尊勝佛頂脩瑜伽法軌儀

Chapter One: The Uṣṇīṣavijaya Mantra

Homage to all the Bhagavats,

And to the Vajra Family in the eastern quarter;

The mighty Akṣobhya, Vajragarbha;

Ratnasambhava Tathagata, Ākāśagarbha;

Dharmakula Amitāyus;

Avalokiteśvararāja, whose eyes are like lotus blossoms;

Viśvakarman, the Great Muni;

Amoghasiddhi, Sattvadhara;

The four pāramitās and the four offerings;

The eight great Buddha-Uṣṇīṣa Wheel-Turning Kings.

Wishing that all practitioners

May swiftly accomplish the great siddhi of Uṣṇīṣavijaya,

For those who delight in the signless, I teach signs;

For those who seek signs, I teach signs.

Being and nonbeing are one essence: the Great Emptiness.

Therefore, I shall now teach the corresponding practice.

Clearly contemplate the letters and meanings, and truly retain them well.

The three kinds of prajñā are of one essence.

Body, speech, and mind are the three secret gates.

The response body, transformation body, and Dharma body are the three mysteries.

The five wheels are precisely the five wisdom wheels.

The five wisdoms are precisely the fivefold body.

The five wheels encompass all five Dharma realms.

The three mysteries are precisely the three bodies.

Therefore, I now pay homage to yoga.

Yoga is Mahāvairocana, the Honored One.

Thus, I now cultivate yoga

For the benefit of all sentient beings throughout the Dharma realm.

I shall now briefly explain the Uṣṇīṣavijaya dhāraṇī method, which removes all obstacles and extinguishes all forms of existence in the hells and among animals; hence it is called the Uṣṇīṣavijaya, the Victorious Buddha-Crown. Thus, the Tathagata taught it to the devas’ son Supratiṣṭhita to free him from seven successive births in animal bodies. This is the yoga method and is not the same as ordinary ritual methods.

Within a single thought, one realizes the state of having no master; transforms the five wisdoms into the fivefold Dharma body; and awakens to the three mysteries as the three bodies. When first arousing the aspiration, there are one hundred and sixty kinds of mind. Having practiced throughout three incalculable kalpas, one realizes the samaya of the universally manifest form-body; thus, at the very moment of first arousing the aspiration, one attains perfect enlightenment.

For those who seek existent signs, I shall now teach existent signs. If one wishes to seek the signless, I shall instead

teach the signless method of recitation. Although there are many kinds, I shall teach only two, which encompass them all:

– First, for those who seek the worldly rites of averting calamities and increasing benefit, I shall briefly teach the method involving signs.

– Second, for those who seek the yoga of unsurpassed bodhi, I shall teach the Dharma of non-arising, through which one accords with and enters the universally manifest form-body. The worldly methods of recitation are of four kinds: averting calamities, increasing benefit, subjugation, and summoning and attraction. These respectively employ square, circular, triangular, and semicircular ritual platforms, as well as the various homa-fire methods.

When reciting to seek increased benefit, add the two syllables Na mô above and below each mantra.

When reciting to seek the averting of calamities, add the two syllables sa ha at the end of the mantra.

When reciting to seek subjugation, add the three syllables hồng phần tra.

When reciting to seek summoning and attraction, add the three syllables Ha lị ha before the mantra.

For averting calamities, increasing benefit, subjugation, and summoning and attraction, add a phrase stating the name of the supplicant and the intended act. The respective colors are yellow, white, red, and blue, whether applied to the face or to the garments worn upon the body. All offerings of food, drink, and fragrances should correspond to these colors. The various homa rites also differ from one another, with a hundred kinds of firewood burned in different ways. If one wishes to cultivate these rites, one must act in accordance with the root method so that everything corresponds properly.

Chapter Two: Rules for Upholding and Reciting the Uṣṇīṣavijaya Mantra

Furthermore, when one wishes to perform the practice of upholding and recitation, one should first enter the samādhi of the pure Dharma realm described above. At the crown of the head, visualize the syllable "Lam" as a triangular flame, the color of the newly risen sun. The entire body becomes wisdom-fire, burning away the four great elements and five skandhas, leaving only empty quiescence.

The mantra of the Dharma realm is:

-Nam mô tam mãn đà một đà nẫm Lam.

Mentally recollect it and recite it aloud, visualizing the crown and the entire body becoming the triangular wisdom-fire LAM. Having formed this image, enter once again the samādhi of the five wheels.

Enter the samādhi of the Vajra Wheel. Visualize the region below the navel as square in shape and the color of purple-gold; this is the Vajra Wheel.

The mantra is:

-Nam mô tam mãn đà nột đà nẫm A.

Whenever visualizing it, recite and take refuge, mentally contemplating the essential form of the syllable as the syllable A, the golden Vajra Wheel. Then contemplate the syllable PHẠ at the navel; it is the Great Compassion Water Wheel, white as milk and shaped like the full moon.

The mantra is:

-Nam mô tam mãn đà một đà nẫm vam *

Next, the mantra of the Fire Wheel is:

-Nam mô tam mãn đà một đà nẫm Lam *.

At the heart, visualize the Fire Wheel, triangular in shape and the color of the rising sun, its radiance shining like a newly kindled flame. It has the form of the triangular maṇḍala LAM.

Next, visualize the syllable Ha as an upturned half-moon, HA, black in color. It is also called the syllable HÀM and is the Heavenly Wind Wheel; establish it between the eyebrows.

Next, visualize the syllable KHIẾM above the crown; this is the Great Space Wheel. Its form contains all colors. These are the five wisdom wheels: Earth, Water, Fire, Wind, and Space. Empower the five places with the Universal Seal, transforming them into the wisdom of the true Buddha. Next is taught the Universal Mantra:

-Um tát bà tha khiếm ót na nghiệt đế tát võng ra hê, hế dà dà na, kiếm sa bà ha.

Interlace the ten fingers of both hands and place them upon the head and the five places of the body. One thereby forms the Vajra-Indestructible Body and enters samaya, becoming identical with the samādhi-bodies of all Buddhas and bodhisattvas, establishing the bodily samaya and performing the work of the Buddha.

The mantra for entering samaya is:

-Um phạ nhựt ra nhạ lị tam ma dã.

At each place, recite the mantra and bestow empowerment.

Interlace the fingers of both hands, joining the wisdom fingers and pressing them against the meditation fingers. This is the Samaya Seal of All Buddhas. Because all seals arise from this single seal, form this seal first and use it to empower the five places.

The five skandhas and four great elements become Vajra-indestructible. The five skandhas are called the Body of Uncontaminated Wisdom and are also called the Ground of the Unconditioned Maṇḍala, through the empowerment of the maṇḍala of the five wheels: Earth, Water, Fire, Wind, and Space. The five conditioned great elements become the five unconditioned elements. Therefore, when contemplating the signs of the ground-maṇḍala, first bring forth Space and proceed successively to Wind. (Contemplate the diagram below in reverse order.)

With the mind of the pure Dharma realm, first burn away all defilements and evils within the Earth Maṇḍala. Then, in the foregoing sequence, establish the Five Great Wheels. Next, perform the sealing of the boundary, protection of the body, expulsion of hindrances, manifestation of radiance, purification of the three karmas, stabilization of the bodhi-mind, and so forth. Afterward, again enter the Vajra Samaya through the mantra:

-Um phạ nhật ra mãn đà đát ra tra.

Form the Vajra Seal described above, close it into fists, and place them at the heart. While holding them at the heart, slowly open the hands. This seals the Vajra Realm three times. Once they have been placed at the heart, the power of the mantra and seal purifies the three karmas and stabilizes the bodhi-mind.

Next, at the place of recitation, remove all defilements, evils, and obstacles.

Whenever presenting incense, flowers, powdered incense, anointing incense, and other offerings, remove all defilements and evils, and increase radiance and clarity. Establish the Vajra Realm, seal the boundaries in every direction, protect the body, and protect the dwelling place as explained above. When performing any rite, recite the mantra for each and every action, form the seal, and bestow empowerment. Accomplishment will swiftly be attained without obstacles or adversities. Therefore, use the Trailokyavijaya mantra and seal for empowerment, by which all tasks can be accomplished.

The Trailokyavijaya mantra is:

-Um nịnh tam bà phạ nhựt ra hồng.

The hand seal of the Trailokyavijaya mantra can accomplish all tasks.

Close both hands into fists and extend the wind fingers straight. Bend the two space fingers into the palms and press them down with the earth, water, and fire fingers. Place the samādhi seal at the heart; with the wisdom seal, touch all objects and seal the great boundary in the four directions, above and below. Rotate clockwise three times, and the boundary is thereby sealed.

Chapter Three: Summoning and Inviting the Principal Deity

Furthermore, one must alert all Buddhas, the eight great bodhisattvas, the Buddha-Uṣṇīṣa Wheel-Turning Kings, and the honored deities of the root family, so that, emerging from samādhi, they may regard and examine the mantra practitioner and descend to the bodhimaṇḍa.

The Generation Mantra is:

– Úm phạ nhựt ra để sắc tra.

With the two hands of concentration and wisdom, hook the earth fingers together like a lock; place the space fingers within the palms; use the water and fire wheels to press upon the space wheels; point the wind banners forward so that they rest against each other; and raise the palms upward. Recite the mantra and lift the mudra upward from below, causing the honored ones to emerge. This is the Emanation Mudra.

Next, the mudra and mantra for Inviting the Principal Deity:

– Úm phạ nhật ra tam man nhạ nhạ.

Cross the two hands to form Vajra fists. Without opening the fists, use the wisdom wind wheel to flick the wisdom great-space finger; do the same with the concentration hand. Flicking three times in this manner constitutes the reverent invitation of the honored ones.

Mentally visualize the honored ones within the pavilion in the mandala. Visualize within the pavilion a precious lotus. Upon it, contemplate a circular enclosure containing nine circles of the paths of the Vajradhatu, with the respective principal deities within each circle, each number corresponding to one circle.

Within the great circle are arranged nine smaller circles, eight precious vases, twelve vajra pestles, and four precious wheels. At the mouths of the eight vases are placed eight vajra pestles. At the four sides of the four wheels are four vajra pestles.

Cords are tied around the necks of the vases and the vase-pestles. Arrange within the great circle the seats of the nine holy ones. At the center is Vairocana Tathagata, wearing upon his head the precious crown of the Five Wisdoms, seated upon a throne supported by seven lions, sitting in the full lotus posture and forming the Dharmadhatu Mudra.

The other honored ones are all fully described in the Mandala Chapter of the Tathagata Dharani.

Mantra for Welcoming and Inviting:

– Úm phạ nhựt ra cu xá nhạ.

Form the Trailokyavijaya Mudra, making the two wind fingers into hooks. Moving them constitutes the reverent invitation; beseech the honored ones to descend. Invite them to enter the place of the practice arena for recitation.

Mantra for Inviting Entry:

– Úm phạ nhựt ra bạt xá hồng.

Form Vajra fists, extend the two earth fingers, and cross the two space fingers within the palms, the right pressing upon the left. Reverently invite them to enter the samaya and abide in accordance with the invitation.

Mantra for Requesting Them to Abide:

– Úm phạ nhựt ra kiện tra a.

Form Vajra fists, extend the two earth fingers, and cross the two space fingers within the palms, the right pressing upon the left. Summon and invite them, bringing them to rejoice and causing them to remain steadfast.

Mantra for Steadfastness:

– Úm tát ra phạ đát tha nghiệt đa tỳ phổ địa nại lặc mãn phạ nhựt ra để sắc tra.

Join the wisdom and concentration hands tightly together.

Next, visualize the ablution of the principal deity and of oneself.

Abhiseka Mantra:

– Úm phạ nhựt ra nhược ca tra

On the concentration hand, place the water wheel and space wheel against each other, with the other four fingers extended and spread apart. Hold up the water vase and visualize bathing the principal deity, then pour it over the crown of one’s own head. Offer arghya and visualize anointing the crown of the honored one. With this mudra, recite the mantra seven times.

Chapter Four: Yoga Offerings of Incense and Flowers

Next, offer incense, flowers, food, lamps, and so forth. Empower them with the root mantra and present them as offerings.

Mantra for Offering Burning Incense:

– Úm phạ nhựt ra độ tệ.

Form Vajra fists and place them above the incense burner. Recite the mantra seven times, whereupon it becomes true precious incense, pervading the Dharma realm throughout the empty space of the ten directions.

Mantra for Offering Flowers:

– Úm phạ nhật ra phù sắc tệ.

Empower them with the Vajra palms. Recite the mantra seven times, whereupon they become true precious flowers.

Mantra for Offering Precious Lamps:

– Úm phạ nhật ra địa tệ.

Form Vajra fists, extend the two space fingers, and place them at the heart. Recite the mantra seven times, whereupon they become precious lamps pervading the Dharma realm.

Mantra for Offering Scented Paste:

-Úm phạ nhựt ra nga độ.

Place the two hands together with the palms facing downward; open the wisdom space finger and press it against the concentration space finger. Recite the mantra seven times.

Next, take refuge in the Three Jewels, openly confess and repent, rejoice in merit, exhort and invite, arouse the mind of bodhi, and praise the Buddha’s virtues and the Dharma’s exalted vows.

– Taking Refuge in the Three Jewels: From this day forth until I sit at the bodhi practice arena, I take refuge in the unsurpassed Three Bodies of the Tathagata. I take refuge in the Vaipulya Mahayana Dharma treasury. I take refuge in the entire irreversible Sangha of bodhisattvas and mahasattvas. Thus should one take refuge in the Three Jewels.

– Next, one should openly confess and repent: From beginningless time until this day, obscured by afflictions and wandering through birth and death, I have created boundless karmic hindrances through the three kinds of action. Today, with utmost sincerity, I repent of them all. By repenting in this way, all offenses are extinguished.

– Next, arouse the mind of bodhi: From this day forth until I sit at the bodhi practice arena, I vow to arouse the unsurpassed mind of bodhi. I vow to liberate immeasurable kinds of sentient beings, causing them all to leave behind the sufferings of birth and death. Today I arouse the resolve to transcend the two characteristics of self and dharmas; self and dharmas are equal and without intrinsic nature. Thus should one arouse the mind of bodhi. Empower it with the mantra so that the mind of bodhi becomes firm and never regresses.

The mantra is:

-Úm Bồ địa chất đa mâu đát bạt đà dạ nhị.

Join the palms in the Vajra manner and recite the Dharma mantra of the mind of bodhi seven times.

– Rejoicing in Merit: The Tathagatas of the three times and all bodhisattvas cultivate immeasurable merit for the sake of sentient beings. In all such merit, I rejoice.

– Exhorting and Inviting Them to Abide Forever: I pray only that all Buddhas will long remain in the world and, in accordance with the principles of yoga, will not abide in nirvana.

– Next, request the turning of the great Dharma wheel: Throughout the realms of the ten directions, give rise to exalted vows. May sentient beings obtain abundant wealth and treasures; may they always give generously; may their wisdom be complete; may they enjoy happiness and possess patient endurance; may they establish great wholesome affinities; and may they always attain knowledge of past lives, wisdom, and mindfulness of sentient beings. May sentient beings, wherever they are born, always obtain the excellent qualities described above.

– Next, the Mental Offering: Through mental visualization, cause every kind of flower to be present in abundance, pervading empty space throughout the realms of the ten directions. Visualize the most sublime and wondrous celestial offerings—scented paste, burning incense, brilliant lamps, hanging banners, precious canopies, instrumental music, songs, pearls, jeweled nets, precious bells, flower garlands, white fly-whisks, wish-fulfilling jewel trees, and so forth—as well as supremely exquisite palaces and pavilions adorned with precious pillars in the heavenly realms, together with garments, crowns, necklaces, and so forth. The practitioner directs the mind so that these pervade the Dharma realm and offers them with utmost sincerity. This is the highest offering. Therefore, the practitioner must have resolute faith in practicing this Dharma. By reciting the mantra, forming the hand mudra, and visualizing as described above, accomplishment is attained.

Mantra for the Mental Offering:

– Úm tát bà tha khiếm ôn đát nghiệt đế tát võng ra hê ma am nga nga nẵng kiếm sa bà ha.

Recite the mantra seven times, whereupon the offering becomes all-pervasive.

Join the two hands in the Vajra palm gesture and place them above the crown of the head. Recite the mantra seven times, whereupon every kind of offering becomes complete.

Next, recite the mantra and seal the five places of the body for protection.

– Úm chất đa bát ra để phệ năng ca lộ nhị.

Recite the mantra to cause one to abide within the samaya of all Tathagatas and swiftly attain consummation, so that all Buddha activities are quickly accomplished.

Chapter Five: The Five Wisdoms of Yoga

Furthermore, one who practices yoga, abiding in the mind of bodhi, swiftly enters the contemplation of the wisdom of the mind of bodhi.

Mantra for Contemplating Bodhi:

-Úm Bồ địa chất đa mâu đát bá na dạ nhị.

This is the mantra of the mind of bodhi, also called the Great Perfect Mirror Wisdom. It swiftly causes one to arouse the mind of bodhi. At the very moment the mind is first aroused, one attains perfect enlightenment; this is the meaning of the Dharma body.

Next is taught the mantra of the Wisdom of Equality:

-Úm để sắc tra phạt chiết la.

Reciting this mantra swiftly causes the nature of the mind to become free from distraction; this is the meaning of the response body.

Next is taught the mantra of the Wisdom of Accomplishing Activities:

-Úm duệ tha tát ra phạ đát tha nghiệt đa sa đa tha ngân.

Next is taught the mantra of the Wisdom of Wondrous Observation:

– Úm sa phạ bà phạ truật độ ngân

This is the Wisdom of Wondrous Observation, the meaning of the Dharma body, and also the meaning of subsequently attained wisdom.

The Dharma body.

Next is taught the mantra of the Wisdom of Ultimate Skillful Means:

– Úm tát ra phạ mộ ngân.

This is the Wisdom of the Ultimate Means, signifying the transformation body. Within the gate of cultivation and training, means are employed as the ultimate end; this is the meaning of the subsequently attained wisdom of the Dharma body. Within the Womb Realm, it is established in the five directions.

Mudra and mantra of the Five Wisdoms: Interlace the two hands of meditative concentration and wisdom outwardly and close them into a fist. Extend the two fire fingers and join the two earth fingers together. Bend the two wind fingers and rest them against the backs of the upper joints of the two fire fingers, leaving a distance of two or three fen. Extend the two space fingers so that the form resembles a five-pronged vajra. This mudra is used for the Five Wisdoms. Then use the Mahavairocana Dharma Realm Mudra to empower the five places; one thereby becomes fully endowed with the fivefold Dharma body, the body of myriad virtues.

Dharma Realm Mudra: Form the Vajra Fist with both hands. The wisdom hand grasps the wind finger, while the meditative-concentration hand empowers the five places and is afterward placed at the heart. My body is then the body of Vairocana. Upon the head is the crown of the Five Buddhas, namely, the Five Crown Wheel Kings, complete with the meaning of the Five Wisdoms. Again use the Heart Mudra of the Wheel King of the Crowns of All Buddhas to empower the five places.

Heart Mantra of the Wheel King of the Crowns of All Buddhas:

– Úm độ rô hồng, hồng phấn tra.

Interlace both hands inwardly and close them into a fist, extending the two middle fingers. This mantra and mudra may be used universally for all rites: invocation, reverential dismissal, establishing boundaries, and protecting the body.

It is further taught concerning the Root Mudra: Interlace the two hands and clasp them outwardly into a fist. Bend the right wind finger like a hook and empower the five places. When cultivating Increase, bend the left wind finger like a hook and perform the rite of Summoning and Gathering.

The Sutra also says: Join the two palms, with the right thumb pressing upon the nail of the left thumb; this is used when cultivating Pacification of Calamities. When performing the rite of Subjugation, use the left thumb to press upon the nail of the right thumb.

Hold the rosary in the palm, raise it to the crown of the head, and then place it at the heart while reciting. One will swiftly accomplish all aspirations, except for intentions arising from vanity and the performance of evil deeds that bring harm upon oneself.

Chapter Six: The Yoga Deity Mantra

Furthermore, I shall now briefly explain the method of cultivating the mantra of the deity. On the fifteenth day of each month, recite it oneself or have another recite it until one thousand repetitions are completed. This can eliminate all calamities and increase lifespan, merit, and virtue.

Alternatively, during the three periods of each day, visualize the deity within the moon-disc at the heart, or visualize one’s own body as the deity within the moon-disc at the heart. Arrange the Usnisa Vijaya Mantra in a circle, like the form of a wheel of syllables, with the letters proceeding around the circumference. When reciting, visualize each color as corresponding appropriately, and all transforming into the sacred assembly of the mandala.

One’s own body is then the Dharma Realm Mandala of Usnisa Vijaya.

Mantra of the Deity, Usnisa Vijaya.

Na mô bạt dà bà đế đát lệ lộ ca bát ra để vi thất sắc tra da bột đà da bạt dà bà đế, đát điệt tha.

Úm vĩ thú đà da sa ma tam mạn đa phạ bá sa tát pha ra nõa yết đé da ha na tát phạ bà phạ vi thuật đệ, a tì tiên dã đổ ma ám tô nghiệp đa phạ ra phạ dã a mê lặt đa tì sa kế a ha ra a ha ra, a du tán đà ra ni du đà da du đà da, da da na vi thuật đệ, sa ha sa ra ra thấp nhị tán chú địa đế tát bà đát tha nghiệt đa phạ lô yết nễ sa tra bà ra mật đa bà lợi bố ra ni tát bà đát tha nghiệt đa hật rị đà da, địa sắc tra da, địa sắc sỉ đa ma ha mẫu điệt lê phạt chiết ra ca da tăng ha đát na vi thuật đệ, tát bà phạ ra nõa bà da đột lặt yết đế bà lợi thuật đệ bát ra ra để nể phạ rị đa da a du thuật đệ tam ma da địa sắc sỉ đế ma nễ ma nễ ma ha ma nễ đát lân đa bộ đa câu trí bạt lị thuật đệ vi tát phổ tra bột địa thuật đệ nhạ da nhạ da,

vị nhạ da vi nhạ da tát ma ra tát ma ra tát bà bột đà địa sắc sỉ đa thuật đệ, phạt chiết lê, phạt chiết ra yết tì phạt chiết lam bà phạ đổ ma ma (name…..) tả xá lợi lộtát phạ tát đỏa nẫm dã ca da bà lị tì thuật độ tát bà nghiệt đế bà lợi thuật đề tát bà đát tha nghiệt đa thất dã mê tam ma thấp phạ sa diễm đô tát phạ đát tha nghiệt đa tam ma thấp phạ sa địa sắc sỉ đế bột điệt bột điệt vi bộ đà da vi bộ đà da tam mạn đa bà lợi thuật đề tát bà đát tha nghiệt đa hật rị đà da địa sắt tra da địa sắc sỉ đa ma ha mẫu điệt lê sa bà ha.

(This root dharani was brought from Central India to China by Subhakarasimha. Later, Master Buddhapali also transmitted it, but all those versions are incomplete. This is the complete transmitted version.)

Recite as desired in harmony with the breath, or visualize the deity established within the moon-disc at the heart, while one’s own body gradually expands until it pervades the Dharma realm. Arrange the mantra syllables around the moon-disc, then make vast vows and dedicate the merit to all sentient beings, bestowing all wholesome karma upon them so that they may be freed from the sufferings of the hells and so forth. Rejoice in all meritorious deeds, in every respect exactly as described above. Afterward, recite the mantra and seek the supreme aspirations; all will be completely fulfilled.

The Mantra of the Vow of Dedication states:

– Úm tát ra phạ cu xá ra mộ ra ninh bát ra ninh độ da nhị tát ra phạ cu xá ra mộ la tam ma đa bát ra bán dá đạt ra mãn đa sa phạ bà phạ tất địa dạ ra nga nẵng đa huệ.

After completing the mantra recitation, again visualize reverentially sending forth the deity and dissolve the Vajra Realm. Again use the mantra for dissolving the boundary.

The Mantra for Dissolving the Boundary states:

– Úm phạt chiết ra mộ khất sa mộ.

Interlace the two hands to form the Vajra Fist and place it above the crown of the head. This dissolves all established boundaries and can also be used to reverentially send forth the deity.

What follows concerns the making of sacred images, homa, and other Dharma rites.

– First method: If a person wishes to attain longevity, avoid falling into the hells, the realm of hungry ghosts, the animal realm, the realm of asuras, and so forth, and eliminate all sinful karma, during each period that person should single-mindedly recite the dharani twenty-one times and arouse a mind of loving-kindness and compassion toward all sentient beings. The karmic hindrances that lead to the evil destinies will thereby be eliminated.

– Second method: If any kind of raksasa, ghost, or spirit enters the country and torments sentient beings, invoke “Namo Buddha.” Single-mindedly recite this dharani one hundred and eight times, and all the aforementioned calamities will be eliminated.

– Third method: If there is a person who does not believe, gather the mind upon a single point and concentrate wholly upon performing this rite. A great sign of efficacy will then appear, causing that person to give rise to faith. If the rite proves efficacious, a great wind will blow upon the body. All evil afflictions and dark impurities upon the body will be blown away by that wind and completely destroyed.

– Fourth method: If one wishes to attain great mastery, for seven days face each of the four directions and recite the dharani one hundred and eight times in each direction. Use seven kinds of flowers to form a human figure and place one in each of the four directions. All aspirations will thereby be accomplished.

– Fifth method: If one wishes to eliminate all sinful hindrances of the body, perform the rite described above at the four gateways of the city.

– Sixth method: If a person wishes to eliminate grave offenses committed in previous lives, recite the mantra at a crossroads.

– Seventh method: If a person wishes to eliminate the transgressions of sentient beings, perform the rite described above before a Buddha stupa.

– Eighth method: If a person wishes to save sentient beings from the suffering caused by offenses in the hells, each day form the Buddha-Crown Mudra, recite the dharani twenty-one times, and release the mudra toward the four directions. The aim will thereby be accomplished.

– Ninth method: If a person wishes to give water to hungry ghosts, take pure water, empower it with twenty-one recitations, and scatter it in the four directions, while mentally visualizing all hungry ghosts receiving an abundance of water.

– Tenth method: If a person wishes to save animals from the suffering caused by their offenses, take clean yellow earth, empower it with twenty-one recitations, scatter it upon the bodies of the animals, and scatter it in the four directions. Their offenses and suffering will thereby be eliminated.

– The Eleventh Method: If one wishes to save humans and devas who, because of their offenses and suffering, have fallen into terrifying states, take flowers of various colors, empower them through twenty-one recitations, and scatter them before the Three Jewels and upon the crown of the Buddha. All offenses will naturally be extinguished.

– The Twelfth Method: If there are calamities involving the king, the hundred officials, armies, disputes, or other adversities, empower five kinds of warm fragrant water through twenty-one recitations, bathe the Buddha with it, and sprinkle it upon the crown of the Buddha. Those adversities will immediately be eliminated.

– The Thirteenth Method: If the four classes—shramanas, brahmins, vaishyas, and shudras—wish to obtain complete blessings and rewards, they should each day make vows, repent, and recite the mantra seven times, dedicating the merit to all sentient beings. By performing this method, their wishes will be fulfilled.

– The Fourteenth Method: If one wishes to eliminate all karmic obstructions of sentient beings, use five-colored silk to make a fly-whisk, empower the whisk with the mantra, and use it to brush images and sutras. By constantly performing this method, the offenses and karma of sentient beings will be eliminated.

– The Fifteenth Method: If one is afflicted by disputes, place honey in a clean vessel, mix cinnabar with the honey, empower it through twenty-one recitations, and apply it to the lips and mouth of a Buddha image. The disputes will immediately cease.

– The Sixteenth Method: If a person is ill and bedridden, or wishes to be loved and esteemed by sentient beings, or wishes to obtain aid in worldly and supramundane affairs, yet remains undecided in mind and is disturbed by ghosts and spirits, thereby giving rise to deluded and inverted thoughts, use one hundred and eight pieces of gold leaf, empower them through twenty-one recitations of the mantra, and affix them to the crown of a Buddha image, forming the shape of a mani jewel and so forth. All such afflictions will immediately be eliminated, and whatever is sought will be obtained.

– The Seventeenth Method: If a country is afflicted by diseases caused by ghosts, seasonal illnesses, or epidemics, write the mantra upon blue cloth for each of the four city gates. Make a casket of white sandalwood in which to place it, seal it with wax, and hang it at each of the four city gates, with five-colored canopies suspended above. All ghosts, spirits, illnesses, and epidemics will be eliminated.

– The Eighteenth Method: If the five grains fail in a country and the rains and winds are untimely, make a banner of white silk, write the mantra upon it, and draw the Buddha-Crown mudra. Suspend it one hundred and eight feet high in the due south. The rains will then be harmonious and the winds favorable, the grain harvests will be abundant, the people will dwell in peace and happiness, evil dragons will change their minds, and the asura king will create no obstacles.

– The Nineteenth Method: If heavy rain does not cease, write the mantra upon twenty-one pieces of silk and hang them in the due south of the country. The rain will immediately stop.

– The Twentieth Method: If bandits and rebels arise within the country, write the mantra upon twenty-one pieces of blue cloth. In the center, draw the Gandharva child Thiên Trụ holding a bow and arrow in his two hands, and hang them in the due east. The evil bandits will naturally disperse.

– The Twenty-First Method: If the king of a country encounters calamity, one should use various materials to make one hundred and eight Buddha stupas, cover them with gold and silver leaf, write the mantra within the wheel-emblems of the stupas, and place them in caskets. All calamities will then be eliminated, and blessings and virtues will increase.

– The Twenty-Second Method: If any person, whether rich or poor, wishes to protect oneself and others and to obtain wealth and treasures according to one’s wishes, one should arouse a wholesome, undistracted mind. Every day, at each appointed time, form the mudra before the Buddha and recite the mantra seven times, gazing at the face of the image without blinking. By performing this method, one’s blessings and virtues will increase, one will enjoy longevity, and one will not fall into evil and poisonous states.

– The Twenty-Third Method: If a woman wishes to have a son or daughter, for one hundred days she should offer delicious food and drink to the poor and the sick. While giving, she should continually recite the mantra without interruption. By performing this method, she will give birth to a son or daughter endowed with blessings and virtues.

– The Twenty-Fourth Method: If husband and wife are not in harmony, take cloth, empower it through twenty-one recitations of the mantra, and use it to sew garments for the husband and wife to wear. They will then become harmonious.

– The Twenty-Fifth Method: If a woman has no husband, take any amount of pure salt, empower it through twenty-one recitations, and offer it to the Sangha present before her. She will then obtain her wish.

– The Twenty-Sixth Method: If followers of non-Buddhist paths, a king, princes, great ministers, or the hundred officials do not believe in the Buddhadharma, take three healthy yellow cows and recite the mantra to empower water through twenty-one recitations, then give the water to the cows to drink. At sunrise, collect their milk in a silver vessel, empower it through twenty-one recitations, and scatter it upon clean ground in the four directions. The person carrying this milk must wear white garments and say: “Gandharva child Thiện Trụ and Lord Shakra! This matter must now be accomplished.” Afterward, enter the city. When the king, princes, the hundred officials, and the followers of non-Buddhist paths who do not believe in the Buddhadharma see the practitioner, they will all rejoice. Whatever the practitioner says, they will believe and follow, attaining faith that does not change.

– The Twenty-Seventh Method: If evil ghosts and spirits, poisonous dragons, and the like dwell in a certain place and the practitioner wishes to subdue them, empower cow’s milk through twenty-one recitations and scatter it into the pool where the dragon dwells. The dragon will then appear. The practitioner should tell it: “You must not harm the sentient beings within this territory,” and then establish the dragon in one place. If it does not appear and does not cease its evil deeds, recite the mantra to empower sand through twenty-one recitations and scatter it into the pool. The pool will immediately dry up. The practitioner should then take the dragon and establish it elsewhere. If evil ghosts or spirits are involved, the practitioner should empower food and drink through twenty-one recitations, offer it to them, and say: “If you do not harm sentient beings, you may remain here; if you do otherwise, you must depart elsewhere.” If the ghosts and spirits refuse, use an iron stake twelve finger-widths long, empower it through twenty-one recitations, and drive it into the ground. The evil ghosts and spirits will immediately flee. The practitioner should then establish them in one place and not allow them to go elsewhere.

– The Twenty-Eighth Method: When the practitioner wishes to travel somewhere, make a white fly-whisk, empower it through one hundred and eight recitations, and carry it in the hand while traveling. If one encounters any animals, brush them once with the whisk. Those beings will be freed from their sufferings and liberated from evil karma.

– The Twenty-Ninth Method: If one wishes departed ancestors to leave suffering behind and attain liberation, the practitioner should sit in a charnel ground for seven days and recite the mantra three times each day, as many times as desired. After the seven days are complete, take earth from the place where one sat and scatter it. The departed ones will then leave all suffering behind, attain liberation, and be born forever in the heavenly realms, far removed from evil and poisonous states.

– The Thirtieth Method: If a person’s trade or business is languishing and whatever is sought cannot be obtained, the practitioner should form the mudra and recite the mantra twenty-one times, then secretly enshrine and make offerings to an image of Thiên Trụ. The matter sought will then be accomplished.

– The Thirty-First Method: If a person entering a mountain forest wishes to guard against tigers, wolves, lions, venomous snakes, and ferocious beasts, before entering, one should stand at the mountain pass and recite the mantra twenty-one times. Empower yellow earth through seven recitations, hold it in the mouth, blow it into the mountain forest, and declare: “May all venomous and ferocious creatures in this mountain be subdued. This land is mine. If you obey me, you may remain; if you do not obey my command, quickly depart elsewhere. If you do not leave, your mouths shall be sealed shut and unable to open.” If the practitioner sees tigers, wolves, lions, or other beasts unable to open their mouths, the practitioner should order them to leave. If they do not leave, when the practitioner sees them open their mouths, the practitioner should gather them together in one place, stroke their heads with the right hand, empower them through twenty-one recitations, and say: “I now allow you to open your mouths. Depart and guard this region.” The practitioner should then drive them away. The practitioner may remain in the mountain for about two months, but should not wander here and there or dwell there for too long, lest the animals be unable to live in peace.

– Thirty-second Dharma method: If there are ghosts, spirits, or dragons in the mountains who do not wish the practitioner to dwell in seclusion there, when the practitioner becomes aware of this, he should follow the prescribed method of apportionment and declare: “I require this place and need your consent. If you do not agree to dwell here together with me, you must depart to a distance of three hundred yojanas. If you refuse to obey, I shall restrain you so that you cannot distinguish east from west and will remain forever confined to one place.” He should then take an iron stake twelve finger-widths long, empower it through one hundred and eight recitations, and drive it into the entrance. Those beings will then depart and settle one hundred yojanas away.

– Thirty-third Dharma method: If dragons have been restrained and bound by followers of non-Buddhist paths, causing rain not to fall within the country, the practitioner should go to the place where the dragons dwell and construct a small altar. He should make eight stakes from mulberry wood and place them in the center of the altar. Set out three bowls containing milk and curds upon the altar, and empower the milk, curds, and stakes through one hundred and eight recitations. Drive the stakes into the four cardinal and four intermediate directions around the dragons’ pond, and scatter the clarified butter and curds into the pond. He should also empower a sheet of gold leaf, affix it to a lotus leaf in the pond, and declare: “Good spiritual friend, you have met with calamity and have been bound by followers of non-Buddhist paths. I now perform this Dharma and use the dharani to help you obtain liberation, causing the Dharma and mantra to flow with the water.” The practitioner should blow three breaths, whereupon the restrictive rites of the non-Buddhist practitioners will be dissolved and the dragon will be freed from all calamities. It will then manifest, make offerings to the practitioner, and ask: “What do you require me to do?” The practitioner should reply: “You should send rain according to the proper seasons and place the dharani upon the crown of your head. From this time onward, you will no longer suffer calamity.”

– Thirty-fourth Dharma method: If great floods harm people, recite the mantra and empower some water through twenty-one recitations, then pour it into the floodwaters. They will no longer harm anyone.

Chapter Seven: Yogic Image Painting

I shall now further explain the yoga through which siddhi, whether with form or without form, may swiftly be attained; the sole distinction lies between the outer and the inner. For the external method of forms, one must first paint the image. Select an auspicious month and day and begin painting in the morning.

The auspicious months are the first, second, third, fourth, fifth, sixth, seventh, and twelfth months. Auspicious days are days of solar or lunar eclipses, days of earthquakes, and days under the Ghost Mansion; these are the most auspicious days. Alternatively, choose the fifteenth or twenty-third day.

After selecting the month and day, summon the painter, have him bathe and purify himself, and have him receive the samaya precepts or the Dharma of abhisheka. Whenever entering or leaving, he must bathe, change his garments, and eat the three white foods. He must not eat impure or foul foods.

Do not bargain over the price. Paint upon white silk in accordance with the method for painting images and according to the prescribed iconographic diagram; the size may be chosen as desired.

At the center, paint a large circle divided into nine smaller circles: one circle in the center and eight circles in the eight directions. In the eight directions are eight jeweled vases. Place various fragrant flowers in the mouths of the vases, and above them place three-pronged vajras. At the four corners of the central circle, place four jeweled wheels. Above them, place upright vajras. Around the necks of the vases and the vajras, tie silk ribbons that hang downward. In the central circle, paint Vairocana Buddha wearing a crown of the Five Buddhas adorned with various jeweled flowers, seated in full lotus posture upon a throne supported by seven lions, with his hands forming the Dharma-dhatu mudra.

In the circle to the left, paint the White Parasol Buddha-Crown Wheel-Turning King. He wears the jeweled crown of the Five Buddhas. His left hand holds a lotus upon which rests a white parasol, while his right hand is raised.

He sits in half-lotus posture, and a five-colored halo surrounds his body. In the circle to the right, paint the Supremely Victorious Buddha-Crown Wheel-Turning King. He wears the crown of the Five Wisdoms and is adorned with various ornaments.

His body is surrounded by a halo of every color. His right hand holds a lotus upon which is an eight-spoked jeweled wheel, and his left hand is raised. He sits in full lotus posture upon a lotus seat.

In the circle at the front, paint the Uṣṇīṣavijaya Buddha-Crown, also called the Obstacle-Removing Buddha-Crown Wheel-Turning King. He sits in full lotus posture upon a lotus seat. His body is the pale white color of flesh.

His two hands rest below the navel as though in meditation, holding a lotus upon which is a vajra hook, like that of a wheel-turning king. Upon his head he wears the crown of the Five Wisdoms, and his various ornaments are likewise arranged. All are seated upon white lotuses.

In the circle behind Vairocana, paint the Light-Emitting Buddha-Crown, also called the Radiant Cluster Buddha-Crown Wheel-Turning King. His left hand holds a lotus upon which appears the seal of the Buddha-Crown. Light radiates from the crown of his head.

He wears the jeweled, radiant crown of the Five Wisdoms and is adorned as described above. His right hand is raised with the palm outward.

In the circle to the left of the Uṣṇīṣavijaya Buddha-Crown, paint the Particularly Victorious Buddha-Crown Wheel-Turning King. His left hand holds a knife, and his right hand is raised with the palm outward. His garments, crown, and ornaments are like those of the figures described above.

In the circle to the right of the Uṣṇīṣavijaya Buddha-Crown, paint the Vastly Producing Buddha-Crown Wheel-Turning King. His left hand holds a vajra, and his right hand is raised with the palm outward. His garments, crown, ornaments, and so forth are all as described above.

In the circle to the right of the Radiant Cluster Buddha-Crown, paint the Boundless Sound Buddha-Crown King. His right hand holds a lotus upon which rests a conch shell. His left hand is raised with the palm outward.

His crown, ornaments, and so forth are as described above. In the circle to the left of the Radiant Cluster Buddha-Crown, paint the Generating Buddha-Crown Wheel-Turning King. His left hand holds a blossoming lotus, and his right hand rests upon his right knee.

His halo, garments, crown, and ornaments are as described above. All these figures have compassionate countenances. Below, on the left, within a semicircle, paint Trailokyavijaya standing on one leg as though running.

His body is blue, and fangs protrude from his mouth. He has four arms. Two hands form the samaya mudra, one hand forms the heart mudra, and one hand holds a vajra.

On the right, within a flame-colored triangle, paint Acala seated in half-lotus posture upon a rock. One eye is wide open, while the other glances toward the left. His hair is red, with a single lock hanging down on the left.

His body is that of a youthful boy. One hand holds a sword, and the other holds a scripture. Between the two Vidyarajas, paint the practitioner with an incense burner placed before him.

Above the image, paint a jeweled canopy. On both sides, paint six Śuddhāvāsa gods riding upon clouds, with the upper halves of their bodies visible, holding incense and flowers. Each detail should be rendered in accordance with the foregoing instructions.

Alternatively, in the visualization external to the practitioner, he should contemplate his own body as the Dharma-body of Vairocana, pervading the entire Dharma-dhatu, identical in essence and appearance, without distinction.

I have now completed this brief explanation of the methods of visualization and image painting. Anyone who wishes to perform the Dharma and receive and uphold the Uṣṇīṣavijaya Buddha-Crown Dharani must first paint the image.

Method for painting the image: Use fine white silk one zhang in height. The pigments used for painting must not be mixed with animal-hide glue, but only with clean, fragrant binding substances. The painter must remain pure and must not consume meat, fish, the five pungent plants, or other rank and pungent foods.

Begin on the first day of the month, and complete the painting within seven days. First paint Mount Amṛta. Within the mountain are trees, flowers, fruits, birds, animals, rivers, streams, and a meditation cave.

Within the cave, paint Śākyamuni Buddha seated in full lotus posture. To his right, paint Śakra, Lord of the Gods, surrounded by his retinue. To his left, paint the gandharva child Supratiṣṭhita, whose appearance and ornaments resemble those of a bodhisattva.

His hair, garments, crown, and all his adornments are likewise arranged. His left hand holds a fan, and his right hand holds a staff. Also paint Supratiṣṭhita surrounded by his gandharva retinue, who sing and perform music.

To the Buddha’s right, paint the Four Heavenly Kings and their retinues. To his left, paint Brahma, the māra kings, and all their retinues. After completing the painting, establish the altar and receive the Dharma.

Method for constructing the mandala: First, select a clean place free of bricks and stones. Mix five kinds of fragrant water with clean earth to make clay. Use a square plot of ground measuring one zhang on each side, and at the center of the square mandala mark out one cubit.

In the center, form a blue Buddha-crown. On the four sides of the mandala, arrange food and drink, divided into seven portions. Place four incense burners on the four sides and burn various kinds of fragrant incense.

At the southern gate, place a bronze vase filled with fragrant water. To the east, place the seat of Shakra. To the north, place the seat of the gandharva Supratishthita.

To the west is the practitioner’s seat, facing east. The Buddha image is placed in the east, facing west. Also make banners of cloth in five colors and hang them.

Outside the mandala on its four sides, arrange five mandala bowls: one tall bowl in the center and four shorter bowls at the four corners, in the shape of a stupa. Within the ritual sanctuary, scatter various flowers, and arrange the offerings outside the mandala.

Remain within the mandala for seven days, reciting the mantra until ten thousand repetitions have been completed; then the Buddha-crown will emit rays of light. During those seven days, the mantra master must openly confess and repent, arouse the mind of great compassion, make vast vows, and seek non-retrogression. When this is attained, one knows that accomplishment has been achieved, beyond all doubt.

THE YOGA METHOD OF THE USHNISHA VIJAYA BUDDHA-CROWN TRUE WORD

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