Du Già Liên Hoa Bộ Niệm Tụng Pháp

Upon first entering the place of practice, one must sincerely perform these acts: prostration, repentance, making vows, and dedication of merit. Then form the Lotus Mudra by joining the palms, leaving the center hollow like an unopened hibiscus flower. Recite the Mantra of the Purity of All Dharmas, then place the mudra at the heart, forehead, throat, and crown of the head, reciting the mantra once at each place; one will thereby attain purity. The mantra is:

“Án_ Tát phộc bà phộc, truật đà, tát phộc đạt ma sa-phộc bà phộc, thú độ hám”

湡 辱矢向 圩益 屹楠 叻猣 辱矢向 圩砰曳

OMÏ SVABHÀVA ‘SUDDHA SARVA DHARMA SVABHÀVA ‘SUDDHA UHÀMÏ

Then kneel with the right knee touching the ground and raise the Lotus Añjali Mudra above the crown of the head. Recite the mantra while visualizing oneself bowing at the feet of all Buddhas, bodhisattvas, and the principal deity. The mantra is:

“Án_ Bát ná-ma vật”

輆 扔痧 酮

OMÏ PADMA VIHÏ

Upon completing this practice, all acts of homage and offerings to all Buddhas and bodhisattvas are thereby fully accomplished. Then sit in the full lotus posture or the half-lotus posture. Next form the Lotus Samaya Mudra: interlace the fingers of both hands outward and close them into a fist; extend the two thumbs and the two little fingers upright, placing each pair side by side. Declare this before all Buddhas, bodhisattvas, and the principal deity, causing them immediately to recollect their fundamental vows and bestow empowerment and acceptance. The mantra is:

“Án_ Phộc nhật-la, bát ná-ma, tam ma gia, tát-đát-noan”

輆 向忝 扔痧 屹亙伏 僬

OMÏ VAJRA PADMA SAMAYA STVAMÏ

Next form the Mudra of Supreme Joy. Keeping the hands as in the preceding mudra, lower only the two middle fingers into the palms so that their pads touch each other. The mantra is:

“Án_ Tam ma gia, hộc, tố ra đa, tát-đát-noan”

輆 屹亙伏 趌 鉏先凹 僬

OMÏ SAMAYA HOHÏ SURATA STVAMÏ

Next form the Heart-Opening Mudra. Visualize the syllable Đát-la (氛 TRA) upon the right breast and the syllable Tra (誆 TÏ) upon the left breast, like the bars of a door. Using the Vajra Bond, draw them apart three times to open one’s own heart, just as one opens a door. The mantra is:

“Án_ Phộc nhật-la mãn đà, đát-la tra”

輆 向忝向神 氛誆

OMÏ VAJRA BANDHA TRATÏ

Next form the Wisdom-Entering Mudra. Based upon the preceding Vajra Bond, bend only the two thumbs inward into the palms. Visualize, one cubit before oneself, a white lotus bearing the syllable Aùc (珆_ AHÏ), which emits white light that flows into the heart and abides upon the white lotus there. The mantra is:

“Án_ Phộc nhật-la vi xá, ác”

輆 向忝吒在 珆

OMÏ VAJRA VE’SA AHÏ (Another version gives: OMÏ VAJRA AVI’SA AHÏ)

Next form the Mudra for Closing the Gate of the Heart. Based upon the preceding Bond Mudra, use only the two index fingers to grasp the joints of the two thumbs, then place the mudra against the heart. The mantra is:

“Án_ Phộc nhật-la mẫu sắt tri, hàm”

輆 向忝觜泏 圳

OMÏ VAJRA MUSÏTÏI HÙMÏ

Then visualize the gate being closed (Closing the Gate).

Next form the Meditation Mudra. Interlace the fingers of both hands, turn the palms upward, and place them below the navel. Extend the two thumbs upward so that their tips touch. Then recite the Mantra for Entering Samadhi:

“Án_Tam ma địa, bát ná-di, hột-lị”

輆 屹交囚 扔榰 猭

OMÏ SAMÀDHI PADME HRÌHÏ

Next, straighten the body, establish right mindfulness, and enter samadhi. Curl the tongue upward against the palate, bring all entangling conditions to a halt, and contemplate that all dharmas, both inwardly and outwardly, possess nothing whatsoever. If many deluded thoughts arise, first employ the practice of counting the breaths.

In the practice of counting the breaths, attend to the inhalations and exhalations, counting from the first breath to the seventh; then again count from one to seven, continuing without interruption. When the mind no longer clings to any condition, there is no further need to count the breaths; enter deeply into the purity in which nothing is possessed. Then visualize Buddhas filling empty space, their bodies great and small like innumerable sesame seeds, each endowed with all excellent marks.

The Buddhas tell the practitioner:

“Good son! Contemplate your own mind.”

Again visualize your own body bowing at the feet of all the Buddhas everywhere, and address the Buddhas, saying:

“Blessed Ones! How should the mind be contemplated? What form and appearance does the mind have?”

The Buddhas reply: “Good son! The characteristic of the mind is difficult to fathom.”

They then confer a mantra to be recited secretly while contemplating. The mantra is:

“Án_ Chất đa, bát-la để vi đăng, ca lỗ nhĩ”

輆 才柰 盲凸吒尼 一刎亦

OMÏ CITTA PRATIVEDHAMÏ KARA UMI

The practitioner recites it secretly and contemplates carefully, seeing that his own mind resembles the pure moon. The Buddhas say:

“Good son! Your mind is originally thus. It is merely obscured by adventitious defilements. Know that this itself is the mind of bodhi.”

They further transmit this mantra:

“Án_ Mạo địa chất đa, mẫu đát-ba ná dạ nhĩ”

輆 回囚才柰觜瘑叨 仲亦

OMÏ BODHICITTAM UTPÀDA YÀMI

Recite this mantra and contemplate carefully. The lunar disc of the mind becomes even clearer and purer, without any obscuring stain. Then, within the lunar disc, visualize the syllable Hột-Lị (猭_HRÌHÏ) transforming into a white lotus with one thousand petals, radiating illuminating light. The mantra is:

“Án_ Để sắt-xá phộc nhật-la bát ná-ma”

輆 凸沰 向忝 扔痧

OMÏ TISÏTÏA VAJRA PADMA

Again visualize this white lotus gradually expanding until it extends throughout the Dharma realm and equals empty space. The mantra is:

“Án_ Tát-phát la, phộc nhật-la bát ná-ma”

輆 剉先 向忝 扔痧

OMÏ SPHARA VAJRA PADMA

Next visualize the lotus gradually contracting. All the Buddhas within empty space enter that lotus, which becomes equal in size to one’s own body. The mantra is:

“Án_ Tăng ha la, phộc nhật-la bát ná-ma”

輆 戌成先 向忝 扔痧

OMÏ SAMÏHARA VAJRA PADMA

Then transform the lotus into Avalokitesvara Bodhisattva, adorned with a jeweled crown, necklaces, and excellent marks, emitting light throughout the Dharma realm. Amitayus Buddha is upon his crown. The principal deity holds a white lotus in his left hand, while his right hand forms the Opening Lotus Seal (the mudra of a lotus beginning to bloom). The mantra is:

“Án_ Tam ma dụ hàm, ma ha tam ma dụ hàm, tát bà đát tha nghiệt đa tỳ tam mạo địa, phộc nhật-la bát ná-ma, a đát ma cú hàm”

輆 屹亙伋曳 亙扣屹亙伋曳 屹楠 凹卡丫出戌石回囚 向忝扔痧 狣授人曳

OMÏ SAMAYA UHAMÏ MAHÀ SAMAYA UHAMÏ SARVA TATHÀGATA ABHISAMÏBODHI VAJRA PADMA ATMAKA UHAMÏ

Upon entering this samadhi, all the eight classes of devas, nagas, and other beings see the practitioner’s body as entirely indistinguishable from the form of Avalokitesvara. This practice can eliminate the practitioner’s grave offenses accumulated over immeasurable kalpas; every supreme vow will be fulfilled without exception, and in this very life the Vajra Dharma Body will be perfected. By contemplating this very body, one immediately attains perfect awakening.

Next form the Empowerment Mudra. Interlace the fingers of both hands outward and close them into the Vajra Bond. Press it against the heart, forehead, throat, and crown of the head, reciting the mantra once at each place. The mantra is:

“Án- Hột-lị tát bà ca li a địa sắt-xá tát-phộc hàm”

輆猭 屹楠 乙共 狣囚凸沰凹 渢伐

OMÏ HRÌHÏ SARVA KÀRI ADHISÏTÏITA SVÀMAMÏ

Next form the Abhiseka Mudra. Join the palms, extend the two thumbs firmly upright, and bend the other eight fingers tightly into the shape of a jewel. Place the mudra upon the crown of the head and recite the mantra three times, visualizing the crown of the Five Tathagatas being placed upon the practitioner’s head. The mantra is:

“Án_ Hột-lị ma ni bát ná-ma a tỳ tiễn giả, tát phộc hàm, đát-lạc, hột-lị”

輆猭 亙仗扔痧 狣石趔弋 渢伐 猧 猭

OMÏ HRÌHÏ MANÏI PADMA ABHISIMÏCA SVÀMAMÏ TRÀHÏ HRÌHÏ

Next form the Garland-Binding Mudra. Recite the mantra while using the preceding Abhiseka Mudra: separate the hands at the forehead, move them around to the back of the head, and circle them three times as though binding a garland. Then bring them forward and lower them beside the ears, releasing the fingers downward beginning with the little fingers, as though putting on a garland. The mantra is:

“Án_ Phộc nhật-la bát ná-ma ma lê hàm hột-lị”

湡 向忝扔痧 交同 猲 猭

OMÏ VAJRA PADMA MÀLE HÙMÏ HRÌHÏ

Next, form the Armor Mudra. Form the Vajra Fist as a child tightly clenches its hand: the two index fingers grasp the two joints of the thumbs and are placed horizontally before the heart. Then extend the two index fingers, each enclosing one finger-joint, with the right pressing upon the left.

Visualize the syllable ÁN (輆OMÏ) on the surface of the right index finger and the syllable CHÂM (趐TÏUMÏ) on the surface of the left index finger. Continually recite these two syllables without interruption. Visualize both syllables emitting green light, like drawing silk threads from a lotus stalk, the light streaming forth without cease.

Rotate the two index fingers three times before the heart, then at the navel, then at both knees, then at the lower back, and then again level with the heart. Next, rotate them at the right shoulder, then the left shoulder, then above the forehead, and finally behind the head. At each place, rotate them three times.

Again form the Vajra Fist Mudra, then release and scatter the fingers beginning with the little fingers, as though shaking out a celestial robe. Then make the two bonds without releasing them, and merely clap the palms three times. The mantra is:

“Án, Phộc nhật-la bát ná-ma, đổ sử-dã hộc”

湡 向忝扔痧 加併 趌

OMÏ VAJRA PADMA TUSÏYA HOHÏ

Next, within the mandala, visualize the syllable A (狣) becoming a moon disk. Within the moon disk, visualize the syllable HỘT-LỊ (猭_HRÌHÏ) becoming the body of the Principal Deity and emitting great light. At the same time, the Principal Deity’s immeasurable retinue appears everywhere within that circular radiance. Then form the Hook Mudra: make the Vajra Bond Fist and shape the right index finger like a hook. Invite the deity three times, making one summons with each recitation. The mantra is:

“Án_ A dạ hệ nhược”

湡 玅伏扛 切

OMÏ ÀYAHI JAHÏ

Next, form the Noose Mudra as in the preceding bond, joining the two index fingers together like a ring, and draw the Principal Deity into the body of contemplative wisdom. The mantra is:

“Án_ A hệ hồng hồng”

湡 玅扛 猲 猲

OMÏ ÀHI HÙMÏ HÙMÏ

Next, form the Lock Mudra based on the preceding bond. Interlace the two index fingers with the two thumbs, each grasping the other like two rings linked together, causing the Principal Deity to remain. The mantra is:

“Án_ Hệ tát-phổ tra hàm”

湡 旨 厘巴 圳

OMÏ HE SPHOTÏA VAMÏ

Next, form the Bell Mudra based on the preceding bond. Bend the two thumbs into the palms and shake the hands three times as though ringing a bell, causing the Principal Deity to rejoice. The mantra is:

“Án_ Vĩ xá gia hộc”

輆 吒在伏 趌

OMÏ VE’SAYA HOHÏ

Next, form the Mudra for Offering Arghya and Scented Water, and recite the Hundred-Syllable Mantra or another hymn of praise. Interlace the two hands outwardly, open both palms, and join the tips of the two middle fingers. Slightly bend the two index fingers so that they remain about the width of a grain of rice from the backs of the middle fingers without touching them, forming the shape of the head of a three-pronged vajra. Place the two thumbs against the lower sides of the two index fingers. Then visualize the cupped hands as filled with scented water. Recite the mantra, extend the offering forward, and wash the feet of the Principal Deity. The mantra is:

“Án_ phộc nhật-lộ ná ca sách”

湡 向怵叨一斗 猲

OMÏ VAJRA UDAKATÏHA HÙMÏ

The Principal Deity has now arrived. Next, form the Karma Mudra. Make a Vajra Fist with the left hand and place it against the heart, visualizing it as holding a white lotus. Make a Vajra Fist with the right hand as well and rotate it above, visualizing the lotus petals opening and unfolding. Thus, one’s own body becomes identical with the activity of the Principal Deity. The mantra is:

“Án_ Phộc nhật-la đạt ma hột-lị”

輆 向忝叻猣 猭

OMÏ VAJRA DHARMA HRÌHÏ

Next, form the Samaya Mudra. Make the Vajra Bond, bend the tips of the two index fingers, and press both thumbs upon them, identical to the empowerment mudra above. This causes the Principal Deity to recall the original vow and to empower, embrace, and protect the practitioner. The mantra is:

“Án_ Tát phộc ca lý”

湡 屹楠 乙共

OMÏ SARVA KÀRI

Next, form the mudra of the Vajra Play Inner Offering. Make the Vajra Bond, extend the two thumbs toward oneself, and place them side by side horizontally before the heart. The mantra is:

“Án_ Ma Ha la để”

湡 亙扣 先凸

OMÏ MAHÀ RATI

Next, form the Garland Mudra. Without altering the preceding mudra, extend both arms together straight forward and hold them level with the forehead. The mantra is:

“Án_ Lộ ba du bệ”

湡 列扔夸立

OMÏ RÙPA ‘SOBHE

Next, form the Song Mudra. Without altering the preceding mudra, bring it from the front to the mouth, then open and scatter the hands, lowering both palms forward as though producing song. The mantra is:

“Án- Luật lô đát la tháo khê”

湡 冠氛 忙考

OMÏ ‘SRUTRA SAUKHYE

Next, form the Dance Mudra. Make Vajra Fists with both hands and rotate them around each other, then release and scatter the fingers beginning with the little fingers. Immediately form the Vajra Joined Palms above the crown of the head. To form the Vajra Joined Palms, join the two hands and interlace the fingertips, with the right over the left. The mantra is:

“Án_ Tát phộc Bố nhi”

湡 屹楠觢兮

OMÏ SARVA PÙJE

The above constitute the Four Inner Offerings.

Next, form the Burning Incense Mudra. Turn the Vajra Bond downward and release it as though burning incense. The mantra is:

“Án_ Bát-la ha-la nễ ninh”

湡 盲岝司市

OMÏ PRAHLA DINI

Next, form the Flower Mudra. Turn the Vajra Bond upward and release it as though scattering flowers. The mantra is:

“Án_ Phả la nga nhĩ”

湡 氐匡丫亦

OMÏ PHALÀ GAMI

Next, form the Lamp Mudra based on the preceding Play Mudra, except that the tips of the two thumbs are bent and brought close together in front without touching. The mantra is:

“Án_ Tố đế nhạ hột-lị”

湡 鉏包仄奄

OMÏ SUTEJÀGRI

Next, form the Anointing Incense Mudra. Release the Vajra Bond and rub the chest as though applying fragrant ointment. The mantra is:

“Án_ Tố hiến đản nghi”

湡 鉏丫神 狣扐

OMÏ SUGANDHA A

GI

The above constitute the Four Outer Offerings.

Next, form the Fundamental Mudra of the Heart of the Lotus Family. Join the two palms and interlace the tips of the two ring fingers and the two index fingers. Let the two little fingers and the two thumbs touch and then open apart.

Recite the Hundred-Syllable Mantra three times. Recite the three syllables BÁN (民誆_PHATÏ) seven times, then release the mudra above the crown of the head. Afterward, take up the rosary and perform the recitation.

Hold the rosary in both hands level with the heart while reciting. Contemplate carefully that the Principal Deity emits pure light, which streams into the crown of the head and illuminates the moon disk at the heart. Upon the moon disk is a white lotus, and one’s own form and that of the Principal Deity mutually assist one another in forming the image.

After completing the prescribed number of recitations, request forgiveness and make vows. Again offer the Samaya and again form the Eight Offering Mudras. Afterward, dispatch the Holy One to return to the original palace.

To dispatch the deity, place the preceding Samaya Mudra at the mouth and release it. The mantra is:

“Án_ Bát ná-ma tát đát-phộc Mục”

湡 扔痧屹玆 鄖

OMÏ PADMASATVA MUHÏ

Afterward, again form the Empowerment, Abhiseka, Armor, and Clapping Mudras. Then leave the place of practice. Either praise the Mahayana sutras or stamp images of the Buddha and make stupas. At all times, do not allow the samadhi of the Principal Deity to be interrupted.

If one comes into contact with an impure place, one should visualize above the crown of the head the syllable BORN OF THE DHARMA-DHATU emitting red light; this is the syllable LÃM (劣_RAMÏ). Empower all food with this syllable, and it will not become defiled through contact with impurity. For every kind of incense and flower offered, likewise add this syllable and visualize it emitting white light. There will then be no defiling contact, and all offerings will fill the entire Dharma-dhatu.

THE HUNDRED-SYLLABLE MANTRA OF THE LOTUS FAMILY is:

“ Oṃ (1) Padmasattva samayam (2) anupālaya (3) Padmasattva (4) tvenopatiṣṭha (5) dṛḍho me bhava (6) sutoṣyo me bhava (7) anurakto me bhava (8) supoṣyo me bhava (9) sarva siddhiṃ me prayaccha (10) sarva karmasu ca me (11) cittaṃ śreyaḥ (12) kuru hūṃ (13) ha ha ha ha hoḥ (14) Bhagavan (15) sarva Tathāgata (16) padma (17) mā me muñca (18) padmī bhava (19) mahāsamayasattva (20) hrīḥ.”

湡 扔痧屹玆 屹亙伏亙平扒匡伏 扔痧屹玆 珞弗扔凸沰 呠旭 伙成向 鉏北佺 伙矛向 鉏末佺 伙矛向 狣平先鈲 伙矛向 屹楠帆鄑 伙 盲伏猌 屹楠 一廕鉏 弋 伙 才柰 漈兇 乃冰 狫 成成成成趌 矛丫圳 屹楠 凹卡丫凹 扔痧 交 伙 彃弋 扔旌 矛向 亙扣 屹亙伏屹玆 猭

OMÏ PADMASATVA SAMAYAM ANUPÀLAYA PADMASATVA TVENA UPATISÏTÏA DRÏDÏHO ME BHAVA SUTOSÏYO ME BHAVA SUPOSÏYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHIMÏ ME PRAYACCHA SARVA KARMASU CA ME CITTAMÏ ‘SRÌYAMÏ KURU HÙMÏ HA HA HA HA HOHÏ BHAGAVAMÏ SARVA TATHÀGATA PADMA MA ME MUMÏCA PADMÌ BHAVA MAHÀ SAMAYA SATVA_ HRÌHÏ

YOGA RECITATION METHOD OF THE LOTUS FAMILY (End)

The Hundred-Syllable Vidyā Mantra of the Lotus Family:

OMÏ: The form of a syllable expressing the pure and immaculate essence of the single Lotus Body of all Sugatas. It also signifies a person’s intention or a particular auspicious wish.

PADMASATVA: Lotus Sattva. PADMA is the lotus, signifying an intrinsically pure and undefiled nature that cannot be sullied by any cause. SATVA is a being of great compassion.

PADMASATVA also signifies the inseparability of undefiled purity and the mind of great compassion. The condition of impurity and defilement is the appearance of the cycle of samsara. To move within a state of impurity and defilement while remaining perpetually pure and immaculate is called the PATH. The state of permanent liberation from impurity and defilement is precisely the BUDDHA PATH. Words are merely means of guidance; therefore, the name PADMASATVA signifies the crystallization of the aspiration of sentient beings to transcend the bonds of defilement and attain unattached purity.

SAMAYAM: The fundamental vow, meaning that which cannot be transgressed. It is the pattern of liberation that must be cherished and preserved.

ANUPÀLAYA: To preserve; it means to maintain Padmasatva’s vow in constant relation to us.

PADMASATVA TVENA: By Padmasatva.

UPATISÏTÏA: Abide firmly. Padmasatva is being invoked to dwell steadfastly within an individual.

DRÏDÏHO: Firm and steadfast—the quality with which Padmasatva abides in that essential nature. Although Padmasatva is the form that exists within every phenomenon, pervading and remaining within all things from the beginning onward, this form always exists while coursing through birth and death and likewise remains stable and firm in nirvana. Padmasatva is requested to abide within an individual, enabling that individual to recognize the unique quality of undefiled purity.

ME: I, the self.

BHAVA: To arise—the sense of self-generation, the experience of being established.

Drïdïho me bhava means: “Make me firm and steadfast.”

SUTOSÏYO: Good aspiration, supreme satisfaction. Padmasatva is entreated to cause practitioners to become fulfilled through the bliss of freedom and subtle, refined awareness, extending even to the great aspiration—the Great Vow.

ME: I.

BHAVA: To arise.

Sutosïyo me bhava means: “Help me fulfill my aspiration.”

SUPOSÏYO: To increase exceedingly well.

Suposïyo me bhava means: “Increase nondual wisdom and great compassion within me.”

ANURAKTO: To be pleased.

Anurakto me bhava means: “Cause great compassion to arise within me.” This means causing me to love all sentient beings and eliminate their suffering, enabling them to become free from every defilement and attachment.

SARVA: All.

SIDDHIMÏ: Accomplishment.

Sarva siddhimï, when followed by me bhava, means: “Cause me to accomplish everything.”

ME: I.

PRAYACCHA: Bestow, or pray on someone’s behalf.

SARVA: All.

KARMASU: Actions.

Me prayaccha sarva karmasu means: “Provide me with all actions—great and small, supreme and ordinary.”

CA: And, always.

ME: My.

CITTAMÏ: Mind.

‘SRÌYAMÏ: Virtue, excellence.

KURU: To perform, to make.

Ca me cittamï ‘srìyamï kuru means: “Make my mind luminous and pure in every action.” Because the mind precedes all actions, if the mind is pure, then all actions are pure.

Padmasatva is entreated so that practitioners may realize the Secret Ultimate, from which many outward appearances have arisen. The existence of samsara and nirvana originates from the natural power of the one Padma. Realization of this great aspiration enables them to transcend the intrinsic nature of their own minds, and this is the greatest supplication.

HÙMÏ: The seed syllable signifying the pure mind of bodhi; it is the Great Seal of the five Tathāgata families, the pure and immaculate nature of the five unions, ever ready to manifest at any moment.

HA HA HA HA: The primordially pure nature of the four joys of bliss.

HOHÏ: The pure nature of sentient existence through the interaction between the six sense faculties and the six sense objects.

BHAGAVAMÏ: Blessed One.

SARVA TATHÀGATA: All Tathāgatas.

PADMA: Pure and free from defiling attachment. The vocative case is added with the sense of taking refuge and turning toward them, because the attention of all Tathāgatas is being requested.

MÀ: Do not.

ME: Me.

MUMÏCA: Release, abandon.

Mà me mumïca means: “Do not abandon me,” meaning: “Do not allow realization of the Dharma of SUCHNESS to depart from me.” Or: “Through the bonds of the boundless mind of great compassion, do not allow me to regress.”

PADMÌ: To possess a Padma.

BHAVA: To arise; that which exists—being.

Padmì bhava means: “Cause me to possess unattached purity,” thus indicating the meaning of not being abandoned by Padmasatva.

MAHÀ: Great and without limit.

SAMAYA: Vow.

SATVA: Sentient being.

MAHÀ SAMAYA SATVA is the Sentient Being of the Great Vow—a sentient being who has made a great vow.

HRÌHÏ: The essential seed syllable of the Lotus Family (Padma kulàya), signifying swift freedom from the defiling afflictions of greed, anger, delusion, and so forth, and attainment of the four pure virtues: purity of passionate attachment, purity of anger, purity of defilement, and purity of transgression.

A person who supplicates the great symbol Padmasatva wholly dedicates their entire personhood to becoming pure and undefiled. This is the bodhisattva ideal, realized just as it is manifested in the form of Padmasatva.

OMÏ PADMASATVA SAMAYAM ANUPALÀYA PADMASATVA TVENA UPATISÏTÏA DRÏDÏHO ME BHAVA SUTOSÏYO ME BHAVA SUPOSÏYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHIMÏ ME PRAYACCHA SARVA KARMASU CA ME CITTAMÏ ‘SRÌYAMÏ KURU HÙMÏ HA HA HA HA HOHÏ BHAGAVAMÏ SARVA TATHÀGATA PADMA MA ME MUMÏCA PADMÌ BHAVA MAHÀ SAMAYA SATVA HRÌHÏ

The entire LOTUS HUNDRED-SYLLABLE VIDYA MANTRA may be rendered as follows:

O Lotus Sattva! Please uphold your vow!

May Lotus Sattva abide with me, make me firm and steadfast, help me fulfill my aspirations, grant me satisfaction in all my prayers, impel me to arouse the Mind of Great Compassion so that I may accomplish all things, and at the same time make my mind pure and luminous in every action. HÙM HA HA HA HA HOHÏ

O Blessed One, may all the Lotus Tathagatas not forsake me. Please help me bring forth purity free from defilement. Do not let me be separated from Lotus Sattva, so that I may fulfill the Great Vow for Sentient Beings. HRÌHÏ