Du Già Tập Yếu Diệm Khẩu Thí Thực Nghi
Chinese title:瑜伽集要焰口施食儀
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Taking refuge in the Guru and the Three Jewels, and generating bodhicitta:
I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.
I now generate this resolve, not seeking for myself the blessings of humans and devas, the fruition of the shravakas or pratyekabuddhas, or even the stages of bodhisattvas of the provisional vehicle. Relying solely upon the supreme Mahayana, I generate bodhicitta and vow that, together with all beings throughout the Dharma realm, I shall simultaneously attain unsurpassed, complete, perfect enlightenment. (3 times) [1]
Mantra for Purifying the Hands:
Án, ách mục yết tát lạt di ma nghênh tô lỗ tô lỗ sa ha.
(Recite silently) Mantra of the Great Wheel Wisdom King:
Nại ma tư đắc rị dã thoát di cát nam, tát rị át đát tháp cát đạt nam, án, vi ra tích, vi ra tích, ma ha tát cát ra, át tư rị, át tư rị, tát đát tát đát, tát ra đế, tát ra đế, đắc ra di, đắc ra di, vi đà ma ni, phan tát nạp nhĩ, đắc ra ma nhĩ đích, tịch tháp ngật rị, đắc lan nhan, tịch đề thoát di, sa ha. (7 times) [2]
The assembly generates the vast resolve: [3]
With one mind, we reverently invite the Buddhas, Dharma, and Sangha in all lands throughout the Dharma realm of the ten directions, numerous as motes of dust; the Vajra Guhyapadas, Dharma-protecting divine kings, the eight classes of devas and nagas, brahmin seers, and the entire sacred assembly.
We pray that you will not forsake your original vows, but will compassionately regard sentient beings and descend to this place of practice.
The assembly responds in unison: We invite you with incense and flowers.
The mudra manifests the ritual altar. [4]
Án, át tư rị, tát giới rị hồng tát hồng bang hộc.
Namo, I take refuge in all Buddhas throughout the ten directions to the utmost reaches of empty space.
Namo, I take refuge in all revered Dharma throughout the ten directions to the utmost reaches of empty space.
Namo, I take refuge in the entire Sangha of sages and saints throughout the ten directions to the utmost reaches of empty space.
Namo Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, Blessed One.
Namo Shakyamuni Buddha.
Namo Vajra Indestructible Buddha.
Namo Jeweled Radiance Buddha.
Namo Dragon-Venerable King Buddha.
Namo Army of Vigor Buddha.
Namo Joyful Vigor Buddha.
Namo Jeweled Fire Buddha.
Namo Jeweled Moonlight Buddha.
Namo Manifest Freedom from Delusion Buddha.
Namo Jeweled Moon Buddha.
Namo Stainless Buddha.
Namo Free from Defilement Buddha.
Namo Courageous Giving Buddha.
Namo Purity Buddha.
Namo Pure Giving Buddha.
Namo Sa-Liu-Na Buddha.
Namo Water-Deva Buddha. Namo Firm Virtue Buddha.
Namo Sandalwood Merit Buddha.
Namo Infinite Radiance Buddha.
Namo Radiant Virtue Buddha.
Namo Sorrowless Virtue Buddha.
Namo Narayana Buddha.
Namo Flower of Merit Buddha.
Namo Lotus Radiance Playful Spiritual Powers Buddha.
Namo Wealth of Merit Buddha.
Namo Mindfulness of Virtue Buddha.
Namo Merit of Excellent Renown Buddha.
Namo King of the Crimson Flame Imperial Banner Buddha.
Namo Merit of Excellent Progress Buddha.
Namo Victory in Battle Buddha.
Namo Excellent Progress Buddha.
Namo Merit of All-Encompassing Adornment Buddha.
Namo Jeweled Flower Progress Buddha.
Namo Jeweled Lotus Firmly Abiding
King of the Sala Tree Buddha.
Namo Amitabha Buddha, Dharma-Realm Treasury Body.
All Buddhas and Blessed Ones such as these, dwelling perpetually in all lands throughout the universe: may you compassionately regard me as I repent of every kind of transgression. In this life, or in former lives throughout beginningless birth and death until the present day, whatever transgressions I have committed—whether I committed them myself, instructed others to commit them, or rejoiced upon seeing others commit them; whether I personally took property belonging to stupas, to the Sangha, or to the Sangha of the four directions, instructed others to take it, or rejoiced upon seeing others take it; whether I personally committed the five heinous offenses, instructed others to commit them, or rejoiced upon seeing others commit them;
whether I personally committed the ten evil karmas, instructed others to commit them, or rejoiced upon seeing others commit them—whatever transgressions I have committed as described above, whether concealed or unconcealed, that would cause me to fall into the hells, among hungry ghosts or animals, into other evil destinies, or into the barbarous borderlands: all transgressions I have committed that would cause me to fall into such places, I now repent of entirely.
Today, I ask all Buddhas and Blessed Ones to bear witness to me and compassionately regard me. Before all Buddhas and Blessed Ones, I further declare with utmost sincerity: In this life or in any other life, whatever roots of goodness I have acquired by giving—even so little as a single morsel of food to an animal—or by reverently observing pure precepts, practicing pure conduct, bringing sentient beings to accomplishment, cultivating wisdom, or attaining unsurpassed knowledge: I gather together all the roots of goodness described above, examine and reflect upon them, and dedicate them all to the unsurpassed bodhi-wisdom of the Buddhas and Blessed Ones.
As all Buddhas and Blessed Ones of the past, present, and future have dedicated merit, so too do I vow to dedicate it. Thus, through repentance of every transgression, rejoicing in every merit, and even the merit of inviting the Buddhas and Blessed Ones, I vow to attain unsurpassed wisdom. The Buddhas and Blessed Ones of the three times are supreme among sentient beings and are an ocean of immeasurable merit; therefore, today I take refuge in them with my life and bow before them.
To all the Buddhas of the three times,
Dwelling in worlds throughout the ten directions,
With body, speech, and mind made pure,
I bow universally to every one without exception.
Through the awe-inspiring power of Samantabhadra’s practices and vows,
I manifest bodies everywhere before the Tathagatas;
Each single body in turn manifests bodies numerous as dust motes in all lands,
And every body bows to Buddhas numerous as dust motes in all lands.
Within a single mote are Buddhas numerous as dust motes in all lands,
Each seated amid an assembly of bodhisattvas;
So too throughout the dust motes of the boundless Dharma realm,
I deeply believe that the Buddhas completely fill them all.
With an ocean of every kind of sound,
I proclaim inexhaustible words and wondrous phrases;
Through all future kalpas until their end,
I praise the Buddhas’ profoundly vast ocean of merit.
I prepare the finest offerings: garlands of flowers,
Music, incense, flowers, parasols, and canopies;
All such supremely splendid adornments
I offer to all the Tathagatas.
The finest garments and every kind of fragrance:
Powdered incense, burning incense, lamps, and torches;
Each piled as high as Mount Sumeru,
I offer them all to the Tathagatas.
With a vast mind of supreme resolve,
Deeply trusting in all Buddhas of the three times,
Employing the power of Samantabhadra’s practices and vows,
I make offerings everywhere to all the Tathagatas.
All the evil karma I created in the past
Arose entirely from the three poisons: greed, hatred, and delusion,
And was produced through body, speech, and mind;
I now repent of it all.
In all sentient beings throughout the ten directions,
In those of the Two Vehicles, both learners and those beyond learning,
And in all Tathagatas and bodhisattvas—
Whatever merit they possess, I rejoice in it.
All illuminators of the worlds throughout the ten directions,
Who have newly attained the path of bodhi:
I now exhort and entreat them all
To turn the unsurpassed, wondrous wheel of Dharma.
If any Buddha intends to enter nirvana,
I sincerely beseech them all
To remain for kalpas numerous as dust motes in all lands,
To benefit and bring happiness to all sentient beings.
Bowing to the Buddhas, praising the Buddhas, and making offerings to the Buddhas,
Entreating the Buddhas to remain in the world and turn the Dharma wheel,
Rejoicing, repenting, and all roots of goodness—
I dedicate them to sentient beings and to the Buddha path.
May I dedicate this supreme merit
To the unsurpassed, true Dharma realm;
To the Three Jewels in essence and manifestation,
And to the samadhi-seal in which the Two Truths perfectly interpenetrate.
This immeasurable ocean of merit
I now dedicate in its entirety.
May all karmic hindrances arising from the body, speech, and mind of sentient beings—
Wrong views, slander, and attachment to self and dharmas—
All such karmic obstructions
Be utterly extinguished, with none remaining.
In every thought, may wisdom pervade the Dharma realm,
Universally liberating sentient beings so that they attain non-retrogression,
Until empty space and all worlds come to an end.
Sentient beings, karma, and afflictions may come to an end,
Yet these four dharmas are boundless and immeasurable;
May the dedication I now make be likewise.
I hereby proclaim to the ten directions:
All Buddhas,
Prajna bodhisattvas,
Vajra beings and devas,
And the countless sages and worthies
Throughout the paths of karma.
I now bring forth
The mind of great compassion
And, relying upon the Buddha’s spiritual power,
Reverently invite those throughout the ten directions,
To the utmost reaches of the realm of empty space:
Those in the three paths and the hells,
And in all evil realms;
All hungry ghosts
Who have suffered hunger and thirst for many kalpas;
The officers of King Yama;
The celestial courts and terrestrial offices;
The judges of the underworld who govern the paths of karma;
Brahmanical immortals;
Those who died long ago;
Spirits wandering in the wilderness;
Devas dwelling in empty space,
Together with their retinues;
And the many kinds of ghosts and spirits.
I humbly beseech all Buddhas,
Prajna bodhisattvas,
Vajra beings and devas,
And the countless sages and worthies
Throughout the paths of karma:
May you bestow your awe-inspiring radiance
And extend your compassionate protection and mindfulness.
I universally pray that throughout the ten directions,
To the utmost reaches of the realm of empty space,
The celestial courts and terrestrial offices,
The judges of the underworld who govern the paths of karma,
Countless hungry ghosts,
Our parents of many lifetimes,
Those who died long ago,
Brahmanical immortals,
All those bound by enmity,
Those who claim repayment in wealth or life,
Every lineage and kind,
Ghosts and spirits of differing classes,
Each together with their retinues,
May, through the power of the Tathagata,
At this very moment,
Certainly come here
And receive from the Tathagata
The supremely wondrous flavor of the Dharma
And the pure nectar of immortality.
May they eat and drink their fill,
Moistening and nourishing the field of the body;
May they cultivate merit and wisdom,
Bring forth the resolve for bodhi,
Forever abandon wrong conduct,
Take refuge in and revere the Three Jewels,
Awaken great compassion,
Benefit sentient beings,
Seek the unsurpassed Way,
Never again undergo samsara
Or the painful fruits of evil,
Always be born into wholesome families,
Be free from every fear,
Keep the body ever pure,
And realize the unsurpassed Way.
(May the mouth remain ever pure
And realize the unsurpassed Way;
May the mind remain ever pure
And realize the unsurpassed Way.)
(Proclaim this three times.)
Mantra for Mentally Arranging the Offering: [5]
Na ma tát rị át, đáp tháp cát đích tỳ nha, nguyệt thuyết mục khế tỳ nha, án, tát rị át tháp, kham ô thắc cát đích, tư phát ra nạp hề mạn, cát cát nại kham sa ha. (7 times)
Mantra for Offering Food to the Three Jewels: [6]
Án át tư ra duệ cật triệt hồng. (3 or 7 times)
Mantra for Pervading Empty Space: [7]
Án sa phát át thuật tháp, tát rị át, tháp rị ma, sa phát át thuật đồ khanh. (3 times)
Án già hồng. (7 times) [8]
Mantra for Presenting Food: [9]
Án già cát lỗ mục khán, tát rị át, tháp rị ma nam, già điệp da nô thắc, ban nạp nô thắc, án già hồng, phát tra sa ha. (3 times)
Silently recite the verse for Presenting Food:
I now respectfully offer this food of nectar,
Its measure unsurpassed, equal to Mount Sumeru;
Its colors, fragrances, and exquisite flavors fill empty space—
May the gurus and Three Jewels compassionately accept it.
Next, I offer it to the exoteric and esoteric hosts of protective deities,
And finally to all sentient beings throughout the Dharma realm;
May they partake to satiety and give rise to joy,
Cast off demonic obstacles, and attain peace and happiness.
I now pray that the donors and their families
May avert calamities, increase their merit, and enjoy long lives;
May all they seek be fulfilled according to their wishes,
And may they be safe and well at all times.
The assembly chants praises to the Three Jewels:
The World-Honored One, greatly compassionate and wondrously adorned,
Whose vision and knowledge are perfected in omniscience,
Universally bestows the vast ocean of merit and wisdom;
I now praise and bow to all Tathagatas.
The essential nature in itself is free from every desire;
Relying upon this practice, beings escape the paths of suffering.
Its wondrous and profound principle is exceedingly deep;
I now praise and bow to all wondrous Dharma teachings.
Those of supreme understanding upon the path of liberation,
Who maintain pure precepts and conduct, are worthy of reverence;
A splendid field of merit giving rise to excellent states—
I now praise and bow to the great Sangha assembly.
Next, enter the Samadhi of Avalokitesvara: [10]
Quiet the mind, close the eyes, and contemplate within:
A perfect, luminous full moon hangs silently in empty space.
From the seed syllable, light streams forth and forms a lotus blossom;
Within the flower is the noble Avalokitesvara,
Perfect in excellent marks beyond compare.
His left hand holds a branch bearing a precious lotus;
His right hand displays the gesture of opening lotus petals.
The bodhisattva contemplates the bodies of sentient beings:
They inherently possess the nature of awakening, symbolized by the lotus.
The Dharma realm is pure, free of delusion and defilement;
Upon each of the lotus’s eight petals is a Tathagata.
The Tathagatas enter samadhi, seated in full lotus posture,
Each facing Avalokitesvara.
Halos encircle their necks, and their bodies are golden;
Their light shines with exceeding brilliance.
Next, visualize this flower gradually expanding,
Its vast extent encompassing all empty space.
Visualize the flower of awakened wisdom illuminating the Dharma realm,
Where the ocean-wide assembly of Tathagatas is truly immense.
If the mind does not depart from this meditative absorption
And compassionately regards all sentient beings,
The flower of wisdom shines upon them, freeing them from suffering,
And one immediately becomes like the bodhisattva Avalokitesvara.
The lotus then contracts to its former size.
Again form the mudra of the Sovereign Avalokitesvara,
Empower the four places while reciting the esoteric words,
And one’s own body also becomes Avalokitesvara.
Án át tư ra tháp ra ma hột rị.
Next, form the Mudra for Breaking Open the Hells: [11]
Na ma a sắc tra sắc tra, nhiếp đế nẫm, tam miệu tam bột tháp, câu chi nẫm, án tả lặc nạp phạ bà tố, đề rị đề rị hồng.
With one mind, we respectfully invite the Great Sage, Ksitigarbha Bodhisattva Mahasattva, King of the Earth Treasury, who vowed: “Only when all sentient beings have been delivered shall I realize bodhi; so long as the hells are not yet empty, I vow not to become a Buddha.”
We pray that, never forsaking your vow and compassionately regarding sentient beings, you will now, on this very night, graciously come to this Dharma assembly.
With one mind, we respectfully invite: those of the six paths throughout the Dharma realm; the ten classes of solitary spirits; the flaming-faced one who commands the hosts of pretas; the innumerable kinds who depend upon grasses and dwell in trees; li, mei, wang, and liang spirits; stranded souls and solitary spirits; the deceased spirits of ourselves and others; our relatives and kin; and all such beings.
We pray that, relying upon the power of the Three Jewels and aided by the esoteric words, you will now, on this very night, come attend this Dharma assembly.
Next, form the Mudra for Summoning Hungry Ghosts: [12]
Án, tức nạp tức cát, di bố duệ kiết sa ha.
Having been summoned, they gather here from everywhere. With compassion, praise and comfort them, causing them to give rise to joy and to thirst for the true Dharma:
Children of the Buddhas, welcome;
Because you once formed excellent affinities,
You now encounter this Dharma assembly—
Do not give rise to sorrow or anxiety.
With one mind, thirst for and revere the Dharma;
Do not let this moment pass.
Let the qualities of the precepts permeate and moisten your bodies,
So that you may swiftly escape the paths of suffering. [13]
Next, form the Mudra for Summoning Transgressions: [14]
Án ma rị át ba bát, yết rị sa nã, nguyệt tuất đà nạp, át tư ra tát đoả, tát ma na hồng tạt.
Next, form the Mudra for Destroying Transgressions: [15]
Án át tư ra, ba ni nguyệt tư phổ tra da, tát rị át a ba da, ban tháp nã ni, bất ra mục kháp da, tát rị át a ba da, cát đế tỳ dược, tát rị át, tát đoã nẫm, tát rị át, đáp tháp cát đạt, át tư ra, tam ma da hồng, đát ra tra.
Next, form the Mudra for Settled Karma: [16]
Án át tư ra, cát rị ma, nguyệt thục tháp da, tát rị át, a ngoã ra nã, nễ bồ tháp, tát để duệ nạp, tam ma da hồng.
Next, form the Mudra for Repentance and the Extinguishing of Transgressions: [17]
Án tát rị át ba bát, nguyệt tư phổ tra, đát hạ nạp, át tư ra da sa ha.
Children of the Buddhas, now that you have repented, [18] the transgressions accumulated over a hundred kalpas are swiftly swept away in a single thought, like dry grass consumed by fire, utterly extinguished without remainder.
Next, form the Mudra of the Tathagata Wondrous Form Body for Bestowing Nectar: [19]
Na ma tô lỗ ba da, đáp tháp cát đạt da, đát điệp tháp, án tô lỗ tô lỗ, bát la tô lỗ, bát la tô lỗ sa ha.
Next, form the Mudra for Opening the Throat: [20]
Án, na mô phát cát ngoã đế, nguyệt bổ lặc, cát đắc ra da, đáp tháp cát đạt da.
Children of the Buddhas, I shall now proclaim and praise for you the auspicious names of the Tathagatas, which have the power to free you forever from the sufferings of the three paths and the eight difficulties, and to enable you always to be true and pure disciples of the Tathagata.
Homage to the Tathagata Jewel Victory. [21]
Na mô ra đát nột, đát ra da, đáp tháp cát đạt da.
Children of the Buddhas, if you hear the name of the Tathagata Jewel Victory, it has the power to extinguish entirely all your defilements and the karmic fires born of worldly toil.
Homage to the Tathagata Freedom from Fear. [22]
Na mô vi cát, đát đắc ra nạp da, đáp tháp cát đạt da.
Children of the Buddha, if you hear the name of the Tathagata Freedom from Fear, its power can cause you always to enjoy peace and happiness, to be utterly freed from fear, and to experience pure bliss.
Homage to the Tathagata of Vast and Expansive Body. [23]
Na mô phát cát ngoã đế, nguyệt bổ lặc, cát đắc ra da, đáp tháp cát đạt da.
Children of the Buddha, if you hear the name of the Tathagata of Vast and Expansive Body, its power can free you from the suffering of the hungry ghosts, whose throats are as narrow as needles. The fierce flames of karmic retribution will no longer burn you; you will become cool and unobstructed, and whatever food or drink you consume will taste like amrita.
Homage to the Tathagata of Wondrous Form Body. [24]
Na mô tô lỗ bát da, đáp tháp cát đạt da.
Children of the Buddha, if you hear the name of the Tathagata of Wondrous Form Body, its power can cause you to be free from ugliness, complete in physical features, perfect in all excellent marks, supremely dignified and beautiful, foremost among beings in the heavens and the human realm.
Homage to the Tathagata Abundant Treasures. [25]
Na mô ba hổ ra, đát nạp da, đáp tháp cát đạt da.
Children of the Buddha, if you hear the name of the Tathagata Abundant Treasures, its power can cause you to possess abundant wealth and treasures, have your needs fulfilled according to your wishes, and enjoy inexhaustible provisions.
Homage to Amitabha Tathagata. [26]
Na mô a di đát bà da, đáp tháp cát đạt da.
Children of the Buddha, if you hear the name of Amitabha Tathagata, its power can cause you to be reborn in the Western Pure Land of Ultimate Bliss, born by transformation from a lotus flower, and enter the stage of non-retrogression.
Homage to the Tathagata of the World, Vast and Great, Awe-Inspiring Virtue, Sovereignty, and Radiance. [27]
Na mô lô ca uỷ tư đế linh nại đệ, tức thuyết ra, bất ra phát da, đáp tháp cát đạt da.
Children of the Buddha, if you hear the name of the Tathagata of the World, Vast and Great, Awe-Inspiring Virtue, Sovereignty, and Radiance, its power can cause you to attain five kinds of merit and virtue: first, to be foremost among all beings in every world; second, to obtain the eyes of a bodhisattva and be supremely dignified and excellent; third, to possess vast and mighty virtue surpassing all celestial demons and followers of non-Buddhist paths, like the sun illuminating the world and appearing above the great ocean, with merit and virtue truly lofty and profound; fourth, to attain great sovereignty, proceeding as you wish like a bird flying through the sky without obstruction;
fifth, to attain great steadfastness and the radiance of wisdom, your body and mind luminous and clear like vaidurya.
Children of the Buddha, these seven Tathagatas employ the power of their vows to rescue sentient beings, enabling them to leave afflictions far behind, escape the sufferings of the three lower realms, and abide peacefully in everlasting bliss. By invoking the names of these Tathagatas but once, one leaves suffering behind for a thousand lifetimes and realizes the unsurpassed path. [28]
Next, together with all of you, I take refuge in the Three Jewels: [29]
I take refuge in the Buddha, perfect in merit and wisdom.
I take refuge in the Dharma, the path of deliverance from craving.
I take refuge in the Sangha, the assembly worthy of reverence.
Children of the Buddha, you have taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Sangha.
By taking refuge in the Three Jewels,
And firmly upholding them in accordance with the Dharma,
One naturally leaves the path of wrong views;
Therefore, bow with utmost sincerity.
Next, form the mudra of the Three Jewels: [30]
Án, sa kham.
Next, together with all of you, I bring forth the bodhi mind. Listen attentively.
Next, form the mudra for bringing forth the bodhi mind [31], (and then make this vow:)
Homage to the Buddha, homage to the Dharma, homage to the Sangha.
I now bring forth the resolve, not for my own sake to seek the blessings of humans and celestial beings, the attainment of a sravaka or pratyekabuddha, or even the provisional stages of a bodhisattva, but solely by relying upon the supreme Mahayana, I bring forth the bodhi mind and vow that, together with all sentient beings throughout the Dharma Realm, I shall simultaneously attain unsurpassed, complete, and perfect enlightenment. (3 times)
I have brought forth the mind of awakening,
Leaving far behind all natures and characteristics,
The skandhas, ayatanas, and dhatus,
And every grasping at subject and object.
All dharmas are without self,
Equal, like empty space;
The mind itself is originally unborn,
For its nature is empty and quiescent.
Just as all Buddhas and bodhisattvas
Bring forth the great bodhi mind,
I too bring forth that very mind;
Therefore, I bow with utmost sincerity. (3 times)
Mantra for bringing forth the bodhi mind: [32]
Án, bồ đề tiết đáp, một đát ba, đạt dã nhị.
Now that I have enabled you to bring forth the bodhi mind, children of the Buddha, you should know that this bodhi mind arises from great compassion. It is the true cause of attaining Buddhahood and the foundation of wisdom. It has the power to destroy ignorance, afflictions, and evil karma, and cannot be defiled, swayed, or destroyed by external conditions.
Next, for all of you, I form the mudra for transmitting the samaya precepts. [33]
Form the Samaya Mudra [34] and recite the mantra:
Án, tam ma da tát đỏa noan.
Now that I have transmitted the samaya precepts to all of you, from this day forward you enter the station of the Tathagata. You are true disciples of the Buddha, born by transformation from the Dharma, and have obtained your share of the Buddha’s Dharma.
Next, form the mudra of the Tathagata of Immeasurable Awe-Inspiring Virtue, Sovereignty, and Radiance [35], and recite the Food-Bestowal Mantra:
Án, tát rị át, đát tháp cát đạt, a ngoã lô yết đế, noan, bà ra bà ra, tam bà ra, tam bà ra hồng. (7 times)
Children of the Buddha, now that I have formed the mudra and recited the mantra together with you, this food is transformed into an immeasurable quantity, as vast as Mount Sumeru and equal in extent to the Dharma Realm, never to be exhausted.
Again form the preceding mudra and recite the Ocean of Milk Mantra:
Na ma tát man đáp bột tháp nẫm noan.
Children of the Buddha, now that I have formed the mudra and recited the mantra together with you, through the empowering, awe-inspiring force of this mudra and mantra, visualize the flavor of amrita flowing forth from the hand mudra to form an ocean of milk, streaming throughout the Dharma Realm and universally enabling all of you and all sentient beings to be fully nourished and satisfied. [36]
Recite the Mantra for Ghosts Who Obstruct Giving: [37]
Án già hồng, tạt lạt di đảm, tát rị át, bất rị đích tỳ nha sa ha. (7 times)
Children of the Buddha, although you gather according to your respective kinds, the offerings must be divided in a spirit of harmony and goodwill. This act of giving of mine is entirely unobstructed, for I harbor no thought of high or low but distribute everything universally and equally, making no distinction between enemy and friend. Today, do not favor the rich and scorn the poor, rely on strength to oppress the weak, or hinder the solitary and the young so that they cannot eat, nor distribute the food unequally. Relying upon the Buddha’s compassionate deliverance, you must care for and assist one another, just as parents lovingly remember their child.
Children of the Buddha, each of you has parents, brothers, sisters, spouses, children, relatives, friends, and acquaintances. If any of them are prevented by circumstances from coming here, then you, children of the Buddha, should open your hearts of compassion and lovingly remember them. Let each one receive food, drink, money, and goods, distributed successively so that all are fully nourished and satisfied without the slightest want. Cause them to bring forth the mind of the path, forever leave the three lower realms, cross beyond the four currents, relinquish this body, and swiftly ascend to the fruition of the path.
Furthermore, for your sake, I divide this pure food into three portions: the first is given to aquatic beings so that they may realize the emptiness of persons; the second is given to feathered creatures so that they may realize the quiescence of dharmas; the third is given to sentient beings in other regions whose consciousness has already been endowed but whose bodies have not yet taken form, so that all may be fully nourished and attain the patience of the unborn.
Next, form the Mudra of Universal Offering and recite the Mantra of Universal Offering: [38]
Án cát cát nạp tam bà át át tư ra giải.
O children of the Buddha, until now, the food and drink you have received have all been things obtained through the trading of living beings in the human realm, such as wine, dried meat, wealth, foul-smelling blood and flesh, and pungent, acrid substances. The food and drink received for so long have been like poison, harming the body, merely increasing the roots of suffering and causing you to sink and wander in the ocean of suffering, not knowing when you might attain liberation.
Relying upon the Tathagata’s teaching, I sincerely relinquish everything and establish this vast, priceless Dharma assembly. Today, you have encountered this supremely wholesome category of precepts with which to permeate your bodies. This is because, in past lives, you extensively served the Buddhas, drew near to virtuous friends, and made offerings to the Three Jewels.
Through these causes and conditions, you have encountered a spiritual friend, aroused the aspiration for bodhi, and vowed to attain Buddhahood without seeking any other fruition. Those who attain the Way first shall successively liberate those who follow. I further pray that, by day and night, you will constantly protect and support me so that my vows may be completely fulfilled.
Whatever merit is gained from this offering of food is dedicated universally to all sentient beings throughout the Dharma realm. May we, together with all sentient beings, dedicate all these blessings to the unsurpassed fruition of bodhi and omniscience, seeking no other fruition. May we swiftly attain Buddhahood.
Next, form the Mudra of Reverentially Sending Forth [39] and recite the Vajra Liberation Mantra:
Án, át tư ra mục. [40]
The Buddha-Crown Honored and Victorious Dharani [41]:
Án phổ long sa ha, án nại ma phát cát át đế, tát rị át đích ra tô kiết ra, điệp , nguyệt nhiếp sắt tra da, bột tháp da, đế nại ma, đáp đa tháp, án phổ long, phổ long, phổ long, tịch tháp da, tịch tháp da, nguyệt tịch tháp da, nguyệt tịch tháp da, á tát ma tát man, đạt át phát, tát tư phát, ra nạp cát điệp cát cát nại sa phát, át nguyệt thuyết đề, á phiết thiên tán đa hàm, tát rị át đát tháp cát, đạt sa cát, đạt át ra át tạt, nạp mỹ rị đạt phiết thích cai, ma ha mạt đích ra, man đích ra ba đại, a ha ra, a ha ra, ma ma du tản tháp ra niết, tịch tháp da, tịch tháp da, nguyệt tịch tháp da, nguyệt tịch tháp da, cát cát nại, sa phát át, nguyệt thuyết đề, ô sắt ni nhiếp, nguyệt tạt da bát rị thuyết đề, tát ha tư ra ra thích mị tả, tổ điệp địch, tát rị át đát tháp cát, đạt át lô kiết niết,
sa sí ba ra mị đạt bát liệt bổ, ra niết tát rị át đát tháp, cát đạt ma, đế đáp xá phổ mị bất ra, điệp sắt tra, địch tát rị át đát tháp cát đạt, hách ra đáp nha, thiết sắt tra nạp, thiết sắc tra địch, ma đích rị, ma đích rị, ma ha ma đích rị, át tư rị, át tư rị, ma ha át tư rị, át tư ra, cát da tam ha đát nạp, bát liệt thuyết đề, tát rị át cát, rị át cát rị ma, át ra nạp nguyệt thuyết đề, bất la điệp ni át rị đát, da ma, ma du rị, nguyệt thuyết đề tát rị át, đát tháp cát đạt, tát ma nha, thiết sắt tra nạp, thiết sắc tra địch, án ma ni ma ni, ma ha ma ni, nguyệt ma ni, nguyệt ma ni, ma ha nguyệt ma ni, ma điệp ma điệp, ma ha ma điệp, ma ma điệp, sa ma điệp, đát tháp đạt phổ đát, cô trạch bát liệt thuyết đề, hề hề, tạt da tạt da, nguyệt tạt da, nguyệt tạt da, tư ma ra, tư ma ra, tư phát ra,
tư phát ra, tư phát ra, da tư phát ra, da tát rị át bột tháp, thiết sắc tra nạp, thiết sắc tra địch, thyết địch thuyết đề, thuyết đề, bột đề, bột đề, át tư rị, át tư rị, ma ha át tư rị, sa át tư rị, át tư rị, cát rị tỳ, tạt da cát rị tỳ, nguyệt tạt da cát rị tỳ, át tư ra tá lạt cát rị tỳ, át tốt lỗ thắc phát vi, át tư ra tham phát vi, át tư rị, át tức rị niết, át tư lãm, phát át đa ma ma, nhiếp rị lãm, tát rị át, tát nỏa nẫm, tạt cát da, bát liệt thuyết thiết, phát át đa tát đỏa, di tát rị át, đạt tát rị át, cát đa bát rị thuyết đề, thật triết tát rị át, đáp tháp cát đạt thật triết hàm, tát ma loát tát nhan, đa bột thiết bột, thiết bệ thiết bệ, thiết phổ tháp, da phổ tháp, da nguyệt phổ tháp, da nguyệt phổ tháp, da mô tạt, da mô tạt, da nguyệt mô tạt, da nguyệt mô tạt, da tịch tháp,
da tịch tháp, da nguyệt tịch tháp, da nguyệt tịch tháp, da tát man đạt mô tạt, da mô tạt, da tát man đát ra thích mê, bát liệt thuyết đề tát rị át, đát tháp cát đạt, hách ra đáp nha, thiết sắc tra nạp, thiết sắc tra địch, ma đặc rị, ma đặc rị, ma ha ma đặc rị, ma ha ma đặc ra, man đích ra, ba đế, sa ha.
Verses on the Six Destinies:
May all sentient beings suffering in the hell realm, through the benefit of this goodness, see the mountains of blades and forests of swords transformed into wish-fulfilling trees, and the iron pellets and rings of fire transformed into auspicious jeweled lotuses. May they be liberated from the painful retribution of hell and thereafter attain perfect enlightenment.
May all sentient beings suffering in the realm of hungry ghosts, through the benefit of this goodness, see the retribution of flames blazing from their mouths and burning their bodies become refreshing like a drop of amrita in the hand of the bodhisattva Avalokiteshvara. May they naturally be forever replete and attain peace, be liberated from the painful retribution of hungry ghosts, and thereafter attain perfect enlightenment.
May all sentient beings suffering in the animal realm, through the benefit of this goodness, be completely freed from the painful retributions of being slaughtered, roasted, boiled, tormented, harnessed, ridden, and afflicted by ignorance. May they swiftly attain great wisdom and peace, be liberated from the painful retribution of the animal realm, and thereafter attain perfect enlightenment.
May all sentient beings suffering in the human realm, through the benefit of this goodness, be born as Prince Siddhartha descended from the right side of Lady Maya. May their six faculties be complete; may they be free from the eight adversities; and may they cultivate merit and wisdom and attain peace. May they be liberated from the painful retribution of the human realm and thereafter attain perfect enlightenment.
May all sentient beings suffering in the asura realm, through the benefit of this goodness, naturally subdue the painful retributions of arrogance, madness, viciousness, jealousy, anger, and belligerence, transforming them into humility, honesty, gentleness, and kindness. May they attain peace, be liberated from the painful retribution of the asura realm, and thereafter attain perfect enlightenment.
May all sentient beings enjoying bliss in the heavenly realms, through the benefit of this goodness, regard sensual pleasures as an impetus to swiftly arouse the vast aspiration for bodhi. May they no longer undergo subtle afflictions and naturally give rise to a joyful mind and attain peace. May they be liberated from the retribution of the heavenly realms and thereafter attain perfect enlightenment.
May the pratyekabuddhas and shravakas throughout the ten directions, through the benefit of this goodness, abandon the Hinayana conception of the Four Truths and the Twelve Links of Dependent Origination, incline toward the Mahayana, and cultivate the four means of embracing beings, the six paramitas, and the myriad practices. May they dwell in peace and bliss, be liberated from the views and attachments of the Two Vehicles, attain peace and liberation, and thereafter attain perfect enlightenment.
May the courageous bodhisattvas on the first bhumi, through the benefit of this goodness, adorn themselves with a hundred merits, completely fulfill all practices and vows, suddenly transcend the ten bhumis, and realize the supreme stage of one birth away from Buddhahood. May the Three Vehicles swiftly attain realization and ultimately accomplish perfect enlightenment.
Verses of Aspiration and Dedication:
I vow that in this present life, and for as long as I have not realized bodhi, I shall not encounter obstacles, adversities, or harmful conditions arising either within the mind or from external circumstances. May I always hear the Buddhadharma, constantly encounter virtuous friends, skillfully perform wholesome deeds, and fulfill my practices and vows.
The Three Jewels are supreme.
I vow that when the time of death arrives, the nature of consciousness will not be deluded; that I shall be reborn in the Western Pure Land and behold Amitabha Buddha face to face; and that, relying upon the sun of his wisdom and his immeasurable radiance, I shall hear, contemplate, and cultivate the true Dharma, sever delusion and realize the truth, while compassionately remembering sentient beings who still endure suffering.
I vow continually to plant and cultivate roots of virtue without interruption, whether I am reborn in the Pure Lands of the Buddhas through pure karma, am unable to be born in the realms of the noble ones through lack of roots of virtue, or follow the karma that leads through samsara among the six destinies.
The Supreme Three Jewels.
I vow, life after life, to be born wherever the Buddhadharma flourishes, so that I may have the opportunity to cultivate the true Dharma; to be free from illness, enjoy longevity and abundant provisions, possess extraordinary excellent marks, wisdom and eloquence, be endowed with the seven virtues, and attain the body of a great person.
The Supreme Three Jewels.
I vow in my next life to leave home in the purity of youth, encounter a virtuous and noble teacher, uphold the three trainings of morality, concentration, and wisdom, remain steadfast at all times in right mindfulness and right concentration, and joyfully attend upon great teachers.
The Supreme Three Jewels.
I vow to obtain the seven noble riches and an excellent spiritual friend, remaining inseparable from that friend for even a single instant, just as the sun is inseparable from its light. I further vow to relinquish pride, doubt, adverse conditions, and the poisons that ravage body and mind, and to have few desires and know contentment.
The Supreme Three Jewels.
I vow to take refuge in and make offerings to the Three Jewels, which are the cause of fundamental vows and the fruition of merit, so that the three poisons—desire, anger, and ignorance—may gradually be eliminated, and to train in the practice of receiving all things as the great earth receives all things.
The Supreme Three Jewels.
I vow to contemplate the appearances of the six sense objects as shimmering heat and magical illusions, and to understand clearly that the intrinsic nature of the five desires is originally undefiled. I further vow never to forget bodhicitta.
The Supreme Three Jewels.
I vow to study all the profound and wondrous teachings of the Mahayana and practice them diligently as though extinguishing a fire upon my head. I further vow that, after attaining unsurpassed, perfect bodhi, I shall employ the four means of gathering beings to liberate those in the six destinies.
The Supreme Three Jewels.
I vow to emulate the great compassionate practices and vows of the bodhisattva Avalokiteshvara, who liberates all sentient beings in the evil age of the five defilements. I also wish to emulate the bodhisattva Kshitigarbha’s vast vow to relieve suffering during the age of the Dharma’s decline. I further pray that all noble ones, sages, virtuous spirits, and Dharma protectors bear witness and grant their protective care so that the Buddhadharma may long endure.
The Supreme Three Jewels.
I pray that the deities who protect the nation, the deities who protect the Dharma, and the deities dwelling within stupas and shrines will, by their majestic virtue and sacred functions, surround and guard the great consecrated boundary, preventing hostile maras, non-Buddhists, and evildoers from seizing an opportunity to invade and cause harm, and causing all dragons, ghosts, and demons to be terrified.
The Supreme Three Jewels.
I pray that the three calamities and five defilements may all be eliminated, that the seven adversities and eight terrors may be cleansed away in a single thought, that food may be abundant, all things flourish, the seven precious substances be plentiful, and the five flavors be complete.
The Supreme Three Jewels.
I vow to present the four requisites as offerings so that provisions may never be lacking, and to cultivate the eight fields of merit in ease and peace. I further pray that everywhere the works of the Buddha may be magnificent and that throughout all places the Dharma wheel may turn unceasingly. May all sentient beings cultivate both merit and wisdom, increasing them until they reach perfect fulfillment.
The Supreme Three Jewels.
I vow to apply the power of roots of virtue arising dependently from the nature of Dharma, to rely upon the embracing power of the venerable guru and tutelary deity, and upon the majestic spiritual power of the Three Jewels, ultimate truth, and mantras, so that once these vows have been made, their practices may swiftly be accomplished.
The Supreme Three Jewels.
I vow to dedicate all the merit I have acquired so that all sentient beings may together reach the ground of primordial perfection. Contemplating all dharmas as magical illusions and dreamscapes, may the essential nature of the three spheres of giving be entirely empty and quiescent.
The Supreme Three Jewels.
Verses of Auspiciousness:
May the day be auspicious and the night auspicious;
Throughout the six periods of day and night, may there always be auspiciousness;
At all times, may there be auspiciousness;
May the venerable Guru compassionately embrace and accept us.
May the day be auspicious and the night auspicious;
Throughout the six periods of day and night, may there always be auspiciousness;
At all times, may there be auspiciousness;
May the Three Jewels compassionately embrace and accept us.
May the day be auspicious and the night auspicious;
Throughout the six periods of day and night, may there always be auspiciousness;
At all times, may there be auspiciousness;
May the Dharma protectors always safeguard us.
Namo the Tathagata of Immeasurable Life in the West, together with the great bodhisattvas and the noble assembly within the ocean-wide congregation of the lotus pool.
We pray that, throughout the entire Dharma realm, all the transgressions of the living and the deceased may be extinguished, and that all may together be born in the Pure Land.
The Hundred-Syllable Mantra of Vajrasattva:
Án át tư ra tát đoả, tô tát ma da, ma nạp ba lạt da, át tư ra tát đoả, đế nô bát đế sắt tráp, đắc rị sừ di phát ngoã, tô độ thúc di phát ngoã, a nô ra ngật đô, di phát ngoã, tô bố thúc di phát ngoã, tát rị ngoã ta đề, di bất ra da sát, tát rị át, cát rị ma, tô tạt di, mục đạt thích rị dương quách lỗ, hồng, ha ha ha ha hộc, phát cát loan tát rị ngoã, đát tháp cát đạt, át tư ra ma di môn tạt, át tư ra phát ngoã, ma ha tát ma da, tát đoả a.
(This mantra possesses immeasurable merit and is recited to request that deficiencies be remedied when one has chanted the sutras with a distracted mind. Moreover, its names and phrases are turned and dedicated according to the tradition; those who recite it should understand this.)
The Essential Collection of the Yoga Ritual for Bestowing Food upon the Flaming-Mouthed Ones ends here.
(Appendix)
Text for the Ten Classes of Solitary Spirits:
Namo the eternally abiding Three Jewels of Buddha, Dharma, and Sangha throughout the ten directions and three times, extending to the limits of empty space and the Dharma realm; the tutelary deity and Guru; the Vidyaraja Mangmu; and all worldly and supramundane virtuous Dharma-protecting spirits, whose compassion is vast, whose vows are profound, whose majestic power is unfathomable, and who see and know all things: we pray that you bear witness, take pity upon us, and grant your protective care.
The divine sons of Yama in all the hells throughout the Dharma realm; the rulers of the eighteen hells; the thirty great kings; the thirty-three kings; the thirty-six kings; the eighteen lords of hell; the ox-headed attendants and horse-faced rakshasas; the Ghost King Lord of Life and the Ghost King Free of Poison; the nine dignitaries and twenty-four bureaus that assist the kings; the lesser officials governing the various departments; the staff-bearing chiefs; the lord of purity, lord of water, lord of iron, lord of earth, and lord of fire; the youths of good and evil; all record-keeping officials and emissaries of hell; all yakshas riding horses and bearing spears; the emissaries who inspect the earth; Shakra; the Four Heavenly Kings, their crown princes, and all their generals;
the eight kings of the six observance days; the thirty-two forbearance officials; the four great kings of forbearance; the great ministers of the five destinies; together with the ten classes of solitary spirits, namely:
First, throughout the entire Dharma realm, the solitary spirits of officials, generals, warriors, and soldiers who sacrificed themselves for their country and exerted themselves wholeheartedly in battle to guard its frontiers and borders.
Second, throughout the entire Dharma realm, the solitary spirits of adversaries and karmic creditors who were owed debts or lives in recompense, and the solitary spirits of miscarried or aborted fetuses who died while karmically bound through consciousness and emotion to the process of birth.
Third, throughout the entire Dharma realm, the solitary spirits of those who disparaged the Three Jewels, were unfilial toward their parents, committed the ten evils and five heinous offenses, and held wrong views.
Fourth, throughout the entire Dharma realm, the solitary spirits of those who searched for jewels or traded across lakes and seas, who drowned while crossing deep rivers, or whose boats capsized and broke apart while crossing great oceans.
Fifth, throughout the entire Dharma realm, the solitary spirits of barbarian peoples who lived and died in remote borderlands and held wrong views.
Sixth, throughout the entire Dharma realm, the solitary spirits who drifted without any place of repose after bidding farewell to their native lands, wandering abroad and dying in foreign places.
Seventh, throughout the entire Dharma realm, the solitary spirits of those who met untimely deaths by being mauled by beasts, bitten by insects, crushed in landslides, struck by falling trees, buried beneath collapsing walls or houses, drowned by their own hand, burned by fire, hanged, stabbed with knives, or killed by falling into rivers or wells.
Eighth are the lonely spirits throughout the Dharma realm who violated the law and died in prison, were executed and dismembered, who oppressed others or suffered unjust accusations, who robbed and murdered, and who disobeyed the law.
Ninth are the lonely spirits throughout the Dharma realm whose lot was one of poverty and lowly status, who served as slaves and servants, laboring in hardship and exhaustion.
Tenth are the lonely spirits throughout the Dharma realm who had neither spouse nor children and no one upon whom to rely, who died in suffering from blindness, deafness, muteness, impaired speech, leprous and ulcerated limbs, chronic illness, and the ravages of cancer.
Furthermore, throughout the entire Dharma realm are the Blazing-Faced Ghost King, who commands the bhūta and preta hosts; the hundreds of koṭis of hungry ghosts, as numerous as the sands of the Ganges; the myriad kinds dwelling in the human world whom the eye cannot see and the ear cannot hear; those with names and those without names; those inhabiting trees and grasses or dwelling by walls and terraces; consciousnesses bearing unjust grievances; spirits inhabiting material objects; those who destroyed themselves or perished by their own hand; those who lost their lives in battle; those with nowhere to entrust themselves; those whose remains lie exposed and whose spirits lack offerings; li, mei, wang, and liang spirits; obstructed souls and shadowy spirits;
and all classes of numinous beings.
There are also ghosts of great power, beguiling ghosts, ghosts that torment people, ghosts that create inner obstacles, ghosts that create outer obstacles, and unobstructed ghosts. There are also the nine classes, the ten classes, and the thirty-six classes of ghostly beings.
We earnestly pray that, through the power of the Three Jewels—the Buddha, Dharma, and Sangha; the power of dependent origination throughout the Dharma realm; the power of Avalokitesvara’s great compassion; the power of Ksitigarbha’s profound vows; the power of the merit of contemplative illumination; the empowering power of the secret mudras and mantras; the power of invoking the names of the seven Tathagatas; and the power of the wholesome roots generated by the assembly’s recitation of the sutras—all classes of lonely spirits and hungry ghosts throughout the Dharma realm, together with all their retinues, may now be summoned and gather here like clouds.
May all food and drink be transformed to fill empty space, pervading the entire Dharma realm. May every lofty mountain and vast expanse of earth pour forth streams of cool, clear water, and may all the blue rivers and lakes become a boundless ocean of milk. May the twelve classes of beings be fully satisfied by the food of Dharma, and may the twenty-five realms be filled with complete joy.
May the three karmic activities become serene and luminous and the six faculties purified. May body and mind become light, refreshed, peaceful, and joyful; may merit increase and wisdom shine; may every aspiration be fulfilled. May they take refuge in the Three Jewels, arouse bodhicitta, cultivate the bodhisattva conduct, and attain Buddhahood.
The assembly chants in unison: May all be accomplished according to these vows.
Because the road to the courts of the underworld is distant and obscure, while waves surge incessantly upon the ocean of suffering, without reliance upon the efficacy of the esoteric mantras, how could offerings be made to the submerged and wandering souls? Therefore, this Dharma feast is especially established, and the Sangha is invited to recite the secret true words and empower the wondrous Dharma food, so that all such supreme benefits may be universally bestowed throughout the boundless realms.
We further pray: May cauldrons of boiling copper become lotus ponds endowed with the eight virtues; may blazing charcoal furnaces become six-colored terraces of incense; may dense forests of swords become the three assemblies beneath Maitreya’s Dragon-Flower Tree; may perilous mountains of blades become the five heavens of Vulture Peak; may molten copper pillars become Dharma banners of amrita; may iron mortars and iron pellets become jeweled mani thrones.
May the ox-headed jailers who guard the three wholesome realms realize the three bodies; may creditors and hostile enemies untie the ten bonds and escape the ten evils. May parents from many lifetimes henceforth enter the sacred state and transcend the ordinary; may all sentient beings henceforth attain peace and happiness. May fellow practitioners and rejoicing donors awaken to their original nature of Amitabha and clearly realize that the Pure Land is mind-only.
May all sentient beings throughout the Dharma realm, through these wholesome conditions, completely attain the Buddha Way.
Praise of the Three Refuges:
With utmost sincerity and faith, we bow to Buddhaya, the Doubly Honored One, perfect in the three awakenings and complete in the myriad virtues, the guiding teacher of humans and devas—jia hong—the compassionate father of ordinary and noble beings. From the realm of suchness he manifests in response, compassionately transforming beings everywhere, vertically throughout the three times and horizontally throughout the ten directions. He raises the thunder of Dharma and sounds the Dharma drum, broadly expounding both provisional and true teachings—jia hong—and opening wide the great path of skillful means. If one takes refuge, one can extinguish, can extinguish the suffering of the hells.
With utmost sincerity and faith, we bow to Dharmaya, the dispassionate Dharma, which raises the precious treasury and contains a casket of jewels, compiled in the Western Regions—jia hong—and translated and transmitted to the Eastern Land. The patriarchs propagated it, the sages explained it, and treatises and commentaries were composed; the Three Vehicles were distinguished as sudden and gradual, and the Five Teachings established their tenets and purports. Ghosts and spirits revere it, dragons and devas assist it; for the deluded and awakened alike, the hand points to the moon—jia hong—and the true amrita dispels the burning heat. If one takes refuge, one can extinguish, can extinguish the suffering of hungry ghosts.
With utmost sincerity and faith, we bow to Sanghaya, the venerable ones, teachers endowed with the five virtues, a community united in the six harmonies, whose vocation is benefiting beings—jia hong—and whose family duty is propagating the Dharma. They shun splendor and bustle and constantly sit in meditation in secluded places, covering their bodies with patched robes and filling their stomachs with simple vegetables. Their bowls subdue dragons, their staffs ward off tigers, and the Dharma lamp ever shines—jia hong—as the Patriarchs’ seal is transmitted from one to another. If one takes refuge, one can extinguish, can extinguish the suffering of animals.
Notes:
[1] After making the invocation three times, dip the ring finger of the right hand into scented water and rub the palms together, signifying reverence. If there is no ritual sanctuary, this may be omitted, or the mantra from the Amoghapasha Sutra may additionally be performed. While rubbing the scented water between the palms, recite the Mantra for Purifying the Hands (Pure Hands).
[2] Concerning this mudra and mantra, the Recitation Rite of Bodhisattva Amrita Kundali states: Rub the two palms together; extend the two index fingers straight and join their tips; place the two middle fingers against the tips of the index fingers; interlace the ring and little fingers at their first joints; and extend both thumbs straight. Form the mudra before the heart and recite the mantra above. The Miscellaneous Mantra Sutra states that if this dharani is recited three or seven times, one immediately enters all mandalas and every undertaking is accomplished.
The Recitation Method of Akshobhya Tathagata states that if one forms the mudra before the heart and recites this mantra from one to seven times, it is as though one has reentered the mandala circle. One attains the samadhi that destroys the seven thoughts and receives the bodily and verbal disciplines of bodhisattvas and shravakas. All karmic obstacles and offenses, such as the four grave transgressions—killing, stealing, sexual misconduct, and false speech—and the five uninterrupted offenses, are completely purified.
[3] One must purify body and mind and earnestly beseech refuge in the Three Jewels.
[4] According to the Rite for Establishing the Mandala, if there is no Buddha mandala, one must first form the Dharma-Wheel-Turning Bodhisattva mudra and then arouse bodhicitta. Regarding the mudra that manifests the mandala, the Thousand Hands and Eyes Cultivation Rite states: Form the Vajra-fist mudra with both hands, join the two index fingers, hook the two little fingers together, and rotate them to form the lotus-hand mudra.
When this hand seal is formed before the body, the sanctuary is transformed into a great mandala pervading the realm of empty space. Visualize throughout the realm of empty space that the honored ones and retinues of the Five Divisions appear distinctly. This is recorded in the section on Establishing the Mandala and Inviting the Sages.
After the names of the thirty-five Buddhas, the Prajnaparamita Heart Sutra, and the seven-limbed preliminary practice—the Practices and Vows of Samantabhadra—have been chanted, the presiding master kneels and recites before the Buddha the Invocation to the Ten Directions.
[5] The lower fascicle of the Susiddhikara Offering Dharma records that making offerings through mental direction means visualizing all the unclaimed essences found throughout the realms of water and land, throughout the ten directions to the utmost reaches of empty space, including precious objects of the human realm, clouds of incense from the heavenly realms, burning incense, radiant lamps, banners and pennants, jeweled canopies, various kinds of instrumental music, singing, dancing, chanting, pearls and jewels suspended from jeweled nets, precious bells, flower curtains, white fly-whisks, wondrous bells and chimes, outspread kani nets, wish-fulfilling jeweled trees, clouds of garments, supremely exquisite delicacies from celestial kitchens, fragrances,
towers and pavilions adorned with jeweled terraces, various heavenly ornaments, necklaces, and so forth.
The practitioner mentally visualizes clouds of offerings such as these filling empty space and, with utmost sincerity, presents them as a sublime and wondrous offering. By properly reciting this mantra, forming the mudra, and visualizing the offerings as described above, all will be accomplished. The form of the mudra for this mantra is as follows: place the palms together with the fingers interlaced, press the right thumb over the left thumb, and raise the mudra above the crown of the head.
Whenever offerings are made, this method of mental direction must be performed in full; especially within the Yoga mandala, one must also recite the mantra and form the mudra. Only by reciting and upholding the mantra, mentally directing the visualization, and placing the joined palms above the crown of the head is the Dharma method of making offerings through mental direction said to be complete.
[6] To reverently present the food offering to the Three Jewels, first form the Three-Pointed Mudra: on the right hand, hold the index, middle, and ring fingers closely together and point them straight upward, while the thumb and little finger touch at their tips; hold the left hand flat with the palm facing upward. Recite the mantra three or seven times, visualizing the tips of the three fingers emitting the radiance of a great fire, while the hand moves like a fan blowing upon the worlds of ghosts.
[7] Visualize all the food vessels as empty. Within the sphere of emptiness, visualize a great and precious food vessel filled with amrita.
[8] Gather and transform it into the amrita of wisdom.
[9] Form the Food-Presentation Mudra: turn both palms upward, touching along their sides and extending forward; let the tips of the two ring fingers touch at their sides; place the two index fingers alongside the two middle fingers, and the two thumbs alongside the two index fingers, resembling hands cupped to hold water. Visualize the Buddhas and the assembly of sages partaking of this presented food and becoming joyful at heart, and pray that all aspirations may be graciously accepted. Alternatively, extensively welcome the sages into the mandala, personally make offerings to and praise the Buddhas and the assembly of sages, and only afterward bestow the food. To make offerings means to present incense, flowers, lamps, vessels, fruit, and music.
[10] Entering the Samadhi of Avalokitesvara means entering the samadhi of the bodhisattva Avalokitesvara. Calm the mind, close the eyes, and visualize your own body as full and pure, like a tranquil moon disk. At the center of that moon disk is the seed-syllable Hộc rị, emitting great light and transforming into an eight-petaled lotus.
Upon the lotus dais is the bodhisattva Avalokitesvara, radiant with the major and minor marks, immaculate and white, holding a lotus branch in his left hand while his right hand displays the gesture of an opening lotus petal. The bodhisattva contemplates and clearly perceives that within the bodies of all sentient beings the potential for awakening is inherently complete: it is the pure dharmadhatu, the Buddha-nature undefiled by afflictions.
Upon each of the eight lotus petals sits a Tathagata in the full lotus posture, absorbed in samadhi and facing the bodhisattva Avalokitesvara, surrounded by a cool and gentle halo, the entire body shining like gold. Visualize this eight-petaled lotus gradually expanding until its extent pervades the realm of empty space, and contemplate: this lotus of wisdom illuminates the entire oceanic assembly of the Tathagatas; may the vast offering be accomplished.
If the mind does not depart from this meditative concentration, profound compassion will arise for boundless sentient beings. May all those whose bodies are touched by the light of this lotus of wisdom be liberated from every suffering and become equal in their marks and excellences to the bodhisattva Avalokitesvara. Then visualize the lotus gradually contracting until its dimensions equal those of the human body.
Immediately form the Mudra of the bodhisattva Avalokitesvara and empower the four places: the crown of the head, the mouth, the throat, and the heart. At each place empowered by the mudra, visualize the seed-syllable Hộc rị. The form of the mudra is as follows: place the two thumbs upright against each other; touch the curved tips of the two index fingers together in the shape of lotus petals; interlace the remaining fingers.
By forming this mudra, reciting the mantra, and empowering the four places, one's own body is transformed and manifested as an emanation body of the bodhisattva Avalokitesvara.
[11] Form Vajra fists with both hands, touch the tips of the two index fingers together, and hook the two little fingers together. Recite three times (By this mudra and mantra), and three times command them to open (Suddenly they open of themselves). The Mudra and Mantra for Shattering the Hells is extracted from the Sutra of the Wisdom-Torch Dharani for Shattering the Avici Hell.
The Root Tantra of the King Who Extinguishes the Evil Destinies also speaks of this mudra and mantra. Fiery light streams forth from this hand mudra; as the mouth recites the divine mantra, immeasurable fiery light issues from the mouth. Visualize the pink syllable Hộc rị directly upon the heart of the moon disk, emitting red fiery light.
These three sources of fiery light simultaneously illuminate the Avici Hell and the other hells. When the mantra is recited three times and the command to open is given three times, the locks of the prisons open of themselves, and the beings suffering therein are liberated. Avici Hell means unceasing, impossible to rescue from, and impossible to shatter.
Nevertheless, when the fiery light shines upon it, not only can Avici Hell be shattered, but the hells within all five destinies are also opened. This occurs through the concentration of the mind and also through the awesome spiritual power of this mudra and mantra: all the portals of the hells throughout the various destinies suddenly open of themselves through this mudra and mantra.
[12] The left hand forms the gesture of fearlessness. The right hand faces forward with the fingers upright, except for the index finger, which is slightly curved in a gesture of invitation. This Mudra and Mantra for Summoning Hungry Ghosts is taken from the Root Tantra of the Blazing Hungry Ghost Mother. Visualize your own body as the bodhisattva Avalokitesvara. Visualize at the center of the moon disk the self-mudra and the pink seed-syllable Hộc rị, emitting light that shines upon the offenders. As the mouth recites the divine mantra, those offenders follow the light and come before the practitioner.
[13] Having arrived at the place of practice, they circumambulate the Buddha three times, prostrate themselves in homage, and continue through the dedication of merit. They then turn outward, pay homage to the assembly of sages, withdraw, and sit to one side. Within the mandala, the area from the eastern gate to the southern gate is the seating place for the beings of the hells; from the southern gate to the southwestern corner is the seating place for the hungry ghosts; from the southwestern corner to the western gate is the seating place for the animal realm; from the western gate to the northwestern corner are the palaces of the human realm; from the northwestern corner to the northern gate is the seating place for the asuras;
and from the northern gate to the eastern gate is the dwelling place of the devas.
If there is no mandala chamber, arrange the seats in descending order from superior to inferior. Each seating area is marked with a color, as recorded in the Kaihe Lu.
[14] Form the vajra mudra with both hands and interlace them (by crossing the two little fingers and the two ring fingers); extend the two middle fingers upright like needles, and curve the two index fingers like hooks. The mudra and mantra for Summoning Forth Offenses come from the Scripture on Gathering Offenses: Visualize your own body as Bodhisattva Avalokitesvara. In the center of the moon disk, visualize the white seed syllable Hộc rị emitting hook-shaped fiery light.
While reciting, mentally attend to the esoteric mantra, drawing forth and gathering the karma of the three evil destinies belonging to all sentient beings, together with the karma of the three evil destinies belonging to oneself. Black like clouds and mist, the offenses are summoned into the palms and assume the form of hungry ghosts. The Vajrasekhara Yoga Recitation Method states: At the tips of the two index fingers, visualize the seed syllable Hộc rị, with which to hook and draw forth all karmic offenses and obstructions present in oneself and others.
After reciting the esoteric words, visualize those karmic offenses and obstructions in the form of a black-bodied ghost with hair standing on end. For the hand mudra, hold both hands with the fingers level, visualizing the offenses being drawn into the palms; only the two index fingers form hooks, while one visualizes the karmic offenses and obstructions entering the palms of both hands.
[15] Crushing offenses means extinguishing offenses. Cross the eight fingers inward and raise the two middle fingers upright. The mudra and mantra for Crushing Offenses come from the Scripture on Gathering Offenses: Visualize your own body as Bodhisattva Avalokitesvara, blue in color, with eight arms and four faces.
The front face is blue, the right face yellow, the left face green, and the rear face red. The two principal hands form the Crushing Offenses mudra. On the right, the second hand holds a vajra, the third an arrow, and the fourth a sword.
On the left, the second hand holds a hook, the third a bow, and the fourth a silk ribbon. His body emits fiery light. He sits upon a lotus within the solar disk, his right foot trampling Uma Devi (a venerable figure of the outer court of the Vajra Division, the wife of the god Mahesvara and mother of the yaksa Vinayaka), who appears terrified.
Having completed this visualization, visualize in the center of the moon disk the blue seed syllable Hộc rị emitting light that shines upon the corresponding forms of karmic offenses. Strike the two middle fingers together three times to shatter the forms of karmic offenses and obstructions. Recite the esoteric mantra, and all such forms are smashed to pieces and utterly destroyed without remainder.
The Vajrasekhara Yoga Recitation Method states: At the tip of the right middle finger, visualize the seed syllable Đáp rị; at the tip of the left middle finger, visualize the seed syllable Tra. Then visualize flames issuing above the two seed syllables and holding the form of the offense between them, while reciting the mantra for Crushing Offenses. After reciting the esoteric words, forcefully twist that form of the offense as prescribed when snapping the fingers, with the left above and the right below.
According to the Vajrasekhara Sutra, the body forms the Trailokyavijaya mudra; visualize a single-pronged vajra (a single-pronged vajra is an implement of Esoteric Buddhism whose two ends each have a single sharp point, symbolizing the bodhicitta that destroys the afflictions), loudly recite the mantra, and strike the two middle fingers together three times. This scripture also distinguishes two kinds of karmic retribution, wholesome and unwholesome.
Each is further divided into two kinds: accomplishment through manifest activity and accomplishment through seeds. Karma of manifest activity is itself of two kinds: fixed karma and unfixed karma. This Crushing Offenses hand mudra is used to destroy unfixed karma.
[16] Form vajra palms with both hands. Bend the two index fingers at both joints, touch the two thumbs to the tips of the two index fingers, and interlace the first joints of the remaining fingers. This mudra and mantra come from the Fundamental Tantra of Acala.
There are twelve kinds of fixed karma that the Buddhas do not permit to be addressed through the repentance mudra. Form the fixed-karma mudra with the hands and visualize your own body as Bodhisattva Avalokitesvara. Mentally visualize upon the moon disk the blue seed syllable Hộc rị emitting light.
Recite with the mouth while mentally visualizing the esoteric mantra shining upon the ghosts. By means of this mudra and mantra, the karma that the Buddhas do not permit to be repented, together with the karma of the three evil destinies belonging to oneself, is transformed from heavy into light. Heavy karma is fixed karma.
Transforming the heavy into the light means transforming and extinguishing coarse and weighty karma that has been determined. The two hand mudras of Crushing Offenses and Fixed Karma purify karma accomplished through manifest activity. The Repentance and Extinguishing Offenses mudra and mantra eliminate karma accomplished through seeds.
[17] Form two vajra fists. Bend the two index fingers at both joints, and touch the two thumbs to the tips of the two index fingers. The Fundamental Tantra of the King Who Extinguishes the Evil Destinies states: From the center of the moon disk, visualize the white seed syllable Hộc rị emitting light that universally illuminates all sentient beings throughout the Dharma realm and causes all lighter karma to be completely extinguished. This mudra and mantra extinguish minor and light karmic seeds.
[18] Above, the beings were summoned and invited, and their karmic offenses and obstructions were universally extinguished. Next, amrita is sprinkled to open their throats, followed by empowerment to remove the obstructions of retribution.
[19] This is also called the Mudra for Bestowing Coolness: Turn the left wrist so that the palm faces forward; with the right hand, snap the index finger against the thumb. While reciting this mantra, visualize upon the middle finger of the left hand the seed syllable Noan, from which flows the prajna-amrita Dharma water. When it is flicked and sprinkled into the air, all hungry ghosts and spirits of other kinds obtain coolness; the fierce flames vanish of themselves, the fields of their bodies are moistened, and they are freed from thoughts of hunger and thirst.
This mudra and mantra come from the Fundamental Tantra of the Esoteric Lunar Luminous Point and the Fundamental Tantra of Tu Lỗ Ba: Visualize your own body as Bodhisattva Avalokitesvara. In the center of the moon disk, visualize the white seed syllable Hộc rị emitting light that shines upon the ghosts and spirits. Upon the middle finger of the right hand is a moon disk, on which one visualizes the syllable Noan, from which flows the amrita water of prajna-wisdom.
Snap the index finger against the thumb and sprinkle it into the air, creating a fine rain that descends and moistens the bodies of the ghosts and spirits. The fierce flames vanish of themselves; all obtain coolness, are freed from thoughts of hunger and thirst, and their karmic obstructions of retribution are also exhausted.
[20] This is the Throat-Opening Mudra of the Tathagata Vast and Expansive Body. According to the work Tức Hằng Lý, the Dharma master is a teacher who has entered the bodhisattva stage of preparatory practice. Visualize your own body as Bodhisattva Avalokitesvara.
In the center of the moon disk, visualize the white seed syllable Hộc rị emitting light into the bodies of the ghosts and spirits. Form the Mudra for Bestowing Coolness with the hands and recite the esoteric mantra with the mouth. When the thumb and middle finger of the right hand open, a lotus simultaneously blossoms in the left palm.
Visualize the throats of the ghosts and spirits opening of themselves, becoming clear and unobstructed, so that they can utter sounds—that is, so that they can recite the names of the Buddhas. The work Tùy Văn states that upon the thumb of the right hand is the white seed syllable A, from which flows the prajna-amrita Dharma water. When the middle finger is snapped against the thumb of the right hand, producing a sound, the lotus simultaneously bursts into bloom, and amrita fills the sky.
Visualize the throats of the ghosts and spirits opening freely of themselves, their bodies moistened and cooled, without obstruction.
[21] The assembly, together with the ghosts and spirits, recites the sacred name in unison. Form vajra palms with both hands; interlace the little fingers, ring fingers, and middle fingers and fold them inward, place the tips of the two index fingers against each other, and hold the two thumbs upright together.
[22] Extend the right hand horizontally with the palm facing downward, touching the tips of the thumb and middle finger together; extend the left hand horizontally with the palm facing upward.
[23] Curl the left hand into a fist, placing the backs of the thumb and index finger against each other; form a vajra fist with the right hand, touching the pads of the thumb and index finger together.
[24] Extend the left hand horizontally with the palm facing upward, touching the thumb and index finger together; curve and extend the right hand, with the entire palm facing downward.
[25] Join the palms in the shape of a lotus bud.
[26] Place the right hand upon the left hand, with the two thumbs braced against each other (the two index fingers curved to touch the two thumbs).
[27] Turn the curved right hand palm upward, and snap the thumb and middle finger together; turn the left palm upward, with the five fingers extended straight.
[28] Praising and invoking the names of the seven virtuous Tathagatas brings two benefits: first, it eliminates karmic obstructions and retributive obstructions; second, it adorns the one who invokes and recollects them, making that person a vessel of the true Dharma (a Dharma vessel).
[29] Form the Hollow-Center Joined-Palms Mudra (joining the palms like a lotus bud), and visualize yourself bowing before the Buddha and receiving the precepts.
[30] Close the left hand into a fist, with the index finger raised upon its back; close the right hand into a fist and press it closely against the index finger of the left hand.
[31] With both hands forming the Vajra Palm, interlace the two middle fingers (and the other fingers) to form a lotus bud. Place the mudra at the heart and arouse the three minds—the straightforward mind, the profound mind, and the mind of great compassion—and the four vows—the Four Great Vows, or loving-kindness, compassion, sympathetic joy, and equanimity—or generate bodhicitta through the following vow text.
[32] Visualize a moon disk radiating gentle, serene, unobstructed light that illuminates the bodies of the spirits and hungry ghosts. Recite the esoteric formula aloud, visualizing the spirits and hungry ghosts receiving the bodhicitta precepts, or visualize the seed syllable A pervading their entire bodies and minds.
[33] Those who have become great vessels of the true Dharma are able to undertake the transmission and reception of the precious samaya precepts. According to the Great Bliss Vajra Samadhi Sutra, samaya means the original vow; it is also called “equipoise” (equal retention), “timeliness,” or “timely accord,” and is itself the mandala. There are four kinds of mandala: first, the Great Mandala; second, the Samaya Mandala; third, the Dharma Mandala; and fourth, the Karma Mandala.
The Samaya Mandala comprehensively encompasses all mandalas. Samaya is also called the four wisdom seals: the Great Wisdom Seal, the Samaya Wisdom Seal, the Dharma Wisdom Seal, and the Karma Wisdom Seal. The Exposition of the Meaning of Miraculous Transformation states that samaya means equality, original vow, removal of obstructions, and awakening from sleep.
Equality: When the Tathagata directly realizes this samaya, the body, speech, and mind of all sentient beings are equal to those of the Tathagata; their meditative concentration and wisdom are equal to the body of ultimate reality. It also carries the meaning of ultimate equality: from the initial generation of the aspiration through its fulfillment by traversing all the paramitas, all is ultimately equal. Therefore, the Tathagata can utter truthful words and firmly assure sentient beings: “Whatever I say is entirely free from falsehood.” He also enables sentient beings to utter these truthful words, receive the empowering support of the three mysteries, and accomplish inexhaustible adornments equal to those of the Tathagata.
Through these causes and conditions, they can accomplish the vajra activity; therefore, it is called samaya.
Original vow: When the Tathagata directly realizes this samaya, he sees that all sentient beings possess the capacity to become Buddhas, and he therefore makes this great vow: “I must now establish immeasurable skillful means through the universal gate—the gate of great loving-kindness and compassion—so that all sentient beings may attain unsurpassed bodhi. Even if the realm of sentient beings should be exhausted, my activity shall never cease.” If sentient beings accord with my original vow and likewise utter these truthful words, wishing to make this their activity, they attain the vajra nature; therefore, it is called samaya.
Removal of obstructions: The Tathagata sees that all sentient beings possess the Tathagata’s precept-Dharma—the precept-Dharma of Buddha-nature—but because of a single thought of ignorance, they neither know nor recognize that this precept-Dharma is always present within the entirety of their bodies and minds. Therefore, the Tathagata utters these truthful words: “I must now establish various skillful means to remove the veil from the eyes of all sentient beings everywhere. If my vow is fulfilled, may all sentient beings accord with my skillful means and likewise utter these truthful words, until even the last sentient being has acquired the stainless eye and all obstructing coverings—the afflictions that conceal—have been completely exhausted.” Therefore, it is called samaya.
Awakening from sleep: The Tathagata knows that all sentient beings have fallen into the sleep of ignorance and therefore remain unaware of and fail to recognize the merits of the Tathagata’s precept-Dharma. Thus, the Tathagata must utter truthful words capable of stirring sentient beings and causing them to awaken by themselves. With this intention of self-awakening, present bodhisattvas arouse meditative contemplation and cultivate the Lion’s Yawn Samadhi (the Lion’s Vigorous Advance Samadhi).
If a practitioner directly proclaims these samayas, then I and all Buddhas must also recollect and uphold our original vows without transgressing them, just as a king who personally establishes the laws and ordinances of the realm must himself reverently accord with and observe them. Therefore, it is called samaya. Because it fully possesses such subtle, profound, and vast meanings, it is called samaya.
[34] Interlace the two hands in the vajra manner, with the two middle fingers standing upright like needles. According to the meaning of the text, there is no separate visualization here; merely using the mudra and mantra naturally accomplishes the reception of the precepts. As stated in the Vajrasekhara Sutra: If one recites this mantra once, it is as though one has entered the mandala-circle and realized samadhi; all wholesome dharmas are fully complete, and the threefold pure precepts are simultaneously perfected.
One’s body becomes identical to that of Bodhisattva Samantabhadra seated upon the great moon-disc, while all Buddhas, remembering their former vows, observe, protect, and remain mindful of one. Suppose someone once received the Buddha’s precepts but later gave rise to an evil mind and violated them, becoming unable to restore their purity. If that person recites this mantra seven times, all the defilements and offenses caused by breaking the precepts will be purified, and every category of precept will be restored as before.
However, if one performs any mandala rite without ever having received its transmission from a master, then even if one recites this mantra seven times, one will not obtain the benefit of the true Dharma. According to the Sutra of Miraculous Transformation and the Explanation of Meaning, contemplative wisdom free from conceptual thought is taken as the secret of mind. The Sutra of Miraculous Transformation records: If a person of good family abides as a disciple receiving the precepts, that person should unite body, speech, and mind as one.
The Explanation of Meaning gives three interpretations: 1. Sharing the same conditions and together accomplishing these precepts means gathering all skillful means to perfect the precepts; 2. Equality means making the three karmic activities one, as do the Buddhas—that is, abiding in the Dharma-gate of equality.
It is therefore called the Precepts of the Unobstructed Wisdom of the Three Times. Although the observance of the precepts is presented briefly here, it is very clear: if the recipient’s three karmic activities and skillful means all correctly accord with the three places of equality—the Buddha’s body, speech, and mind—one should know that the recipient has fulfilled the entire disciplinary conduct of all Buddhas. 3. Cutting through the net of all characteristics means that, when one abides in the precepts of intrinsic nature—the equality of the true characteristic of the dharmadhatu—immeasurable activities of body, speech, and mind all become one and the same characteristic,
while every net of views and characteristics—the afflictions that must be severed at the stage of the path of seeing—is entirely eliminated.
It is therefore called Abiding in the Vajra Precepts Free from Conceptual Proliferation. Those at the lofty arched gateway possess profound faith and understanding, and should imitate and recollect the practice. As recorded in the Record Following the Text, when conferring the Dharma of the precepts, visualize within the hand mudra a white seed syllable Noan radiating great light that shines everywhere, summoning all sentient beings.
Those sentient beings also aspire to be reached by that light. In this way, the precept-paramita of the Buddhas of the three times is perfected in a single instant. Visualize the wholesome dharmas of the dharmadhatu as light; that light streams forth, pours through the crown of the head, and fills the body.
That body is the body of Bodhisattva Samantabhadra seated upon the great moon-disc. A true child of the Buddha is one who carries on the work of the Buddhas.
[35] Visualize the left hand as though holding a vessel. In the palm of the left hand is a seed syllable Noan, from which flow forth inexhaustible varieties of ambrosial Dharma-food. With the right hand, snap the thumb and middle finger together.
[36] The preceding mudra and mantra—the mudra of the Tathagata Immeasurable Majestic Virtue, Sovereign Radiance, and the Food-Bestowal Mantra—possess the power to cause a great abundance of food to flow forth and expand immensely. This Milk-Ocean Mantra causes only ambrosia to flow forth and pervade the six realms. These two mantras should be understood as having both an extensive and an abbreviated meaning.
Extensively, they function together as a pair, as indicated by the meaning of the text here. In brief, there is only the first function: causing food to flow forth and transforming a small quantity into much. The Record Following the Text states that reciting the Food-Bestowal Mantra seven times causes the food to increase and expand greatly; reciting the Milk-Ocean Mantra three to seven times causes the ambrosia of wisdom to flow forth.
[37] At this point begins the section on offering food to the obstructing ghosts, also called the Single-Mandala Food-Bestowal Rite. With the right hand, hold a clean food vessel filled with pure water; then turn the arm and recite this mantra once or seven times. The ghosts that obstruct the offering of food—the obstructing ghosts—will become fully satisfied and joyful.
Snap the fingers once. At that time, the practitioner uses the right hand to hold the vessel of ambrosia, faces east, and stands before the mandala to write the character. It may be written on clean ground, upon a stone, or inside a newly made, clean earthenware basin called an Ullambana basin.
It may also be written upon the offering platform, or upon a spring, pond, river, sea, or long-flowing stream. It must not be written at the roots of pomegranate or peach trees, because ghosts and spirits become frightened there and are unable to eat. If the noble assembly is present within the mandala and the vidyaraja wishes to bestow food and drink upon hungry ghosts, the food and drink to be bestowed should be placed upon the offering platform, and the offering should be made before the fifth watch.
If devas wish to make offerings to the Buddhas and the noble assembly, the offerings should be made early in the morning at sunrise. If one performs a Dharma rite for ghosts and spirits, the time may be selected by people; the Zi hour may also be used, or one may follow the fundamental rules of the acarya. From the midday meal until the end of the day, if one merely empowers Dharma-water over different foods in order to offer them to aquatic creatures, running beasts, and flying birds, there is no need to select a particular time; simply make the offering whenever convenient.
If one establishes a mandala rite to offer food to hungry ghosts, one should select the Hai hour as the time for offering food. If one offers food to hungry ghosts at the time of the midday meal, the offering will merely be wasted effort and will bear no result, because the time is improper, giving rise only to false and vain expectations, and the ghosts and spirits will be unable to eat. If a practitioner performs this without having received transmission from a master, that practitioner will bring calamity upon themselves and incur the offense of stealing the Dharma.
[38] Form the vajra-palm mudra with the two hands pressed closely together and bend the two middle fingers at both joints. While reciting the mantra, visualize in the concealed space between the two middle fingers a white seed syllable An, from which flow forth the seven precious substances, towers, pavilions, palaces, banners, pennants, jeweled canopies, incense, flowers, food, drink, immeasurable treasures of the seven kinds, and every kind of personal inner and outer wealth.
All are presented as offerings to the Buddhas, noble sages, and worthies, and bestowed upon sentient beings. Visualize all offerings flowing forth from the hand mudra. Universally present them to the Three Jewels and to the sentient beings of the six realms.
This universal offering signifies that all Dharma rites performed up to this point have been perfectly and completely fulfilled, with offerings made equally to Buddhas and sentient beings. When the offering is complete, the Dispatching Mudra expresses this aspiration. What follows from this point reflects that aspiration and is also called the universal offering.
[39] Form two vajra fists, hook the two index fingers together, and open them as the recitation proceeds.
[40] In the mind, visualize the Buddha and all Tathagatas returning to their original places, while the beings of the six realms attain peace, happiness, liberation, and transcendence. This is to dedicate the merit of offering food to all beings. This is the customary principle that should be understood.
[41] According to tradition, during the Yifeng era (676) of Emperor Gaozong of the Tang dynasty, an eminent monk from Kashmir named Buddhapali traveled to Mount Wutai to venerate the sacred sites. There he encountered an old man coming out of the mountain, who advised him to return to India, bring the Sanskrit text of the Buddha-Crown Supreme Victory Dharani to China, and propagate it for the deliverance of sentient beings; only then could he hope to receive a response from Manjusri.
In the second year of the Yongchun era (683), Buddhapali went to Chang’an and requested Emperor Gaozong’s permission to translate that scripture into Chinese. The emperor consented and commanded Divakara, also known as the Tripitaka Dharma Master Rizhao, and an official named Du Xingkai to translate it together. After the translation was completed, however, the emperor retained it in the palace.
Buddhapali asked the emperor to return the Sanskrit manuscript, then went to Xining Monastery, where he and the monk Shunzhen, who was proficient in Sanskrit, translated it into Chinese under the title Buddha-Crown Supreme Victory Dharani Sutra. After this scripture entered circulation, Buddhapali took the Sanskrit manuscript to Mount Wutai, entered the Vajra Cave, and was never seen emerging again. Tradition holds that Manjusri admitted him into the Dharma assembly of the bodhisattvas.
The Buddha-Crown Supreme Victory Dharani is a mantra taught by the Buddha to the deva-putra Supratisthita. The account relates that Supratisthita was destined to die within seven days and be reborn successively in the bodies of animals such as a pig, dog, fox, monkey, snake, kite, and crow, after which he would suffer in hell. Even if he were subsequently reborn as a human being, he would be blind in both eyes.
Supratisthita went to the heavenly king Kausika and implored him for deliverance. Kausika beseeched the Buddha, who then taught this mantra. This mantra has the power to eliminate all karmic obstructions and increase one’s lifespan.
Altogether, seventeen texts associated with the Buddha-Crown Supreme Victory Dharani are preserved in the Chinese Buddhist Canon. Dharani pillars engraved with the Buddha-Crown Supreme Victory Dharani with Supplementary Phrases for Miraculous Efficacy, erected by Dinh Khuong Lien in the Quy Dau year (973) and discovered in the Hoa Lu region through several archaeological excavations, show that the recension used by Dinh Lien derived from those of Vajrabodhi, the first patriarch of Chinese Esoteric Buddhism, and Amoghavajra, its second patriarch.
The Complete Recension of the Buddha-Crown Supreme Victory Dharani with Supplementary Characters, translated by Vajrabodhi (Chinese Buddhist Canon, no. 974C), and the Dharani of the Supreme Victory Buddha-Crown of All Tathagatas with Supplementary Phrases for Miraculous Efficacy, translated by Amoghavajra, were discovered at Dunhuang. Although this mantra belongs to the Womb Realm system of Esoteric Buddhism, it was nevertheless recited during liturgical services in Chinese Chan halls in the reign of Emperor Daizong of the Tang dynasty (763–775).
Na mô bạt già phạt đế, đề lệ lô ca bát ra đế tì thất sắc tra da bột đà da, bạc già phạt đế, đát điệt tha. Án, tì du đà da sa ma tam mạn đa phạ bà sa, sa bá ra nõa yết đế ca ha na, sa bà phạ luân thuật địa a tì tiến giả tô yết đa phạt chiết na, a mật lật đa sái kê, a ha ra a ha ra, a du tán đà ra ni, du đà da du đà da, già già na tì thuật đề, ô sắc ni sa tì chiết da thuật đề, sa ha sa ra yết ra thấp nhị san châu địa đế, tát bà đát tha yết đa địa sắc tra na át địa sắc sỉ đế mộ điệt lệ, bạt chiết ra ca da tăng ha đa na thuật đề, tát bà phạt ra nõa tì thuật đề, bát ra đế nỉ phạt đát na a du thuật đề, tát mạt na a địa sắc sỉ đế, mạt nhĩ mạt nhĩ, đát đạt đa bộ đa câu đê bát lợi thuật đề, tì tát phổ tra bột địa thuật đề, xá da xá da, tì xá da tì xá da,
tát mạt ra tát mạt ra bột đà át địa sắc sỉ đa thuật đề, bạt chiết lê bạt chiết ra yết tì, bạt chiết lam bà phạt đô, ma ma (state the name …) tát bà tát đỏa tả ca da tì thuật đề, tát bà yết đế bát lợi thuật đề, tát bà đát tha yết đa tam ma thấp bà sa yết địa sắc sỉ đế, bột đà bột đà bổ đà da bổ đà da tam mạn đa bát lợi thuật đề, tát bà đát tha yết đa địa sắc tra na át địa sắc sỉ đế, sa bà ha.
The foregoing is the Buddha-Crown Supreme Victory Mantra excerpted from the Sutra of the Supreme Victory Buddha-Crown Dharani Mantra for Purifying and Eliminating Karmic Obstructions (Chinese Buddhist Canon, no. 970), translated during the reign of Emperor Gaozong of the Tang dynasty (650–683) by the Indian Tripitaka Dharma Master Divakara (613–687). It should be noted here that the version of the Buddha-Crown Supreme Victory Dharani found in the Essential Collection of the Yoga Flaming-Mouth Food-Bestowal Rite (Chinese Buddhist Canon, no. 1320), also called the Pulong Mantra, is entirely different from the Buddha-Crown Supreme Victory Mantra cited above, differing both in wording and pronunciation.
There are two recensions of the Pulong Mantra: the first appears in the Supreme Dharani of All Tathagatas in the Northern Song edition of the Canon; the second appears in the Scripture of the Dream-Inspired Revelation of Empress Renxiao of the Ming Dynasty. In the Yoga ritual altar, the presiding master may use either recension as appropriate. (Translator’s note)
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