Đại Phương Quảng Bồ Tát Tạng Văn Thù Sư Lợi Căn Bổn Nghi Quỹ Kinh quyển 13

THE MEANING OF THE PRACTICE OF ALL DHARMAS — CHAPTER FIFTEEN, CONTINUED

_Now I shall further explain the characteristics of virtuous persons who uphold, recite, and cultivate the Mantra Practice, and who attain accomplishment in the meanings and methods of the superior, middling, and inferior grades.

If there is a person of noble family and pure lineage, whose bodily marks are rare and extraordinary; whose complexion is like pure gold; whose head resembles a parasol; whose hair is dark blue; whose face is like the full moon; whose forehead is broad, open, and level; whose eyebrows are orderly; whose eyes are long and reddish; whose eyelashes do not intermingle; whose nose is straight like a bamboo tube; whose lips are beautifully red; whose tongue resembles a lotus petal; whose teeth are even, white, and beautiful; whose beard is dark and full; whose chin is rounded; whose palate is deep; whose hair at the crown curls to the right; whose ears hang downward; who is spirited and courageous; whose speech is pleasing and free from anger; who has little greed and is detached from desire;

who always delights in purity, fine garments, and delicious food; who, while practicing purity, examines himself, speaks truthfully, takes refuge in and reveres the Three Jewels, makes offerings to sages and noble ones, is filial toward his parents, has compassion for sentient beings, and possesses profound wisdom; who moreover enjoys longevity, practices with resolute vigor without retreating, and delights in seeking the stage of a bodhisattva-mahasattva up to the stage of unsurpassed, complete, perfect enlightenment—one belonging to this class will certainly accomplish the Dharma of the superior grade and will be able to penetrate the profound meanings of all ritual manuals.

_Furthermore, there may be a person who is a Kṣatriya, a Brāhmaṇa, or belongs to another pure lineage; who possesses the complete marks of a human being; whose body is purple or white; whose chest is full and rounded; whose breasts are prominent; whose body hair curls to the right; whose abdomen is large and navel deep; whose waist and back are broad; whose shoulders are full and level; whose armpits and flanks resemble those of the lion king; whose hands and arms are long, without visible veins; whose upper and lower body are proportionate, being neither short nor tall; who possesses a courageous mind; who delights in secret practices and in observing the precepts; who also delights in generosity; whose speech and conduct are truthful; who has compassion for all;

who studies the Dharma fearlessly; who always delights in mundane and supramundane wisdom; who arouses bodhicitta, constantly makes offerings to the Three Jewels, possesses great merit, diligently practices with vigor, and cultivates without retreating.

A person bearing these marks will certainly accomplish the Dharma of the middling grade.

Furthermore, there may be a person of pure lineage, whose limbs are complete, without defect or deficiency; whose complexion is purple or white; whose body is smooth, lustrous, and well nourished, neither too fat nor too thin; whose lower parts are exceptionally well proportioned; whose waist is broad and thighs full and rounded; whose shins and knees are straight above and below, like the heels of the deer king; whose two concealed marks are complete and perfect; and whose palms and soles are pink and delicate, bearing auspicious signs such as a wheel, a banner, a gate-tower, a fish, a pennant branch, and an utpala, the blue lotus.

All such marks are dignified and beautiful. Furthermore, this person delights in purity and does not associate with evil people; has little greed, anger, and delusion; possesses great merit; constantly practices loving-kindness and compassion; delights in generosity; makes offerings to the Three Jewels and also to the devas of Trāyastriṃśa Heaven; and vigorously cultivates mundane and supramundane Dharmas. A person belonging to this class of marks will certainly accomplish the Dharma of the third grade.

Furthermore, a person who arouses bodhicitta and cultivates bodhicaryā, who gathers the wondrous marks of all three grades described above, who moreover possesses every kind of merit, loving-kindness, compassion, sympathetic joy, and equanimity, who courageously and vigorously cultivates the Great Vidyā Dhāraṇī, and whose resolve in practice is fearless, free from anxiety, and never retreats, will certainly surpass other practitioners and attain the foremost, supreme, and excellent accomplishment.

Previously I explained that practitioners who uphold and recite possess wondrous marks through merit from former lives, and therefore will certainly attain accomplishment in their cultivation.

_Furthermore, there are auspicious constellations and auspicious periods that, for a single instant, blink of an eye, or breath, revolve along the heavens and look upon the world. All sentient beings who are born during such a period possess great auspiciousness and acquire great merit; when they cultivate the Great Dharmas, they will certainly attain accomplishment.

If sentient beings lack roots of goodness from former lives and possess much evil karma, then at birth they encounter malignant constellations. They certainly lack merit, their faculties are defective, they do not possess the full marks of a human being, and the Great Dharmas they cultivate certainly cannot be accomplished.

If, at the time of birth in the early morning, a person encounters the lunar mansions Puṣya, Revati, Pūrva-phalguni, Maghā, Svāti, Anūrādhā, Citrā, Rohiṇī, or Kṛttikā, and these together with the rising sun look upon him, then everything this person undertakes and cultivates will be accomplished.

Again, in the early morning or at midday during the bright fortnight, one may encounter Venus (Śukra), Jupiter (Vṛhaspati), or Mercury (Budha). These celestial bodies possess great power and look upon all sentient beings in the world. If a person is born at such a time, the wholesome karma he cultivates, his recitation and observance of the Great Vidyā Dhāraṇī, and all his undertakings will certainly be accomplished.

Furthermore, if any one of these—Venus, Jupiter, or Mercury—is situated in the same region as the sun (Āditya) and moon (Candra) and looks upon a person at birth, then after being born that person will certainly possess great wealth and nobility, enjoy a long life, attain great sovereignty, and be respected by all who see him.

Furthermore, a person may be born after midday or at sunset, during a period when malignant planets look upon the place of birth. The malignant planets are Saturn (Śanaiścara), Mars (Aṅgāraka), Rāhu, Ketu, Tārā, and stars belonging to the dark group called Kṛṣṇāriṣṭa. Such celestial bodies are not truly evil.

If one is a person of the highest superior grade, possessing the power of roots of goodness from former lives and complete in merit and wisdom, encountering such an hour at birth will further increase one's great merit and majestic power. If one is of the middling grade, both one's good and evil will be reduced by half. If one is of the inferior grade, one's roots of goodness will be weak, while one possesses karma from former lives.

A person such as this, born at such an hour, will have neither merit nor wisdom, will not cultivate wholesome karma, and will possess much greed, anger, and delusion.

If, at this same hour, the sky becomes dark and obscure, violent winds and rains arise, lightning flashes, thunder shakes greatly, hail pours down, or the clouds turn crimson, these are all extremely inauspicious omens.

If such phenomena occur at the hour of birth, that person's faculties will be defective, his appearance ugly, his body bent and hunched, and his body covered in sores. He will have no protector or refuge and will be poor, distressed, and lowly. If he undertakes the precepts, he will violate them and be unable to preserve them; sages and noble ones will pity his downfall.

For such a person, evil increases while goodness declines. He possesses no portion whatsoever of auspiciousness. In cultivating the mantra practice, he is like a blind and deaf person who neither sees nor hears. Even if he should hear it, he cannot give rise to faith. Such matters cannot be exhaustively described.

Furthermore, because such sentient beings possess little merit, all manner of bhūtas, Mātṛkās, and evil ghosts and spirits may dwell within their bodies and cause affliction and disturbance.

_There are also sentient beings who take refuge in the Three Jewels, honor sages and noble ones, and plant roots of goodness in the presence of Buddhas, bodhisattvas of the ten bhūmis, pratyekabuddhas, and śrāvakas. Because their greed and anger remain strong, they do not attain liberation. Although they may be reborn in the heavens, even in the heavens of the Formless Realm at the utmost limit of the three realms, because they have not yet escaped samsara, they fall again and are reborn in Jambudvīpa. They again receive bodies, sometimes foolish and sometimes deluded, and bhūtas, Mātṛkās, and evil ghosts and spirits may dwell within their bodies and cause affliction and disturbance.

Having witnessed this, wise persons and noble ones extensively explain the characteristics of these practices so that practitioners who uphold and recite may understand each one clearly. Because such practitioners constantly recite the Great Dhāraṇī and possess the power of the Great Vidyā, ghosts and spirits cannot obstruct them. Those who uphold it remain mentally undeluded, possess complete majestic virtue, and attain great mastery over the dhāraṇī.

Throughout this great earth, they can summon all bhūtas and other beings that dwell within people's bodies and cause affliction, compelling them to appear and to speak truthfully one by one. Through the power of the dhāraṇī they cause them to leave the bodies of those people. They then teach those beings the profound and wondrous Dharma, causing them to accept discipline. When those bhūtas have departed, the chronically ill persons are liberated. Through the power of the dhāraṇī, evil is subdued and goodness increased; one attains mastery over both good and evil.

_Previously I also explained the three realms of yin, yang, and wind as corresponding to the three dharmas of greed, anger, and delusion. Because greed, anger, and delusion do not cease, yin, yang, and wind become increasingly intense. Together with earth (Pṛthivī), these form the four great elements. Earth combines with water, and fire combines with wind. Space is also present as the fifth great element. The foregoing enumeration is commonly known among people.

Concerning a sick person and the realm of the four great elements, someone may give rise to doubt: Although the body is made of the four great elements, from where does illness arise? If it does not arise from birth, to whom does illness belong? Regarding arising and non-arising, one gives rise to two kinds of doubt and imagines that, apart from the four great elements, there is some separate creator. In humans, devas, non-humans (amanuṣyas), and all sentient beings, everything is subject to increase and decrease. The sole exception is the teaching of all perfectly enlightened Buddhas of the past, present, and future, which is identical, without duality or difference.

Thus, according to the cause (hetu), good and evil obtain their corresponding fruit (phala), and every kind of suffering is created by one's own karma. A person of the inferior grade has no merit and no refuge, and non-human beings therefore gain an opportunity to inflict harm. A person of the superior grade possesses excellent wholesome power and is born in conjunction with auspicious stars.

He encounters only exceptional auspicious signs, while non-human beings and all evil affairs remain far away. He always abides peacefully in wholesome tranquility and obtains great happiness. If such a person seeks the Great Vidyā Dhāraṇī and the supreme ritual manual, he will quickly attain accomplishment.

The perfectly enlightened ones of the past, present, and future teach in the Dharma scriptures the world's foremost and supreme Dharma of non-self, the statement of suchness, liberation, and utmost quiescence, the unsurpassed statement, the mantra and Great Dhāraṇī, and the methods of accomplishment of all ritual manuals, thereby enabling practitioners to attain omniscient wisdom (sarvajñajñāna).

I, Śākyamuni Buddha, have taught this great ritual Dharma, the king among ritual manuals. If sentient beings cultivate according to the Dharma, they will attain the statement of inexhaustible freedom from illness, the statement of perpetual quiescence, the statement of freedom from affliction, the statement of bodhi and nirvana, all meanings of the mantra statements, the three kinds of bodhi, and omniscient wisdom. The causes and karmic results attained through these ritual manuals cannot otherwise be seen or heard. This Dharma was taught and transmitted by Buddhas and bodhisattvas for the benefit of all sentient forms throughout the world.”

_When the Buddha taught this vast ritual manual of the Mantra King, none of the Mantra Kings throughout the three realms failed to submit. Even if the moonlike Sage should disappear, the world become empty, and the Buddha's teaching come to an end, this King of Ritual Manuals will continue to abide and will not depart.

O Youth Mañjuśrī! This ritual manual of the mighty Mantra King was taught by the Buddha. If sentient beings, after hearing it, sincerely believe and revere it and resolutely aspire to seek it, all mundane and supramundane Dharmas will be accomplished. The Buddhas do not speak falsely.

If a practitioner constantly upholds and recites the Mantra King and delights in the homa Dharma, that person accords with the transmission of the omniscient wisdom of the three times and abides without doubt in the ritual Dharma of the Mantra King. All sentient beings in the world lack wisdom and entertain doubts regarding wholesome deeds, evil deeds, deeds that are neither wholesome nor evil, good deeds, and deeds that are not good. For their sake, one should teach all the supreme mundane and supramundane Dharmas of liberation taught by the Tathagata, the Worthy One, the Perfectly Enlightened One. One should cause them to practice the various Dharmas of the Mantra King revered by the world, which constitute a treasury for all sentient beings.

O Youth Mañjuśrī! You requested that I teach these matters of good and evil and the essential Dharmas solely for the benefit of all sentient beings. The Buddhas of the past taught the same, enabling the future sprouts of Buddhahood to remain unbroken. If a practitioner gives rise to profound faith and reverence toward this power of omniscient wisdom that has been taught, and practices vigorously without doubt, then the conduct he performs accords with omniscient wisdom.

If practitioners created evil karmic obstructions in past lives that have not yet been exhausted, so that the undertakings they perform in this life fail to be accomplished, they should follow the method of repentance taught by the Buddhas and sincerely repent; their karmic obstructions will certainly be eradicated. They should then cultivate according to the Dharma and will swiftly attain accomplishment. But if foolish and deluded persons wandering in samsara bear heavy karma and cannot repent and cultivate according to the Dharma, then their undertakings and aspirations cannot be accomplished, and there is no means by which they can bring benefit and happiness to sentient beings.

Furthermore, practitioners who uphold and recite should cultivate meditative concentration. If they do not cultivate concentration, they cannot enter the gate of liberation. If they can cultivate concentration and take the Dharma as a condition, they will certainly attain liberation and swiftly realize bodhi.

THE MEANINGS OF THE DHARMAS IN THE GREAT VAIPULYA BODHISATTVA-PIṬAKA FUNDAMENTAL RITUAL SCRIPTURE OF MAÑJUŚRĪ — CHAPTER SIXTEEN

_At that time, the Blessed One Śākyamuni Buddha again contemplated the Heaven of Pure Light and addressed Youth Mañjuśrī: “Now, Mañjuśrī, listen carefully! Vajrapāṇi Bodhisattva, the Yakṣa King, asked me before the great assembly about the extensive rites of the method for painting images. I explained them previously. He also asked me whether dreams experienced by all practitioners of mantra are wholesome or evil. For the sake of practitioners who uphold and recite, I shall therefore explain when all such dreams are applicable.

Vajrapāṇi Bodhisattva, the Yakṣa King, joyfully joined his palms, bowed his head and face, paid homage at my feet, and said: “Blessed One! The Buddha has now taught for the benefit of the world and for my sake, benefiting sentient beings and enabling them to attain happiness. Concerning the dreams experienced by practitioners who uphold and recite, the characteristics of good and evil, the merits obtained, and the aims sought by sentient beings: if a person constantly practices the supreme conduct and karma, may the causes and fruits thereby obtained, together with all good and evil of the past, present, and future and omniscience, up to the attainment of purity that is signless, unattached, and unobstructed,

the supreme mantra corresponding to the statement of wholesome quiescence and all the majestic power of the Buddha, as well as the Dharma practices of practitioners who uphold mantras, be taught according to the characteristics of the superior grade and the dreams corresponding to every kind of affair.”

The Yakṣa King further said: “The Supreme Lion Śākyamuni became the fourth Buddha of the Auspicious Eon (Bhadra-kalpa). Seated beneath the tree where Māra was subdued, he manifested great majestic power, possessed great vigor, revealed great wisdom, and displayed great merit, and is therefore revered by the world.”

After praising him with these words, Vajrapāṇi Bodhisattva, the Yakṣa King, paid homage at the Buddha's feet, returned to his seat, and remained there in silence.

At that time, Youth Mañjuśrī of Great Wisdom asked: “Śākyamuni Buddha and the Buddhas of the past—excellent indeed, O Blessed One, Worthy One, Perfectly Enlightened One! Concerning that extensive practical wisdom and the great multitude of sentient beings: their places of birth, constellations, characteristics of good and evil, practical wisdom, causes and fruits, and the cultivation of undertakings for increase and benefit; whether the doubts in the minds of practitioners who uphold and recite regarding success or failure will be resolved; their seeking the highest, most honored merit, sovereignty, and happiness in the world; and their seeking every stage of the noble ones up to omniscient wisdom—may the Blessed One explain these briefly.”

After hearing these words, the Blessed One Śākyamuni Buddha addressed that Buddha-child in a pure Brahmā voice (brahmaghoṣa), like the sound of the Dharma drum of great vigor and like the subtle, wondrous song of the kalaviṅka bird: “Youth! If practitioners seek to accomplish everything for the benefit of the world, they must be sincere and single-minded, compassionate with a loving heart, and arouse the pure mind of a great vow. Because such persons act for the benefit of others, they will certainly attain accomplishment.

O Youth Mañjuśrī! If those practitioners constantly delight in accepting and upholding the supreme Great Vidyā and Great Dhāraṇī, they truly turn the wheel of Dharma, subdue Māra, and attain supreme joy. If sentient beings hear it with their ears, see it with their eyes, and give rise to delight in their minds, they will certainly attain excellent happiness.”

Youth Mañjuśrī said to the Buddha: “No one can know the majestic power and supreme wisdom of the Tathagata; that Buddha-child is likewise.”

The Buddha told Mañjuśrī: “If that Buddha-child practices this conduct and attains its corresponding accomplishment, even the supreme persons of the world cannot know his majestic virtue, wisdom, and power. Even the devas of the Desire Realm, those of the Form Realm and Formless Realm, and their celestial lords cannot know that majestic virtue, wisdom, and power. Even those from the first bhūmi through the tenth bhūmi cannot know it. Mañjuśrī! Only a Buddha-Tathagata can fully understand it.

Mañjuśrī! This Supreme Ritual Manual of Mañjuśrī (Mañjuśriyaṃ-parikalpa) bears the same name among all Buddhas of the past, future, and present. If a person hears it, cultivates it in purity, remains free from other conditions, and gathers the mind without distraction, that practitioner will attain the abode of quiescence and the supreme good destination. The superior Dharma he undertakes will be free from all obstacles; his mantra practice will swiftly attain accomplishment; and his aspiration to achieve the Buddha path will reach great perfection. Whether walking or sitting beneath the bodhi tree, he will turn the wheel of Dharma for sentient beings. This merit is proclaimed by all Buddhas.

Mañjuśrī! If anyone recollects your name, the inconceivable merits of the Buddha will always manifest their majestic power. No one can fully describe the innumerable mantra ritual manuals of all past Buddhas. Yet you, pure Youth Mañjuśrī, can teach the mantra practices of all Buddhas.

Youth! Use the Buddha's wisdom to instruct everyone. The entire great assembly in this Heaven of Pure Light follows your instruction and dares not oppose it.”

THE GREAT VAIPULYA BODHISATTVA-PIṬAKA FUNDAMENTAL RITUAL SCRIPTURE OF MAÑJUŚRĪ — CAUSES AND FRUITS ACCORDING TO KARMA, CHAPTER SEVENTEEN

_At that time, Śākyamuni Buddha entered the Samādhi of the Miraculous Transformations of All Tathagatas (Sarva-tathāgata-vikurvita-samādhi). From between his eyebrows he emitted a great light of blue, yellow, red, white, and crystal (sphaṭika) colors, illuminating all worlds and Buddha lands throughout the ten directions. The light shone everywhere throughout those worlds and, in an instant, summoned all devas and celestial bodies. Those celestial bodies (graha-nakṣatra) came in response to the summons, arrived at the assembly, paid homage, and remained there.

After the Buddha's light had majestically covered and completely illuminated the assembly, it returned and entered between the Blessed One's eyebrows. When those celestial bodies and their retinues saw the light enter between the eyebrows of the Buddha, the Blessed One, each joined their palms, trembling in fear and taking refuge. In an instant they became senseless and fell to the ground, but through the power of the Buddha's loving-kindness they revived.

At that time, the Blessed One Śākyamuni Buddha addressed all the celestial bodies and their retinues: “Do not be afraid! Sincerely listen with care! Celestial deities of the stars, you noble celestial beings!

I am mindful of foolish sentient beings who lack wisdom and do not understand my intention. I wish such groups of sentient beings throughout the worlds to arouse various intentions and cultivate various practices, benefiting themselves and others, and to seek the foremost, firm vajra body of the Tathagata. Because they are confused and inverted, they delight in seeking rebirth among humans, devas, asuras, and others.

They again enter the various desolate paths of samsara and, according to the good and evil karma they have created, receive various worldly bodies. The bodies they receive have no sovereign master. Even if one becomes a supreme lord among humans and devas, apart from accordance with karmic conditions, nothing else can be obtained.

Such karmic conditions necessarily depend upon causes (hetu) to arise, and those causes are necessarily established in dependence upon conditions (pratyaya).

Thus causes and conditions mutually assist and unite with one another, appropriately giving rise to the four great elements. The four great elements give rise to the skandhas, which proceed toward boundless formations, and formations proceed toward other realms. Therefore immeasurable forms of birth are distinguished.

Later, at death, because of the fire of ignorance and the wind of karma, their natures are burned and covered, preventing them from practicing the unobstructed and impartial conduct of the three vehicles. When the Great Vehicle (Mahāyāna) flourishes, one acts in accordance with causes and conditions. Practitioners of the middle vehicle of the pratyekabuddhas seek wisdom for themselves and do not benefit others. Śrāvakas of the Lesser Vehicle delight in abiding in the view of annihilation; their clinging minds do not turn back, and they do not seek another path.

Furthermore, when foolish and deluded, beings create various kinds of karma, abide in the world, and seek worldly accomplishments. Yet they should diligently cultivate the statement of quiescence and freedom from illness, the statement of freedom from affliction, and the pure and unobstructed Noble Eightfold Path. By abandoning unwholesomeness and evil karma through such Dharmas, they themselves will abide in the unobstructed practices of the three vehicles.”

_Furthermore, he addressed the celestial deities of the stars: “Śāntika has three kinds of Dharma. Practitioners who uphold and recite cultivate three kinds of karma and obtain three kinds of fruit; these three must be clearly understood. The two kinds of inverted karma are also observed in three kinds of lineage (gotra); one may also observe eight kinds of lineage, and furthermore one kind of lineage. All mantras abide in the lineage of quiescent nirvana (śāntaṃ-nirvāṇa-gotra) within the Buddha's pure mind. The causes and karma thus explained are all characteristics of mantra. Yin and yang are likewise.

As for mundane accomplishment, the karma created by a person and the causes and fruits thereby obtained are like planting rice: when one sees the sprout arise, one knows what fruit will result. The Dharma of accomplishment is likewise.

If an auspicious omen appears, one knows with certainty that accomplishment will be attained. For example, white is called supreme. Yin and yang are likewise.

If auspicious conditions unite, all endeavors are fulfilled. All Dharmas are skillful means, but a single karma is regarded as supreme. If one has no karma and the body has nowhere to abide, how could an auspicious omen be obtained?

Only when the full characteristics of such auspicious omens and the lineage of birth (jātakairgotra) are present can one know that a person possesses various wholesome karmas. If nothing can be found in either the marks or karma, no one can know what lies between them. It is like a sick person whose vital strength has weakened and whose countenance is haggard: only then does one know that he is ill.

Likewise, seeing that sentient beings receive such bodies through karma, and discerning whether the karmic result and omen are wholesome or evil, is called discerning the marks of birth.

Celestial deities of the stars! I previously explained the seasons and times when all sentient beings are born, and how auspicious days, according to the karma that has been evoked, accord with auspicious constellations. One may also see various signs among birds, hear wondrously subtle sounds of speech, or obtain auspicious signs in dreams. Such are auspicious omens, causes and conditions, and characteristics.

Practitioners who uphold and recite and seek accomplishment among the mantra Dharmas must clearly understand the signs of such accomplishment. They must also know all obstacles and difficulties, inauspicious signs, and evil dreams.

Celestial deities of the stars! Long ago, in the past, the perfectly enlightened Buddha Śālendra-rāja taught at the bodhimaṇḍa the Great Mantra King that destroys all obstacles and difficulties and eliminates evil dreams and inauspicious affairs, enabling beings to attain bodhi and omniscient wisdom.

At that time, the Māra King constantly aroused evil intentions, created obstacles and difficulties, and manifested every kind of greatly evil sign. Those who saw them became extremely frightened, and practitioners were caused to retreat. When the power of that Māra's merit remained for a long time, practitioners who upheld and recited used the Mantra King endowed with the Buddha's majestic virtue, great vigor, and great power of spiritual penetration. In an instant, all those obstacles, evil dreams, evil signs, and the various deeds of evil beings were completely eradicated.

Celestial deities of the stars! Listen carefully! The past Tathagata Śālendra-rāja, in order to tame malignant celestial bodies, evil heavenly māras, all bhūtas and their retinues, and every kind of sentient being—including evil creatures with two legs, four legs, or no legs that dwell upon the earth—subdued them with the Great Mantra King and taught and transformed them so that they gave rise to virtuous minds and no longer afflicted other sentient beings. Listen attentively!

The Mantra King is pronounced:

“Nẵng mạc tam mãn đá một đà nam, a bát-la để hạ đá xá sa nẵng nam. Đát nhữ tha: Án, khư khư, khư hứ khư hứ, hồng hồng, nhập-phộc la, nhập-phộc la, bát-la nhập-phộc la, bát-la nhập-phộc la, để sắt-xá, để sắt-xá, sắt trí-lý, phả tra, phả tra”

*) Namaḥ samanta-buddhānāṃ apratihataśāsanānāṃ

Oṃ_ kha kha, khāhi khāhi, hūṃ hūṃ, jvala jvala, prajvala prajvala, tiṣṭha tiṣṭha, ṣṭrī phaṭ phaṭ

[The Sanskrit manuscript records:

NAMAḤ SAMANTA-BUDDHĀNĀM APRATIHATAŚĀSANĀNĀM

TADYATHĀ: OṂ_ KHA KHA, KHAHI KHAHI, HUṂ HUṂ, JVALA JVALA, PRAJVALA PRAJVALA, TIṢṬHA TIṢTHA, ṢṆĪḤ PHAṬ PHAṬ SVĀHĀ]

The Buddha said: “This Mantra King is called the Great Buddha-Crown Blazing Light. If a person constantly upholds and recites it, it can eliminate all evils and inauspicious affairs, subdue all bhūtas, destroy all obstacles and difficulties, and accomplish eighty thousand kinds of auspicious endeavors.

If, while upholding and reciting it, a person remains mentally undistracted, sincere, and single-minded, then I, the Deva among Devas, the Perfectly Enlightened One, will in an instant reach the dwelling places of all celestial deities of the stars, bhūtas, and evil beings. Through the unequaled power of vigor and the great vigor of the Buddha-Crown Mantra King, I shall subdue them, causing those evil beings to behold innumerable Great Buddha-Crown Kings. Filled with immeasurable fear, they and all their retinues will seek to enter samādhi and receive protection.

THE GREAT VAIPULYA BODHISATTVA-PIṬAKA FUNDAMENTAL RITUAL SCRIPTURE OF MAÑJUŚRĪ — FASCICLE THIRTEEN (End)