one should perform the Dharma of the Precious Seal. The image of WISDOM-SEAL AVALOKITESVARA BODHISATTVA should be made, with the same excellent marks and adornments as described above, except that his right hand holds the form of a precious seal at his heart and his left hand forms a fist and rests at his waist. Having completed the image, form the mudra by pressing the right hand upon the heart. The mantra is:

31) OṂ VAJRA DHARMA (Vajra Dharma) JÑĀNA MUDRA (Wisdom Seal) VIŚVANA (the Dharma of every kind) MAHĀ NAYA (vast and great) SVĀHĀ.

OMÏ VAJRA DHARMA JNÕÀNA MUDRA VISVANA MAHÀ NAYA SVÀHÀ.

If one wishes devas, nāgas, and benevolent deities to come and bestow their protection, one should perform the Dharma of the Iron Hook. The image of SUMMONING AVALOKITESVARA BODHISATTVA should be made, with the same excellent marks and adornments as described above, except that his left hand holds a hook and his right hand forms a fist and rests at his waist. Having completed the image, form the mudra as follows: Make a fist with the left hand and raise the index finger in the shape of a hook, making a summoning gesture. The mantra is:

32) OṂ VAJRA DHARMA (Vajra Dharma) AṄKUŚA JAḤ (hook of summoning) SARVA DEVA NĀGA (all devas and nāgas) RAKṢA MĀṂ (protect me) SVĀHĀ.

OMÏ VAJRA DHARMA ANÕKU’SA JAHÏ SARVA DEVE NÀGE RAKSÏA MÀMÏ SVÀHÀ.

If one seeks loving-kindness and compassion, one should perform the Dharma of the Khakkhara Staff. The image of COMPASSIONATE-STAFF AVALOKITESVARA BODHISATTVA should be made, with the same excellent marks and adornments as described above. His right hand holds a khakkhara staff, while his left hand rests upon his navel. Having completed the image, form the mudra as follows: Interlace the two hands inwardly; hold the Fire wheels (middle fingers) firmly together and rounded, in the shape of a khakkhara staff. The mantra is:

33) OṂ VAJRA DHARMA (Vajra Dharma) SAMAYA (fundamental vow) MAHĀ KĀRUṆIKĀYA (endowed with the mind of great compassion) SVĀHĀ.

OMÏ VAJRA DHARMA SAMAYA MAHÀ KÀRUNÏIKÀYA SVÀHÀ.

If one seeks to be respected and loved by others, one should cultivate the Dharma of Joined Palms. The image of RESPECT-MANIFESTING AVALOKITESVARA BODHISATTVA should be made, with the same excellent marks and adornments as previously described, except that both hands are held before the heart in the Lotus Joined-Palms gesture. Having completed the image, form the mudra in the same manner as the hands of the image. The mantra is:

34) OṂ VAJRA DHARMA (Vajra Dharma) SIDDHA VAŚĪKARAṆA (accomplishment of respect and love) SVĀHĀ.

OMÏ VAJRA DHARMA SIDDHA VA’SIKARANÏA SVÀHÀ.

If one wishes never to be separated from the Buddha and always to remain at his side, one may cultivate the Dharma of the Hand Bearing an Emanation Buddha. The image of NEVER-SEPARATED AVALOKITESVARA should be made, with the same excellent marks and adornments as described above, except that an Emanation Buddha is placed upon the palm of his left hand, while his right hand forms a platform supporting the seat of the Emanation Buddha. Having completed the image, form the mudra by joining the two hands with a hollow space between them. The mantra is:

35) OṂ VAJRA DHARMA (Vajra Dharma) SIDDHA PĀRAMITĀ (accomplishment of reaching the other shore) SVĀHĀ.

OMÏ VAJRA DHARMA SIDDHA PÀRAMITA SVÀHÀ.

If one wishes not to receive a body within a womb, one should perform the Dharma of the Palace. The image of GREAT-POWER AVALOKITESVARA should be made, with the same excellent marks and majestic radiance as previously described. His left hand holds the form of a palace, while his right arm is bent outward, displaying the open palm as he sits. Having completed the image, form the mudra as follows: Interlace the two hands inwardly, raise both middle fingers upright, and bend them into the shape of a palace hall. The mantra is:

36) OṂ VAJRA DHARMA (Vajra Dharma) SARVA APĀYA JAHĀYA (destroy all evil destinies) SVĀHĀ.

OMÏ VAJRA DHARMA SARVA APÀYAJAHÀYA SVÀHÀ.

If one seeks extensive learning, one should perform the Dharma of the Prajnaparamita Sutra. The image of PRAJNA AVALOKITESVARA should be made, with the same excellent marks and adornments as described above, except that his right hand, held before his heart, forms the Wisdom Seal from which the Prajnaparamita Teaching of the Principle emerges, while his left hand forms the fist mudra. Having completed the image, form the mudra using the Brahmā-coming mudra (?). The mantra is:

37) OṂ VAJRA DHARMA (Vajra Dharma) PRAJÑA (prajna, or wisdom) SŪTRAṂ (scripture scroll) MAHĀ NAYA (vast and great) SVĀHĀ.

OMÏ VAJRA DHARMA PRAJNÕA SUTRAMÏ MAHÀ NAYA SVÀHÀ.

If, for the sake of making the bodhicitta irreversible, one should cultivate the Dharma of the Unturning Wheel. The image of UNTURNING AVALOKITESVARA BODHISATTVA should be made, with the same excellent marks and adornments as previously described. His right hand holds a golden wheel, while his left hand presses upon the seat in the gesture of immovability. Having completed the image, form the mudra as follows: Press the left hand upon the ground; with the right hand form a fist and raise the Wind finger (index finger) and Space finger (thumb) as though holding a wheel. The mantra is:

38) OṂ VAJRA DHARMA (Vajra Dharma) SIDDHA BODHICITTA (accomplishment of bodhicitta) SUVARṆA CAKRA (golden wheel) ACALA (unmoving) SVĀHĀ.

OMÏ VAJRA DHARMA SIDDHA BODHICITTA SUVARNÏA CAKRA ACALA SVÀHÀ.

If one wishes to receive consecration and a prediction of future buddhahood from all the Tathagatas, one should cultivate the Dharma of the Emanation Buddha upon the Crown. The image of CONSECRATION AVALOKITESVARA should be made, with the same excellent marks and adornments as previously described, except that both hands form fists and an Emanation Buddha is placed upon the crown of his head. Having completed the image, form the mudra as follows: Interlace the two hands inwardly; raise both thumbs side by side and press them against the sides of the index fingers. Place the mudra upon the crown of the head, and then release it. The mantra is:

39) OṂ VAJRA DHARMA (Vajra Dharma) ABHIṢEKA (consecration) PRATIŚA (transmit to) BUDDHA DHĀRAṆĀṂ (Buddha-ground) SVĀHĀ.

OMÏ VAJRA DHARMA ABHISÏEKA PRATI’SA BUDDHA DHÀRANÀMÏ SVÀHÀ.

If one seeks the flourishing of the five grains and all vegetation, one should cultivate the Grape Practice. The image of the EARTH-PROTECTING AVALOKITEŚVARA BODHISATTVA should possess the same splendid and majestic marks as described above, without difference, except that the left hand holds a cluster of grapes and the right hand forms the mudra of granting wishes. Once the image has been completed, the mudra is formed thus: place the left fist at the waist, and extend the fingers of the right hand, pointing toward the ground. The mantra is:

40) OṂ VAJRA DHARMA (Vajra Dharma) SIDDHA DHĀRAṆĀṂ SALA SALA (accomplishment of the stage) SVĀHĀ.

OMÏ VAJRA DHARMA SIDDHA DHÀRANAMÏ SALA SALA SVÀHÀ.

If one wishes to accomplish the practices described above, one should seek an excellent place, construct a mandala, enshrine the sacred image, perform the rites and recitations, and burn incense and scatter flowers as offerings to AMITĀYUS BUDDHA of the Western Land and to the image of the principal deity. One must not kill, steal, or engage in sexual misconduct, nor speak of the faults of others, and one must not consume the five pungent plants, alcohol, or meat. Upon completing twenty-one days and reciting that mantra three lakṣas—three hundred thousand times—one will attain accomplishment.

Those who wish to cultivate this practice must first follow an enlightened master, regulate body and mind, and receive the mantra practice. The master then instructs those who possess wisdom and are capable of receiving the transmission. The disciple, moreover, must understand the master’s mind; if the disciple’s wisdom is not yet mature, the disciple will be unable to accord with it. This is the SECRET OF MIND.

After the bodhisattva had spoken these words, he went before the Blessed One and said: “I present this Dharma to the Blessed One. I pray that it may be admitted into the TREASURY OF WISDOM, and that the hosts of devas and humans may be commanded to protect and uphold it.”

At that time, the Blessed One praised Avalokiteśvara Bodhisattva in the voice of Brahmā, saying: “Excellent! Excellent! Great Lotus King, you have expounded this foremost and sublime Dharma. Because you illuminate sentient beings with hundreds of thousands of eyes, you are also called the THOUSAND-RADIANCE-EYED ONE. I now rejoice in accord with it, and all Buddhas do likewise. I accept this Dharma. All of you in the assembly—devas, nāgas, ghosts, and spirits—hear my words of praise and obey my command: if, within an araṇya forest—a secluded and tranquil place—anyone disseminates this Dharma or receives and upholds the name of Avalokiteśvara, you and your companions shall protect and support that person.”

When the Buddha had finished speaking, the entire assembly bowed reverently and sincerely received the teaching.

(The preceding section was spoken by Amoghavajra Tripiṭaka.)

The Buddha knew the assembly’s minds

And abided in the Unobstructed Samādhi;

He expounded Avalokiteśvara’s

Great Mandala form.

Upon the foremost ground of the inner mind

Are nine pure moon-discs.

At the very center within the moon-disc

Is enshrined the GRANTER OF FEARLESSNESS,

Whose wondrous form transcends the three realms,

Golden in color and brilliantly radiant.

Upon his head is a crown over his knotted hair;

From the jeweled crown, blue-green locks hang down.

Above the crown are eleven faces,

All as previously described.

Within the jeweled crown of every head

An emanation Buddha abides.

Upon the bodhisattva’s body

Are forty arms complete;

Within the palm of every hand

There is an eye of loving-kindness.

In accordance with the various kinds of sentient beings,

He holds every manner of precious object.

He abides upon a lotus pedestal

And emits the radiance of great serenity.

Left: Samādhi, holding the sun-disc;

Right: Wisdom, the pure moon-disc.

Left: Principle, holding a palace;

Right: Knowledge, a five-colored cloud.

Left: Samādhi, holding a star-tipped halberd;

Right: Wisdom, holding a khakkhara staff.

Left: Principle, the form of a cord;

Right: Knowledge, a jeweled sword in hand.

Left: Samādhi, the form of a jeweled bow;

Right: Wisdom, the form of a jeweled arrow.

Left: Principle, a red lotus;

Right: Knowledge, a purple lotus.

Left: Samādhi, a white lotus;

Right: Wisdom, a blue lotus.

Left: Principle, a kuṇḍikā vase;

Right: Knowledge, holding an ewer.

Left: Samādhi, holding a jeweled bracelet;

Right: Wisdom, holding a vajra wheel.

Left: Principle, the form of a jeweled chest;

Right: Knowledge, a precious scripture.

Left: Samādhi, the form of an iron hook;

Right: Wisdom, the form of a battle-axe.

Left: Principle, a vajra pestle;

Right: Knowledge, holding a three-pronged vajra.

Left: Samādhi, the form of a jeweled conch;

Right: Wisdom, the form of a cluster of grapes.

Left: Principle, the form of a white fly-whisk;

Right: Knowledge, a willow branch.

Left: Samādhi, a jeweled bell;

Right: Wisdom, the precious mudra of knowledge.

Left: Principle, a wish-fulfilling jewel;

Right: Knowledge, granting fearlessness.

Left: Samādhi, the Venerable Emanation Buddha;

Right: Wisdom, the Buddha above the crown.

Left: Principle, holding a jeweled mirror;

Right: Knowledge, a skull-topped staff.

Left: Samādhi, the form of a shield;

Right: Wisdom, holding a rosary.

Principle and Knowledge embrace a jeweled bowl;

Samādhi and Wisdom join in the lotus gesture.

Each hand bearing a wondrous treasure

Is like a branch of the nyagrodha tree.

The arms are adorned with bracelets,

Celestial robes, and jeweled necklaces,

Adorning the embodiment of Great Compassion.

His wondrous circular halo shines;

He sits cross-legged, the right leg over the left,

And the wondrous marks of his eyes are unerring.

Directly before the moon-disc, in the east,

Is Vajra Avalokiteśvara.

Within the southern moon-disc

Is Wish-Granting Avalokiteśvara.

Within the western moon-disc

Is Manifest Enumeration Avalokiteśvara

(Manifest Mirror Avalokiteśvara).

Within the northern moon-disc

Is Summoning Avalokiteśvara.

The principal deity and these four deities

Are the Five Wisdoms and the Five Families.

Fear-Dispelling Avalokiteśvara

Abides in the southeastern moon-disc.

Jeweled-Sword Avalokiteśvara

Abides in the southwestern moon-disc.

Wisdom-Mudra Avalokiteśvara

Abides in the northwestern moon-disc.

Immovable Avalokiteśvara

Abides in the northeastern moon-disc.

These four great Avalokiteśvaras

Are Dharma, Benefit, Cause, and Speech;

Practitioners should understand this.

The nine moon-discs described above

Are bounded by the Five-Wisdom Vajras.

--There are also four moon-discs

Beyond the corner pillars of the nine circles.

Vajra Dance Bodhisattva

Abides in the northeastern moon-disc.

Vajra Play Bodhisattva

Abides in the southeastern moon-disc.

Vajra Garland Bodhisattva

Abides in the southwestern moon-disc.

Vajra Song Bodhisattva

Abides in the northwestern moon-disc.

The inner court has now been described;

Now the second court shall be explained.

At the eastern gate is Vajra Hook;

At the southern gate is Vajra Noose;

At the western gate is Vajra Chain;

At the northern gate is Vajra Bell.

In the northeast is Vajra Unguent

(Vajra Fragrant Unguent).

In the southeast is Vajra Incense

(Vajra Burning Incense).

In the southwest is Vajra Flower;

In the northwest is Vajra Lamp.

The Eight Offerings and the Four Embracing Wisdoms

Have their original forms as in the Vajra Realm.

--Beside the southern side of the eastern gate

Is Pestle-Holding Avalokiteśvara;

Next, Great-Power Avalokiteśvara;

Next, Jeweled-Bowl Avalokiteśvara;

Next, Sun-Essence Avalokiteśvara.

--Beside the northern side of the eastern gate

Is Noose-Holding Avalokiteśvara;

Next, Shield Avalokiteśvara;

Next, White-Fly-Whisk Avalokiteśvara;

Next, Moon-Essence Avalokiteśvara.

--Beside the eastern side of the southern gate

Is Jeweled-Bow Avalokiteśvara;

Next, Precious-Scripture Avalokiteśvara;

Next, White-Lotus Avalokiteśvara;

Next, Purple-Lotus Avalokiteśvara.

--Beside the western side of the southern gate

Place Jeweled-Arrow Avalokiteśvara;

Next, Ewer Avalokiteśvara;

Next, Blue-Lotus Avalokiteśvara;

Next, Grape Avalokiteśvara.

--Beside the southern side of the western gate

Place Jeweled-Mirror Avalokiteśvara;

Next, Jeweled-Disc Avalokiteśvara;

Next, Crown-Summit Avalokiteśvara;

Next, Kuṇḍikā Avalokiteśvara.

--Beside the northern side of the western gate

Place Red-Lotus Avalokiteśvara;

Next, Khakkhara-Staff Avalokiteśvara;

Next, Emanation-Buddha Avalokiteśvara;

Next, Rosary Avalokiteśvara.

--Beside the western side of the northern gate

Place Jeweled-Conch Avalokiteśvara;

Next, Skull Avalokiteśvara;

Next, Jeweled-Chest Avalokiteśvara;

Next, the Venerable Five-Colored Cloud.

--Beside the eastern side of the northern gate

Place Battle-Axe Avalokiteśvara;

Next, Star-Tipped-Halberd Avalokiteśvara;

Next, Willow-Branch Avalokiteśvara;

Next, Jeweled-Bell Avalokiteśvara.

The fifty-eight deities above

Have forms as previously described.

The explanation of the second court is complete.

---Next, the Court of Devas and Other Beings is explained.

In the northeast is Īśāna;

In the east is Śakra Devānām Indra;

In the southeast is the Venerable Fire-Radiance;

In the south is Yama;

In the southwest is the Rākṣasa Deva;

In the west is the Water-Spirit Deva;

In the northwest is the Wind-and-Cloud Deva;

In the north is Vaiśravaṇa.

--Beside the southern side of Īśāna

Enshrine Mahābrahmā Deva.

Beside the southern side of Śakra

Is the Earth Deva of the lower direction.

--Next, beside the western side of the Fire Deva

Is the Parasol Yakṣa.

To the south of Yama Deva

Place Bá Tố Dã Ca.

--The Sun Deva illuminates every darkness

And abides north of the Rākṣasa.

The Moon Deva shines brightly, clear and cool,

And abides beside the northern side of the Water Deva.

--At the place beside the eastern Wind Deity

Place the Bow-Holding Yaksha.

The Sword-Holding Yaksha presides

To the east of Vaisravana.

The twenty-six devas above,

Together with the Vinayakas,

Their images and mudra forms

Are as taught in the TRA Section.

The honored ones’ colors and positions have been explained;

Now the colors of the grounds and the rest will be explained.

The ground of the inner court is emerald blue,

And yellow flowers are scattered upon it.

From within to the next interval,

A single-pronged vajra forms the boundary.

The ground of the second court

Is deep black, strewn with silver flowers.

Extending to the third court,

Use silver-white three-pronged vajras

To form the boundary of each court.

As far as the third rank of devas and the rest,

It is like the realm colored as empty space.

The great earth upon the outer ground

Is adorned with lotuses.

The characteristics of the mandala have been explained;

Now the mudra of the Principal Deity will be explained.

It is called the THOUSAND-BODIED EYE MUDRA,

Extracted from the Thousand-Armed Sutra.

It can bring about great spiritual efficacy.

With the two Fire, Earth, and Water fingers (the two middle, ring, and little fingers),

Press their backs together so that they adhere.

Raise the two Wind fingers (the two index fingers) upright,

And place the two Space fingers (the two thumbs) alongside them.

At the second joints of the Wind fingers (the index fingers),

Open them to a distance of five cun.

Place the mudra above the space between the eyebrows (the Three Stars),

And recite this mantra:

AN TAT BA CHUOC SO GIA LA GIA DA LA NI NHAN DIA LOI GIA SA PHOC HA.

*) OMÏ SARVA CAKSÏU JATÏAYA DHÀRANÏI INDRIYA SVÀHÀ.

For this mudra, one may also stand upright with both feet parallel, and it will likewise be effective. If this rite is practiced and contemplated with realization, the bodhisattva will receive the Dharma and attain mastery. Whatever is wished for will invariably be fulfilled. Those who have not undergone the rite and entered the mandala must not be allowed to see the mudra and mantra of this Dharma gate; otherwise, this will cause them to incur an offense.

When the Blessed One and Avalokitesvara had finished teaching this Dharma, the Bhagavan (BHAGAVAM—the Blessed One) surveyed the entire assembly and said to Avalokitesvara: “You should entrust this Dharma to VAISRAVANA, for he is well able to protect and uphold it.”

At that time, Avalokitesvara Bodhisattva said to Vaisravana: “Vaisravana! From ancient times until now, you have brought forth the aspiration for bodhi and have been able to preserve the Buddha-Dharma. Therefore, the Blessed One and we entrust this supreme Dharma to you. You should cause it to circulate and protect and uphold my Dharma. Do not recklessly expound or transmit it to those lacking wisdom.”

The Blessed One praised them, saying: “Excellent, all of you!”

Then Vaisravana, the Heavenly King, said to the Great Being: “As Avalokitesvara Bodhisattva has commanded me to protect and uphold this Dharma, I shall not expound it to those who lack wisdom. Why is this? Because of their lack of wisdom, their minds cannot attain clarity.

Because their minds are not clear, they cannot comprehend the meaning of the Dharma. Because they cannot comprehend the meaning of the Dharma, they will give rise to doubt and slander. Because they give rise to doubt and delusion, they will consequently undergo immense suffering in the hells.

For this very reason, I shall obey the command of the Great Being and not teach this Dharma to those lacking wisdom. Nevertheless, during the Final Age of the Dharma, I shall cause it to be transmitted and conferred. Even if, after hearing the Dharma, they slander it, this is still better than making offerings to all the Tathagatas—how much more so if they faithfully accept it.”

When all those in the great assembly heard this Dharma, they each attained a supreme stage, and joy arose in their hearts. Rising from their seats, they bowed to the Blessed One and Avalokitesvara, and together praised the Thousand-Radiant Eyes, saying:

NA MO SA HA SA LA BO NHA GIA (Homage to the Thousand-Armed One) SA HA SA LA NHAP PHOC LA NINH DE LE (the Thousand Radiant Eyes) MA HA BAT NAP MA LA NHA (the Great Lotus King) TAT PHOC BA DA NHA HA DA VI THAU DA (who extinguishes all evil destinies and brings about purity).

NAMO SAHASRA BHÙJAYA SAHASRA JVALA NETRE MAHÀ PADMA RÀJA SARVA APÀYAJAHÀYA VI’SUDDHA.

All were filled with great joy, faithfully accepted it, and practiced it accordingly.