Đại Phật Đỉnh Quảng Tụ Đà La Ni Kinh quyển 3

(The third fascicle of this scripture has been lost.)

THE SUTRA OF THE GREAT BUDDHA’S CROWN VAST ASSEMBLY DHARANI

FASCICLE FOUR

(The Third Fearless Treasure Vast Assembly Secret Treasury of the Tathagata’s Buddha-Crown, also called the Seven Clan Kings, and also called the Sutra of the Great Buddha’s Crown, the Radiant Assembly of All Tathagatas, the Sitātapatra of Great Divine Power that Gathers All Sovereign Kings Dharani. Chapter Twelve: The Supremely Victorious Golden Wheel Samadhi Mantra of Great Majestic Virtue. The Sutra of the White Parasol Buddha-Crown, in one fascicle, begins with “Thus have I heard” and ends with “faithfully accepted and practiced.” Because time is limited, it cannot be written out in full.)

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Chapter on the Great Buddha’s Crown Fearless Vast Assembly of the Tathagata’s Buddha-Crown

Thirteenth: Seeing and Inviting All Buddhas

– Vairocana Heart Mantra:

– Um thập phạ ra ni hồng.

Recite the Heart Mantra of Vairocana, the Supremely Victorious and Honored Tathagata, a full 100,000 times. After making offerings to all Tathagatas, again recite each Heart Mantra of all the Buddhas 100,000 times. All undertakings will be accomplished, all transgressions will be extinguished, and whether walking, standing, lying down, or sitting, one will always be revered and presented with offerings by sentient beings.

– Vairocana Innermost Heart Mantra:

– Um tát bà đát tha nga đa thập phạ ra na đế thệ ha ra hồng.

– Amitabha Buddha Heart Mantra:

– Um a mật lợi đa đế thệ ha ra hồng.

When this mantra has been recited a full 100,000 times, Amitabha Buddha himself will manifest his body, and all Buddhas and bodhisattvas, together with the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas, as well as devas, nagas, yakshas, and others, will all become visible. At the end of one’s life, one will be born in the Land of Ultimate Bliss through transformation from a lotus flower and will not fall into the hells, lowly states, the eight difficulties, or the six destinies. Wherever one is born, one will always know one’s former lives; whatever one hears will be remembered without being forgotten, and all that one seeks will be accomplished.

– Amitabha Buddha Innermost Heart Mantra:

– Um a mật lặc đế hồng hồng.

– Akshobhya Buddha Heart Mantra:

– Um khất sa na vĩ ca đế hồng.

If anyone recollects and is mindful of this mantra, even the Brahma heavens will tremble. After the end of one’s life, one will be born in the Buddha-land of Akshobhya, emerging from a lotus flower and no longer undergoing birth from a womb. One will never again assume bodies in the hells, borderlands, lowly states, or animal realm. Wherever one is born, one will always know one’s former lives; whatever one hears will be remembered without being forgotten. Whatever one seeks will be accomplished according to one’s wishes; a woman will be transformed into a man, and whatever one says will accord with one’s wishes.

– Akshobhya Buddha Innermost Heart Mantra:

– Úm a đốt súc bà hà ni hồng.

– Heart Mantra of the Supremely Victorious and Supremely Honored Vajra of All Tathagatas:

– Um mạt nhật la ni đát tha da đa hồng.

– Vajra Innermost Heart Mantra:

– Um mạt nhựt là bạt để sa la bạt để đổ sắc tra hồng.

– Tathagata Wisdom Light Heart Mantra:

– Um nhương na phạ bà tư địa lợi địa lợi hồng.

If anyone contemplates and recollects this mantra, it can extinguish offenses leading to the Avici hell. Enemies and adversaries will be unable to cause harm; the afflictions of the three poisons can be severed, and one will attain a pure body.

– Tathagata Wisdom Light Innermost Heart Mantra:

– Um nhương na bà đế can du rô du rô hồng.

– Tathagata True Mark Heart Mantra:

– Um tát đế dả bả đế xả duệ hồng.

If anyone recites this mantra, that person’s body and mouth will have the fragrance of lotus flowers.

– Tathagata True Mark Innermost Heart Mantra:

– Um nhạ đế ra bà rô ca nễ xã duệ hồng.

– Tathagata Golden Accumulation Heart Mantra:

– Um tô vĩ xỉ đệ tát rô tát rô tát bà ha.

– Tathagata Golden Accumulation Light Innermost Heart Mantra:

– Um bố ra da bố ra nễ hồng.

– Tathagata Wondrous Sound Heart Mantra:

– Um tì rô nễ tì rô nễ hồng.

– Tathagata Wondrous Sound Innermost Heart Mantra:

– Um bà da vĩ ca đế hồng.

At that time, the Tathagata spoke these verses:

Make offerings, pay reverence, and perform all rites;

Praise the Buddhas, bodhisattvas, and all spirits.

Present every kind of flower and fruit,

And hundreds of thousands of foods and drinks.

Offer them to all spirits and establish the mandala;

Offer benzoin, frankincense, agarwood, and the like.

Call, summon, invite, and reverently honor them;

Recite the heart mantras and form the mudras.

All karmic obstacles and transgressions will be extinguished.

Recite as you wish, and see and hear them.

For hundreds and thousands of kalpas, you will always see the Buddhas;

Bodhisattvas and all spirits will protect you.

Every undertaking will be accomplished,

Through serving the mandala and practicing the mudra methods.

Sentient beings in the evil destinies whose karma is slight,

Those amid the eight difficulties, poor, or deficient,

Will leave far behind animal birth, borderlands, and the like.

The efficacy described above cannot be exhausted;

All that is sought will be granted according to one’s wishes,

Entirely through the power of the Buddha-Crown Heart.

The Blessed One then spoke the Fundamental Heart Mantra of the Lotus Buddha-Crown:

– Nam mô ra đát ra đá ra dạ da. Nam mô A lị da bà lô chỉ đế thấp phạ ra da bồ địa tát đắt phạ da ma ha tát đắc phạ da ma ha ca lô ni ca da. Um bát đầu ma đà ra ma ha du đà tát đắc phạ địa lị địa lị bà la phạ ra bồ đề tắt đắc phạ ma nễ ca na ca ni chân đô rô thấp phạ ra bộ sắc đế đà la ni ra bạt ni đa ra ca đà ni mịch mịch bạt già phạm tam vị ra tam vị đỏa đa lợi na rô cam độ rô độ rô bát đầu ma tô bát đầu ma ma ha bát đầu ma vĩ ma ra du để hồng hồng phấn tra sa ha.

– Lotus Buddha-Crown Heart Mantra:

– Um bát đầu mê đà đà ra đà ra hồng.

– Lotus Buddha-Crown Innermost Heart Mantra:

– Um bát đầu mê tất địa hồng.

– Lotus Mudra Mantra:

– Um bát đầu mê yết tì tâm phạ bà hồng.

– First, form the Body Mudra for inviting and summoning: Place the palms together. Bend the two index fingers like hooks, keeping them one fen apart. Slightly bend the two middle fingers so that their tips rest against each other. Bend the two ring fingers into the palms. Press the middle joints of the two ring fingers with the two thumbs. Keep the two little fingers straight.

– Second, for curing illness and subduing people, use the Innermost Heart Mudra: As with the Body Mudra, but keep the two index fingers upright.

– Third, for respectfully sending them forth: As with the Body Mudra, but keep the right ring finger upright.

– Fourth, for calling and summoning ghosts and spirits: As with the Body Mudra, but keep the two little fingers straight.

– Fifth, for commanding ghosts and spirits: As with the Body Mudra, but straighten the right thumb.

– Sixth, for respectfully sending them forth: As with the Body Mudra, but straighten the left thumb.

– Universal Light Bodhisattva Fundamental Mantra:

– Nam mô ra đát na đá ra dạ da. Nam mô A lị da tam mạn đà đá đà la da bồ đề tát đỏa da ma ha tát đỏa da, ma ha ca lô ni ca da đát điệt tha:. Um tam ma tam mạn để đà la đà la tam mạn đa ma ha đa ra đa ra chiết lị dạ đế tát ra tát ra hồng phạ ra vật ra phạ ra đăng ca đà ra hồng tát phạ ha.

– Universal Light Bodhisattva Heart Mantra:

– Úm tam mạn đà ca lị hồng.

– Universal Light Bodhisattva Innermost Heart Mantra:

– Úm tam mạn đà bố lặc ni hồng.

– Wrathful Vajra-Holding Vajra Heart Mantra:

– Úm ma ha ngột lị đà da bạt chiết lý hồng hồng phấn.

– Shakyamuni Buddha Fundamental Mantra:

– Nam mô bạt dà phạt đế xá chỉ dả mâu na duệ đa tha da đa da, a ra a đế tam miệu tam bộ đà da đát điệt tha: Um a di đế a di đa tộ duệ hà ra hà ra mể để lị a da bà lô chỉ đế ca la ca la tam mạt da tất để bà la mạt la ma ha bồ đề mạn trà vĩ thệ sa ma kiêm tam ma diễm bồ đề bồ bồ ma ha bồ đề tát phạ ha.

– Shakyamuni Buddha Heart Mantra:

– Úm mạt lị mạt lị ma ha mạt lị tát phạ ha.

– Shakyamuni Buddha Innermost Heart Mantra:

– Úm mạt nễ mạt nể tát ra sa trá ha.

– Shakyamuni Buddha Fundamental Mudra Mantra:

– Úm ma mẫu nễ đà ra nễ hồng hồng phấn ta phạ ha.

– Shakyamuni Buddha Heart Mudra Mantra:

– Úm tam mạt nễ thất lị hồng sa bà ha.

– Shakyamuni Buddha Innermost Heart Mantra:

– Úm a xả ma nễ hồng.

– Lotus Treasury Mantra:

– Namo ratna-trayaya. Namo aryavalokitesvaraya bodhisattvaya mahasattvaya mahakarunikaya. Om kumari padma garbhe siddhyantam siddhi me dehi mauli dam me sriye svaha.

There is also a rite for a solar or lunar eclipse. Take one liang of fine cow ghee and one liang of sweet flag, place them in a bronze bowl, and set it before the Buddha. Establish a small altar and make offerings of incense, flowers, food, drink, and various other things.

When it is known that a solar or lunar eclipse is occurring, sit down and begin reciting the mantra 8,000 times. The ghee will then emit light. Take and drink it, and one will immediately attain great intelligence, memorizing three hundred verses each day, while all retributive consequences of sin will be extinguished.

As for the sweet flag, take a little of it and distribute the rest among the people. Whoever holds it in the mouth will attain great intelligence, and the obstructions of sin will also be extinguished. If this medicine is kept in a house, all ghosts and spirits will withdraw far away and dare not approach.

If enemies wish to cause harm, take 108 pieces of tukalani wood, each twelve finger-widths long, cast them into the fire, and recite the mantra 1,080 times. Within a thousand yojanas, all enemies and evil ghosts will withdraw far away; once they depart, they will not return for a thousand years.

There is also a rite in which ashes are scattered at the city gates to establish a boundary. Evil maras, ghosts, spirits, yakshas, and rakshasas will all depart elsewhere. The inhabitants of the city will dwell in peace, free from illness, and the grain harvests will be abundant.

Furthermore, if ghosts or spirits cause illness, take equal portions of taomazi, liangjiezi, mandalazi, jiedaozi, mula medicine, qisha, mulamazi, zhidele, and kaganglu. Mix them with honey and form them into pills. Recite the Wrathful Vajra Mantra 1,008 times. This medicine can dispel the eighty-four thousand kinds of illnesses caused by ghosts. When fumigated with it, they will all flee elsewhere and dare not remain; any that resist will be destroyed. Brahma, Mahesvara, Mahakala, and the others will likewise all flee. Illnesses afflicting the six kinds of domestic animals will also be cured.

At that time, the Blessed One spoke these verses:

The many kinds of scabies and malarial fevers,

Brahma, Mahesvara, and all the devas,

Yakshas, rakshasas, ghosts, and spirits—

Upon smelling this medicine, all flee far away.

Wherever there is warfare or enmity,

Evil ghosts, devas, and humans are all subdued.

When any kind of animal falls ill,

Ghosts and spirits, smelling the fragrance, all flee.

Such awe-inspiring power is inconceivable;

It arises entirely from the medicine’s power and the Buddha’s power.

There is also a rite for commanding a female yaksha. On a sheet of gold, silver, or lead, draw the image of a female yaksha standing upright, dressed in splendid garments and adorned upon her body with necklaces and other ornaments. Before the image, establish a small red altar.

Make offerings of food, drink, and fruit, all of them red, and recite the Wrathful Vajra Heart Mantra 1,080 times while burning benzoin incense. The image will then say, “Tell me what you require.” The mantra master should not be afraid, but should continue reciting the mantra and say, “From this day onward, I want you to obey my words.” After saying this, whatever he desires in his heart will be fulfilled according to his wishes.

He may command her to fetch gold, silver, precious objects, clothing, money, or food, whether raw or cooked; from within hundreds of thousands of miles, she will fetch them and bring them to him.

There is also a rite using a jar or bowl. Smear cow dung to form a small altar, and place within the altar a vajra, knife, axe, sword, halberd, wheel, and staff. At a corner by the altar’s entrance, burn incense and present offerings of flowers, fruit, food, and drink. Place the bowl in the center of the altar and recite the mantra. The bowl will then move, and one may command it to fly wherever one wishes.

Furthermore, if one wishes to invoke a naga, at a place where a naga dwells, construct an altar eight fathoms across. Arrange the Buddhas and deities according to their respective directions. Present offerings of food, drink, flowers, and fruit as before, and burn benzoin and agarwood incense so that the smoke billows thickly. The mantra master establishes the boundary in the four directions, sits cross-legged before the altar, and recites the Buddha-Crown Heart Mantra 1,080 times. The naga will then appear. Command it to answer questions about the past, present, and future, and it will relate them all.

There is also a rite for empowering a staff, lasso, and other articles commonly used by people. As before, smear cow dung to form a small altar, make offerings to the Buddha, and recite the mantra; all will function according to one’s wishes.

There is also a rite in which the mantra master takes a conch trumpet, stands in a high place, and recites the mantra over the conch 108 times. Beginning in the east, he successively blows it toward all four directions. All illnesses will be eliminated, and all ghosts and spirits will be bound.

There is also a rite in which one burns incense and mentally recites this mantra. All ghosts and spirits will be bound; it is unnecessary to recite it aloud.

There is also a rite in which one burns incense and mentally recites this mantra. A corpse will rise, and when questioned about any matter, it will answer.

There is also a rite for commanding dakini spirits. Burn incense and recite the mantra, and all dakinis will obey one’s commands.

There is also a rite for commanding Mahakala and the various ghosts and spirits. Burn incense and recite the mantra, and they can all be commanded and will not dare disobey.

There is also a rite for commanding female possessing spirits, female yakshas, fox spirits, wangliang spirits, and nightmare-causing spirits. Burn incense and recite the mantra, and one may command them at will; if they will not obey, they will immediately depart elsewhere.

There is also a rite performed in a charnel ground. Burn incense and recite the mantra, and all the skulls will spontaneously strike one another and dance.

There is also a rite for when evil clouds, violent winds, or hailstorms arise. Burn incense and recite the mantra, and they will immediately disperse.

There is also a rite performed in an empty house. Burn incense and recite the mantra, and all ghosts and spirits will abandon the stove spirit. One may command them at will, and whatever one seeks will be obtained, as though they were servants.

Furthermore, recite the mantra beside a skull in a charnel ground. The bones will then manifest as a person who rises and dances.

There is also a rite performed in deep mountains or open wilderness. Burn incense and recite the mantra, and all spell-working creatures will be bound and will act according to one’s commands.

There is also a rite for eliminating enemies. In a charnel ground, combine salt and butter and burn the mixture as incense. With each recitation of the mantra, cast some into the fire, continuing until completing 1,008 recitations. All enemies will be eliminated, and one will be victorious wherever combat occurs.

There is also a rite performed before an image of Mahakala. Establish a small incense altar and present offerings of various foods and drinks. The mantra master puts on clean robes, sits before the image, and recites the Buddha-Crown Vajra Heart Mantra 8,000 times.

The image will then emit light and roar. The mantra master should not be afraid but should swiftly continue reciting the mantra. Mahakala will then enter the altar and gaze throughout the four directions, while the mantra master presents the various offerings.

Mahakala will joyfully praise him, saying, “Excellent! Excellent! You are able to perform this rite and make these offerings well.

Whatever you require, I shall bestow upon you.” The mantra master will obtain his wish and become a member of Mahakala’s retinue. Everything will accord with his wishes, and Mahakala will not depart even half a step from him.

There is also a rite performed before an image of Mahesvara. Make offerings as above and recite the Tathagata Vajra Innermost Heart Mantra 1,080 times. Face southeast, burn benzoin incense, and recite it 108 times. Then recite the mantra over benzoin incense seven times and burn it. Mahesvara and his entire retinue will then manifest bodily and praise him, saying, “Excellent! Excellent! You are able to make offerings in this manner. Whatever you require, I shall bestow upon you.” The mantra master will obtain his wish. Whatever he seeks will be provided according to his desire, and they will protect him day and night, never departing even half a step.

There is also a rite performed before an image of Narayana. Make offerings as before, grasp Narayana’s feet with one’s hands, and recite the Tathagata Vajra Heart Mantra 8,000 times. Then recite the mantra over benzoin incense seven times and burn it. Narayana will then move and praise him, saying, “Excellent! Excellent! Whatever you require, I shall bestow upon you.” The mantra master replies, “I wish to obtain the body of Narayana.” He will then obtain his wish, and everything he does will be accomplished as though he were Narayana.

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The Great Buddha-Crown, Fearless Vast Assembly, Crown of the Tathagata

Chapter Fourteen: The Rite of the Orpiment Medicine and the Secret Altar Rite

Two liang of realgar, placed in a copper vessel. The Mantra Master bathes and cleanses himself, puts on new clothing, places the medicine within the mandala before the Buddha, and recites the Buddha-Crown Vajra Heart 1,080 times. The medicine will then emit light.

When it is applied to the eyes, one will immediately fly through empty space, become king among those who possess invisibility, and live for ten thousand kalpas. If it emits smoke, applying it to the eyes will enable one to become king of Jambudvipa and live for ten thousand kalpas; hidden treasures and the dragon palaces will all appear, and one will be able to enter and depart freely. If the medicine becomes warm, applying it to the eyes will cause all the Tathagatas’ secret fundamental heart mantras, heart teachings, mandala methods, and mudra methods to appear.

All kings, great multitudes, and people will rejoice, revere, and honor one. Whatever one requires, they will provide. One will be like the sun amid the great assembly: whatever one says, everyone will obey, as children obey their parents.

Again, according to another method, if one wishes to enter beneath the earth as far as the Vajra boundary, the Mantra Master should establish a mandala before the Buddha, bathe and cleanse himself, and put on clean clothing. Beginning on the first day and continuing until the full-moon day, during the six periods of day and night, he should recite the Buddha-Crown Heart Mantra until completing 110 recitations. All the spirits of the earth will appear, and when summoned and commanded, they will comply at will. The Mantra Master will be able to enter the eighteen realms of the great hells and the Vajra boundary. All beings there who see the Mantra Master will have all their karmic hindrances extinguished and will be reborn in the heavens.

– The Tathagata Buddha-Crown Mandala Method.

At that time, the Blessed One then spoke this verse:

If one wishes to establish the Tathagata Buddha-Crown mandala,

It should be near a stream, in a pure place,

Where there are flowers, fruits, gardens, and groves,

And no tiles, bricks, or bones.

One should dwell there alone, far from all people,

Establish the boundary in the four directions and clear the ground.

Dig one foot deep and select yellow earth;

If no suitable earth is present,

Find good earth elsewhere and fill the pit.

In all matters, follow the method for selecting the ground;

Only thus can great accomplishment be attained.

Next, take cow dung; if that is unavailable, ox dung may also be used. Remove all impurities, mix it with fragrant water that has been empowered by seven recitations of the mantra, and make it into mud with which to plaster the mandala. The Mantra Master faces northeast, while the disciple stands to the southeast holding a white cord. The Mantra Master proceeds through the southeast, and the disciple follows toward the southwest, continuing around to the northeastern corner, where the cord is tied to establish the boundary. Afterward, the Mantra Master sits at the northeastern corner and the disciple at the southeast; in this manner, they bind one circuit.

Again beginning as above, establish within it boundary paths in five colors: first yellow, second white, third red, fourth blue, and sixth black; draw three lines in this manner. In the first section there are four gates. Use powdered incense mixed with mud to plaster the ground. Boil olibanum and camphor in water and sprinkle it in the center. In the middle, paint the Buddha seated upon a lotus throne as though abiding in samadhi. Around his seat, paint seas and ponds, all the earth spirits, nine-headed dragons, sea horses, lions, elephants, fish, and all kinds of aquatic creatures. They should all be to the Buddha’s left, with half their bodies exposed, each holding flowers, fruits, and various treasures as offerings to the Buddha.

On the right, paint a Wrathful Deity like Mahakala, with eight arms, holding various treasures and adorned according to the Dharma. In the northwestern corner, to the Buddha’s right, paint Mount Sumeru and towers and palaces made of the seven treasures. Above the palace, paint an asura deity with four arms: the right hand holds the sun, the left hand holds the moon, the second right hand holds a lotus, and the second left hand holds a staff.

On the right, within the mandala, paint the Fire Deity, Ishvara, Brahma, lions, and the various calamities, and so forth. There should be five-headed and seven-headed dragons appearing with half their bodies above the ponds. First, on both sides, paint vajras; paint one figure holding a wheel, one deity holding a vajra pestle, one deity holding a ti-li-lu-la-wen, one deity holding a spear and a suo-jie-la, one deity holding a pointed stake, one deity holding a sword, one deity holding an axe, one deity holding a staff, one deity holding a kundika, and one deity holding a lotus stalk.

At the four gates, paint dragons with five, seven, and nine heads. In the west, paint a white five-headed dragon; in the north, paint a black three-headed dragon. Within the mandala place gold, silver, and the seven treasures; a five-colored cord forty-nine fathoms long; and 108 gold coins and 108 silver coins.

Adorn it with banners, streamers, and jeweled canopies. Animal-hide glue must not be used for painting. The painter must undertake the eight precepts of the purification fast, bathe, and put on clean clothing before painting.

Every detail must accord with the prescribed method. Food and drink must be pure and placed in vessels of gold, silver, or copper; if these are unavailable, earthen vessels may also be used. Set out five incense burners and five sandalwood stakes, each four finger-widths long, driven into the four corners of the mandala.

Four copper stakes, each twelve finger-widths long, are driven into the four corners of the second enclosure. Make stakes of khadira wood, each sixteen finger-widths long, and drive them into the four corners outside the mandala; stretch five-colored cord all around. Drive five iron stakes, each four finger-widths long: one in the center and the other four at the four corners.

At the place where the Mantra Master sits, make offerings to each of the deities.

Prepare three green Joyful Pills. Combine various kinds of fruit to make three balls. Prepare a hundred thousand kinds of food and drink, together with three bowls of milk and ghee; grapes, honey, sugar, and so forth, three plates of each; and garments, banners, flowers, and crowns, placing three of each on either side of the Buddha.

Mix white mustard seeds with rice blossoms, empower them with seven recitations of the mantra, and scatter them in the four directions to form the great boundary and purify the mandala. Afterward, protect the body and form the mudra above the crown of the head; this is called the Crown Invocation. Then take a mixture of the five essences, empower it with twenty-one recitations of the mantra, mix it with water, and bathe.

Put on clean clothing, sit facing east in the full lotus posture, first form the Armor Mudra, and contemplate thus: “I now put on the Vajra armor, which no one can destroy.” Then recite the Wrathful King Heart Formula one hundred thousand times. The deities within the mandala will begin to move, but the Mantra Master should steady his mind and not be afraid. Again recite the Tathagata Lotus Secret Treasury Light-Gathering Buddha-Crown Heart 8,000 times.

When the recitation is complete, a great serpent will crawl in from the south, its mouth and eyes emitting light and its countenance terrifying and fierce. It will enter the mandala, coil itself before the Buddha, and gaze in the four directions. The Mantra Master must not be afraid but should swiftly recite the mantra without interruption and offer the serpent various foods, drinks, incense, and flowers.

The serpent will then ask the Mantra Master, “What do you need to do? What are you seeking?” The Mantra Master replies, “I wish only to enter the Vajra boundary.” It asks, “Why do you wish to enter the Vajra boundary?” He replies, “I will not harm the spirits or yakshas. I wish only to save and deliver beings out of compassion for them.” The serpent says, “You may take all the wealth and every kind of treasure.” The Mantra Master replies, “I do not seek wealth.

I endure all sufferings solely because I wish to save beings. Therefore, I wish to enter the Vajra boundary. Quickly grant me your assistance.” If that serpent attempts to flee and refuses to grant the wish, take a human bone from a deceased person and fashion it into a single bolt.

Recite the Tathagata Wrathful Vajra Heart Mantra twenty-one times and drive it into the ground before the serpent’s seat. The serpent will say, “Mantra Master, you are truly heartless! Why have you pierced my heart?” The Mantra Master again recites the Vajra Wrathful Mantra, empowers white mustard seeds with 8,000 recitations, and casts them upon the serpent’s head.

The serpent lowers its head to the ground, and blood flows from its mouth. The Mantra Master rises and divides that blood into three portions. Mix the first portion with the king of oils and white mustard seeds; mix the second portion with realgar and Narayana medicine; and mix the third portion with eye-anointing medicine.

The Mantra Master then sits down again, takes white mustard seeds, and recites the Vajra Wrathful Heart Mantra. With a wrathful mind, empower them with 108 recitations and scatter them within the mandala. The earth spirits, the spirits of the Vajra boundary, the deity Tôn-na-lị, and all the other deities will arise and approach.

The Mantra Master again establishes the boundary. The stakes must not be removed. The serpent will then depart, while all the rings remain standing firmly in place.

If the Mantra Master sees movement, he should immediately offer incense, flowers, food, and drink, then empower white mustard seeds with the mantra and scatter them. All the deities will say, “Mantra Master, what do you require?” The Mantra Master replies, “I now wish to enter the Vajra sanctuary.” The deities say, “We shall now allow you to do as you wish.” When they have spoken, milk appears within the altar, and light shines from the milk.

The Mantra Master then takes realgar and eye medicine and applies them to both eyes, which become as radiant as the sun and emit light. He also applies it to both arms, both eyebrows, between the eyebrows, both ears, the hair, nose, mouth, and genital organ. After applying it, it is as though he were clad in Vajra armor, and none of the ghosts or spirits within the earth can harm him.

By applying and drinking the medicine, he becomes invisible.

He should then recite the secret treasury of the Fearless Buddha-Crown twenty times, while mentally recollecting the Heart Mantra of the Wrathful King. He then enters the Vajra sanctuary together with the Earth deities, the venerable nalis, and others, and enters the palace. There he sees a vast body of water containing many dragons and serpents.

The Mantra Master should take the medicine mixed with oil, anoint his body with it, empower white mustard seeds, and scatter them upon the water. The water immediately dries up, and all the dragons and serpents become visible. He then enters the Dragon Palace and sees objects made of vaidurya and precious substances, shining both within and without.

In an instant, a makara fish emerges from the rocks, exceedingly wrathful and ferocious. Its two upper fangs protrude, its extended tongue is forty yojanas long, and its mouth is one hundred yojanas wide. Gnashing its teeth, it approaches.

The Mantra Master must not panic. Looking to the right, he will see a cave in which to hide, ten zhang in length. This hiding place is called the Celestial Aperture.

He should then recite the Wrathful Vajra Mantra, empower white mustard seeds twenty times, and scatter them. The bolt will immediately fall away and become a great gate. Inside are two enormous blades; he should pass safely between the two blades.

Upon entering, he sees a rakshasa with an ugly and ferocious countenance, one eye, and two bared fangs. The Mantra Master should immediately proceed to the right. He must not retreat, but should slowly approach while reciting this mantra:

hô rô hô rô quân tra lợi tác.

While reciting this mantra, he should empower white mustard seeds and cast them at the rakshasa. Terrified, the rakshasa flees, losing all sense of direction, until its strength and energy are exhausted. Following it, the Mantra Master will see a narrow wind gate.

He should recite the Heart Mantra, empower white mustard seeds and oil, and cast them at the gate; he will then enter the gate of the Water deity. By casting white mustard seeds, the obstruction will naturally withdraw, and he will enter the gate of the Earth deity. Again, he should cast white mustard seeds, and the gate will immediately open.

Proceeding onward, he will see another gate, within which stands a great altar where various deities abide. On all four sides are jeweled flowers, gardens, forests, ponds, springs, and many kinds of fruit trees, all composed of the seven treasures. Around the four sides of the altar are celestial maidens adorned in various ways, their bodies ornamented with necklaces, bracelets, fragrant perfumes, scented ointments, powders, and cosmetics.

Their features are upright and beautiful, like red lotus blossoms. In one hand they hold precious vases, while in the right hand they hold swords, vajras, bells, conches, seals, or mudras. Some make various kinds of music and sing; others approach carrying cosmetics and jeweled canopies.

The Mantra Master then attains the supreme inner accomplishment, and his body enters the great fearless sanctuary. Another celestial maiden comes and presents him with a jeweled crown. The Mantra Master should accept it without speaking.

Proceeding to the great jeweled sanctuary, he will see a pond surrounded by flowers, fruits, and trees. The ground is made of the seven treasures and is spread throughout with golden sand, wondrously beautiful beyond compare. There are also four ponds in the four directions: to the east is the pond of amrita; to the south, the pond of fragrant water; to the west, the Jeweled Radiance Pond; and to the north, the pond of milk.

The Mantra Master goes to the ponds and bathes, thereby cleansing away all defilements. He first enters the pond of the jeweled heart, then the fragrant pond, then the pond of milk, and afterward the sandalwood pond. From the fragrant pond he again enters the pond of amrita, bathing successively in each.

When this is completed, he becomes able to fly through space. He has a conch-shaped topknot, blue-colored hair, and a body like pure gold, and he lives for ninety-two kotis of hundreds of thousands of kalpas.

All the Buddhas and bodhisattvas of the ten directions manifest before him. He freely flies throughout the ten directions and attains the great accomplishment. Devas and humans joyfully draw near, protect him, and make offerings to him.

He becomes a king among all the Vajra sanctuaries. Ninety-two thousand great Mantra Masters whom he has enabled to attain accomplishment all take refuge in him. He has ninety-two kotis of hundreds of thousands of koti disciples, while celestial palace maidens surround him, revering and honoring him.

When his life ends, he is born in the Land of Ultimate Bliss through transformation within a lotus. Wherever he is subsequently born, he always remembers his former lives. Having heard the countless secret treasuries of the Tathagata families, their mantras, seals, and altar rites, he never forgets them.

He also obtains the Stainless Lotus Vast Assembly Great Lion Buddha-Crown Tathagata Secret Dharani and the Jeweled Treasury Dharani Buddha-Crown Mantra. A jeweled throne and a golden lion descend from space, and the Mantra Master attains great bodhi, ultimately realizing Buddhahood.

*

The Great Buddha-Crown Fearless Vast Assembly Tathagata Buddha-Crown

Chapter Fifteen: Explanation of the Seven Kinds of Buddha-Crowns

Accomplishment Through the Prescribed Numbers of Recitations

At that time, the Heart Mantra of the Stainless Jeweled Vast Assembly Secret Treasury Tathagata Buddha-Crown revealed the fruits of accomplishment. It could perform various transformations and bring great undertakings to accomplishment.

Then, in succession, the one-syllable, two-syllable, three-syllable, four-syllable, five-syllable, six-syllable, seven-syllable, eight-syllable, nine-syllable, and ten-syllable mantras were taught. By upholding and reciting them, one will certainly attain accomplishment without doubt and receive the fruit of recompense in this very life, how much more so in the future. All offenses arising from poverty and destitution, birth in frontier regions, lowly status, suffering and distress, hunger and thirst, and so forth, as well as the five heinous offenses, the four grave offenses, and the ten evil deeds, are entirely extinguished through recitation of these mantras.

One becomes fully endowed with the six paramitas and all meritorious virtues and roots of goodness. All the Tathagatas praise such a person, saying, “This is my child.” The Buddhas of the three times all declare, “This is the eldest child, fully endowed with the Ten Grounds, who will swiftly realize unsurpassed, complete, perfect enlightenment and turn the great Dharma wheel.” Vairocana and Buddha Shakyamuni subdue the four maras, restrain all non-Buddhist teachers, and lead sentient beings to attain great bodhi and reach the stage of non-retrogression.

If anyone reads and recites these mantras, that person’s merit will be as lofty as Mount Sumeru and as deep as the great ocean. Such a person will constantly praise the Three Jewels and have compassion for devas and humans, enabling them to be liberated from birth, aging, sickness, and death and forever separated from the three poisons. Whether one reads, praises, or copies them, the merit obtained cannot be fully expressed. Moreover, one will gain mastery over all the Buddha-Crown seals, altars, mantras, and rites of the Buddhas as though they lay in the palm of one’s hand, and whatever one seeks will be accomplished according to one’s wishes.

At that time, Buddha Shakyamuni, seated upon the lion throne of the Great Dharma King Tathagata’s secret treasury of dharanis, fully endowed with all virtues and with every prescribed number of the Buddha-Crown mantras, then spoke the mantras:

– Hồng (one syllable) Úm cu số hồng (two syllables) Úm bát đầu mâu sắc nị sa (five syllables) Úm thị phạ ra hê rị thi duệ (six syllables) Úm bát ma cu hê duệ hồng địa lị ca (seven syllables) Úm mạt ni bá nõa mê mạn nõa rị (eight syllables) Úm a địa sắc tra na du để hồng phấn (nine syllables) Úm a mâu ca mạt ni bạt thu mâu sắc nị sa (ten syllables).

(The three-syllable and four-syllable mantras are not found in the canon.)

These are the ten great mantras of the secret lotus treasury. I now proclaim them. If anyone receives, upholds, reads, and recites the ten great Tathagata mantras and the rites of the Heart-Seal altars, all that person’s offenses will be eliminated. Moreover, that person will attain accomplishment in whatever the eyes behold and the mind desires, and all matters of the past, present, and future will be brought to accomplishment.

At that time, the Blessed One spoke these verses:

There is no need to choose the day, the hour, or season;

There is no need for auspicious stars or fasting precepts.

Simply invoke and recite them, and all will be accomplished;

You should have faith and harbor no doubt.

You should burn incense and make offerings to the Buddha;

With flowers, fruits, food, and drink, establish the incense altar.

You must recite these mantras in purity;

Vow and pray for accomplishment and the attainment of Buddhahood.

He further taught the method of the One-Syllable Mantra:

If one wishes to accomplish the one-syllable mantra practice, one must recite it a full hundred thousand times, cherish sentient beings as one’s own children, and abandon greed, anger, and delusion. One will then attain the First Bhumi; hundreds of thousands of kotis of Tathagatas will joyfully praise one; having planted roots of virtue in the presence of hundreds of thousands of kotis of Tathagatas, one will attain the foremost Dharma and the wisdom of eloquence; gain merit, virtue, and longevity; realize the Secret Abhisheka Samadhi of All Tathagatas; acquire vast roots of virtue and the precepts of all Tathagatas; and be able to extinguish the four grave offenses, the five heinous acts, and all karmic obstructions.

After death, one will be reborn in the Land of Ultimate Bliss through transformation within a lotus. Wherever one is born, one will remember past lives and attain great mastery. This is called the First Bhumi.

The Mantra of the Second Syllable of the Buddha’s Crown:

If one wishes to accomplish this two-syllable mantra, one will attain the Second Bhumi; receive the joyful praise of two hundred thousand kotis of Tathagatas; acquire great roots of virtue and immeasurable, boundless merit; presently attain the Jewel-Light-Bestowing Dharani; behold the Tathagata Stainless Light; enter the mandala of the Stainless Radiant Buddha’s Crown; behold the secret samadhis of all Tathagatas; behold the great mudra teachings of all Tathagatas; attain great bodhi and every adornment of the Buddha’s Crown; and attain great peace and happiness in this very life.

All Tathagatas will joyfully bestow accomplishment upon one. After death, one will be reborn in the Buddha-land Free from Sorrow through transformation within a lotus. Wherever one is born, one will remember past lives.

The Practice Concerning the Efficacy of the Third-Syllable Mantra:

If one wishes to accomplish this three-syllable mantra, upon reciting it a full hundred thousand times, one will attain the Third Bhumi, attain the Universal-Faced Dharani, and attain the universally liberating, transformation-producing Buddha’s Crown Dharani. By merely upholding and reciting it, three thousand kotis of Tathagatas will joyfully praise one. One’s merit will be immeasurable, and one’s roots of virtue vast.

One will behold the Tathagata Lotus Treasury’s anuttara-samyak-sambodhi. The golden-hued Tathagata will extend his golden arm, stroke one’s head, and say: “You shall be born in my realm and become my child. After death, you will be born in the realm of the Tathagata Stainless Lotus Moonlight.

Wherever you are born, you will always remember past lives and live for asamkhya kalpas.”

The Practice Concerning the Merit of the Fourth-Syllable Mantra:

If one wishes to accomplish this mantra, one must first recite it a hundred thousand times. One will then attain the Fourth Bhumi; attain the purity that is stainless, incomparable, and supremely excellent; attain the Stainless Dharma-Light Samadhi; attain the Jewel-Centered Supreme Victory Dharani; receive the joyful praise of four hundred thousand kotis of Tathagatas; gain great merit and benefit; generate great roots of virtue; and further acquire immeasurable, boundless, meritorious adornments.

Upon reciting it once, one will behold the Tathagata Jewel Victory, who will praise one, saying: “Excellent! Excellent! You will now be born in an adorned land.

After death, you will be born in the World Adorned with Equal Jewels through transformation within a lotus, fully endowed with all things and always remembering past lives.”

The Practice Concerning the Efficacy of the Fifth-Syllable Mantra:

If one wishes to accomplish the five-syllable mantra, one must first recite it a full hundred thousand times. One will receive the joyful praise of five hundred thousand kotis of Tathagatas, generate great roots of virtue, and acquire immeasurable merit. One will further behold the anuttara-samyak-sambodhi of the Tathagata Jewel Moon appearing upon the great ocean, complete with the four assemblies.

The Tathagata will praise one, saying: “Excellent! Excellent! By reciting this mantra, in this very life you will attain the Fifth Bhumi, attain the Stainless Moonlight Samadhi, and further attain the Moonlight Jewel-Banner Phanda Dharani.” The Tathagata Jewel Moon will say: “You will certainly be born in my realm.” After one’s death, five hundred thousand kotis of Tathagatas will appear before one and say: “Good son, do not be afraid.

You possess great merit and virtue. You will be born through transformation in the world of the Tathagata Stainless Moon, always remember past lives, and be fully endowed with merit and virtue.”

The Practice Concerning the Efficacy of the Sixth-Syllable Mantra:

If one wishes to accomplish the six-syllable mantra, upon reciting it a hundred thousand times, one will attain the Sixth Bhumi; attain the Samadhi of the Adornment of the Worlds of the Past, Present, and Future; and attain the Universally Expansive Dharani. The Tathagata Stainless Moonlight Lotus Treasury King will manifest in various forms, enabling the mantra master to behold him. The Buddha will tell the mantra master: “Excellent!

Excellent! You will quickly accomplish the mandala and mudra practice of the Mani Buddha’s Crown Vastly Gathered Light and swiftly attain non-retrogression.” Six hundred thousand kotis of Tathagatas will joyfully praise one. One will then receive abhisheka within every family and live for six thousand years.

After death, one will be born in various Buddha-lands through transformation within a lotus. Wherever one is born, one will always remember past lives, and all sentient beings will revere one.

The Practice Concerning the Efficacy of the Seventh Mantra:

If one wishes to accomplish this mantra practice, one must first recite it a full hundred thousand times and will then attain the Seventh Bhumi. Seven hundred thousand kotis of Tathagatas will appear before one and joyfully offer praise. One will behold the Tathagata Universally Pervasive Light, who will extend his hand, stroke the crown of one’s head, and bestow a prediction, saying: “Excellent! Excellent! You will be born in the realm of the Tathagata Universal Auspiciousness through transformation within a lotus, fully endowed with every adornment. After death, you will be born in the world of the Tathagata Universally Pervasive Auspiciousness. Wherever you are born, you will remember past lives and behold all Tathagatas.”

The Practice Concerning the Merit and Efficacy of the Eighth-Syllable Mantra:

If one wishes to accomplish this eight-syllable mantra, one must first recite it a hundred thousand times and will then attain the bodhisattva stage of the Eighth Bhumi. One will behold the secret samadhi mandalas and abhishekas of all Tathagatas and attain the ability to hear, retain, and never forget. It further teaches the five families:

First, the Tathagata Family; second, the Lotus Family; third, the Vajra Family; fourth, the Mani Family; and fifth, the Great Samadhi Family. Thus, none of these families will ever be forgotten, and even vajra cannot destroy them. The Tathagata Supreme Victory, the Tathagata Vajra Treasury, the Tathagata Akshobhya, the Tathagata Amitabha, the Tathagata Vairocana, and the Tathagata Jewel Light—all these Tathagatas will remain in one’s recollection, and when their names are invoked, they will manifest their bodies.

If a person recites this mantra, all the Tathagatas will praise that person, saying: “Excellent! Excellent! We rejoice with you.

You will attain the non-retrogression of all Tathagatas, like the anuttara-samyak-sambodhi of hundreds of thousands of Tathagatas, acquire great roots of virtue, and gain immeasurable merit.” All Tathagatas will grant their approval. After one’s death, all Tathagatas will manifest. The Tathagatas will praise one, saying: “Good son!

Follow us and be born in a Buddha-land, where you will attain the non-retrogressive bodhi of anuttara.”

The Practice Concerning the Efficacy of the Ninth-Syllable Mantra:

If one wishes to accomplish the nine-syllable mantra, one must first recite it a hundred thousand times and will then attain the Ninth, Non-Retrogressive Bhumi; all undertakings will accord with one’s wishes. All the Tathagatas’ original lands and the vast wisdom of the Buddhas will manifest in their entirety. One will receive the praise of nine hundred thousand kotis of Tathagatas; acquire immeasurable, boundless merit; have one’s power of merit increase like Mount Sumeru; and acquire great roots of virtue, profound as the ocean. One will personally behold the Buddhas of the ten directions teaching the Dharma for one’s sake and manifesting in every manner. One will abide on the Immovable Bhumi and attain non-retrogression.

The Practice Concerning the Efficacy of the Tenth-Syllable Mantra:

If one wishes to accomplish the Ten-Syllable Mantra, after completing one hundred thousand recitations, one will attain irreversibility as a bodhisattva of the Tenth Bhumi. The mantra master will constantly bear the Tathagata’s Buddha-crown upon his person, attain the purity of the five eyes, attain all the wisdom of the Tathagata, receive offerings from ten kotis of nayutas of hundreds of thousands of myriads of kotis of Tathagatas, as numerous as the sands of the Ganges, and acquire the ineffable and immeasurable merits of ten kotis of nayutas of hundreds of thousands of myriads of kotis of Tathagatas, as numerous as the sands of the Ganges.

From the crown of the mantra master’s head, light will radiate, and hundreds of thousands of kotis of hundreds of thousands of myriads of kotis of Tathagatas, as numerous as the sands of the Ganges, will praise him, saying: “Excellent! Excellent! You have attained the Great Valiant Samadhi, the Stainless Lotus Buddha-Crown Samadhi, the Lion’s Roar Samadhi, the Jeweled Banner Samadhi, the Jeweled Family Samadhi, the Great Dharani Samadhi, the Lightning Samadhi, the Vajra Realm Samadhi, the Samadhi of Manifold Manifestations, the Samadhi Sanctioned by All Tathagatas, and the Stainless Light Buddha-Crown Samadhi.” Anyone who upholds, recites, and recollects it will attain all the great samadhis described above.

Those who also make offerings and recollect it will likewise attain all the great samadhis described above.

If anyone constantly recollects, recites, and upholds these ten great dharanis each day, and reads and recites the Dharani Heart Sutra, that person will acquire great merit, enjoy longevity like Mount Sumeru, attain retentive learning, and be able to eradicate the sufferings of the hells, hungry ghosts, and animals; the realm of Yama; the three retributions; the eight adversities; the seven heinous offenses; and all other transgressions. If any sentient being merely hears the name of this divine mantra, all that being’s karmic hindrances will be extinguished—how much more so if one receives and upholds it in accordance with the Dharma.

THE GREAT BUDDHA-CROWN FEARLESS JEWELED VAST ASSEMBLY SUTRA

FASCICLE FOUR