Bồ Đề Tràng Trang Nghiêm Đà La Ni Kinh

Thus have I truly heard: At one time the Blessed One was dwelling in the great city of Varanasi, in the Great Grove, together with an assembly of five thousand bhikkhus. They were all great arhats whose outflows had been extinguished and who had accomplished what had to be done. For their own benefit, they had severed the fetters and afflictions. Also present were five hundred great bodhisattvas, all fully endowed with virtues.

At that time, on the fifteenth day of the month, beneath the full moon, the World-Honored One sat expounding the Dharma. In that assembly were immeasurable hundreds of thousands of kotis and nayutas of sentient beings: brahmins, kshatriyas, ascetics, Nirgranthas, and others; proponents of non-Buddhist doctrines and disputation; practitioners of magical arts; those who dwelt in charnel grounds wearing rag robes; those who observed the precept of abstaining from cattle flesh; and those who dwelt in mountain caves observing austere precepts. A great multitude of devas was also present, all seated before the Buddha.

At that time, within the assembly, certain adherents of heterodox paths, harboring doubts and difficulties, came forward to ask questions. Out of compassion, the Tathagata reassured them all. There were also devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and others, who surrounded him on every side and sat all around him.

There was also Shakra, Lord of the Devas, together with the devas of the Heaven of the Thirty-Three and hundreds of thousands of their retinues, surrounding the place where the Buddha dwelt. There was also Brahma, together with the Brahma deva princes who were lords of the Saha world and hundreds of thousands of their retinues, all gathered there. There were also the Sun and Moon deva princes; Ratnabhadra, Purnabhadra, the deva Bhadrasena, and others; the great yaksha generals; Maheshvara Deva, Narayana Deva, Yama Deva, Varuna Deva, Kuvera Deva, the Four Great Heavenly Kings, the goddess Shri, the goddess Sarasvati, Mother Hariti, the goddess Shankhini, the goddess Pushpadanti, and Hariti’s five hundred children, all seated in the assembly together with their retinues.

There were also Sagara, King of the Nagas; Nanda, King of the Nagas; Upananda, King of the Nagas; and immeasurable hundreds of thousands of nagas surrounding them. There were also the King of the Kimnaras and the King of the Mahoragas, together with immeasurable retinues surrounding them on every side. Having performed great offerings in homage, they settled there to hear the Dharma.

Within that great assembly was a brahmin named Vishnudatta from the city of Pataliputra. This brahmin possessed abundant wealth and treasures and was counted among the exceedingly rich, his fortune comparable to that of Vaishravana, the Heavenly King. This brahmin was learned and discerning, possessed profound wisdom, steadfastly cultivated wholesome qualities, delighted in pure faith, and wholeheartedly took refuge in the Three Jewels. Among lay devotees, he was foremost and unsurpassed.

Because this brahmin had no child, he reflected day and night: “What shall I do if I have no child? Will my family lineage be severed?” The brahmin further reflected: “The great teacher, the Buddha, the World-Honored One, is my father, and I am a child of the Buddha. The wondrous and true Dharma is my mother, and the noble Sangha is my family of brothers.

Having been born in this present life, I am fortunate to have encountered this great auspiciousness, which shall endure throughout future lives. I shall now ask the Buddha, the World-Honored One, what Dharma I should cultivate. I shall request a single practice that encompasses all roots of virtue and dedicate them to unsurpassed, complete, perfect enlightenment, so that I may constantly plant the seed of the Three Jewels and never allow it to be severed.

Through the meritorious conditions arising from this, may I obtain children. I now wish to ask the World-Honored One which Dharma he would have me cultivate.”

Then the great brahmin Vishnudatta went to the Buddha, circumambulated him three times, joined his palms, bowed in homage, and addressed the Buddha, saying: “World-Honored One, I respectfully beseech you to reveal a single Dharma that can gather and accumulate all roots of virtue—that is, that leads to the attainment of unsurpassed, complete, perfect enlightenment, brings to fulfillment the inexhaustible roots of virtue of the Three Jewels, and enables me to obtain children.”

The World-Honored One said: “Excellent! Excellent, great brahmin! You have done well to ask about this matter. Now listen carefully and reflect well upon it. For your sake, I shall extensively praise and explain it. Great brahmin, there is a Great King of Teachings called the Bodhimanda Adornment Dharani. Through this dharani, all roots of virtue are planted, and all wishes can be fulfilled.

“I recall that in a past age, outside the eastern gate of the city of Pataliputra, there was a great garden called the Asuri Garden. Within it dwelt a female rakshasi named Pushpasuri. This female rakshasi was by nature wrathful, fierce, and cruel. She seized the vital essence of men and women, boys and girls, throughout an area extending one thousand yojanas. The inhabitants of Pataliputra were constantly terrified. Filled with fear, they looked at one another and said: ‘What means can we employ?’

“At that time, many elders told the people: ‘Listen! We have heard that a Buddha has appeared in the world. That Buddha is named the Tathagata Wondrous Light Banner, Worthy of Offerings, Perfectly and Completely Awakened. You should go to that Buddha, the World-Honored One, and beseech him to deliver you from this fearful calamity.’ The people asked the elders: ‘Where is the World-Honored One now dwelling?’ The elders replied: ‘The World-Honored One is now dwelling in the village of Panchala.’ The people then asked the elders: ‘What means should we employ?’

“The elders said: ‘Return home and, in a pure place, mix gomaya—the dung of a white cow from the Snow Mountains—with earth, and smear it upon the ground to construct a square altar with four equal sides. Scatter various flowers upon it. Set out four incense burners, four vessels of scented water, four bowls containing food, and four lamps.

Also take a kalavinka-shaped vessel, fill it with scented water, and place a tooth-cleansing stick upon it. You should then invoke that Tathagata, saying: “World-Honored One, we pray that tomorrow morning, at mealtime, you will descend and come to this place. The Tathagata knows all things of the past, present, and future.

The Tathagata rescues all sentient beings who have fallen upon perilous and evil paths and always enables them to gain liberation from the realms of hell beings, hungry ghosts, and animals. The Tathagata will surely descend at the morning mealtime and, through his great spiritual powers, come together with his retinue to the city of Pataliputra.”’

“Having heard these words, the people all gathered at a pure, elevated, and conspicuous place. They mixed gomaya with earth and smeared it upon the ground to prepare the altar. They scattered various flowers upon it, adorned auspicious vessels, and arranged all kinds of food and drink, fragrant ointments, burning incense, and lamps in the four directions. They prepared various kinds of music and an ornate golden kalavinka treasure vessel filled with scented water, placed a tooth-cleansing stick upon the vessel, and set it in the center of the altar. Then, in harmonious voices and with gentle yet resonant tones, they proclaimed:

“‘We bow our heads and take refuge in the Tathagata Wondrous Light Banner, the World-Honored One, the Worthy One, the Perfectly and Completely Awakened One.

“‘We bow our heads and take refuge in the Great Muni, the World-Honored One, who compassionately regards all sentient beings.

“‘We bow our heads and take refuge in the Buddha, the World-Honored One, whose Dharma-nature is wondrous and extraordinary.

“‘We humbly beseech you to rescue us, sentient beings now undergoing suffering. We pray that tomorrow, at the morning meal, you will accept our offerings and bring comfort to us and to all sentient beings. Be our refuge and our support, our place of perfect well-being, and liberate us from perilous and evil places filled with many terrors.’”

As soon as the great assembly had uttered these words, the earth in that place trembled in six ways. The precious kalasha vessel tipped over and poured onto the ground, whereupon it became a great lotus pond filled with the wondrous water of the eight qualities of the heavenly realm. That water was pure, neither cold nor hot, pleasing and delightful to all.

The pond was filled with every kind of flower, namely blue lotuses, pink lotuses, red lotuses, and white lotuses. Golden sand covered the ground, and the paths along the banks on all four sides were adorned with intermingled precious substances. Moreover, the tooth-cleaning stick transformed into a jeweled tree six yojanas high and eight yojanas equally across.

Its roots, trunk, branches, leaves, flowers, and fruits were all composed of the seven precious substances. Furthermore, the ground in that place became vast, pure, and magnificent, extending twelve yojanas in each direction and forming a great mandala. That place was delightful, beautiful, dignified, and majestic.

Everywhere there were all kinds of flowers, both along the banks and in the water. In the flowering trees were parrots, peacocks, kalavinkas, jivajivakas, and other auspicious birds. Their golden beaks, golden crests, feathers, and wings were all fashioned from the seven precious substances, and they emitted harmonious and elegant sounds.

The ground was further adorned with various flowering trees, such as tamala trees, champaka trees, patala trees, ashoka trees, atimuktaka trees, sumana trees, kanamanila trees, great nila trees, khejuraka trees, rose trees, shalamnuka trees, yuthika trees, and sinnakavalli trees, and so forth. Through the original vow of the Tathagata Banner of Wondrous Light and the empowering spiritual power of the Bodhimanda Adornment Dharani, all these great miraculous transformations occurred.

At that time, all the people in the great city of Pataliputra gave rise to an extraordinary sense of wonder and said to one another: “A sign of great spiritual power has now appeared. Through whose majestic power has it arisen? Whose spiritual power is it? Here in Jambudvipa, a great benefit and great merit have manifested. Therefore, this auspicious sign has appeared in the world to bring great benefit to sentient beings.”

The people then looked at one another and said: “We should go and prepare all kinds of excellent food and drink, and tomorrow invite the Buddha so that we may make an extensive offering.” They all returned to their homes and, during that night, prepared foods and drinks of fine color, fragrance, and flavor, fragrant incense, beautiful flowers, anointing perfumes, powdered incense, banners, pennants, and music. Then, accompanied by many attendants, they stood along the road awaiting the Blessed One.

At that time, the Tathagata Banner of Wondrous Light was dwelling in the great settlement of Panchala, teaching the Dharma and guiding the great assembly. Before the assembly there suddenly appeared a kalasha vessel made of the seven precious substances together with a tooth-cleaning stick. When the Blessed One saw them, he smiled. He extended his golden arm, adorned by hundreds of thousands of merits, took up the kalasha vessel and the tooth-cleaning stick, and then remained silently at rest. When the great assembly saw this, they all gave rise to a sense of wonder and praised it as unprecedented, saying: “This auspicious sign has appeared, yet we do not know from which region the Blessed One is being invited.”

At that time, among the assembly was a great bodhisattva named Wondrously Pure Wisdom. He went to where the Buddha was dwelling, bowed his head and face to the ground, paid homage at the Buddha’s feet, circumambulated him three times, and addressed the Buddha: “World-Honored One, from where has this auspicious sign come? A kalasha water vessel and a tooth-cleaning stick have appeared to invite the Blessed One!”

The Buddha said: “This kalasha vessel and tooth-cleaning stick have come from the great city of Pataliputra.” He further told Bodhisattva Wondrously Pure Wisdom: “You may bring the traveling kitchen implements and attend upon me. By means of great spiritual power, we shall enter the great city of Pataliputra early tomorrow morning.”

After hearing these words, the great bodhisattva Wondrously Pure Wisdom gathered the various traveling kitchen implements. He then instructed those among the shravaka assembly and bodhisattva assembly who possessed great spiritual powers, could manifest miraculous displays, and were able to carry the kitchen implements to enter the city of Pataliputra early the next morning. After Bodhisattva Wondrously Pure Wisdom had magically produced all the traveling kitchen implements, he invited the Blessed One.

Early the next morning, the Blessed One arranged his robes and, with great majestic dignity, accompanied by his vast retinue and empowered by the play of great spiritual power, traveled through the sky together with the great assembly. Devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans performed magnificent music and, bearing every kind of fragrant flower, anointing perfume, powdered incense, robes, and ornaments, made offerings to the Tathagata in the sky.

Through the Buddha’s spiritual power, they reached the great city of Pataliputra in an instant. They descended from the sky into the vast, pure, and magnificent great mandala, where the Blessed One sat upon a lion throne. Each member of the great assembly arrived in a magically created palace and took a seat within the gathering. At that time, through the Buddha’s awe-inspiring spiritual power, all the people of the city presented every kind of offering to the Blessed One, the bodhisattvas, the shravakas, and the eight classes of devas, nagas, and other beings. Knowing that the time for the meal had arrived, the Blessed One had everyone sit down and eat, and each was fully satisfied according to their wishes with fragrant and delicious foods and drinks.

When the great assembly had finished eating, washed their hands, rinsed their mouths, and arranged their robes, they used great spiritual power to circumambulate three times as an offering. Then they sat in order before the Buddha and reported the foregoing matter to him, saying: “World-Honored One, outside the eastern gate of this city is a garden called Asuri. In that garden dwells a rakshasi named Flower Asuri. She is violent and cruel and constantly steals the vital essence of men, women, boys, and girls. Day and night, she continually harbors the intention to harm them. We beseech the Blessed One to reveal an expedient means to eliminate this calamity.”

At that time, the Tathagata Banner of Wondrous Light comforted the great assembly and remained silently at rest, a smile upon his face. From the opening of the Buddha’s countenance he emitted rays of brilliant light. This light illuminated the trichiliocosm and also shone upon the rakshasi’s Asuri Garden and her hundreds of thousands of attendants. Through the Buddha’s awe-inspiring spiritual power, the garden seemed to burn like a mass of fire. The rakshasi and all her attendants fled in the four directions, lamenting and crying: “In whom can we take refuge? Who will save us?”

At that time, assemblies of devas in the sky above the city proclaimed: “You should go to where the Tathagata Banner of Wondrous Light is dwelling and bow your heads to take refuge in him. He will enable you to attain peace and happiness.”

Then the rakshasi Flower Asuri and her hundreds of thousands of attendants hurried to where the Buddha was dwelling. They bowed their heads and faces at the Buddha’s feet, and she addressed the Buddha: “We beseech the Blessed One to save me! We beseech the Bhagavat to save me! We beseech the Sugata to save me! World-Honored One, from this day onward, I shall not dare to harm sentient beings, nor shall I dare to afflict them again!”

The Tathagata Banner of Wondrous Light silently accepted her plea and immediately entered the Samadhi of Empowerment through the Play of Spiritual Powers at the Bodhimanda. Because he entered this samadhi, all Buddha-realms throughout the ten directions were illuminated. All the Tathagatas in those realms appeared and proclaimed the sound of Dharma for the great assemblies.

When the Tathagata Banner of Wondrous Light expounded the Bodhimanda Adornment Dharani, all the Tathagatas throughout those worlds of the ten directions praised him, saying: “Excellent, excellent! The Tathagata Banner of Wondrous Light has skillfully expounded the Teaching King of the Bodhimanda Adornment Dharani, thereby subduing the rakshasi Flower Asuri and her attendants, establishing them in the ten wholesome paths of karma, enabling the human assembly to attain the stage of non-retrogression, and setting them upon the wholesome path.”

Then the ground of that city was transformed entirely into the seven treasures, and the seven treasures rained down from the heavens. The people of Jambudvipa all became prosperous, peaceful, and happy. Great brahmin!

At that time, I was a young brahmin boy only seven years old. Upon hearing this dharani, I gave rise to pure faith in the Buddha’s teaching and immediately realized unsurpassed, perfect enlightenment. Great brahmin, if you still hesitate and harbor doubts, know that the rakshasi woman Flower Asuri of that former time was none other than you yourself.

Why was this so? Because the rakshasi woman Flower Asuri harmed sentient beings and had no loving-kindness, she fell into the evil destinies for immeasurable kalpas! Great brahmin, do not give rise to doubt or uncertainty!

The people who formerly dwelt in the city of Pataliputra are now the devas, nagas, yakshas, gandharvas, asuras, garudas, and kinnaras who have gathered here. Thus, great brahmin, whether you hesitate or harbor doubts, the hundreds of thousands of attendants of that rakshasi woman at that time did not practice such right views. Therefore, those who are now present in my assembly are precisely the groups of brahmins, kshatriyas, ascetics, Nirgranthas, and other adherents of heterodox paths who engage in sophistry and magical arts, wear robes of discarded cloth in charnel grounds, observe the ox-vow, or dwell in mountain caves observing their precepts.”

After Shakyamuni Tathagata had related these causes and conditions from the distant past, he remained silently abiding. When the entire assembly heard this account of ancient causes and conditions, they all gave rise to an extraordinary sense of wonder. Taking various kinds of incense, flowers, scented ointments, powdered incense, garlands, garments, banners, and pennants, they went before the Blessed One and reverently made offerings.

They circumambulated him three times to the right, bowed their heads and faces to the ground at the Buddha’s feet, and said: “We beseech the Blessed One to expound the Dharani Teaching King of the Adornment of the Bodhimanda. We beseech the Blessed One to expound it! We beseech the Sugata to proclaim this Great Vidyaraja, so that all sentient beings may obtain great illumination and so that the wishes of all sentient beings in the final age may be fulfilled.”

Having heard the assembly’s request, the Blessed One silently remained abiding, thereby accepting their entreaty, and smiled. When he smiled, rays of light issued from his countenance and illuminated the worlds throughout the ten directions. After they had illuminated them, all the Buddhas in those worlds became manifest, and the Dharma utterances spoken by those Tathagatas could also be heard. Upon this very ground there arose a tree of the seven treasures. Its roots, boughs, branches, leaves, flowers, and fruits were supremely excellent and wondrous, like those of the heavenly realms, delightful to the mind and affording joyful enjoyment. In Jambudvipa, that tree manifested the empowering blessing of great miraculous play.

At that time, Manjushri Kumārabhūta Bodhisattva saw this miraculous display and saw the Tathagata smile. He then approached the Buddha, bowed his head and face at the Buddha’s feet, circumambulated the Buddha three times, joined his palms toward him, and addressed him, saying: “Blessed One! We beseech you to expound the Dharani Teaching King of the Adornment of the Bodhimanda! We beseech the Sugata to expound it so that all sentient beings may obtain great benefit and may plant and nurture all the seeds of roots of goodness.”

Then Shakyamuni Tathagata accepted the request of Manjushri Kumārabhūta Bodhisattva and entered the samadhi of Contemplating the Buddhas. As soon as he entered this samadhi, within a single instant he saw all the Buddha-fields throughout the worlds of the ten directions as clearly as the path of an arrow in flight. He saw ninety kotis multiplied by hundreds of thousands of Buddhas, as numerous as the sands of the Ganges, from those worlds of the ten directions, all come together in assembly.

With one voice, they praised Shakyamuni Tathagata, saying: “Excellent, excellent! Shakyamuni Tathagata skillfully expounds this Dharani Teaching King! All the Tathagatas of the past have expounded it and have bestowed their empowering blessings and expressed their rejoicing.

We respectfully beseech the Blessed One to proclaim extensively the essential Dharma and great Teaching King ritual procedure of the Dharani of the Adornment of the Bodhimanda!”

At that time, Manjushri Kumārabhūta Bodhisattva filled a bowl with relics born from the Tathagata’s dharmadhatu, then raised the bowl with both hands and presented it to the Tathagata. Shakyamuni Tathagata extended his golden-colored arm and accepted the bowl from Manjushri Kumārabhūta Bodhisattva. Having accepted it, he immediately cast it into the sky.

In a single instant, that bowl filled the whole of space. Relics of the dharmadhatu and images of the Tathagata pervaded the entire expanse of the trichiliocosm. Those Tathagatas all praised Shakyamuni together, saying: “Excellent, excellent, Shakyamuni Buddha!” Before each of those Tathagatas appeared Shakyamuni and the great assembly.

Before each Shakyamuni Buddha, in turn, appeared Manjushri Bodhisattva presenting a bowl filled with the dharmadhatu, manifesting great miraculous powers and great transformations.

At that time, Great Vajrapani Bodhisattva addressed Manjushri Kumārabhūta Bodhisattva, saying: “How extraordinary and wondrous, Manjushri Kumārabhūta Bodhisattva! The Tathagata has manifested miraculous transformations within this great assembly. Who has now manifested this luminous sign? Through what causes and conditions has it appeared? By whose majestic spiritual power has this assembly of images of the great Tathagatas been manifested?”

Manjushri said: “Vajrapani! Do you truly not recognize the miraculous transformation that has manifested this luminous sign?” Vajrapani replied: “Manjushri! Never before have I seen or heard of such great miraculous powers or of all the Tathagatas assembling in this manner. This is rare and unprecedented, something never before seen or heard, which I have only now been able to behold.”

Then Vajrapani Bodhisattva Mahasattva, holding his vajra, circumambulated the Blessed One to the right and stopped before the Buddha. He addressed the Buddha, saying: “Blessed One, what Dharma do you intend to expound that you now manifest a sign I have never before seen or heard of? In this world, the sign of great miraculous power has clearly appeared!”

The Buddha said: “Vajrapani, wait a short while, and you will personally realize and behold it.”

In a single instant, directly before the Buddha, a pillar of the seven treasures suddenly surged up from the earth. It was seven thousand yojanas high and five thousand yojanas wide, resplendent with light and adorned with celestial marvels. Beautiful multicolored silks hung down from it, and a canopy of pearl netting covered it from above. Small bells rang and emitted harmonious sounds, and garlands adorned it. Immeasurable kotis multiplied by hundreds of thousands of devaputras descended from the sky, carrying articles made of the seven treasures and various implements of offering with which to make offerings to the jeweled banner-pillar.

The Blessed One then said to Vajrapani Bodhisattva: “You may go and open the door of the banner-pillar.”

Thereupon Vajrapani Bodhisattva’s entire body emitted dazzling rays of light like a mass of blazing flames. Upon his head he wore a crown, and jeweled ornaments adorned his body. Holding his vajra, with a wrathful and fearsome countenance, he approached the jeweled banner-pillar, extended his right arm, and opened its door. After he had opened the door of the jeweled banner-pillar, within it appeared a lion throne fashioned from the gold of Jambudvipa, adorned with the seven treasures, and spread with various wondrous celestial garments. Upon that throne sat the Tathagata, Worthy One, Perfectly and Completely Awakened One, Vast Golden-Mouthed, Loftily Arisen Radiant Banner-Crowned, manifestly absorbed in samadhi.

At that time, the Tathagata Vast and Extensive Golden Mouth, Lofty and Valiant Radiant Banner-Crown praised Śākyamuni Buddha, saying: “Excellent, excellent! Śākyamuni Tathagata has manifested great miraculous transformations in the world and revealed this great assembly of Tathagatas. May the World-Honored One expound this King of Teachings, the Bodhimanda Adornment Dharani, so that multitudes may gain benefit, peace, and happiness.

Pray, take pity upon them! This assembly of the Tathagatas’ miraculous play, these manifested forms, and this jeweled-banner sign have all arisen through the majestic power of the Bodhimanda Adornment Dharani. These miraculous transformations were likewise manifested through the empowerment of this dharani, which first revealed these auspicious signs.

May the World-Honored One expound the Great King of Teachings, the Bodhimanda Adornment Dharani.”

At that time, Śākyamuni Tathagata accepted the request of the Tathagata Vast-Faced Golden Mouth, Lofty and Valiant Radiant Banner-Crown, and immediately proclaimed the Bodhimanda Adornment Dharani:

Nẵng mô bà nga phạ đế, vĩ bổ la, phạ na nẵng, kiến tán nỗ đắc cật sử bát đa, bát ra bà ta kế đổ, mẫu la đa ninh, tát phạ đát tha nghiệt đá tả Nẵng mô bà nga phạ đế, xả chỉ dã mẫu nẵng duệ, đát tha nghiệt đa dạ, ra hạ đế, tam miểu tam một đà dã Đát nễ dã tha Úm mạo địa, mạo địa, mạo địa, mạo địa Tát phạ đát tha nghiệt đa ngu giả la, đà la đà la, ra hạ ra hạ, ra bát la hạ ra bát la hạ, la ma hạ mạo địa tức đa đà la, chủ lô chủ lô, xả đát la thấp nhị, tán tổ nễ đế Tát phạ đát tha nghiệt đa tỳ sắc ngật đế, ngu niển, ngu nỏa phạ đế, một đà ngu nỏa phạ bà tế, nhĩ lý nhĩ lý, nga nga nẵng đát lệ Tát phạ đát tha nghiệt đa, địa sắt sỉ đế, nẵng bà nghiệt đa lệ, xả ma xả ma, bát la xả ma bát la xả ma Tát phạ bá bả, bát la xả ma ninh Tát phạ bá bả, vĩ du đà ninh Hổ lô hổ lô, ma hạ mạo địa, mạt nga,

tam bát la tất thể đế Tát phạ đát tha nghiệt đa, bát la đế sắt sỉ đa thuật đệ, ta phạ ha.

As soon as Śākyamuni Buddha had finished proclaiming this Great King of Teachings, the Bodhimanda Adornment Dharani, all the Buddhas of the ten directions praised him, saying: “Excellent, excellent!” All the Tathagatas who had manifested likewise declared: “Excellent, excellent! Śākyamuni Tathagata has skillfully proclaimed this King of Dharani Teachings for the benefit, peace, and happiness of all sentient beings.”

At that moment, the great earth quaked in six ways, and there rained down many kinds of flowers, scented ointments, powdered incense, garments, ornamental objects, perfect pearls, bracelets, crowns, and necklaces. The devas in the sky played many kinds of music, producing wondrous sounds. Many kinds of flowers rained down: blue lotuses, pink lotuses, red lotuses, white lotuses, mandārava flowers, great mandārava flowers, roca flowers, mañjūṣaka flowers, great mañjūṣaka flowers, sumana flowers, vārṣika flowers, campaka flowers, saugandhika flowers, and others.

With all these flowers they made offerings to the Buddha. Within this great assembly of Tathagatas, after hearing the dharani, some attained the fruit of arhatship; some attained the bodhi of a pratyekabuddha; some attained the fruit of once-returning; some attained the fruit of non-returning; some attained the fruit of stream-entry; some established their minds upon bodhi; some attained the Stage of Non-Retrogression; some received predictions of unsurpassed complete and perfect enlightenment; some obtained the karmic reward of birth in the heavenly realms; and some who were undergoing various sufferings in the hells were now all liberated.

Those born in the realm of Yama, those born among animals, and those born among hungry ghosts were all liberated and securely established upon the Buddha path. All manner of great supernatural powers were manifested in this Jambudvīpa. The beings of that world all rejoiced, and its people enjoyed abundance, prosperity, peace, and happiness.

Then Vajrapāṇi, Lord of Mysteries, bowed at the Buddha’s feet, joined his palms, and addressed the Buddha: “It is exceedingly rare to hear the World-Honored One proclaim this King of Dharani Teachings. If a bhikṣu, bhikṣuṇī, upāsaka, upāsikā, good man, or faithful woman hears this dharani, accepts and upholds it, reads and recites it, proclaims it to others, and directs the mind toward it in accordance with the Dharma, how much merit and karmic reward will that person accomplish?”

The Buddha said: “Excellent, excellent! Vajrapāṇi, Great Lord of Mysteries, you have skillfully asked about such a wondrous meaning! This question is most excellent and dignified, most subtle, auspicious, and good. Vajrapāṇi, you may go and ask the bodhisattva Mañjuśrī. He will extensively analyze and explain it for you.”

Vajrapāṇi then went to the bodhisattva Mañjuśrī, circumambulated him clockwise, and said: “If a person accepts, upholds, reads, and recites this Bodhimanda Adornment Dharani, proclaims it to others, and directs the mind toward it in accordance with the Dharma, how much merit and karmic reward will that person obtain?”

Mañjuśrī, the Youthful bodhisattva, told Vajrapāṇi: “Listen attentively. I shall now explain by means of an analogy. Suppose all the earth, mountains, rivers, hills, and embankments found throughout the trichiliocosm were crushed into hundreds and thousands of parts, down to particles as fine as a hair.

There would not be a single minute particle that I could not see everywhere. Moreover, with the divine eye I behold the bodily relics of the Tathagatas throughout all places. I see all the bodily relics of the Tathagatas’ Dharma-body, the relics of the dharmadhatu, their bone relics, and their flesh relics, even those as small as a mustard seed, throughout the realm of empty space; there is nothing I do not see.

If there were a person endowed with great majestic power and supernatural abilities who could count, examine, and measure them, and thereby know their number—Vajrapāṇi, would such a person not necessarily be one of wisdom and penetrating knowledge?”

Vajrapāṇi said: “Mañjuśrī, such a person would be exceedingly extraordinary and rare.” Mañjuśrī again said: “Vajrapāṇi, listen attentively! Although the number of relics resembling the minute particles described above could be known by examination and measurement, nevertheless, Vajrapāṇi, take all those minute particles and all those bodily relics according to the number described above. Then, using each minute particle in that number to calculate the number of the Tathagatas’ relics, suppose one were to abide for one kalpa, for more than one kalpa, or even for a thousand kalpas, praising the merit of this King of Teachings, the Bodhimanda Adornment Dharani.

Even then, no analogy, estimation, comparison, or calculation could exhaust the measure of its merit. Vajrapāṇi, such is the great majestic power of this King of Teachings, the Bodhimanda Adornment Dharani. If a person accepts and upholds it, reads and recites it, proclaims it to others, and makes offerings to the scripture scroll, know that this person will acquire immeasurable, boundless merit that can never be fully calculated or exhausted.”

All those in the great assembly—devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and the other sentient beings in the congregation—upon hearing the merit described by Mañjuśrī, the Youthful bodhisattva, all attained the Stage of Non-Retrogression toward unsurpassed bodhi. That is, they received predictions of attaining the fruit of unsurpassed bodhi, complete and perfect enlightenment. Together they uttered “Tam-độ-ốt-đà-nẫm” in praise:

“Homage and refuge to Śākyamuni, the Worthy One, the Perfectly and Completely Awakened One, the Buddha, the World-Honored One! Homage and refuge to the Buddha of Extraordinary Supernatural Powers, the World-Honored One! Homage and refuge to the Buddha Who Performs Extraordinary Deeds, the World-Honored One!”

At that time Vajrapani, the Great Lord of Secrets, addressed Manjusri the Youthful Bodhisattva, saying: “How may roots of goodness be planted in relation to this Great Teaching King, the Bodhimanda Adornment Dharani?” Manjusri the Youthful Bodhisattva said: “Vajrapani, this matter should be asked of the Tathagata. The Tathagata will surely know its meaning.”

Then Vajrapani, the Lord of Secrets, went to where the Buddha was dwelling, circumambulated the Buddha three times, and addressed him, saying: “How may roots of goodness be planted in relation to this Great Teaching King, the Bodhimanda Adornment Dharani?”

The Buddha said: “Vajrapani, listen attentively now! I shall explain to you the Dharma of planting roots of goodness through this dharani. Vajrapani, if a good man or faithful woman wishes to plant roots of goodness and cultivate the provisions for the path to unsurpassed bodhi, then that bhiksu, bhiksuni, upasaka, upasika, good man, or faithful woman who possesses a wholesome mind and pure faith should uphold this dharani, for it is a treasury in which roots of goodness are accumulated.

If a good man, faithful woman, bhiksu, bhiksuni, upasaka, or upasika possesses pure faith, that person should bathe and cleanse the body, put on new and pure garments, mix cow dung with earth, and plaster a square mandala. They should scatter the five pure substances, strew flowers according to their means, burn incense, and make offerings. They should recite the Bodhimanda Adornment Dharani seven times to empower fragrant water and then bathe an image of the Buddha.

They should also empower white sandalwood paste and apply it to the image, then empower saffron paste and apply it thereto. According to their means, they should make offerings, circumambulate, and pay homage. Before the Buddha image, each time they recite the dharani once, they should light one lamp.

Vajrapani, I now declare that such a person has thereby planted roots of goodness.

“Vajrapani, I shall now explain this by an analogy. Suppose the great dragon kings throughout the trichiliocosm poured down exceedingly fine drops of rain, and suppose there were a person of great spiritual power who could count those raindrops. I shall give another analogy: that person might be able to count their number.

Or suppose a good man, faithful woman, bhiksu, bhiksuni, upasaka, or upasika attended upon, venerated, and made offerings at the dwelling places of Tathagatas, Arhats, and Perfectly Enlightened Ones as many times as the number of raindrops just described, whether for one kalpa, for more than one kalpa, or for as many as a hundred kalpas. All the accumulated merit thereby produced could still be counted and known. Yet as for the merit produced by bathing a Buddha image and planting roots of goodness as described above, none of the Tathagatas could know its measure!

“Furthermore, Vajrapani, I shall now speak of a second comparison of merit, whereby even a small causal condition of roots of goodness can bring to fulfillment an immensely vast karmic fruit of goodness. If one copies this Bodhimanda Adornment Dharani onto birch bark, places it inside a vajra, deposits it within a Buddha image or a painted image, places it inside a seal-stupa, or deposits it within a stupa of many tiers—whichever single way one enshrines this dharani, one thereby accomplishes a hundred thousand other deeds.

If it is placed within a single stupa, that good man or faithful woman is as though they had constructed a hundred thousand stupas. Such is the merit of building stupas that the person obtains. Vajrapani, if a bhiksu, bhiksuni, upasaka, upasika, good man, or faithful woman erects a great stupa at a crossroads, on the summit of a high mountain, beside a riverbank, at a city gate, or along a royal highway, copies the dharani taught in this sutra, and places it inside the shaft of the wheel-spire, then, according to the analogy I previously gave, even if relics as numerous as fine dust particles—the relics of the Dharma-body, the relics of the dharmadhatu, bone relics, and flesh relics—filled the entire trichiliocosm,

that good man or faithful woman would thereby accomplish the construction of as many stupas as the fine dust-like relics described above.

That stupa would become a treasury stupa of the relics of all Tathagatas, a stupa of the Buddha mandala, and a stupa of the treasury of all Tathagatas. This is the truthful declaration of the Tathagata concerning this distinct prediction.

“Vajrapani, if a good man or faithful woman makes offerings of incense or flowers to that stupa distinctly predicted by the Tathagata, joins their palms and bows their head in homage, or circumambulates it once, then that good man, faithful woman, bhiksu, bhiksuni, upasaka, or upasika has planted immeasurable and boundless roots of goodness. All karmic offenses and obstructions are entirely extinguished. They are liberated from all hells and from birth as animals; they attain the Adornment Samadhi of the Mark of Non-retrogression; and their body remains purified until they reach the bodhimanda.

All their roots of goodness become inexhaustible, and they will never again be born from a mother’s womb. Vajrapani, this dharani is exceedingly difficult to hear. Vajrapani, if anyone makes an image of the Buddha from clay, as a painting, from wood, from engraved gold, from fragrant paste, from oil-stone, from fine bronze, from the three precious metals of gold, silver, and copper, or if one makes a stupa from iron, silver, or gold; and if one copies this dharani and the account of the merits in this sutra on paper or silk, then places it within a relic stupa or a Buddha image, one should make offerings and pay homage to it.

Vajrapani, as for such a bhiksu, bhiksuni, upasaka, upasika, good man, or faithful woman: if one were to measure according to the number previously given by the Tathagata, if one were to measure the quantity of merit, if one were to use the Buddha-eye to observe the number of relics, or if one were to measure according to the number of drops of water in the great ocean, the number would equal the number of images of the Tathagata.

If a bhiksu, bhiksuni, upasaka, upasika, good man, or faithful woman places this dharani within a single Buddha image or a single stupa and respectfully makes offerings and pays homage to it, that person thereby makes offerings and pays homage to as many Buddha images as have just been described and, at the same time, acquires the accumulation of merit already stated.”

At that time Vajrapani, the Lord of Secrets, addressed the Buddha, saying: “World-Honored One, this Great Dharani Teaching King possesses great majestic power, brings great merit and benefit, and possesses great spiritual efficacy. Even those who merely utter its name obtain great roots of goodness and accomplish great merit.”

The World-Honored One then said to Vajrapani, the Bodhisattva Lord of Secrets: “Vajrapani, if a bhiksu, bhiksuni, upasaka, upasika, good man, or faithful woman wishes to possess that immense accumulation of merit, and if they wish to make offerings to all Buddhas and Tathagatas of the three times—past, present, and future—they should copy out this entire Dharani Sutra, place it within a casket, and every day make offerings to it, bathe it with fragrant water, circumambulate it, and pay homage to it.

Such a good man, faithful woman, bhiksu, bhiksuni, upasaka, or upasika thereby completes the four kinds of offerings to all the Tathagatas of the three times—past, present, and future—as numerous as in the analogy previously given. You should know that such a good man or faithful woman is empowered by all Tathagatas, receives the prediction of all Tathagatas, and is comforted and reassured by all Tathagatas. That person attains non-retrogression.”

At that time, the Blessed One addressed Manjushri Kumārabhūta Bodhisattva, Vajrapani, Lord of Secrets Bodhisattva, and the Four Great Heavenly Kings, saying: “I now entrust this Dharani King of Teachings to you, children of the Buddha. In the latter age to come, you should propagate it and not allow it to disappear. You should protect, support, and nurture any sentient being who receives and upholds this sutra. Empower and bless that person with each of your own mantras, ritual procedures, and mudras.”

Then Manjushri Kumārabhūta Bodhisattva, Vajrapani, Great Lord of Secrets Bodhisattva, and the Four Great Heavenly Kings rose from their seats, bowed their heads and faces at the Buddha’s feet, and said: “Blessed One, we accept the Tathagata’s golden words entrusting this Great Dharani King of Teachings to us. We shall guard and protect any great person who receives and upholds this dharani, never allowing that person to lack any necessary provisions. We shall aid all who have no refuge. Even until that person reaches the bodhimanda and turns the Wheel of Dharma, we shall protect them in every way.”

At that time, the Blessed One praised Manjushri Kumārabhūta Bodhisattva, Vajrapani, Great Lord of Secrets Bodhisattva, and the Four Great Heavenly Kings, saying: “Excellent, excellent! You should indeed act in this way!”

The Blessed One then addressed the entire assembly: “This dharani can accomplish every undertaking, bestow all siddhis, and extinguish every karmic offense and obstruction. Whatever undertaking one performs will be accomplished without hindrance. One should keep the bodily vessel pure, bathe thoroughly, put on clean new robes, and recite it 108 times each day.

One will then behold all Buddhas, become free from every illness, and constantly receive the protection of all sages and saints. Vajrapani, Lord of Secrets, and the Four Great Heavenly Kings will also constantly accompany and protect that person. All wishes will be fulfilled, and after death that person will be born in the world of Abhirati.

Rather than being born from a mother’s womb, that person will always be born by transformation from a lotus flower and will attain knowledge of past lives. If one recites it twenty-one times, one will become free from fixed karma leading to hell; every offense will be extinguished, one will certainly not fall into the evil destinies, and one will prevail over every enemy. If one recites it seven times, one will prevail in every dispute, lawsuit, and debate.

On the fifteenth day of the waxing moon, one should abstain from food for one day and one night, bathe thoroughly, put on clean new robes, and sit in the full-lotus posture before an image of the Buddha. One should make offerings to the Blessed One of incense, flowers, and bright lamps, and recite this Bodhimanda Adornment Dharani one thousand times. Upon completing the full one thousand recitations, one will immediately see Shakyamuni Tathagata extend his golden-hued arm, stroke the crown of the practitioner’s head, console them, and praise them, saying: ‘Excellent, excellent, great vidyadhara, great person!

You have successfully completed the rite of the Bodhimanda Adornment Dharani. You, vidyadhara, should advance with great courage and diligence. Through the arduous and diligent practice you have performed, you have perfected many roots of virtue.

Whichever Buddha-world you wish to reach, you may go there according to your vow.’

“The vidyadhara’s body will radiate brilliant light, and that person will master all mantra teachings. From then onward, all wishes will be fulfilled day after day. By performing this rite, the preliminary practice will be accomplished.

Even if the practitioner has committed the five offenses of immediate retribution, by fasting and reciting for one day and one night, all those offenses will be extinguished, and accomplishment will be attained in this very life. At a stupa containing relics, on the fourteenth day of the month, one should abstain from food for one day and one night, bathe thoroughly, put on clean new robes, fill a vessel of fine copper with white mustard seeds, and recite this dharani one thousand times to empower them.

The rite will thereby be accomplished, and the seeds may be applied in every circumstance.

“If one takes a handful of the white mustard seeds and scatters them into a nāga pond, all nāgas will immediately rejoice and obey the reciter. If the reciter wishes to enter a nāga palace, the Nāga King will permit entry. All will warmly welcome and bow to the mantra-holder, and wherever that person goes, they will all obey the teachings.

“If one casts the white mustard seeds into the air, frost and hail will immediately cease, and violent winds may also be stopped.

“If one casts and scatters the white mustard seeds in the four directions, all winds and clouds, mosquitoes and gnats, inauspicious birds such as owls and crows, insects, grasshoppers, locusts, and ferocious insects and beasts will all be restrained.

“If one casts the white mustard seeds into a fire, the fire will be unable to burn. If one casts them into a river, its waters will cease to flow. If one casts them among merchandise, it will not be plundered by bandits, nor will those bandits be able to see it.

“If one casts them at the gate of a king’s palace, the king, ministers, and inner palace will all be made joyful. If one casts them among an assembly, the entire assembly will make offerings to that person. If one casts them into enemy territory, the enemy forces will immediately be restrained. If one casts them at a guarded pass, one can conceal oneself and pass through.

“If one scatters them over rice seedlings, they will not be harmed by pests. If there is a drought, casting them into a nāga pond will immediately bring heavy rain. If the rain is violent, casting them into the air will immediately cause that exceedingly violent rain to cease.

“If one casts them into the home of an enemy, that person will no longer harbor hatred.

“If one casts them at a city gate or within a city, every affliction will be extinguished, and all yakshas and rakshasas will flee.

“In battle, if one casts and scatters them toward the enemy forces, those forces will immediately be restrained, and one’s own army will prevail. If one holds them in one’s mouth, one will prevail in every dispute, lawsuit, and debate.

“If one places them in water and has a sick person bathe in it, every illness will be cured. If someone is afflicted by possessing spirits, mix the white mustard seeds with granulated sugar and burn the mixture to fumigate the sick person; that person will immediately be freed from all possessing spirits.

“If cattle are stricken by an epidemic, or people are stricken by an epidemic, or boys and girls are stricken by an epidemic, mix the white mustard seeds with earth and burn the mixture at a crossroads; every epidemic will then cease.

“If one scatters them throughout the hair upon one’s head, one will receive offerings from others, and everyone who sees one will give rise to affection.

“If, beginning on the fourteenth day, the reciter presses both hands upon the feet of an image of Manjushri Bodhisattva and recites without interruption from the beginning of the night until the end of the full-moon day, both morning and evening, Manjushri Bodhisattva will manifest bodily and stand before the practitioner, and all wishes will be fulfilled.

“If one presses upon the feet of Vajrapani Bodhisattva, recites the dharani 1,008 times to empower the rite, and burns frankincense mixed with ghee, Vajrapani Bodhisattva will immediately appear before one. Every wish and undertaking will be accomplished. He will transmit the mantra teachings to that person and nurture them as his own child.

“There is another rite: Press both hands upon the feet of Manibhadra Yaksha and recite the dharani 1,008 times. One will obtain vast wealth and treasure. He will immediately manifest bodily and carry out whatever is asked of him.

“If one places a hand upon the crown of Vaishravana’s head, burns agarwood incense, and recites the dharani eighty times, one will immediately obtain one thousand gold coins.

“If one gazes upon the face of the Goddess Shri and recites the dharani 1,008 times, one will obtain one thousand gold coins.

“There is another rite: Paint an image of a female yaksha in five colors, recite the dharani 1,020 times, and burn Sālarjika incense (frankincense). The female yaksha will manifest bodily before the mantra-holder and vow to become a female attendant. She will accomplish every undertaking, even protect the practitioner’s life, perform hundreds of thousands of kinds of tasks, and fulfill every beneficial purpose.

“I shall now explain the method for painting the image, which can accomplish all things:

Take an uncut and unjoined piece of white silk of full width, four feet long. Use fine, vivid colors, but do not use glue made by boiling animal hides. The painter must undertake the eight pure precepts before beginning the painting.

In the center, paint Śākyamuni Buddha seated upon a lion throne beneath a jeweled tree. Above Śākyamuni Buddha, paint another Buddha teaching the Dharma. That Bodhi tree should be adorned with every kind of jewel.

To Śākyamuni’s left, paint the noble Mañjuśrī, adorned with various jeweled necklaces, kneeling with both knees upon a lotus and holding up a bowl in both hands in the gesture of offering it to the Buddha. To the Buddha’s right, paint the noble bodhisattva Vajrapāṇi with a wrathful countenance and an angry expression, his entire body adorned with jewels. Holding a vajra in his hand and making the gesture of whirling it, he kneels with both knees upon a lotus and gazes reverently at the Tathagata.

Behind Mañjuśrī, paint a jeweled banner adorning the vast realm of the path. Within the jeweled banner, paint the Tathagata seated upon a lion throne, displaying the gesture of reassurance. Behind Vajrapāṇi, paint a casket containing the scripture of the Bodhimaṇḍa Adornment Dharani, placed within a jeweled banner.

Around all four sides of the banner, paint Buddhas seated upon lion thrones. Beneath the jeweled banner, paint the Vajra Messenger displaying a majestic and wrathful appearance. Below the jeweled banner, paint the Auspicious Goddess.

In the center below the Buddha hall, paint the Four Great Heavenly Kings, all clad in armor and displaying majestic and wrathful forms. Below the Heavenly Kings, paint the practitioner, holding a censer in the left hand and a rosary in the right, appearing to recite the mantra while gazing upon the Blessed One. By painting this image, even one who is destined to fall into the evil destinies, who has committed the offense of maligning the Vaipulya teachings of the Mahayana, reviling noble beings, or any of the five heinous offenses—all such offenses will be extinguished, and that person will attain the stage of non-retrogression.

How much more so one who is able to cultivate and uphold this practice; that person will become equal to the Tathagata.”

At that time, the Blessed One taught the method for establishing the mandala of the Bodhimaṇḍa Adornment Dharani as follows:

If one wishes to establish this mandala, whether within a monastery, at a shrine to the devas, in a mountain forest, or in a pure place, one may choose any suitable location and, in accordance with the teaching, level the ground there. Mix gomaya with earth, empower it, and then plaster the ritual ground, making it approximately sixteen cubits on each side. The person who paints the mandala must first bathe and cleanse himself, and only then may he be asked to paint it.

At the four gates and four corners, paint the Four Heavenly Kings. In the center, paint an image of the Buddha, and in the middle of each gate paint a jeweled tree. At the eastern gate, paint the Auspicious Goddess; at the southern gate, paint the Goddess of Eloquence; at the western gate, paint the goddess Śaṅkhinī; and at the northern gate, paint the goddess Puṣpadantī.

After the mandala has been painted, mix glutinous-rice blossoms with white mustard seeds and scatter them over the mandala, together with flowers, paste incense, and powdered incense. At the four corners, place four vessels of scented water. Offer four vessels filled with food and drink.

At the four gates, place four censers together with food and drink, various flower garlands, and the three kinds of white food. At the four corners, place four lamps. The reciter should sit facing east and, toward the end of the night, enter the mandala, protect the body, and establish the boundary.

As soon as one enters this mandala, all karmic offenses and hindrances are extinguished, all siddhis are accomplished, every accumulation of merit increases, and one attains the Buddha’s bodhi. One remains far removed from the evil destinies, is not molested by any ghosts or spirits, and is protected by all the devas. Day and night, one constantly abides in peace and security and receives great protection from one’s companions and assistants.

By entering this mandala, one attains the stage of non-retrogression.

I shall now proclaim the Heart Dharani:

Úm tát phạ đát tha nghiệt đa, vĩ dã phạ lộ chỉ đế, nhạ dã, nhạ dã, ta-phạ ha.

The Heart of the Heart Dharani:

Úm, hổ rô hổ rô, nhạ dã mục khế, ta-phạ ha.

The Dharani for Bathing and Purification by Sprinkling:

Úm, nhạ lý nễ, nhạ duệ, ta-phạ ha.

The Dharani for Establishing the Boundary:

Úm, tam mạn đa bố la-noa, nhạ duệ, ta-phạ ha.

The Dharani for Establishing the Mandala Boundary:

Úm, mãn noa la, nhạ duệ, ta-phạ ha.

The Dharani for Offering Food:

Úm, tỷ lý, nhĩ lý, nhạ duệ, ta-phạ ha.

The Dharani for Welcoming and Inviting:

Úm, tát phạ tán đà lệ, nhĩ lý, nhạ duệ, ta-phạ ha.

The Dharani for Offering Flowers:

Úm, một đà củ tố minh, ta-phạ ha.

The Dharani for Offering Burning Incense:

Úm, nhạ dã, hiến đệ, ta-phạ ha.

The Dharani for Consecration:

Úm, vĩ nhạ duệ, nghiệt bệ, ta-phạ ha.

The Dharani for Binding the Topknot upon the Crown:

Úm, đát tha nghiệt đa, nhạ duệ, ta-phạ ha.

The Dharani for Empowering Garments:

Úm, nhạ dã, vật lị đệ, ta-phạ ha.

The Dharani for Empowering and Protecting the Disciple’s Body:

Úm, củ la đà lý, ta-phạ ha.

The Dharani for Reverently Sending Forth the Noble Assembly:

Úm, đà la đà la, nhĩ lý, nhạ duệ, ta-phạ ha.

The Dharani for Empowering the Rosary:

Úm, tố tam bà phạ, nhạ duệ, ta-phạ ha.

The Dharani for Presenting a Seat:

Úm, tố na lý, nhạ duệ, ta-phạ ha.

The Dharani for Binding the Vināyakas:

Úm, tô lý, nhạ duệ, ta-phạ ha.

The Dharani for Welcoming and Inviting All Tathagatas:

Úm, bát la phạ la, nhạ dã, tất đệ, ta-phạ ha.

The Dharani for Protecting the Body:

Úm, la khất xoa ni, nhạ duệ, ta-phạ ha.

The Dharani for Offering Lamps:

Úm, nhạ dã, nễ tỉ ninh, ta-phạ ha.

The Homa Dharani:

Úm, ma lê, vĩ ma la, nhạ duệ, ta-phạ ha.

The Dharani for Inviting All Tathagatas:

Úm, ta ra ta ra, nhạ duệ, tất đệ, ta-phạ ha.

I shall now explain the efficacy of cultivating the Heart Dharani and the Heart of the Heart Dharani. If one recites the Heart Dharani 100,000 times, one will become a cakravartin among the vidyādhara seers. Place realgar in a vessel of fine copper, empower it with one thousand recitations, and then apply a mark of it to the forehead. One will immediately be able to fly through the sky. All the palaces of the devas, nāgas, and the eight classes of beings will open and become visible, and one will be able to enter them and travel freely within at will. One’s lifespan will be one kalpa.

If one empowers the Sā-vĩ-la eye ointment with 100,000 recitations and then applies it to the eyes, one will immediately attain An-đát-na. All the palaces of ghosts and spirits will open, and one will be able to enter every one of them.

There is also another method: Recite it ten thousand times, and one will behold all the Tathagatas. There is also another method: Empower a stupa of dough with eight thousand recitations and then place it upon a stupa. All the relics of the Tathagatas will then enter that stupa, and it will become a great relic stupa.

There is also another method: Take a bowl of the bodhisattva Mañjuśrī, empower it with eight thousand recitations, fill it with milk porridge, and place it in the hand of the bodhisattva Mañjuśrī. Then, having bowed and entreated the bodhisattva, take the bowl back. Even if one thousand people eat this porridge, it will not be exhausted.

There is also another method: If the ritual methods of other mantra divisions are empowered with this dharani, whatever one wishes in one’s heart will be accomplished as soon as it is performed.

I shall now explain the methods of the mudras. Extend both hands evenly, place the right hand over the left, turn the palms upward, and rest them upon the chest. This is called the fundamental mudra of the Bodhimaṇḍa Adornment Dharani. As soon as one forms this mudra, all offenses are extinguished, all Tathagatas reassure that person, and one also succeeds in inviting all Tathagatas. When one forms this mudra, all Tathagatas show that person even greater reverence.

Beginning with the fundamental mudra described above, raise the right hand. This may be employed universally and immediately constitutes all mudras; it is empowered by all Tathagatas. Place the right hand below the navel and touch the tip of the index finger with the thumb. This mudra may be employed for all mudras and is empowered by all Tathagatas. By forming this mudra, one becomes free from all karmic offenses and hindrances.

At that time, the bodhisattva Mañjuśrī proclaimed a dharani. In order to protect and preserve those who cultivate this Dharma teaching of the dharani, he spoke the dharani as follows:

Nẵng mô mạn thù thất-lý dã gia, câu ma la bộ đá gia Đát nễ dã tha Nhạ duệ vĩ nhạ duệ, nhạ duệ thất lị nhu sắt tri, hồng ta-phạ ha.

When reciting and undertaking the preliminary practice in quest of accomplishment, one should first recite this dharani seven times. Then there will be no obstacles, and accomplishment will swiftly be attained.

At that time, Vajrapani, the Lord of Secrets Bodhisattva, proclaimed the Great Vidya Dharani:

Đát nễ dã tha Phạ nhựt la mẫu sắt tri ha nẵng na ha, bả già, phạ nhựt la,

hồng, phấn tra, ta-phạ ha.

Empower white mustard seeds with this dharani seven times, and then scatter them throughout the four directions around the place of recitation; this will immediately establish a great protective boundary.

At that time, the Four Great Heavenly Kings proclaimed this mantra:

Đát nễ dã tha địa lị đế, hế lị, nhĩ lý, ta ra, bát ra ta ra, tỳ lý tỳ lý, ta-phạ ha.

Empower white mustard seeds and water with this mantra twenty-one times, and then pour the water over the crown of your own head. All spirits, yakshas, and the like will then be subdued; bowing their heads to your feet, they will pay homage and withdraw.

When the Blessed One had finished expounding this sutra, Manjushri, the Youthful Bodhisattva; Vajrapani, the Great Lord of Secrets Bodhisattva; the Four Great Heavenly Kings; all the devas, nagas, and the eight classes of beings; humans and nonhumans, and others, having heard what the Buddha had taught, all greatly rejoiced, faithfully accepted it, and respectfully put it into practice.

THE SUTRA OF THE BODHIMANDA-ADORNMENT DHARANI (End)

Translated into Vietnamese by the monk Thich Vien Duc in the Year of the Wood Rabbit (1975); rough draft, not yet revised

Data entry: Nguyen Minh Hoang