Đại Phật Đỉnh Như Lai Phóng Quang Tất Đát Đa Bát Đát La Đại Thần Lực Đô Nhiếp Nhứt Thiết Chú Vương Đà La Ni Kinh Đại Oai Đức Tối Thắng Kim Luân Tam Muội Chú Phẩm

CHAPTER ONE

Thus have I heard. At one time, the Buddha was dwelling in the country of Shravasti, in Prince Jeta’s Grove, in the Garden of Anathapindika, together with five thousand great arhats, with Mahakashyapa, Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Shariputra, Mahamaudgalyayana, Aniruddha, Kapphina, Ajnata Kaundinya, Ananda, Rahula, and others as their leaders. There were also immeasurable great bodhisattvas, with the Bodhisattva Samantabhadra, the Bodhisattva Manjushri, and the Bodhisattva Vajragarbha as their leaders.

There were also immeasurable kings of mantra spirits, with the Spirit Bhṛkuṭī and the Spirit Ajagṛīva as their leaders. There were also immeasurable vajra beings, with Vajra Vajrāṭṭahāsa as their leader. There was also the Deva Prince of the Sun, together with immeasurable yaksha kings, with Atavaka as their leader.

There were also the Deva Prince of the Moon, the Four Great Heavenly Kings, the heavenly king of the Trayastrimsha Heaven, Shakra Devendra, Maheshvara, Mahabrahma, the devas of the Tushita Heaven, the devas of the Shuddhavasa Heavens, Maheshvara Deva, the Deva of Merit, Vishvakarman Deva, and their retinues of devas, nagas, ghosts, spirits, asuras, garudas, kinnaras, mahoragas, kumbhandas, putanas, and others. There were also immeasurable heavenly kings, naga kings, rakshasa kings, and others; bhikshus, bhikshunis, upasakas, and upasikas; and immeasurable numbers—like the sands of the Ganges, kotis, and nayutas—of shravakas, bodhisattvas, devas, humans, and the great assembly of devas, nagas, and the eight classes of beings.

They surrounded the Buddha on all sides, making offerings, showing reverence and respect, and praising him, while scattering various flowers and fragrances before him. Everyone rejoiced, joined their palms, bowed in homage, circumambulated the Buddha three times, and then withdrew to one side. They gazed upon the Tathagata without taking their eyes from him, wishing to hear the most supreme Dharma.

At that time, in the city of Rajagriha, there were six non-Buddhist teachers who constantly practiced wrong views. The first was Purana Kashyapa. The second was Maskarin Goshaliputra. The third was Sanjaya Belatthiputra. The fourth was Ajita Keshakambala. The fifth was Kakuda Katyayana. The sixth was Nirgrantha Jnatiputra. These six non-Buddhist teachers led their retinues to the Buddha’s dwelling place, wishing to debate with him.

At that time, in the garden there was a withered tree called the amra tree. Purana Kashyapa asked the Buddha, “Gautama, you do not possess omniscience. If you possess omniscience, can you answer whether this amra tree is alive or dead?” The Blessed One sat silently and did not answer. Seeing the Buddha remain silent without speaking, Purana Kashyapa held a white fly whisk in his hand and sprinkled water all around. The tree immediately put forth flowers and leaves, and fruit filled its branches. In a brief moment, all the fruit upon the tree ripened. Purana then ordered his disciples to pick the fruit and distribute it to the great assembly.

At that time, some ordinary people in the assembly gave rise to doubts and praised this non-Buddhist teacher for possessing many extraordinary powers. They thought that the Tathagata’s silence meant that the Tathagata did not possess omniscience and was inferior to the non-Buddhist teacher.

The Blessed One then knew that doubts had arisen in the minds of the assembly. He immediately entered the Samadhi of Blazing Radiance and emitted a great light from the crown of his head, illuminating the entire three-thousand-great-thousand world system. The Buddha then personally formed the Buddha-Crown mudra and summoned the Buddhas and bodhisattvas of the ten directions to appear in space.

Immeasurable Buddhas and bodhisattvas, as numerous as the sands of the Ganges, all gathered there. The Buddhas of the ten directions likewise emitted light; from their bodies they poured forth water and fire and manifested great spiritual powers, causing that tree to become withered and dry as before. Its branches and leaves fell and broke.

All the non-Buddhists became afflicted and sorrowful; wringing their hands, crying, and wailing, they fled in every direction.

At that time, the devas in space scattered flowers as offerings, played various kinds of music, and praised the Buddha’s spiritual power, his possession of omniscience, and his subjugation of the non-Buddhists. The fourfold assembly all rejoiced and brought forth the resolve for unsurpassed bodhi. At that time, Ananda surveyed the thoughts of the entire assembly.

Joyfully, he then rose, bared his right shoulder, joined his palms toward the Buddha, bowed at the Buddha’s feet, and said, “Excellent! The great teacher of devas and humans possesses wondrous and mighty power. Today you have subdued the non-Buddhists and caused all sentient beings to take refuge in the true Dharma.

Blessed One, we shravakas are truly foolish and deluded. We seek only extensive learning and do not seek liberation from the outflows of the mind. May the Buddha compassionately enable us to gather and control our minds and subdue them.

I beseech the Blessed One to expound this extensively for us, so that we may attain non-retrogression and all sentient beings may hear the essential Dharma.”

At that time, through the power of Perfect and Universal Knowledge, the Blessed One praised Ananda, saying, “Excellent! Excellent! You are able, for the sake of the entire great assembly of devas and humans, to question the Tathagata concerning the gathering and control of the mind.

Quiet your mind and listen; quiet your mind, receive, and uphold this teaching, and reflect upon it thoroughly. I shall now explain it for you. First, I shall speak of entering samadhi.

If a practitioner seeks omniscience, that person must first guard the four codes of discipline and understand them clearly and completely. The Tathagata’s mind does not of itself give rise to any confused or disorderly thoughts. Because the causes and conditions of the three realms and four modes of birth are immeasurable, one must understand the Dharma of the twelve links of dependent origination.

Ananda, within these twelve links of dependent origination there are four matters. If one’s mind remains unchanging and does not crave forms, sounds, fragrances, flavors, or tangible objects, no demonic affair can arise. Ananda, if a practitioner bears many causes and conditions of wrongdoing from previous lives, you should instruct that person to single-mindedly repent, first eliminating the karmic obstructions of the body.

Before the Buddhas, bodhisattvas, devas, and nagas, that person should sincerely bow in homage, take refuge in the Buddhas of the ten directions, and implore their compassion; be reverent, humble, and benevolent; make vows and dedicate merit; and entreat the Buddhas to remain in the world for a long time, turn the great Dharma wheel, and liberate the multitudes of devas and humans. With the mind undistracted, one should concentrate single-mindedly upon practicing samadhi, diligently advancing day and night, without weariness of mind, seeking the pure fruition and the supreme nirvana.

When encountering a lustful woman who has no spiritual cultivation, one should use the power of concentration to abandon all thoughts of desire. Thus, Ananda, sentient beings revolve through the six paths and sink into the sea of suffering without themselves being aware of it. You should explain this to them.”

Ananda again addressed the Buddha, saying, “Blessed One, I pray that the Tathagata’s compassion may be immeasurable as the great ocean. My mind has now been opened and awakened. I must now cultivate and realize the Way, yet I am concerned only that, during the age of the declining Dharma, beginning practitioners who establish a place of practice may know upon which Dharma they should rely to attain liberation. How should they establish the sacred boundary and subdue the hosts of demons, causing all devas, nagas, ghosts, and spirits to protect them? What are the Blessed One’s pure ritual procedures?” Ananda then asked in verse:

The Buddhas are inconceivable;

All dharmas are likewise so.

Those able to believe, accept, and uphold them

Gain blessings and virtue in their bodies.

You constantly teach as the Sugata,

Bringing peace and joy to devas and humans.

Now we aspire to cultivate;

How should we establish the practice?

The Buddhas, devas, nagas, and spirits—

What are their pure ritual procedures?

How should we practice repentance

To destroy all karmic obstructions?

How should we make offerings

And present them to the sages and worthies?

How should we take refuge

To receive the Buddha’s constant protection?

How should we make great vows,

Practice diligently, and dedicate the merit?

How should we teach sentient beings

So that both self and others may benefit?

May the greatly compassionate Buddha

Take pity upon all beings

And expound extensively for us

The methods to receive and uphold.

The Buddha told Ananda: “If people in the latter age wish to establish a Dharma altar, they should first take dung from a white ox of the Snow Mountains and mix it with sandalwood powder to make a paste. If they do not live near the Snow Mountains and have none of that kind of ox, the dung of other oxen is defiled and cannot be used to plaster the altar. Instead, on level ground they should remove the upper five feet of soil, take the yellow earth beneath, and mix it with sandalwood, agarwood, storax, frankincense, turmeric, white resin, costus root, sweet marjoram, licorice, and clove.

They should grind these ten wondrous fragrances into powder, mix them with the earth to make mud, and plaster a square altar measuring sixteen feet on each side, fashioning it as an octagonal altar. Within the altar, place a lotus made of gold, copper, or wood. In the heart of the lotus place a bowl, and fill the bowl with dew gathered in the eighth month.

Put into the water whatever flowers, branches, and leaves are available where one lives. Arrange eight clean, round mirrors around the outside of the lotus. Within the bowl place sixteen lotuses and sixteen censers.

Between the flowers and the censers, burn only agarwood, without allowing the flame to be seen. Put milk from a white cow into sixteen bowls. Prepare cakes from the milk and granulated sugar, together with milk gruel, storax, honeyed ginger, honeyed milk, honeyed ghee, pure ghee, pure honey, various fruits, foods and beverages, grapes, rock sugar, and all kinds of delicious sweet foods.

Arrange them all around the sixteen lotuses as offerings to the Buddhas and bodhisattvas. Each day at mealtime or at midnight, take half a sheng of honey and three he of ghee, burn a small portion before the altar, bathe with water in which douloupo incense has been boiled, and place burning wood into the ghee and honey so that smoke rises as an offering to the Buddhas and bodhisattvas.

At the four outer corners, suspend four banners and canopies. On the four walls within the altar chamber, display in due order images of the Buddhas and bodhisattvas of the ten directions. Place images of Vairocana, Shakyamuni, Maitreya, Akshobhya, and Amitabha, together with the various transformation bodies of Avalokiteshvara and Vajragarbha, on the left.

On the right place Shakra, Brahma, Ucchushma, Vilamba, Kundali, Koti, the Four Heavenly Kings, the twenty-eight divisions of great ghost-spirit generals, the devas, nagas, asuras, asura kings, the Fire-Head Vajra, and Vinayaka. Install them to the left and right of the four gateways. Also cover and suspend eight bright mirrors in the air.

In the center of the altar place another mirror, with all the mirrors facing one another so that their many reflections interpenetrate. During the first seven-day period, sincerely bow to the Tathagatas of the ten directions, the great bodhisattvas, and the arhats; arouse bodhicitta; and throughout the six periods of day and night recite the mantra, circumambulate the altar, and single-mindedly practice the Way. During each period, recite it 108 times.

During the second seven-day period, concentrate wholly upon arousing bodhicitta. During the third seven-day period, uphold the Bát Đát Ra Mantra throughout the twelve periods. During the fourth seven-day period, the Tathagatas of the ten directions will simultaneously appear amid the mutually reflecting mirrors, and one will receive the Buddhas’ consecration by the touch of their hands upon one’s crown.

One should then cultivate samadhi there in the Dharma altar. Those in the latter age who cultivate and study should proceed precisely in this way, keeping body and mind as pure as vaidurya. Ananda, if bhikshus who have received the precepts are present in the assembly and even one person among them is impure, the Dharma altar will not be successfully established.

After twenty-one days, sit silently in a pure place. When one hundred days have passed, one of keen faculties will attain the fruit of stream-entry without rising from the seat. According to the condition of one’s body and mind, the particular noble fruit attained is not fixed, but one will personally know beyond doubt that one shall certainly become a Buddha.

Such is the manner in which the Dharma altar is to be established.”

At that time, the Buddhas of the ten directions caused the great bodhisattvas to present great divine mantras. The Vajra beings manifested great spiritual transformations and uttered mantras as offerings. Even devas, nagas, ghosts and spirits, great yaksha generals, and immortals also manifested spiritual transformations and uttered mantras as offerings, saying, “Our mantras possess great awe-inspiring power and are able to subdue malicious poisons.” Thus immeasurable and boundless multitudes assembled in great numbers, and they all said, “We wish to proclaim divine mantras. May the World-Honored One grant us permission.”

The World-Honored One then silently gave his assent. Thereupon the bodhisattvas, devas, nagas, ghosts and spirits, and immortals possessing the five superknowledges each stood before the Buddha and related the past causes and conditions through which they had obtained their divine mantras. Whenever they proclaimed a mantra, each manifested the spirit-form associated with that mantra, filling the whole of empty space.

At that time, the bodhisattva Avalokiteshvara rose from his seat in the assembly, bared his right shoulder, bowed at the Buddha’s feet, and said to the Buddha: “In past lives, I obtained dharanis in the presence of the Buddhas. I now wish to proclaim them. May the World-Honored One grant me permission.” The Buddha then told the bodhisattva Avalokiteshvara: “Excellent! Excellent! Out of great compassion, you wish to proclaim a divine mantra. Now is indeed the proper time.” Thereupon the bodhisattva Avalokiteshvara manifested as a horse-headed rakshasa and proclaimed the divine mantra named A Da Yết Lợi Bà. He emitted a great radiance that outshone all the mantra spirits, subduing them and causing them all to disappear.

The Buddha then told the bodhisattva Avalokiteshvara: “I possess a divine mantra named the Buddha-Crown Tathagata’s Radiant Mahasitatapatra, the Golden-Wheel Imperial Shùla Vajra Dharma-Altar Dharani, King Who Universally Gathers All Mantras. It is supremely honored, and nothing surpasses it in benefiting sentient beings. Only a Buddha transmits it to a Buddha. You should single-mindedly receive and uphold it, and give rise to a sense of its rarity.”

At that time, Ananda bowed at the Buddha’s feet before the great assembly and said to the Buddha: “Since leaving the household life, I have relied solely upon the Buddha. Arrogant and delighting only in extensive learning, I have not yet realized the fruit. Therefore, I was deluded by Brahma’s heterodox art. Through the aid of the Tathagata’s divine mantra, I was delivered from that suffering and peril. I pray that the World-Honored One will have compassion upon all beings and extensively proclaim this divine mantra for their sake, so that those subject to samsara in the present and future may hear the Buddha’s mantra and attain great peace and bliss.”

At that moment, the great earth spontaneously trembled, rivers and streams surged and boiled, and the sun lost its radiance. From the sky rained flowers made of the seven treasures, filling the air. The devas scattered flowers as offerings until they covered the earth.

Celestial drums sounded of themselves, and all the devas performed instrumental music, sang, and chanted praises. Throughout empty space, fragrant winds arose from the four directions. All the celestial immortals gathered like clouds, circumambulated the Buddha thousands upon tens of thousands of times, bowed at his feet, and then stood to one side.

Joyfully placing their palms together, they experienced a sense of unprecedented wonder, praised what had never before occurred, and gazed upon the Honored One’s countenance without taking their eyes from it even for a moment. The Buddhas of the ten directions each dispatched a great bodhisattva bearing incense, flowers, precious powders, and jeweled canopies, accompanied by retinues as numerous as the sands of the Ganges, who likewise carried various kinds of incense and flowers.

The Buddhas of the ten directions told those great bodhisattvas: “Take this incense and these flowers to the Saha world as offerings to Shakyamuni Buddha, and convey our words to that Buddha.” Through the Buddha’s spiritual power, the bodhisattvas traveled to the Saha world and arrived at the assembly in the city of Rajagriha. They circumambulated the Buddha three times, bowed at his feet, and then stood to one side. They scattered incense and flowers into the sky and spoke as follows: “The Buddhas of those worlds have sent us to inquire whether the World-Honored One has little illness and little affliction, and whether his movements are light and easeful.

You wish to proclaim the great Dharma, and now is indeed the proper time. We humbly pray that the World-Honored One will proclaim it for us and for all sentient beings.”

At that time, all the shravakas, bodhisattvas, humans, devas, nagas, spirits, and the eight classes of beings in the assembly came forward to pay homage. With different mouths but one voice, they addressed the Buddha, saying: “We humbly beseech the World-Honored One, out of compassion for us, to expound it. We wish to hear the Tathagata’s Light-Emitting Supremely Victorious Sovereign Mastery Spirit Mantra.” At that time, after the World-Honored One saw that the Buddhas, bodhisattvas, humans, and devas of the ten directions had completed their request, he immediately entered samadhi and remained silent without speaking.

From his ushnisha he emitted ten rays of light adorned with a hundred treasures, illuminating the ten directions everywhere. From every pore issued a fragrance. Within the light, a great golden wheel revolved, and in empty space there appeared hundreds of thousands of immeasurable beings, as numerous as the sands of the Ganges, kotis and nayutas of Vajra Secret-Trace beings.

The great spirit kings and mighty warriors bore mountains and wielded vajra clubs, turned the sun, and manifested great spiritual powers. Their armor shone brilliantly; they carried swords, blades, staffs, wheels, cords, bows, arrows, hooks, and various weapons, as well as bells, tablets, conch shells, banners of distinction, pennants, streamers, parasols, and canopies, filling all of empty space. Thunder and lightning also shook the heavens, and the sun and moon lost their radiance.

The devas and nagas could no longer remain in their palaces; they all left their palaces and came to assemble. All vicious beasts lost their venomous intentions and gathered at the great assembly. Ghosts and spirits ceased fighting and dwelt peacefully with one another.

The great assembly raised their heads and looked upward, at once joyful and fearful, and all sought protective blessing. At that time, within the ray of light, above the invisible ushnisha-mark, the Transformation Buddha uttered a great Brahma voice, proclaiming words of refuge to awaken the multitudes lost in delusion.

Namo to all Buddhas of the three times.

Namo to all bodhisattvas.

Namo to the assembly of shravakas and pratyekabuddhas.

Namo to all ghosts and spirits.

All of you, heed my commands.

I now wish to proclaim the great Spirit Mantra.

All of you should rejoice,

Bow in homage, and revere it wholeheartedly.

There are thirty-two Buddha mudras and ten bodhisattva mudras.

There are twenty Vajra mudras and forty mudras of the devas.

There are nineteen mudras of the Sun and Moon Devas and eleven mudras of ghosts.

There are eighty-six dharanis.

Great Buddha Ushnisha Dharani Heart Mantra

(also called the Heart Mantra of All Buddhas)

– Úm tát bà đát tha yết đa mạn lật đế bát la phạt đế yết đa bà duệ. Úm sa ma điện đô ma ma (name…) tả tát bà bả bế biều sa tất đế sa ra bả đô mâu chi mâu chi tì mâu chi tì mâu chi giá rị giá rị nễ yết đế bà da ca ra nê bộ địa bộ địa, bộ đa bộ đa da, bột địa lợi bột địa lợi, bột đà lam tát bà đát tha yết đa hiệt lật đà da thọ sắc sĩ tá ha.

– Great Buddha Ushnisha Great Heart Mantra Mudra:

Place the two middle fingers behind the two ring fingers. Let the two thumbs support each other, hooking their fingertips together. Behind the two ring fingers, let the tips of the two middle fingers rest against each other. Keep the two ring fingers straight, and wrap the two little fingers around the two ring fingers. This is truly inconceivable.

– Great Buddha Ushnisha Mudra for Breaking All Dharmas:

Bend the middle finger of the right hand and place it at the lower crease of the thumb. Use the thumb to bind the middle finger while keeping it upright; keep the other three fingers upright.

– Great Buddha Ushnisha Mudra for Subduing the Spiritual Powers of All Beings, Granting Fearlessness, and Liberating from Dharmas:

Interlace the two little fingers, middle fingers, and ring fingers inwardly. Bend the two thumbs into the palms. Let the left index finger press upon the right, keeping them upright and crossed.

These three mudras employ the Buddha Ushnisha Heart Mantra.

– Mantra and Mudra of All Bodhisattvas:

– Úm bạt chiết ra để bạt chiết ra bát ra để sắc sỉ để du đề đát tha yết đa bột đà la địa sắc tra na địa sắc sỉ để sa ha.

– Great Buddha Ushnisha Great Wrathful Mudra:

Keep the two thumbs upright. Keep the two middle fingers straight with their tips touching. Slightly bend the two index fingers, placing their tips to either side at the upper joints of the middle fingers. Interlace the two ring fingers and two little fingers, with their tips protruding outward.

– Great Buddha Ushnisha Mudra for Binding Ghosts of Great Strength:

Keep the two thumbs upright. Bend the left index finger and place its tip at the base of the left thumb. Slightly bend the right index finger, and curl all the other fingers into the palms.

Great Buddha Ushnisha Crown-Anointing Mantra:

(also called the Great Buddha Ushnisha Amrita Mantra)

– Úm mâu nễ mâu nễ phạt lệ a tì tiên dã dương bát lặc bà đát tha yết đa hồng ma ma (name…) tả tát bà tất địa dã tì sái kê ma ha bạt chiết la ca phạt giá nhiễu la bột lặc nhiễu địa lị để đát tha yết đa cát lợi đạt da địa sắc sĩ đa bạt chiết lệ sa ha.

– Great Buddha Ushnisha Crown-Anointing Mudra:

Stand upright with both feet level. Turn the right hand upward at the spleen. Curl the index finger, little finger, ring finger, and thumb of the left hand; extend the middle finger straight and place it between the eyebrows. If anyone performs this Dharma, all fundamental offenses will be extinguished. The mantra says:

– Úm a mật lật đa phạt chiết lê phạ ra phạ ra bát ra phạ tì du đề hàm hàm phấn phấn khuất khuất tá ha.

– Great Buddha Ushnisha Amrita Mudra:

Snap the right middle finger against the index finger and press the upper joint of the thumb; let the thumb press upon the nail of the ring finger. If anyone performs this mudra and mantra Dharma, all the devas will pour amrita upon that person’s crown. This is inconceivable.

– Great Buddha Ushnisha Mantra Dharma for Establishing the Boundary.

– Úm a mật lật đa tì lô yết nễ yết ra bà duệ khắc ni a yết ra sa ni hàm hàm phấn phấn tá ha.

– Great Buddha Ushnisha Great Heart Mudra:

Interlace the two middle fingers inwardly. Keep the two little fingers upright and the two thumbs straight. Let the two index fingers press their tips against the two thumbs. This mudra can gather all heart mudras within the True Dharma and can gather the four kinds of practices that accord with the mind. If one performs the various Dharmas, one will attain sovereign mastery without obstruction. First form the mudra and recite the mantra forty-nine times; afterward, put it into practice.

– Great Buddha Ushnisha Innermost Heart Mantra:

– Úm bạt chiết ra bạt ra bạt ra ấn địa lật da tì du đạt nễ hàm hàm tăng rô giá lệ ca rô giá lệ sa ha.

If one forms the mudra and recollects all Buddhas, all Buddhas will come before that person. One will be protected by all mantra spirits, thereby receiving great protection of the body, and will be able to command all ghosts and spirits. If one wishes to recite a mantra, one should first recite the Buddha’s Innermost Heart Mantra.

– For protecting the body, use the Lesser Buddha Ushnisha Armor Mudra.

Interlace the ring fingers and little fingers of both hands, with the two middle fingers protruding through the tiger’s mouths. Keep the two thumbs and index fingers straight, pressing their tips against the backs of the upper joints of the middle fingers. Let the two thumbs support the inner creases at the upper joints of the two middle fingers.

This is called the Great Armor Mudra; rub it across the chest. If one wishes to establish a mandala, form this mudra and recite the mantra to establish and protect the boundary and the mandala; all the spirits will assemble. If this Dharma is not performed, the great ghost and spirit kings will destroy the established boundary, and the Dharma practice will not succeed.

Form the Armor Mudra and recite the mantra forty-nine times. Rub the mudra over the chest, both shoulders, navel, and knees. All Vajra beings will see that this is the body of a Buddha, and even if followers of non-Buddhist paths exhaust all their spiritual powers, they will still be unable to cause harm.

Stand as described above, changing only the thumbs so that the two fingers support the creases of the middle fingers; this is called the Great Covenant Mudra. If there are evil persons or vicious beasts, form this mudra and recite the mantra forty-nine times; eighty-four thousand Vajra beings and ten billion Buddhas will protect and support the Mantra Master.

– Ten Billion Buddhas’ United Heart Mudra.

(also called the Turning of the Dharma Wheel Mudra)

Interlace the two ring fingers and the two little fingers inwardly. Keep the two thumbs and two middle fingers straight. Let the two index fingers support the backs of the upper joints of the two middle fingers.

When this mudra is formed, ten billion Buddhas, bodhisattvas, Vajra beings, the Four Heavenly Kings, and hosts of spirits will all come to protect and remain mindful of the practitioner, enabling the attainment of complete and perfect enlightenment. All evil persons who see this mudra will give rise to compassion, take refuge, and submit. If one encounters the peril of weapons or illness, or if someone seeks to cause harm, form the mudra and recite the mantra forty-nine times; wicked bandits will be bound and rendered dazed and unaware.

Unless the mudra is released, its effect will not cease. This mudra possesses exceedingly great awe-inspiring power.

– Buddha Ushnisha Body Mudra.

Cross the two ring fingers and two little fingers inward within the palms. Extend the two middle fingers upright with their tips touching. Bend the tips of the two index fingers and press them against the sides of the upper joints of the middle fingers. Extend the two thumbs upright, bracing the sides of the middle joints of the middle fingers, with their tips facing each other. Then recite the Buddha-Crown Heart Mantra:

– Namo tát bà nhã da. Om đa tha yết đô ô sắc ni sa a na bà lô chỉ đá mộ lam địa đế thù la thí ô hồng thập phạt ra thập phạt ra đà ca đà ca tì đà ca tì đà ca, đà ra đà ra tì đà ra tì đà ra, Sân đà Sân đà tần đà tần đà ô hồng phấn phấn tá ha.

– Mantra and Mudra for Destroying Māras and Subjugating Them:

Form the Body Mudra, but instead extend the two index fingers upright with their tips touching. Bend the two middle fingers at their upper joints against the backs of the index fingers, with their tips turned toward and touching each other. Bend the two thumbs into the palms. Place the mudra above the head and, with reverence and utmost sincerity, recite the mantra:

– Om thất rị dạ bà hê tá ha.

– Mudra of Reverent Invocation:

Form the Body Mudra, but extend the two index fingers upright, four inches and five fen apart. Extend the two thumbs upright, eight fen from the middle fingers. Recite the Buddha-Crown Heart Mantra. Upon the fourth repetition, slowly bend the two index fingers into the palms, and recite the mantra forty-nine times. Then form the Añjali Mudra, bow reverently, turn the mudra inward, and release it. The Mudra of Reverent Invocation is also called the Flower-Radiance Mudra.

– Lotus Mudra for Holding Up the Feet:

Extend the two little fingers straight with their sides touching, and place the two thumbs together. Extend the remaining fingers upright, with their tips slightly curved like a blossoming flower. Recite the mantra seven times, then bend the two thumbs inward toward the palms, bow reverently, and release the mudra.

– The Mantra for Sitting:

– Om ca ma la xóa ha.

– Purification Mantra:

– Om bạt chiết ra ma ni đà lợi hàm hàm phấn phấn.

(Use this mantra to empower water by reciting it seven times.)

– Mantra for Entering an Impure Place:

– Om cu rô đà na hồng xá.

(Whenever going to relieve oneself, recite the mantra seven times and snap the fingers three times.)

– Om thất rị ô hồng phấn sát tá ha.

(Whenever eating, recite the mantra seven times to dispel Vināyaka.)

– Mantra for Purifying the Mouth:

– Om bà đế thiên Thần na la bà dế tra tá ha.

(Before recitation practice, wash and purify yourself and recite it seven times.)

– Mantra for Purifying the Body:

– Om phạt chiết la ma ni đạt rị hồng phần tra phần tra tá ha.

When going to a filthy place, recite it seven times; this is as though bathing in scented water and also eliminates the offenses of contact with impurity.

– Mantra and Mudra for Protecting the Body:

Cross the two index fingers, two ring fingers, and two little fingers inward, with the right fingers over the left. Bend the tips of the two middle fingers and press them against the backs of the two index fingers. Extend the two thumbs straight and brace them against the sides of the nails of the middle fingers. The mantra is:

– Om cư lộ đà na hổ hồng xước.

Form this mudra and recite the mantra three times to protect the body. When entering a filthy place, empower clean earth and wash the hands. When relieving oneself, clean the teeth and rinse the mouth. With the right hand, slightly bend the index finger, while forming the ring finger and little finger like hooks.

– Om đổ rô cư rô cư rô tá ha.

Form this mudra and empower water by reciting the mantra seven times, then rinse the mouth; this releases all Vajra spirits. Join the hands with their backs together and, with a wrathful expression, recite the mantra fourteen times. Then join the palms together normally and recite it another seven times, after which swiftly open the hands.

Mantra of the Four Heavenly Kings:

– Namo lặt đát na thất rị dạ da, na mô chiết đổ rô ma ha xà da tỉ tỉ xử tra cư ma ha xà da tì lô bát sa ma ha xa da, địa lị a thất đổ rô sa đà da sa đà da ha để đàn ha để đàn bột đà bà để bồ đề tát đỏa sa da bát lạt để ca bột đà bà để tô lị da bà để chiên đà ra bà để hê hê để dà không để hổ hổ ma ha bà để hê hê ma ha bà để sa bà chước sô mục xiên bạn đà ni sa ha.

– Boundary-Establishing Mudra:

Cross the two middle fingers and two ring fingers inward, with the right fingers over the left. Bend the left index finger like a hook, extend the right index finger upright, and brace the two thumbs against each other.

– Om chuẩn nễ ni chỉ ca da sa ha.

Recite it once and touch the ground once with the thumb; repeat this three times.

– Mudra for Establishing the Outer Courtyard of Fire, the Fire Boundary:

Cover the back of the right hand completely with the left hand, with the two thumbs two inches apart.

– Om a tam ma để hổ hồng sa ha.

Recite it three times while turning the mudra clockwise three times.

– Om kiết đa rị kiết.

If afflicted by scabies or ringworm, empower water by reciting the mantra seven times and bathe with it; one will immediately be cured.

If bitten by a snake, centipede, scorpion, dragon, tiger, wild beast, lion, horse, pig, or dog, empower water by reciting the mantra once and wash the wound with it; the affliction will immediately cease.

Furthermore, if sorcery, spells, curses, or evil arts have caused illness, empower seven mustard seeds and cast them toward the patient; the place affected by the curse will immediately become known. Recite the mantra once over them and scatter them upon the crown of the patient's head; the affliction will immediately be dispelled.

Furthermore, if a person suffers from an illness caused by a spirit, command the Four Heavenly Kings to protect the patient. Empower a pomegranate branch by reciting the mantra once and strike it through the air; the patient will immediately utter the spirit's name and age.

Furthermore, if an eruption of sores has persisted for one, two, or three days, empower a handful of ashes and scatter them around the patient; the illness will immediately be dispelled.

Furthermore, if the various rites performed fail to produce a response, this is entirely due to karmic obstructions in the body. Take eastward-flowing water, empower it by reciting the mantra seven times, and sprinkle it upon the head; the rite will immediately become efficacious, and the mantra spirits will render assistance. Furthermore, if the Mantra Master has obstructions or difficulties within the body, take one fen of bezoar, empower it by reciting the mantra seven times, and rub it upon the hair of the head; there will then be no obstruction.

Furthermore, if poisoned, empower salt water or fresh well water by reciting the mantra once and drip it into the nostrils; the poison will immediately be eliminated. Furthermore, take one sheng of fresh well water and empower it by reciting the mantra seven times. Just as the sun rises, face the sun and drink it; all illnesses will be eliminated.

Sprinkle the remaining water toward the sun, and the illnesses of all sentient beings will be extinguished.

Furthermore, empower water by reciting the mantra once and sprinkle it throughout the house. Empower one white mustard seed by reciting the mantra once and bury it in the house; no spirits will dare to enter.

There is also a rite in which water is empowered by reciting the mantra once and used to anoint the crown and wash the face. All disputes, accusations, and legal affairs will be eliminated, and those who see the practitioner will rejoice.

There is also a rite for crossing rivers or seas or traveling through mountains, forests, or open wilderness. Empower water by reciting the mantra once and sprinkle it about; one will thereby attain fearlessness.

Furthermore, in a mountain cave, within a forest, or in a secluded place, burn incense, scatter flowers, and recite the mantra. All Buddhas, bodhisattvas, devas, nāgas, spirits, and other beings will come, manifest their bodies, and expound the Dharma, and they will bestow medicines of the immortals.

Furthermore, if afflicted by wind illness, headache, or alternating heat and cold in the face, empower ghee, honey, and curds by reciting the mantra once and rub them upon the afflicted area; the illness will immediately cease.

Furthermore, if an evil person intends to cause harm, before sunrise recite the mantra three times with utmost sincerity and call that person's name. All verbal disputes and evil persons will be rendered powerless.

There is also a rite for seeking money or valuables from another person: recite the mantra seven times and then go to that person, and they will be obtained.

Furthermore, in a pure chamber, burn incense and recite the mantra. All celestial maidens will manifest their bodies and perform celestial music as an offering. Whatever celestial food and drink the Mantra Master requires will be obtained.

Furthermore, if one is envied or resented by others, empower water by reciting the mantra once and sprinkle it upon the two doors; those people will be made joyful.

Furthermore, at a place of trade and commerce, empower a peacock feather by reciting the mantra once and carry it with you; great benefit will thereby be obtained.

Furthermore, if a person has been dead for three days, recite the mantra twenty-one times, then empower a pomegranate branch and strike the person's head seven times; the person will revive.

Furthermore, if a person has been beaten to death by a spirit, empower water by reciting the mantra once and wash the person's face; the person will immediately revive.

Furthermore, within a stupa or a pure chamber, take clean earth mixed with sandalwood and construct a square altar of three tiers, its dimensions being as desired. Scatter various flowers upon the altar. Fill a crystal vase with ghee, place seven śarīra relics in the vase, and set it upon the altar.

The Mantra Master should sit to the west of the altar and, with utmost sincerity, burn incense, scatter flowers, and recite the mantra. Before seven recitations have been completed, the śarīra relics will emit light that illuminates the Mantra Master's body. The Mantra Master should bow reverently with sincere devotion, make a vow, and personally drink the ghee; all obstructions and difficulties will be eliminated.

Then fasten the śarīra relics to a crown and wear it upon the head. All Buddhas, bodhisattvas, devas, nāgas, and spirits will protect the practitioner day and night without ever departing, and all sentient beings will regard the practitioner as a Buddha and reverently make offerings.

Ananda! This Dharma is inconceivable in its merit and efficacy. It causes sentient beings to be free from calamities and to receive complete karmic rewards.

Furthermore, if one encounters a vicious beast that seeks to devour one’s flesh, one should recite the mantra and point at it; it will immediately submit, be unable to rise, and one will be delivered.

Furthermore, on the twenty-ninth night of the waning moon, face an open field, burn incense, and recite the mantra. A pisaca will then come and bow at one’s crown, or bring precious things as offerings. If one wishes to command it or inquire about good and evil matters, it will know them all.

Ananda! I shall now explain for you the great mudra, the mother of dharanis, which can destroy all evil karma: Bend both index fingers into the palms. Press both thumbs against the index fingers at the middle joints. Join the remaining fingers together and recite the mantra. This is called the Buddha-Crown Light Dharani Mudra.

Ananda! Again, press the right thumb against the nail of the middle finger, keeping the other fingers straight. This is the Tathagata’s Well-Assembled Dharani Mudra. Again, with the right hand, use the thumb to press upon the nails of the little finger and ring finger, keeping the other fingers straight. This is called the Form-and-Speech Mudra. The Tathagata constantly uses this mudra to teach and transform devas, humans, asuras, and others.

The Buddha told Ananda: “After my nirvana, if a person recites this mantra seven times each day, all exceedingly grave offenses will immediately be extinguished, and that person will attain great wholesome aspirations and immeasurable merit. Suppose someone were to practice the perfection of giving with all the treasures throughout the four continents. Even hundreds of thousands of myriads of kotis of times the merit of such giving would not equal the merit of one who, morning and evening before an image of the Buddha, recites and upholds this mantra seven times with utmost sincerity.

The power of the latter’s merit surpasses the former by more than a hundredfold; indeed, it cannot be expressed even through calculation or analogy. This mantra enables those who uphold and recite it swiftly to realize bodhi, and the Tathagatas of the ten directions all praise them. In a future life they will assuredly attain Buddhahood, and the light from their bodies will illuminate all Buddha lands.

“Ananda! Wherever this mantra is present, devas and dragons rejoice, winds and rains come in due season, grain harvests are abundant, and the people dwell in peace and happiness. It can also subdue inauspicious stars, and no strange transformations or calamities will arise. One will not die from madness, bondage, or beatings, and while sleeping at night one will have no evil dreams.

“Ananda! In this Saha world there are eighty-four thousand inauspicious stars that produce strange phenomena. Twenty-eight great inauspicious stars lead them, and eight more great inauspicious stars rule over them.

They transform into various forms and appear in the world, giving rise to all kinds of calamities and strange events. If this mantra is present, all such things will be extinguished. Those who can accept and uphold it will attain great peace and happiness.

Within twelve yojanas, the ground will become a consecrated boundary, and all unwholesome things will not dare enter. Therefore, the Tathagata has spoken this unsurpassed secret dharani, abiding in the Surangama samadhi, whose virtues cannot be fully expressed. In Jambudvipa it serves as a refuge: it is like treasure obtained by the poor and excellent medicine obtained by the sick.

It is the teacher of all beings and the great road leading to bodhi, free from obstruction. All hungry ghosts and sentient beings will attain abundance, and those imprisoned, shackled, or bound will all be released.

“Ananda! Even if a person’s mind is distracted and that person cannot attain samadhi, merely remembering and upholding this mantra will cause all vajra bodhisattvas, sravakas, pratyekabuddhas, devas, humans, dragon spirits, and the eight classes of beings constantly to come and assist them. How much more so for one who has resolved upon bodhi!

Such a person will certainly not be born among yaksas, raksasas, asuras, hungry ghosts, animals, and the like—whether with form or without form, with perception or without perception, with feet or without feet—including snakes, centipedes, scorpions, and all moving, sentient creatures. Merely hearing this mantra once will ensure that one never again falls into such evil destinies. If one can proclaim and recite it, copy it, explain it, wear it, and make offerings to it, one will never in lifetime after lifetime be born among the poor, lowly, or base.

Wherever one is born, one will remember past lives and possess abundant wealth. In a future life one will be born in a heavenly palace. It can even enable those who have broken the precepts to restore the purity of their faculty of morality; those without diligence to gain diligence; those without wisdom to gain wisdom; and those lacking purity and observance of the fasting precepts to become fully adorned with them.

“Good man! Before one began to uphold the mantra, one may have committed offenses by breaking the precepts, whether grave or minor; after one comes to uphold it, all such offenses will be extinguished at once. Even if one has consumed alcohol, meat, the five pungent plants, or various impure foods, the vajra beings, Buddhas, bodhisattvas, heavenly immortals, ghosts, spirits, and eight classes of beings will not regard it as an offense. Even if one wears unclean clothing or walks, stands, sits, or lies down in an impure place, it will become as though it were pure. Even if one does not establish an altar, enter a place of practice, or perform the rites, merely reciting this mantra produces merit no different from entering a place of practice and performing the rites.”

– Mantra for Invoking All Bodhisattvas:

– Om ba than nha ba da sa ha.

Join the palms before the heart and kneel. Bend the left middle finger and press it upon the back of the right middle finger at its middle joint. Point both thumbs forward and join the remaining fingers together. If the Mantra Master has not yet established an altar, the master may at any time form this mudra before the Buddha, recite the mantra seven times, burn incense, bow at the crown, and recite the mantra; eighty kalpas of grave offenses will immediately be extinguished.

THE GREAT BUDDHA-CROWN TATHAGATA EMITTING LIGHT

SITATAPATRA: THE MYRIAD PRACTICES OF ALL BODHISATTVAS

CHAPTER TWO

After the Buddha had finished teaching the mantra and mudra methods, he told the bodhisattvas: “All devas, ghosts, and spirits, kneel and join your palms,” and instructed them: “Today, heed my words and protect sentient beings so that they may attain peace and happiness.”

– Mudra and Mantra for Invoking Amoghapasa Bodhisattva.

– Om y he y he tat de da ba da due sa ha.

Cross the two little fingers, place both thumbs within the palms, spread the remaining fingers, and recite the mantra seven times. If establishing an altar, first form this mudra. Recite the mantra and make offerings to the bodhisattva each day, and offenses from breaking the precepts will be eliminated.

– Mudra and Mantra for Invoking Asvaghosa Bodhisattva.

When invoking Asvaghosa Bodhisattva, face the sun, hold water in the mouth and spray it out while reciting the mantra.

– Om tat ba ti da phan luu phan luu dau dau dau dau dau dau dau dau dot luc dot luc dot luc dot luc sa ha.

Interlace the ten fingers of both hands, join the palms before the heart, recite the mantra seven times, and bow to the bodhisattva. If one seeks intelligence and clarity, one should form this mudra and make offerings to the bodhisattva each day; the karma of delusion will be eliminated.

– Mudra and Mantra for Invoking Avalokitesvara Bodhisattva.

– Om tat ba tat doa ti da ha ti da ha sa ha.

Join the wrists, keeping the ten fingers three inches apart like an open lotus blossom. If one forms this mudra and makes offerings to the bodhisattva each day, eight hundred thousand kalpas of grave offenses accumulated through birth and death will be eliminated.

– Mudra and Mantra for Invoking Manjusri Bodhisattva.

– Om man thu that loi da ba da due sa ha.

Bend the ring fingers of both hands into the palms, keep both middle fingers upright, and point both thumbs forward, moving them back and forth one inch apart.

If one forms this mudra and makes offerings to the bodhisattva each day, grave offenses accumulated throughout thousands upon thousands of kalpas will be eliminated.

– Mudra and Mantra for Invoking Nagarjuna Bodhisattva.

– Om tat ba khu de ba sa ha.

Turn the left hand palm upward and place it against the right wrist. Place the right hand upon the left, with the backs of the hands facing each other like a serpent’s mouth. If bitten by a poisonous dragon or snake, form this mudra toward it, and the poison will immediately be removed.

– Mudra and Mantra for Invoking the Thousand-Armed, Thousand-Eyed Bodhisattva.

– Om phien ni a ba due sa ha.

Cross the middle fingers of both hands. Hook the two ring fingers together within the palms. Slightly bend both thumbs. Cross the index fingers with the left pressing upon the right. Cross both little fingers, and join the hands together. If one forms this mudra and makes offerings each day, offenses accumulated throughout a thousand kalpas will be eliminated. When performing the rite, form this mudra to invite the bodhisattva.

– Mudra and Mantra for Invoking Akasagarbha Bodhisattva.

– Om tat ba da ti da chu luu chu luu sa ha.

Slightly bend the five fingers of the left hand and place them within the palm of the right hand, whose five fingers remain upright. If one forms this mudra and makes offerings to the bodhisattva each day, offenses accumulated throughout twenty-one kalpas of birth and death will be eliminated.

– Mudra and Mantra for Invoking Ksitigarbha Bodhisattva.

– Om ro ha ro ha ro ha sa ha.

With the right hand, bend the middle finger and the fingers below it into the palm, keeping the other two fingers upright. Clench all five fingers of the left hand tightly and bring the two wrists together. If one forms this mudra and makes offerings to the bodhisattva each day, offenses accumulated throughout a thousand kalpas will be extinguished.

– Mudra and Mantra for Invoking Suryagarbha Bodhisattva.

– Úm tát bà ba da duệ sá ha.

Join both hands, interlace the ten fingers, and place them before the heart. Forming this mudra as an offering to the bodhisattva extinguishes the transgressions of a thousand kalpas.

– Invocation Mudra and Mantra of the Dragon Sage Bodhisattva.

– Úm bà đề da bà đa duệ sa ha.

Cross the middle fingers within the palms, cross the ring fingers, hook the little fingers together, hold the thumbs upright against each other, and let the index fingers touch each other. Forming this mudra as an offering to the bodhisattva eliminates the transgressions of a thousand kalpas.

THE GREAT BUDDHA-CROWN EMITTING LIGHT

SITATAPATRA AND THE VAJRAS

CHAPTER THREE

– Invocation Mudra and Mantra of the Vajra Treasury King and Vajra Army.

– Thất lị trí phược xá la bà ni bà la đà ma ha phì địa da la xả bà la đạn đa la ma chiến trà phì địa dã la xá y hê y hê bán ca bán thi ca lan.

After completing the rite of establishment, circumambulate the altar three times and roll the tongue to produce a sound. All the Vajras will remain in their appointed places, and no ghosts or spirits will dare enter.

– Invocation Mudra and Mantra of the Vajra King’s Hook.

– Úm phược xá ra ương cu thi bà đa duệ sa ha.

Reverse-cross the ring fingers and place the little fingers within the palms. Hold the middle fingers upright with their tips touching. Rest the index fingers against the backs of the middle fingers at the third joints, with their tips touching. Hold the thumbs upright against the middle fingers, join the palms, and move the thumbs back and forth.

– Invocation Mantra of the Tra Ha Bà Vajra.

– Úm phược xá ra tra ha bà ma ma y hê y hê sá ha.

Press the middle fingers against the ring fingers with their tips touching. Extend the little fingers upright, their tips one phân apart. Press the thumbs upon the second creases of the ring fingers and join the palms. Bend the index fingers so that their tips touch, then move the fingertips back and forth.

– Invocation Mudra and Mantra of the Pulverizing Vajra.

– Úm phược xá ra phược xá lợi ni cô trí ni bát đà đà giá bát đà dà đà đá hồng phấn tra sa ha.

Press the little fingers against the backs of the ring fingers. Place the tips of the ring fingers against the thumbs, bend their tips into the second joints of the middle fingers, and move the index fingers back and forth.

– Invocation Mantra of Vajra Thương Yết La.

– Úm phược xá ra đích thương ca la ha da ha da na bát na bát đà phấn tra đà tra đà.

Reverse-cross the middle fingers, ring fingers, and little fingers, with the left fingers pressing upon the right. Place the ring fingers behind the middle fingers. Hold the middle fingers upright with their tips touching. Hook the index fingers around the ring fingers. Let the thumbs support the tips of the middle fingers, their own tips touching evenly above them, while the face assumes a wrathful expression.

– Invocation Mudra and Mantra of the Horse-Head Vajra.

– Úm ba la tì tất đa phệ xá la ni phệ phệ chi sa ha.

Empower white mustard seeds with the mantra and burn them at the altar. On both hands, externally cross the fingers from the middle fingers downward, press firmly against the backs of the hands, and join the palms. Hold the index fingers upright, five phân apart. Keep the thumbs together and bend them by one joint without allowing them to touch the index fingers; move the fingertips back and forth.

– Invocation Mudra and Mantra of Vajra Ni Lam Bà.

– Úm phệ xá ra dược xoa da ra xá hồng hồng phấn tra sa ha.

Curl the fingers of the left hand, from the middle finger downward, into the palm; do likewise with the right hand. Let the two index fingers touch and move the thumbs back and forth.

– Invocation Mudra and Mantra of Vajra Ucchusma.

– Úm tất đà thất chiên trà phạ xá ra, cu rô mãn đà mãn đà hồng hồng phấn tra phấn tra.

Place the left hand upon the hip with its four fingers pointing forward. Clench the right hand and extend the index finger upright, forming the mudra that subdues ghosts.

– Invocation Mudra and Mantra of the Fire-Head Vajra.

– Úm phược xá ra bà ni đà ha đà ha hồng hồng hồng phấn.

Turn both hands palms upward. Bend the thumbs and press them against the upper joints of the index fingers, then move the thumbs back and forth.

– Invocation Mudra and Mantra of the Vajra Maiden.

– Hồng hồng phược xá rị nị bà đa duệ sa ha.

Place both hands behind the back, with the right pressing upon the left. Forming this mudra each day dispels verbal disputes.

– Invocation Mudra and Mantra of the Vajra Chain.

– Hồng hồng phệ xá ra ha na ha na mãn đà ha mãn đà ha tra.

Point the ten fingers inward and hook them together. When the mudra is concealed, it is called the Inner Mudra. When this mudra is formed, all ghosts depart of their own accord.

– Invocation Mudra and Mantra of the Vajra Susiddhi.

– Úm tô tất địa già ra già ra sa ha.

Reverse-cross the ring fingers and little fingers within the palms. Hold the middle fingers upright. Slightly bend the tips of the index fingers toward each other, placing them upon the backs of the middle fingers at the third joints without allowing their tips to touch. Let the thumbs support the second joints of the middle fingers, and move the fingertips back and forth.

THE GREAT BUDDHA-CROWN TATHAGATA EMITTING LIGHT

SITATAPATRA AND THE DEVAS

CHAPTER FOUR

– Invocation Mudra and Mantra of the Supremely Victorious Deva King.

– Úm kiện ni ca la xá phấn.

Stand with the feet one thước apart and the toes aligned evenly. Bend the middle joints of the middle fingers into the palms and press the thumbs over them. Place the index fingers, ring fingers, and little fingers back to back with a slight space between them, and join the wrists. Place the mudra at the forehead, at the joints below the thumbs. When this mudra is formed, evil maras become frightened and depart. Use this mudra while circumambulating the altar.

– Invocation Mudra and Mantra of Sakra, Lord of the Deva Hosts.

– Úm thất lị địa phì duệ ấn đà ra hồng phấn.

Cross the ring fingers within the palms. Press the thumbs upon the middle joints of the middle fingers. Keep the index fingers three tấc apart, and let the tips of the little fingers touch, moving their tips back and forth. Forming this mudra as an offering to Sakra swiftly eliminates transgressions.

– Invocation Mudra and Mantra of the Deva King of the East.

– Úm đề bà ra tra bà đa duệ sa ha.

Clench both hands into fists and hold the thumbs upright. Place the right hand upon the left. When performing the rite, use this mudra to establish the boundary, and the Deva King will immediately arrive.

– Invocation Mudra and Mantra of the Deva King of the South.

– Úm tì rô trạch ca phì địa duệ sa ha.

Form the mudra as for the Deva King of the East, except extend the middle finger of the right hand upright and bend the thumb into the palm. When this mudra is formed to perform the rite, the Deva King will immediately arrive.

– Invocation Mudra and Mantra of the Deva King of the West.

– Úm tì rô bát xoa phì địa dã bà đa duệ sa ha.

Form the mudra as for the Deva King of the South, except open the thumb like a tiger’s mouth and move it back and forth. When performing the rite, this summons the dragons.

– Invocation Mudra and Mantra of the Deva King Vaisravana.

– Úm tỳ sa môn na bà đa duệ sa ha.

Form the mudra as for the Deva King of the West, but bend the index finger inward and clench the hand into a fist, moving the thumb back and forth. When performing a rite to summon yaksha spirits, first invoke the Deva King Vaisravana and make offerings to him; only afterward should the spirits be summoned. This mudra is used throughout. Then place the mudra upon the knee.

– Invocation Mudra and Mantra of the Deva Visnu.

– Hồng phệ đà bà duệ phì phì địa da bà đa duệ sa ha.

Clasp the five fingers of the right hand with the five fingers of the left and move the right thumb back and forth. In performing the rite, use this to invite the deity into the altar boundary.

– Invocation Mudra and Mantra of the Deva Visvakarman.

– Hồng phệ rô tra ca bà đa duệ sa ha.

With the right hand, form the Tathagata Command Mudra to summon the six devas. Let the thumb support the nail of the ring finger and the little and middle fingers, while the index finger remains upright and moves back and forth. When the rite is performed, this deva holds a sword.

– Invocation Mudra and Mantra of Brahma.

– Hồng tỳ rô đề bà đa duệ sa ha.

The mudra is as above. Form it to summon this deva, who makes offerings and guards the incense and flowers.

– Invocation Mudra and Mantra of the Deva Yama.

– Hồng phì địa diêm ma da bà đa duệ sa ha.

The mudra is as above. Form it to summon this deva to guard the robes.

– Invocation Mudra and Mantra of the Tusita Deva.

– Úm nhận khải phìa địa duệ sa ha.

The mudra is as above. Form it to summon this deva to guard the flowers.

– Invocation Mudra and Mantra of the Deva of Merit.

– Úm thất rị da đa phì địa duệ sa ha.

The mudra is as above. Form it to summon this deva when seeking blessings.

– Invocation Mudra and Mantra of the Deva of Great Eloquence.

– Hồng hồng phì mạt lị bà cư lợi bà đa duệ sa ha.

Join the palms, cross the middle fingers within them, and move them back and forth. When this mudra is formed as an offering to this deva, one gains eloquence, verbal skill, and abundant wisdom; use it to summon the deity into the altar.

– Mudra and mantra for summoning Hariti, Mother of Demon Children.

– Om bà bà ha rị để bà da bà đa duệ sa ha.

Use the Sarasvati mudra, changing only the two middle fingers: extend the two ring fingers upright and cross them within the palms; let the two little fingers lightly cross while moving the two thumbs back and forth. When bathing, empower the water with the mantra and then bathe.

THE GREAT BUDDHA-CROWN TATHAGATA’S MUDRA OF SUMMONING BY TOKEN OF FAITH

METHODS OF MUDRAS AND MANTRAS FOR ALL MINOR DEITIES

CHAPTER FIVE

The mantra method for summoning all minor deities: Extend the middle finger of the right hand upright and close the other fingers into a fist. Form the left hand likewise. Join the wrists eight inches before the chest. Bend the right middle finger and press it against the middle joint of the left middle finger, moving it back and forth without haste.

– Mantra for summoning all Star Deities.

– Hồng tha ha phạm bà đa duệ sa ha.

– Mantra for summoning all Sun Deities.

– Hồng đà ra mạt để bà đa duệ sa ha.

– Mantra for summoning all Moon Deities.

– Hồng tô ma để bà đa duệ sa ha.

– Mantra for summoning all Water Deities.

– Hồng ô đà ca để bà đa duệ sa ha.

– Mantra for summoning all Fire Deities.

– Hồng a ca ni bà đa duệ sa ha.

For all of these, use the Tathagata’s Faith-Token Mudra and recite the mantra many times.

Chapter on the Tathagata-Crown Mudra for summoning all ghosts and spirits: Form it as in the Faith-Token Mudra, except cross the index fingers over the middle fingers, right pressing upon left. Move the fingertips back and forth while keeping the middle fingers still.

– Mudra and mantra for summoning the hosts of asuras.

– Om a tu ra bộ đa duệ sa ha.

– Mudra and mantra for summoning all asura kings.

– Tỳ ma chất đa a tu ra bà da duệ sa ha.

– Mantra for summoning all Dragon Kings.

– Om chu bà nan đà bà da duệ sa ha.

– Mudra and mantra for summoning all hosts of yakshas.

– Om điễm bà ra dạ xoa bà đa duệ sa ha.

– Mantra for summoning all armies of rakshasas.

– Om thập bà la sát bà sa ha.

– Mantra for summoning all hosts of gandharvas.

– Om tát quân càn địa phạ bà đa duệ sa ha.

– Mantra for summoning all hosts of Mahakala.

– Om ma ha ca la hồng hồng sa ha.

– Mantra for summoning all kings and hosts of kinnaras.

– Om tát bà Khẩn na la bà đa duệ sa ha.

– Mantra for summoning all mahoragas.

– Om tát bá ma hô lạc dà bà đa duệ sa ha.

– Mantra for summoning all garudas.

– Om tát bà ca lầu la bà đa duệ sa ha.

– Mantra for summoning all female yakshas.

– Om tát bà tì lam bà bà đa duệ sa ha.

– Mantra for summoning all armies of female rakshasas.

– Om tát bà địa duệ ca bà đa duệ sa ha.

– Mantra for summoning all hosts of dragon maidens.

– Om bà đề đề đa phì đại da sa ha.

– Mantra for summoning all tree spirits.

– Om tì thất chi bà đa duệ sa ha.

– Mantra for summoning all spirits of flowers and fruits.

– Om phệ bà tì chi đa duệ sa ha.

When performing the rite, invite all the ghosts and spirits mentioned above, make offerings to them, and take them as members of the assembly. First

form the Tathagata-Crown Mudra and command them; all should act accordingly.

THE TATHAGATA’S MOUTH MUDRA

SUMMONING ALL YAKSHA GENERALS

CHAPTER SIX

Cross the little fingers of both hands and insert them into the palms. Extend the two ring fingers and two middle fingers upright against one another. Open the index fingers one inch and five-tenths apart. Press the two thumbs against the joints of the two middle fingers and move the thumbs back and forth. Form this mudra to summon the generals to come and protect the altar.

Mantra for summoning the Great General Pancika.

– Om tán chi ca tì da ha tì da ha bà đa duệ sa ha.

Mantra for summoning the Great General Atavaka.

– Om đa luật đa bột luật bà ra bột luật giả cát mê sa ha.

Mantra for summoning Manibhadra.

– Om ma ni bạt đà ra bà da duệ sa ha.

Mantra for summoning the King of the kumbhandas.

– Om cưu bàn trà bà đa duệ sa ha.

Mantra for summoning Giá văn trà.

– Om hộ rô hộ rô giá văn trà sa ha.

Mantra for summoning Ni mật lợi.

– Om nhi mật lợi bà đa duệ sa ha.

Mantra for summoning the Heavenly King Na tra cu phạt ra.

– Om na tra cưu bạt ra kha kha kha kha hồng bà đa duệ sa ha.

At that time, the Great Heavenly King Đại Tự came with his retinue to where the Buddha was and addressed the Buddha, saying: “World-Honored One, I too now wish to protect the altar rite so that those who perform the rite may swiftly attain great efficacy and accomplishment. I offer my mudra and mantra to the World-Honored One; I pray that you will accept them.”

– Hồng phì rô trì hồng ma duệ sa ha.

“World-Honored One, before my divine mantra, no ghost or spirit dares cause offense. One will not become entangled in official troubles, and adversaries will naturally become reconciled. If someone wishes to enter the altar and perform the rite, let that person call upon me; within a single thought, I shall immediately come to that place and bestow protection.”

Mudra: Extend the two ring fingers upright against one another. Cross the two little fingers, middle fingers, and index fingers within the palms. Join the wrists and point the hands forward.

– Mudra and mantra for summoning the Deities of the Thirty-Three Heavens.

– Om bà Tôn đà rị đàn na đà nhã bà ra bà ra đa nễ sa ha.

Join the wrists. Cross the two index fingers backward within the palms. Press the two middle fingers to one side, and move the thumbs back and forth. When performing the rite, first form this mudra and impress it upon the ground; only afterward should the altar be established. If each morning and at noon a person summons all the deities and offers them food, that person will attain great wealth, and riches will come of themselves.

At that time, the Buddha told the assembly: “You should know that after my nirvana, you are to establish altars in accordance with my Dharma and make offerings to the deities, bodhisattvas, and Buddhas of the ten directions.”

The Buddha taught: “If you wish to establish a Buddha-Crown altar, you must first select the ground. Burn incense and announce the rite universally to the Buddhas of the ten directions, the great bodhisattvas, and the devas, dragons, ghosts, and spirits. Then burn agarwood incense and arrange food and drink as offerings.

First, the various earth covenants—mudras and mantras applied to the ground where the altar is to be established—must be performed for a full three days. Afterward, dig out and remove all filthy and impure objects. Take earth and construct the altar in the form of a twelve-petaled lotus without exposed roots.

Scatter white powder throughout, make offerings of incense, and recite the Great Buddha-Crown mantra twenty-one times. Each day before sunrise, recite it seven times and make four prostrations.”

The Buddha taught: “After three days, dig up clean earth and empower it by reciting the mantra 108 times. Then sift the earth and mix it with fragrant powder to plaster and shape the altar. Another person may do the plastering, but that person must fast, reciting the mantra with the mouth while holding the earth in the hands.

If the earth is dry, fragrant water may be used to mix it. After the altar has been plastered into a proper square, take a square piece of silk eight feet across and empower it by reciting the mantra twenty-one times. Paint the Buddha-Crown upon it and suspend it above the Buddha-Crown covenant on the altar.

Using two rootless lotuses, paint a deity in the form of a bodhisattva, holding a white fly-whisk in the right hand and a wish-fulfilling jewel in the left, with one foot resting upon a flower, the upper garment white, and a celestial crown upon the head. Set out trays of incense and flowers and cover the Buddha-Crown for three days. Only then paint the Celestial Covenant, likewise upon silk as before.

Paint twelve lotuses in white, and above the flowers paint clouds of five colors. Within the clouds paint an eight-armed vajra deity, each hand holding a blade, staff, or other implement, moving amid the clouds. Around him, vajra flames blaze brilliantly.

From his ears to the crown of his head, he wears golden rings and bracelets, and before his face clouds billow upward. Each flower has twelve petals; after each petal has been painted over the course of three days, it is immediately taken as a garment. Upon the silk, this is called the Concluding Covenant, and it is also called the Assembly Covenant.

This covenant consists of twelve rootless lotuses. Upon each flower, paint a spirit with a face resembling the Buddha-Crown, possessing eight arms and four legs and seated upon a lotus. In the hands it holds a jeweled staff, while the two foremost hands form the Summoning Faith-Token Mudra, namely the Tathagata’s Faith-Token Mudra.

Display it at the altar for one day and one night, reciting the mantra while circumambulating the altar and inviting the devas, dragons, ghosts, and spirits. Only afterward should the bodhisattvas and Buddhas be invited.

THE GREAT BUDDHA-CROWN TATHAGATA EMITTING LIGHT