Dược Sư Như Lai Quán Hạnh Nghi Quỹ Pháp

First, make three prostrations. Next: Repentance and Receiving the Bodhicitta Precepts. Afterward, recite the Mantra of Service seven times.

Next, pay homage to the Buddhas, establish the boundary, invite the Great Wheel Vajra, and then bow while reciting the Verse of Invitation:

I bow to USNISA, GREAT BLAZING FLOWER,

SECRET-TRACE VAJRA WARRIOR, GREAT WHEEL KING,

UCCHUSMA, THE VENERABLE ACALA,

FIRE-HEADED ONE, BOUNDARY-ESTABLISHING KUNDALI.

Whether wrathful or smiling, they manifest fierce wrath;

In the blink of an eye, they move mountains and alter seas.

They subdue the hosts of evil-hearted raksasas;

Hearing the Mantra proclaimed, all become afraid.

They destroy the ten evils and deliver all sentient beings,

Bringing them into the ocean of the Tathagata's merit.

To protect the disciples who uphold and recite,

I arouse the mind and utter this invitation; may they respond to its sound.

May the Great Vajras and the pure assembly,

Holding vajra pestles, each protect their own bodies.

At this place of practice, this sanctuary of homage and recitation,

May they surround it on every side and establish the boundary.

Next, form the Great Wheel Mudra. Interlace the fingers of both hands inwardly, placing the two thumbs within the palms. Raise the mudra and hold it above the crown of the head. Place the left shin over the right calf. Recite twenty-one times, then lower the mudra and release it below.

1) Nam mô tất chí-ly gia trụy ca nam

2) Đá đà yết đà nam

3) Án, tỳ la thời, tỳ la thời

4) Ma ha chước ca la bạt chiết lý

5) Tát đa, tát đa

6) Sa la đế, sa la đế

7) Đát la duệ, đát la duệ

8) Tỳ đà ma nễ

9) Tam bát thệ nễ

10) Đát la ma để

11) Tất đà a lị đát lâu diễm

12) Sa ha

巧休 榑伏盎乙觡 屹楠 凹卡丫出觡 鉞 合先元 合先元 亙扣弋咒 向忽 屹凹 屹凹 屹先包 屹先包 氛件 氛件 合叻亙凸 戌乓介市 氛亙凸 帆盎 狣奄份 沼 送扣

NAMAHÏ STRIYIDHVIKÀNÀMÏ SARVA TATHÀGATÀNÀMÏ ÀMÏ VIRAJI VIRAJI MAHÀ CAKRA VAJRI SATA SATA SARATE SARATE TRAYI TRAYI VIDHAMATI SAMÏBHAMÏJANI TRAMATI SIDDHI AGRYE TRAMÏ SVÀHÀ

By reciting this dharani twenty-one times, one immediately enters every mandala (this is the altar).

Next, contemplate and observe that the intrinsic nature of all sentient beings is pure; it is only because they are covered by defilements that they do not realize True Suchness. Therefore, the empowerment of the Three Mysteries is taught so that both self and others may attain purity. Then join the hands in the Lotus gesture and recite the Mantra for Purifying the Three Karmas three times. The mantra is:

“Án, sa-phộc bà phộc, truật đà, tát phộc đạt ma sa-phộc bà phộc, truật độ hám”

湡 辱矢向 圩益 屹楠 叻猣 辱矛向 圩砰曳

*) OMÏ SVABHÀVA ‘SUDDHA SARVA DHARMA SVABHÀVA ‘SUDDHA_ UHAMÏ

Next, enter the hall (the chamber, and so forth). Furthermore, when one wishes to enter the chamber of the principal deity, first visualize the appearance of the principal deity, join the ten fingers, and bow the head. Whenever entering the place of practice, face the principal deity, straighten the body, stand erect with the hands joined in the Lotus gesture, close the eyes, and direct the mind to imagine being in the world named (…), facing the Tathagata named (…), together with the bodhisattvas and their retinues. Then prostrate with the five limbs touching the ground, imagining that one respectfully pays homage before each Buddha and bodhisattva. The Mantra of Universal Homage is:

“Án, tát phộc đát tha nghiệt đa, bá na mãn na nẵng ca lỗ nhĩ”

輆 屹楠 凹卡丫凹 扒叨 向刡觡 一刎亦

*) OMÏ_ SARVA TATHÀGATA PÀDA VANDANÀMÏ KARA UMI

Next, perform the rite as appropriate and proclaim the honored names of the Buddhas.

Next, kneel with the right knee touching the ground, join the palms before the heart, and sincerely confess all karmic offenses and obstructions committed since beginningless time. Rejoice also in the cultivation of meritorious deeds by all sentient beings, pratyekabuddhas, sravakas, bodhisattvas, and Buddhas. Furthermore, visualize all the Tathagatas throughout the worlds of the ten directions attaining complete, perfect enlightenment, and beseech them to turn the wheel of Dharma. Before all the Tathagatas who are presently entering nirvana, entreat them to remain long in the world and not hasten to enter parinirvana.

Then make this vow: “Through paying homage to the Buddhas, confessing, entreating, and rejoicing, I have accumulated roots of goodness. I dedicate all the merit I have gathered to all sentient beings, vowing that every one of them may enter the Esoteric Treasury of the Three Virtues.”

_ Next is the Text of Repentance:

“I take refuge in the Perfectly Enlightened Ones of the ten directions,

In the supremely wondrous Dharma and the assemblies of bodhisattvas.

With the purified karma of body, speech, and mind,

I earnestly join my palms and reverently bow.

Throughout beginningless samsara in the various realms,

The karma of body, speech, and mind has given rise to offenses.

As the Buddhas and bodhisattvas have confessed them,

So now do I openly confess them as well.”

_ Next is the Text of Rejoicing:

“Now I arouse a mind of profound joy

And rejoice in every accumulation of merit and wisdom;

In the practices and vows of the Buddhas and bodhisattvas,

And in the merit born from the three vajra karmas.

Whatever roots of goodness pratyekabuddhas, sravakas,

And sentient beings possess, I rejoice in them all.”

_ Next is the Text of Entreaty:

“All Lamps of the World, seated at the place of enlightenment,

Open the eyes of awakening and illuminate the three realms.

Now, kneeling, I earnestly entreat you:

Turn the unsurpassed wheel of the wondrous Dharma.

All Tathagatas, lords of the three realms,

Who would enter nirvana without remainder,

I entreat you all to remain for a long time

And not abandon your compassionate vows to save the world.”

_ Next is the Vow, Praise, and Dedication of Merit:

“The merit of repentance, rejoicing, and entreaty—

May I never lose the mind of bodhicitta.

Among the wondrous assemblies of the Buddha's bodhisattvas,

May I always be a spiritual friend, never wearying or forsaking them.

May I remain far from the eight difficulties and be born where there are none;

May knowledge of past lives and innate wisdom adorn my body.

May I swiftly abandon delusion and possess compassion and wisdom,

And become fully able to perfect the paramitas.

May I be wealthy and at ease, born into an excellent family;

May my numerous retinue continually flourish.

May the four unobstructed eloquences, the ten masteries,

The six superknowledges, and all meditative absorptions be perfected.

Like Vajra Banner and Samantabhadra,

May my vows, praises, and dedication of merit be likewise.”

_ Next is the section on entering samadhi. First comes the Buddha Family Samaya. Then sit in the full-lotus posture, or in the half-lotus posture with the right leg resting upon the left. Anoint the hands with fragrant paste and form the Buddha Family Samaya Mudra: join the palms with a hollow space between them; extend the two index fingers, bend them slightly, and rest each against the upper joint of the middle finger. Then extend the two thumbs, each touching the first crease beneath the index finger. After forming the mudra, clearly visualize the Buddha named (…) with the thirty-two major marks and eighty minor characteristics. Then recite the Buddha Family Samaya Mantra:

“Án, đát tha nga đô nạp bà phộc gia, sa phộc hạ”

湡 凹卡丫北咼名伏 送扣

*) OMÏ TATHÀGATA UDBHAVÀYA SVÀHÀ

Recite it three or seven times, place the mudra upon the crown of the head, and then release it. By forming this mudra and reciting the mantra, all the noble assembly of the Buddha Family are alerted and will empower, protect, and remain mindful of the practitioner of the Mantra, swiftly enabling the practitioner to attain purity of bodily karma, eliminate karmic offenses and obstructions, and increase merit and wisdom.

_ Next, form the Lotus Family Samaya Mudra: join the palms with a hollow space between them so that the tips of the two thumbs and two little fingers touch one another. Bend the remaining fingers slightly into the shape of a lotus beginning to bloom; this forms the mudra. After forming the mudra, visualize Avalokitesvara Bodhisattva adorned with excellent marks, surrounded by immeasurable kotis of retinue belonging to the Lotus Family. Then recite the Lotus Family Samaya Mantra:

“Án, bả ná-mô nạp bà phộc gia, sa-phộc hạ”

輆 扔痧 珈咼名伏 送扣

*) OMÏ PADMA UDBHAVÀYA SVÀHÀ

Recite it three or seven times, place the mudra to the right of the crown of the head, and then open and release it. By forming this mudra and reciting the mantra, Avalokitesvara Bodhisattva and the noble assembly of the Lotus Family are alerted and will all come to empower the practitioner, enabling the practitioner to attain purity of verbal karma and a majestic voice that others delight in hearing, to acquire unobstructed eloquence, and to teach the Dharma with mastery.

_ Next, form the Vajra Family Samaya Mudra: turn the left hand palm downward and the right hand palm upward so that the backs of the two hands touch. Cross the right thumb with the left little finger, and the right little finger with the left thumb; let the remaining six fingers touch the wrists, thus forming the shape of a three-pronged vajra. Hold the Mudra before the heart and visualize Vajragarbha Bodhisattva, adorned with excellent marks and radiating majestic light, surrounded by immeasurable retinues of Vajra-Holders. Then recite the Vajra Family Samaya Mantra:

“Án, phộc-nhật la nạp-bà phộc gia, sa-phộc hạ”

輆 向怵咼名伏 送扣

– ) OMÏ VAJRA UDBHAVÀYA SVÀHÀ

Recite it 3 or 7 times to empower oneself, place the Mudra to the left of the crown of the head, and then release it. By forming this Mudra and reciting the Mantra, Vajragarbha Bodhisattva and the Sacred Assembly of the Vajra Family are alerted and all come to empower the practitioner, enabling the practitioner to attain purity of mental karma, realize the Samadhi of the Mind of Bodhi, and swiftly attain liberation in this very life.

_ Next is the Kundali Incense-Burner Dharma Mudra and Mantra (recite the Short Heart Mantra a full 21 times, then burn incense, and all will rejoice).

_ Next is the Kundali Scented-Water Dharma Mudra and Mantra (if assorted flowers and powdered incense are used, form this Mudra, empower the water with the mantra, and then place it before the Buddha image; all will rejoice).

Next, hold up the incense burner and make this invocation before the seven Tathagata Buddhas of the eastern direction, all Buddhas throughout the ten directions, the Eight Great Bodhisattvas, the Eight Offering Bodhisattvas, the Four Embracing Bodhisattvas, Sunlight, Moonlight, the great bodhisattvas, all bodhisattvas, all Vajra Beings, the classes of devas, nagas, and spirits, and the twelve Divine Generals—each accompanied by seven thousand yaksha spirits—together with all spirits throughout the paths of karma, so that they may all bear witness:

“Now I make this supplication. This land is my place. Upon this land, for seven days and seven nights, I establish the Dharma-gate bodhimanda and mandala of the Buddha (named…).

May the great bodhisattvas, all Vajra Beings, the devas and spirits, together with their retinues, bear witness and bring it to accomplishment. I wish to perform the Dharma rite, protect the body, and establish the boundary here in this place. In the east, west, south, north, the four intermediate directions, above, and below, however many evil ghosts and spirits or Vinayakas there may be who seek to destroy the Buddhadharma, may they all swiftly depart to a distance of seven miles beyond this place.

As for those ghosts and spirits who protect the Buddhadharma and act for its benefit, may they abide here.” (Make this declaration 3 or 7 times.)

_ Body-Protection Dharma Mudra and Mantra. Next, form the Vajra Armor Body-Protection Mudra: interlace the two little fingers and two ring fingers inwardly, with the right over the left. Raise the two middle fingers upright so that their tips touch.

Bend the two index fingers like hooks and place them against the backs of the two middle fingers without allowing them to touch each other. Place the two thumbs parallel to each other, bracing the ring fingers, thus completing the Mudra. Hold the Mudra before the heart, recite the Mantra, and then touch five places on the body with it, reciting the Mantra once at each place.

First touch the forehead, then the right shoulder, then the left shoulder, then the heart, and finally the throat. These are the five places. Then arouse the mind of great loving-kindness, embracing all sentient beings, and vow that they may all be clothed in the majestic armor of great loving-kindness and compassion, swiftly freed from every obstacle and calamity, and attain the supreme accomplishments of both the mundane and supramundane realms.

Having completed this visualization, one becomes clad in Vajra Armor, and none of the hosts of maras dares to create obstacles. The Mantra is:

“Án, phộc-nhật la nghĩ nễ bát-la niệm bả-đá dã, sa-phộc hạ”

湡 向忝 狣蚱 盲司挕伏 送扣

– ) OMÏ VAJRA AGNI PRADIPTAYA SVÀHÀ

By forming this Mudra and reciting the Mantra, through the compassionate power of the mind of loving-kindness, all heavenly maras and every kind of obstructing being will see the practitioner radiating majestic brilliance like the sun. They will all arouse benevolent minds and dare not create obstacles; even evil persons will find no opportunity to inflict harm. No affliction or karmic obstruction will adhere to the body. In future lives, one will be freed from the illnesses and sufferings of the lower realms and will swiftly realize unsurpassed bodhi.

_ Next, supplicate for protective empowerment (while holding up the incense burner):

“Now I, (full name…), make this declaration before all Buddhas, all Prajnaparamitas, all great bodhisattvas, all Avalokiteshvara Bodhisattvas, all Vajragarbha Bodhisattvas, all members of the Eight Classes of Devas and Nagas, the benevolent spirit-kings who protect the Dharma, and all Dharma protectors throughout the ten directions. I am the bhikshu (named…), and I perform this rite in order to uphold and conduct the Buddha’s work. I beseech you all to grant your protective empowerment so that it may be accomplished according to my wishes.” (To establish the boundary, first invoke empowerment from the northeastern corner, then proceed clockwise.)

Next is the Kundali Dharma Mudra and Mantra for Dispelling Vinayakas (21 times).

Next is the Dharani for Purifying the Ground: use the Mantra for All Activities and the Kundali Great Heart Mantra, recite them 7 times, and scatter the empowered substance over the designated ground; this will remove all defilements and render it pure. The Mantra for All Activities is:

“Án, cự lỗ đà nẵng, hổ-hồng nhạ

輆 呢叻巧 猲 幘

– ) OMÏ_ KRODHANA HÙMÏ JAHÏ

Next is the Hayagriva Body-Protection and Dharma-Realm Boundary Mudra and Mantra: with both hands, extend outward the middle, ring, and little fingers, interlace them, and join the palms so that the fingers touch the backs of the hands. Raise the two index fingers upright, leaving a distance of about five phân between them. Place the two thumbs together and bend their first joints without allowing them to touch the index fingers, then move their tips back and forth. The Mantra is:

“Án, bát la tỳ ca tất đá bạt chiết la bộ-phiệt la la chi, sa ha”

湡 盲合一 帆益 向忝 穴先菁 渢扣

– ) OMÏ PRAVIKA SIDDHA VAJRA BHÙR ARCI SVÀHÀ

(Concerning this Dharma Mudra and Mantra: if one wishes to receive and uphold this Bodhisattva’s Dharma, first use this Dharma Mudra and recite the Mantra to protect one’s own body. Then empower pieces of wood with the mantra 7 times, or empower water 7 times; next, impress the Mudra upon the water. Alternatively, empower white mustard seeds or ashes. In each case, use the Mudra and recite the Mantra a full 7 times. Next, plant the wooden stakes upright at the four corners to establish the boundary; then scatter the white mustard seeds, ashes, and water throughout the ten directions, thereby completing the establishment of the boundary. If these Dharma rites are then performed, they will certainly produce the proper response.)

_ Next is the Kundali Vajra Single-Syllable Demon-Subduing King Mudra and Mantra.

_ Next, form the Vajra Fence Ground-Boundary Mudra: first place the right middle finger between the left index and middle fingers. Place the right ring finger between the left ring and little fingers so that its fingertip protrudes. Place the left middle finger over the back of the right middle finger so that its tip lies between the right middle and index fingers.

Place the left ring finger over the right ring finger so that its tip lies between the right ring and little fingers. Let the tips of the two index fingers touch each other, and likewise the tips of the two little fingers. Lower the two thumbs and brace them against each other, thus completing the Mudra.

After forming this Mudra, visualize it in the shape of a vajra. Point the two thumbs downward until they touch the ground. With each single recitation of the Mantra, press the Mudra once against the ground.

Do this 3 times, and it will form a firm Vajra Foundation. The Ground-Boundary Mantra is:

“Án, chỉ lý chỉ lý, phộc nhật la, phộc-nhật lị, bộ-la, mãn đà mãn đà, hồng phát tra”

湡 一印 一印 向忝 向忽 穴 楠神 向神 狫 民誆

– ) OMÏ KILI KILI VAJRA VAJRI BHÙR BANDHA BANDHA HÙMÏ PHATÏ

By forming the mudra and reciting the mantra for empowerment, the boundary extending down to the limit of the Vajra Wheel becomes an indestructible vajra boundary. Even powerful maras dare not disturb it. With only a small measure of meritorious power, the Great Protection is accomplished. Whatever impure and unwholesome things may be in the ground are all purified through the power of empowerment. The extent of the boundary is established according to the breadth of one’s intention.

Next, form the Vajra Wall Mudra: Based on the preceding Earth Boundary Mudra, open the palms and extend the two thumbs apart, making the shape of a wall; the mudra is thereby formed. Visualize blazing flames pouring forth from the mudra. Rotate the mudra clockwise three times. Together with the preceding Earth Boundary, it forms a firm vajra wall-boundary. The mantra is:

“Án, tát la tát la, phộc-nhật la, bát-la ca la, hồng phát tra”

湡 屹先 屹先 向忝 盲一先 狫 民誆

– ) OMÏ SARA SARA VAJRA PRAKARA HÙMÏ PHATÏ

By forming the mudra and reciting the mantra, together with the power of contemplative practice, a Vajra Radiant Blazing Wall-Boundary is established in every direction and corner according to the breadth of one’s intention. Maras, evil persons, tigers, wolves, lions, and all species of venomous creatures dare not approach.

Next, form the Kuṇḍali Great Body-Protection Mudra. Establish it in the four directions and at the four gates, and the rite will be fully accomplished.

Next, the Kuṇḍali Great Wrath Dharma-Body Mudra.

Next, the Kuṇḍali Great Subjugation of Maras Dharma-Body Mudra.

Next, the Kuṇḍali Three-Eyed Great Dharma-Body Mudra.

Next, form the Great Akasagarbha Bodhisattva Mudra: Join the two palms. Interlace the two middle fingers outwardly, with the right over the left, each resting against the back of the opposite hand. Join the two index fingers in the shape of a jewel; the mudra is thereby formed. Visualize immeasurable offerings—clothing, food and drink, palaces, towers, and so forth—pouring forth from the mudra, as taught in the Yoga texts. Then recite the mantra:

“Án, nga nga nẵng tam bà phộc, phộc-nhật la hộc”

湡 丫丫巧 戌矛向 向忝 趌

– ) OMÏ_ GAGANA SAMÏBHAVA VAJRA HOHÏ

Even if the practitioner possesses only a slight power of visualization, through this mudra and the empowering power of the mantra, all the offerings become real, each one as vast as the offerings made by practitioners of the Dharma throughout the world called (name…).

Next, within the mandala, visualize the syllable Hrīḥ (猭 _ HRÌHÏ), radiating a great light like the color of red crystal, illuminating the worlds of the ten directions. When sentient beings in those realms encounter this light, all their karmic obstructions are extinguished.

Next, form the Tathagata Fist Mudra: Curl the four fingers of the left hand into a fist and hold the thumb upright. With the right hand, form the Vajra Fist and grasp the nail of the left thumb; the mudra is thereby formed. Press this mudra upon the ground and recite the mantra seven times for empowerment, thereby transforming that world. The mantra is:

“Án, bộ khiếm”

湡 鉓 丈

– ) OMÏ_ BHUHÏ KHAMÏ

By forming this mudra together with the empowering power of the mantra, the three-thousand-great-thousand world-system is transformed into the realm called (name…), whose ground is fashioned from the seven precious substances. Its waters, birds, and forests all proclaim the sounds of the Dharma, and it possesses immeasurable adornments, as described in the sutra. Then recite the gatha:

“Through the power of my merit,

The empowering power of the Tathagata,

And the power of the dharmadhatu,

May this realm of bliss be established.”

Because the practitioner constantly cultivates this samadhi, in this very life, whenever entering samadhi, the practitioner sees the world called (name…) and the Tathagata called (name…), joins the assembly of great bodhisattvas, and hears immeasurable sutras expounded. At death, the mind remains undistracted, and the samadhi appears directly before one. In an instant, one is swiftly born in that realm, takes birth by transformation within a lotus flower, and realizes the bodhisattva stage.

Next, form the Precious Carriage Mudra: Turn both palms upward and interlace the fingers, with the right over the left. Join the sides of the two index fingers, and place the two thumbs beneath the creases of the first joints of the index fingers; the mudra is thereby formed. The mantra for Dispatching the Carriage is:

“Án, đổ lô đổ lô, hồng”

湡 加冰 加冰 狫

– ) OMÏ_ TURU TURU HÙMÏ

Form this mudra and visualize it becoming a carriage adorned with the seven precious substances. It travels to the world called (name…) to invite the Buddha called (name…), together with the retinue of bodhisattvas, to board this carriage. Without releasing the mudra, turn the two thumbs toward oneself and use them to hook the tips of the two middle fingers. Then recite the Mantra for Inviting the Carriage:

“Ná mô tất-đề-lý-gia địa vĩ ca nam, đát tha nghiệt đá nam. Án, phộc-nhật lãng nghĩ niệm ca la sái gia, sa-phộc hạ”

巧休 榑伏盎乙觡 屹楠 凹卡丫出觡 湡 向怪蚱伏 狣一溶伏 送扣

– ) NAMAHÏ STRIYADHVIKÀNÀMÏ TATHÀGATÀNÀMÏ OMÏ VAJRÀMÏGNIYA AKARSÏAYA _ SVÀHÀ

Then visualize the carriage arriving at the place of enlightenment and remaining in the sky.

_ Next, form the Mudra for Welcoming and Inviting the Holy Assembly, the Bhaisajyaguru Vaidurya-Prabha Buddha Mudra. (First visualize and arrange the position of the principal deity. Invite that sacred image, then rise and offer the vessel containing argha water before it.) Interlace the eight fingers—the two index, two middle, two ring, and two little fingers—in reverse and curl them into the palms, with the right over the left. Keep the wrists about five cun apart and move the two thumbs back and forth. The mantra is:

“Án, hô lô hô lô, chiến đà lợi, ma đăng kỳ, sa ha”

湡 鄋吉 鄋吉 弋汔印 亙凹扐 送扣

– ) OMÏ_ HULU HULU CANÏDÏALI MATA

GI _ SVÀHÀ

First stand upright, join the palms, and, facing the deity’s original direction, arouse a mind of utmost sincerity and respectfully issue the invitation, saying: “Today I, (name…), for the purpose of (name…), respectfully invite the following Ones: Tathagata Auspicious Excellent Name, Tathagata Precious Moon Wisdom-Adorned Radiant Sound Sovereign, Tathagata Golden-Hued Precious Light Splendid Conduct Accomplished, Tathagata Sorrowless Supreme Auspicious King, Tathagata Dharma-Ocean Thunderous Sound, Tathagata Dharma-Ocean Supreme Wisdom Playful in Supernatural Powers, and Tathagata Bhaisajyaguru Vaidurya-Prabha.”

(With sincere reverence, repeat the invocation three times before the Great Compassionate Ones, requesting them, in accordance with their original vows, to descend to the place of practice.)

_ The Mind-Essence Diligence Mudra of All Tathagatas (used to invite all Tathagatas, Vajra Bodhisattvas, Sakra, Brahma, and all devas): Curl the eight fingers tightly together within the palms, with the right over the left, and close them into fists. Extend the two thumbs horizontally and press them upon the middle joints of the index fingers, without allowing the fingertips to bend. If, while forming this mudra, the tips of the two thumbs are moved alternately up and down, it is called the Summoning Mudra of the Tathagata Family. The mantra is:

“Ná mô tam mạn đả bột đà nam. Án, hồng nhĩ na chức”

巧休 屹亙琲 后盍觡袎 湡 嫟 元巧 元塴

– ) NAMAHÏ SAMANTA BUDDHÀNÀMÏ OMÏ HÙMÏ JINA JIK

Sunlight Bodhisattva, Moonlight Bodhisattva, Avalokitesvara Bodhisattva, Manjusri Bodhisattva, Sarvanivaranaviskambhin Bodhisattva, Ksitigarbha Bodhisattva, Vajra Kuṇḍali Bodhisattva, and the Hook Bodhisattva of All Tathagatas (East)

The Vajra Noose Bodhisattva of All Tathagatas (South)

The Great Hook-and-Chain Bodhisattva of All Tathagatas (West)

The Great Drawing-In Bodhisattva of All Tathagatas (North)

The Joyful and Loving Precious Offering Bodhisattva of All Tathagatas (Southeast)

The Joyful and Loving Secret Offering Bodhisattva of All Tathagatas (Southwest)

The Song Offering Bodhisattva of All Tathagatas (Northwest)

The Dance Offering Bodhisattva of All Tathagatas (Northeast)

The Incense Offering Bodhisattva of All Tathagatas (Southeast)

The Flower Offering Bodhisattva of All Tathagatas (Southwest)

The Lamp Offering Bodhisattva of All Tathagatas (Northwest)

The Scented Unguent Offering Bodhisattva of All Tathagatas (Northeast)

_ The Dharma Mudra and Mantra of All Yaksas: Extend the four fingers of the right hand outward and hook them around the four fingers of the left hand. Hold the two thumbs rigidly upright and move them back and forth. The mantra is:

“Án, câu tỳ la, sa ha”

湡 乃吒先 送扣

– ) OMÏ KUVERA SVÀHÀ

If, when performing the Dharma Altar of the Great Division, one uses this Seal and Mantra to summon the honored ones to enter the altar and receive offerings, all will surely rejoice.

Great General Cung Tỳ La

Great General Phạt Chiết La

Great General Mê Xí La

Great General An Đề La

Great General Aùt Nễ La

Great General San Đề La

Great General Nhân Đạt La

Great General Ba Di La

Great General Ma Hổ La

Great General Chân Đạt La

Great General Chiêu Đổ La

Great General Tỳ Yết La

We beseech the Tathagata and the Holy Assembly not to forsake their compassionate vows, but to arise from this samadhi, establish the Pure Land's place of enlightenment, and, together with immeasurable kotis of great bodhisattvas, receive the practitioner's offerings and bear witness to the merit.

_ Next, form the Seal of the Horse-Headed Avalokitesvara Bodhisattva to dispel obstructions and establish the boundary. Join the palms; bend the two index fingers and two ring fingers into the palms so that the backs of the fingers touch. Slightly bend the two thumbs without allowing their tips to touch. The Mantra is:

“Án, a mật-lật đố nạp bà phộc, hồng phán tra, sa-phộc hạ”

湡 狣妲北咼向 狫 民誆 送扣

– ) OMÏ AMRÏTA UDBHAVA HÙMÏ PHATÏ SVÀHÀ

Recite it three times, then rotate the Seal three times to the left to dispel all maras and cause them to withdraw and scatter of themselves. Rotate the Seal three times to the right, and a firm Great Boundary is immediately established.

_ Next, the Vajra Net Seal: Based on the Earth Boundary Seal described previously, place the two thumbs against the first joints below the two index fingers; this forms the Seal. Recite the Mantra three times. With each recitation, raise the Seal above the crown of the head, rotate it clockwise, and then release it. The Mantra is:

“Án, vĩ sa phổ la ná la khất-sái phộc nhật la bán nhạ la, hồng phát tra”

湡 合卼先治朽 向忝 正介匡 狫 民誆

– ) OMÏ_ VISPHURAD RAKSÏA VAJRA PAMÏJALA HÙMÏ PHATÏ

By forming this Seal and through the empowering force of the Mantra, a firm vajra net immediately covers the region above. Even the devas of the Heaven of Freely Enjoying Manifestations by Others cannot create obstacles or difficulties. The practitioner attains ease of body and mind and can readily accomplish samadhi.

Next, form the Vajra Fire-Enclosure Boundary Seal: Place the right palm over the back of the left hand so that they touch, and extend the two thumbs straight; this forms the Seal. Visualize immeasurable blazing light streaming forth from the Seal. Rotate the Seal three times to the right; outside the vajra wall, blazing fire immediately surrounds it, thereby completing the firm, pure Great Boundary of Blazing Fire. The Boundary Mantra is:

“Án, a tam mãng nghĩ ninh, hồng phát tra”

湡 狣屹赩蚱 狫

– ) OMÏ_ ASAMÀMÏGNI HÙMÏ PHATÏ

Next, offer the arghya scented water with the Seal: When raising the arghya, recite the Mantra (once above, seven times in the middle, and twenty-one times below). The arghya procedure is as follows: First kneel with both knees touching the ground. The hands should wear bracelets of clean kusa grass while raising the arghya. Fumigate it with burning incense, and then make this invocation: “May the Principal Deity, in accordance with the original vow, descend to this place of enlightenment. May you compassionately accept this arghya water and these modest offerings.” With both hands, raise the vessel containing the arghya to the level of the forehead and offer it. Recite the Mantra three times, visualizing that the feet of the Holy Assembly are being washed. The Mantra is:

“Ná mô tam mãn đa một đà nẫm. Nga nga nẵng tam ma sam ma, sa-phộc hạ”

巧休 屹亙琲 后盍觡袎丫丫巧 屹交屹亙 渢扣

– ) NAMAHÏ SAMANTA BUDDHÀNÀMÏ GAGANA SAMA ASAMA SVÀHÀ

By offering the arghya scented water, the practitioner's three karmas are purified and all afflictions, offenses, and defilements are cleansed away. From the Stage of Faith, Understanding, and Practice through the Ten Grounds and the Buddha Ground, one will realize the paramitas in this manner and receive from all Tathagatas the consecration of the Dharma water of amrita.

_ Next, form the Flower-Seat Seal: Based on the Lotus Division Samaya Seal described previously, slightly bend the fingers to make the form full and complete; this forms the Seal. After forming this Seal, visualize immeasurable vajra lotuses streaming forth from it and filling everywhere. The Tathagata (named …), the great bodhisattvas, and the entire Holy Assembly within the world (named …) each receive one of these vajra lotus seats. The Mantra is:

“Án, ca ma la, sa-phộc hạ”

湡 一亙匡 送扣

– ) OMÏ KAMALA SVÀHÀ

By forming this Seal and reciting the Mantra for empowerment, the practitioner fulfills the Ten Grounds and will attain the vajra seat, with the three karmas made firm like vajra. When respectfully inviting the honored one, say:

“Welcome, Venerable One! Out of compassion for us, please descend to this place of enlightenment, and in your mercy accept this seat and these modest offerings.”

Again, with utmost sincerity, bow and address the Venerable One: “May the Great Compassionate One mercifully descend in fulfillment of the great vow, for this lies beyond my own ability.”

Recite three times the Dharani of the Commanding Words and Seal of the Great Samaya. The command is: “The samaya boundary has been established with complete dignity. May the Holy Assembly, respectfully invited, be seated in accordance with the Dharma.”

Again, at the western gate, join the palms and bow with the crown of the head to the ground. Kneel upright in reverence, holding in the hands an incense burner in which various renowned incenses are burned. Visualize all Buddhas, bodhisattvas, and celestial spirits in their true sambhogakaya forms, each taking a seat and gazing upon the Buddha as he expounds the Dharma.

Again proclaim the respectful invitation to establish the boundary: “May all members of the Holy Assembly abide in their original positions, complete in dignified bearing and in accordance with the Dharma.” (Having spoken these words.)

Next, scatter incense. Take a silver bowl containing various powdered incenses. With both hands, take up the incense powder and recite the Heart Mantra of the Universal Crown-Wheel King, empowering the incense powder seven times. Then scatter it throughout the inner enclosure and among the assemblies of celestial spirits. (Incense Samadhi Dharani.)

Scatter flowers: Scatter them in accordance with the preceding method for scattering powdered incense. (Flower Samadhi Dharani Method.)

Again, join the palms, bow with utmost sincerity, and speak these words of contrition: “Most of the offerings here—incense, flowers, food, drink, and so forth—are not in accordance with the Dharma. Truly, I am deeply ashamed.”

Next, when offering scented paste, recite this verse:

“This incense is richly fragrant,

Like the fragrance of the heavenly realm.

It safeguards purity;

I now respectfully offer it.

May you mercifully accept it

And cause my vows to be fulfilled.”

The Scented-Paste Mantra is:

“A ca la, a ca la, tát phộc bật địa gia, đà la, bố nhĩ đê, sa-phộc hạ”

玅成先 玅成先 屹楠 合渰四共 觢元包 送扣

– ) ÀHARA ÀHARA SARVA VIDYADHÀRI PÙJITE _ SVÀHÀ

Recite the Scented-Paste Mantra, and then recite the mantra that one upholds. With pure mindfulness, offer it to the Principal Deity in accordance with the Dharma.

“Through my offering of scented paste,

May I attain the five Dharmakayas.

May this natural outflow of merit

Bring the five undefiled fragrances,

Wipe away tormenting heat,

And bring deliverance from all hells.”

When respectfully offering flowers with the Flower Mantra, make this vow:

“These pure flowers,

Born in a pure place,

I now respectfully offer.

May you compassionately accept them

And bestow accomplishment.”

The Flower-Offering Mantra is:

“A ca la a ca la, tát la bật-địa gia đà la, bố nhĩ đê, sa-phộc hạ”

玅成先 玅成先 屹楠 合渰四共 觢元包 送扣

– ) ÀHARA ÀHARA SARVA VIDYADHÀRI PÙJITE _ SVÀHÀ

Through offering flowers, one will attain

The thirty-two marks of a Great Being.

Again, dedicating this merit,

May it become the flower dais of wondrous awakening,

Radiating light that shines upon and touches all,

Rousing those on the paths of humans and devas,

Who cling covetously to objects of desire

And are bound and oppressed by the eight sufferings.

Heavenly bliss turns into suffering;

May all devas and humans

Cultivate the bodhicitta

And attain Samantabhadra's everlasting bliss.

_ Offering of burning incense.

The fragrance of trees from the wild forests and the fragrance of resins can transform and fulfill all people's wishes and are constantly consumed by the devas. I now respectfully offer them; may you mercifully accept them.

The Burning-Incense Mantra is:

“A ca la, a ca la, tát phộc bật địa gia đà la, bố nhĩ đê, sa-phộc hạ”

玅成先 玅成先 屹楠 合渰四共 觢元包 送扣

– ) ÀHARA ÀHARA VIDYADHÀRI PÙJITE _ SVÀHÀ

Recite this Incense Mantra, then recite the mantra being upheld, and offer the burning incense in accordance with the Dharma.

Through the burning incense I offer,

May the Buddha’s Unobstructed Wisdom be attained;

Joyfully choosing all adornments,

I dedicate this cloud of incense,

Fragrant throughout the suffering of the freezing hells.

Next, the Offering of Food and Drink: “I now offer this medicine of supremely exquisite fragrance to the Principal Deity. May the Lord compassionately accept it.”

The Food-Purification Mantra is:

“A ca la, a ca la, tát phộc bật địa gia đà la bố nhĩ đê, sa-phộc hạ”

玅成先 玅成先 屹楠 合渰四共 觢元包 送扣

– ) ÀHARA ÀHARA VIDYADHÀRI PÙJITE_ SVÀHÀ

This mantra is common to all Three Divisions. Recite the Food Mantra, then recite the mantra being upheld and offer the food.

Through offering food, may Dharma-joy be attained,

With the flavor of liberation and the bliss of meditation.

I dedicate it to the realm of hungry ghosts,

Pouring down a rain of food and drink,

The amrita of the devas.

May they partake of the blessed food,

And may all be fully satisfied,

Far removed from the suffering of hunger and thirst,

And from the evil karma of avarice and greed.

The Dharma of offering food: First sprinkle the ground with scented ointment; then arrange leaves upon it. One should wash the hands and rinse the mouth until clean, and next set out the food in this order: the Sa Đề Ca dish, leaves with round bases and long bases, porridge, soup, a soup that counteracts corpulence, beverages, milk, and curds.

_ Next, Offering the Lamp: “Because a lamp can dispel all obstacles and purify away the torpor of sleep, I now offer it. May the Lord compassionately accept this lamp.”

The Mantra is:

“Án, a lộ ca dã, a lộ ca dã, tát phộc bật-địa gia đà la, bố nhĩ đê, sa-phộc hạ”

湡 玅吐乙伏 玅吐乙伏 屹楠 合渰 四共 觢元包 送扣

– ) OMÏ ÀLOKÀYA ÀLOKÀYA SARVA VIDYADHÀRI SVÀHÀ

Through offering the lamp, may the five eyes be attained;

May it serve as the lamp of prajna,

Illuminating the asuras

And severing their arrogant minds,

Their anger and delight in contention.

For animals subjected to whipping

And to devouring one another,

May they attain minds of loving-kindness and wisdom,

And always be born as humans or devas in the Desire Realm,

Or in the Form and Formless Realms,

Delighting in the flavor of samadhi.

May they be freed from every fetter.

_ Next, form the Vast Amogha Mani Offering Mudra: Place both hands in the Vajra Joined-Palms gesture; join the two index fingers in the shape of a jewel and place the two thumbs side by side. This completes the mudra. Then recite the Offering Mantra:

“Án, a mô già bố nhạ ma ni bát-nạp mạ phộc-nhật lam, đát tha nghiệt đa vĩ lộ chỉ đế, tam mãn đa bát-la tát la, hồng”

湡 狣伕千 觢介 亙仗 扔痧 向輈 凹卡丫凹 合吐丁包 屹亙阢 盲屹先 嫟

– ) OMÏ_ AMOGHA PÙJA MANÏI PADMA VAJRÀMÏ TATHÀGATA VILOKITE SAMANTA PRASARA HÙMÏ

As soon as this Vast Amogha Mani Offering Dharani has been recited three times, an assembly of the Tathagata (named…) is formed, and throughout immeasurable, boundless lands there rains down an immeasurable array of vast offerings: every kind of ocean-cloud of scented ointments, every kind of ocean-cloud of flowers, every kind of ocean-cloud of burning incense, every kind of ocean-cloud of exquisite celestial food and drink, every kind of ocean-cloud of the devas’ wondrous garments, every kind of ocean-cloud of lamps radiating the light of mani jewels, every kind of ocean-cloud of banners, pennants, jeweled canopies, and jeweled parasols, and every kind of ocean-cloud of exquisite celestial music… These fill the assemblies of all Buddhas and bodhisattvas, becoming genuine, vast offerings.

Because one forms the mudra and recites the mantra as an offering, one attains immeasurable accumulations of merit, boundless as space. Life after life, one is always born within the great assemblies of all Tathagatas, is born by transformation within a lotus flower, and attains the five superknowledges. One emanates a hundred koṭis of bodies and is able to dwell in defiled worlds, rescuing suffering sentient beings and enabling them all to attain benefit and happiness. In the present life, one receives immeasurable fruits of recompense, and in the next life one is born in a Pure Land.

Offering the fragrant argha water,

May beings attain the Wisdom of Equality

And become Dharma Kings of the three realms.

Again, pour and sprinkle

The Vajra Amrita water,

Cleansing their dwelling places.

May they forever leave the animal realm

And swiftly attain the pure Dharma-body.

Penetrating below as far as Avici

And all the hells,

May it pulverize the instruments of suffering

And transform them into cool, clear pools.

May all multitudes of beings undergoing suffering

Be liberated and born in a Pure Land.

_ Next, offer the argha: Form the Refuge Joined-Palms gesture and place it above the crown of the head. Contemplate the true virtues of all Buddhas and bodhisattvas, sincerely bow to and praise the Buddha, then praise the Dharma and Sangha. Next praise Avalokitesvara, and then praise the Greatly Awesome Vajra Vidyaraja. Recite this gatha:

“GREATLY COMPASSIONATE WORLD-SAVING HONORED ONE,

Virtuous Honored One, the Omniscient One (sarva jnõàna),

Ocean of the merits of wisdom and blessedness,

I now bow my head in homage.

Suchness releases us from the dharmas of Mara

And can purify the poisons of greed and anger,

Skillfully eliminating all evil destinies;

I now bow my head in homage.

Having attained the Dharma, the Sangha is liberated,

Skillfully abiding upon all grounds of awakening

And increasing supreme merit and virtue;

I now bow my head in homage.

Greatly Compassionate Avalokitesvara,

Praised by all Buddhas,

Able to engender every kind of merit;

I now bow my head in homage.

Wrathful body of great power,

Excellent indeed, O Vidyaraja,

Subduer of those difficult to subdue;

I now bow my head in homage.”

Having thus sincerely praised the Buddhas and bodhisattvas, again join the palms, arouse a mind of reverent earnestness, and praise the virtues and excellent marks of the other Buddhas and bodhisattvas. For this text of praise, one should use hymns of praise spoken by the Buddhas and bodhisattvas, awakening the Tathagata (named…) so that he does not forsake his compassionate vows, but shines immeasurable light upon the practitioner, causing the karmic hindrances and grave offenses to be entirely extinguished. Body and mind then become peaceful and joyful; the mind is calmed and delights in serenity. Even when seated for a long time in recitation and mindfulness, weariness does not arise; the mind becomes pure, and samadhi is swiftly realized.

_ The Buddha Division Mantra for Purifying the Rosary is:

“Án, át bộ yết nhĩ nhạ duệ tất đệ tất đà lạt thê, sa-phộc ha”

湡 狣咼包 合介份 帆盎 帆盍飲 送扣

– ) OMÏ ADBHUTE VIJAYE SIDDHI SIDDHA ARTHE SVÀHÀ

Right hand: Place the thumb against the tip of the ring finger; hold the middle finger upright; slightly bend the little finger and press it against the side of the upper joint of the middle finger. Do likewise with the left hand. Then hold a vajra pestle in the left hand and grasp the rosary in the right hand, and make this declaration: “I, (name…), now reverently bear upon the crown of my head all prajnaparamita teachings, the boundless treasury of Dharma, and the myriad dharmas as numerous as the sands of the Ganges, causing me to respectfully receive this Dharma in accordance with all Buddhas of the ten directions.”

The Dharma performed in this way is called the Dharma of Reverently Bearing upon the Crown and Receiving and Upholding.

_ The Buddha Division Mantra for Holding the Rosary is:

“Án, ná mô bả già phộc đế tất đệ sa đà dã tất đà lạt thê, sa-phộc hạ”

湡 巧伕 矛丫向包 帆眨 州叻伏 帆盍飲 送扣

– ) OMÏ NAMO BHAGAVATE SIDDHE SÀDHAYA SIDDHA ARTHE SVÀHÀ

Use the preceding Rosary Mudra,

In every respect following the Division,

And perform the recitation.

Hold the rosary level with the heart;

It must be neither high nor low.

When raising the rosary in offering,

Slightly bow the head,

And with a mind of utmost sincerity,

Bow in homage to the Three Jewels.

_ Next, bow to the eight great bodhisattvas.

Next, bow to the Vidyaraja and his retinue, visualizing the Wrathful King as clearly present before you.

During the principal recitation, if one coughs, becomes drowsy, or forgets the mantra, one should immediately rise, take water, and perform the Dharma of purification by sprinkling. Then take a rosary made of lotus seeds and place it in the palms. Raise the rosary with both hands joined in the shape of an unopened lotus flower, and empower it by reciting the Thousand-Revolution Rosary Mantra seven times.

The Mantra is:

“Án, phộc nhật la ngục tứ gia nhạ bạt tam ma duệ hồng”

輆 向忝 么鈱 仄扔 屹亙份 狫

– ) OMÏ VAJRA GUHYA JÀPA SAMAYE HÙMÏ

After completing the empowerment, immediately raise the rosary and place it upon the crown of the head. Make this aspiration in the mind: “May all the supreme aspirations, both worldly and supramundane, sought by all sentient beings swiftly be fulfilled.” Recite 108 times.

Place both hands before the heart, bringing the five fingers together in the form of an unopened lotus. Hold the rosary in the left hand, and use the thumb and ring finger of the right hand to advance the beads. Recite the Mantra once, and upon reaching the words Sa Ha (Svàhà), advance one bead.

When reciting with the rosary, the voice should be neither slow nor fast, neither high nor low, and no audible sound should be made. Every syllable of the Mantra must be articulated distinctly. In the mind, contemplate that this samadhi forms the Pure Land, with the Buddha (named …), complete with all excellent marks, who was invited previously and now abides within the mandala.

Each aspect of this contemplative practice must be visualized clearly. Recite with single-minded concentration and without interruption, quickly abandoning distraction and agitation. During each session of seated recitation, recite either 100 times or 1,000 times.

If one does not complete 108 recitations, the prescribed count is incomplete. Through the empowerment of the Tathagata (named …), body and mind become purified. Whenever one opens one’s eyes, one constantly beholds that Tathagata, and in meditative concentration one will certainly hear the profound and wondrous Dharma being taught.

In every syllable and every sentence, one realizes immeasurable gateways of samadhi, immeasurable gateways of dharani, and immeasurable gateways of liberation. This very body becomes equal to the Bodhisattva (named …) and swiftly proceeds to that being’s land.

After completing the prescribed number of recitations, raise the rosary to the crown of the head and make this aspiration: “May all sentient beings be born in the World (named …), encounter the Buddha, hear the Dharma, and swiftly realize unsurpassed, perfect enlightenment.”

_ Next, form the Meditation Mudra and contemplate that the bodhicitta within the body is perfectly round, pure white, and luminous, like the full moon. Then reflect: “The essence of bodhicitta is free from all things, free from the skandhas, dhatus, and ayatanas, and free from both grasper and grasped. Because dharmas are without self, it is the single characteristic of equality. Since mind is originally unborn, its intrinsic nature is empty.”

Then visualize upon the pure, perfectly round moon-disc the syllable Hật rị (猭 _ HRÌHÏ). From this syllable stream forth immeasurable rays of light. Upon every ray, visualize the Noble Assembly of the World (named …) surrounding the Buddha (named …), just as described in the scripture of this tradition. Thus complete the recitation and cultivation of samadhi. If one wishes to leave the place of practice, immediately form the mudra of the principal deity and recite the Root Dharani seven times; then raise the mudra to the crown of the head and release it. Next recite this praise:

The Tathagatas appear before us;

The bodhisattvas who save the world

Never abandon the Great Vehicle Teaching

Until reaching the supreme stage.

May the assembly of noble devas

Certainly bear witness for me.

_ Next, form the Universal Offering Mudra and recite the Vast Amogha Mani Offering Mantra. Again present the argha offering. Whatever matter is sought in the mind, declare it before the Noble Assembly: “May the Noble Ones not transgress their own original vows, but cause me to accomplish my aspiration.” In this manner, conclude the aspiration.

At the western gate, bow in reverence and say: “How deeply ashamed I am! In this assembly today, none of the Dharma services I have performed—with incense, flowers, food, drink, and all other offerings—has been carried out fully in accordance with the Dharma. I am truly ashamed before the Noble Assembly! May all the Great Compassionate Ones joyfully forgive me.” In this manner, complete the offerings and aspirations.

_ Immediately form the previously described Fire Enclosure Mudra, turn it once counterclockwise, and say: “The samaya and the Dharma rites to be performed have now been completed. May the Noble Assembly depart as you please.”

_ Release the sealed boundary by using the previously described Precious Carriage Mudra. Point the two thumbs outward and tap the tips of the two middle fingers, while reciting the Root Mantra to respectfully send forth the Noble Assembly.

_ Afterward, form the Armor and Body-Protection Mudra and empower the five places of the body. Then, before the principal deity, sincerely make aspirations, bow to the Buddha, recite the Buddha’s name, and leave the place of practice to perform walking meditation as desired. One should chant praises from the scripture of this tradition, cherish the intention of supreme joy, diligently recite, make Buddha seals and stupa seals, and delight in practicing generosity. Cultivate and uphold moral discipline, patience, diligence, meditation, and wisdom. Dedicate all the wholesome qualities that have been cultivated, so that together with all sentient beings one may attain the highest grade of birth in the Pure Land, realize the Stage of Joy, and attain unsurpassed bodhi.

_ Text for Invoking through the Dharani:

“I respectfully invite the Youth Bát Tư Na, for the sake of this disciple, to convey this incense smoke and invoke the Buddhas, bodhisattvas, and assembly of sages and noble ones throughout worlds as numerous as dust motes in the realm of space: the Seven Buddhas of the past, beginning with Tỳ Bà Thi Tathagata…; the fifty-three Buddhas, beginning with Phổ Quang Tathagata…; the thirty-five Buddhas, beginning with Thích Ca Tathagata…; the twenty-five Buddhas, beginning with Bảo Tập Tathagata…; the Dharma assemblies of the ocean-like treasury of the twelve divisions of the revered sutras; and the Prajnaparamita.

May the great bodhisattvas Phổ Hiền, Văn Thù, Quán Âm, Thế Chí, and Đại Bi Bodhisattva; the Wisdom Kings of the Five Divisions, beginning with Kim Luân Như Ý Vương…; and the twenty-eight divisions of the Esoteric Vajra Treasury Kings… not forsake their compassion, but bear witness for this disciple.

May the shravakas, pratyekabuddhas, arhats of the four fruits, Four Great Heavenly Kings, Lion Kings—Great Masters of Mantra—of the thirty-six countries, Ma Ni Khổng Tước Vương, Ca Tỳ La Kim Tỳ La Vương, Trì Chú An Quốc Vương, Đạo Tâm Vương, Ma Hê Thủ La Vương, Thiên Bố Đan Na Vương, the great spirit-generals of the twenty-eight divisions, A Tra Bà Câu Dharma-Protecting Spirit King, the Great General of the Summit of Mount Sumeru, and the spirit-generals who govern the Five Sacred Peaks, brandishing wheels and hurling spearheads… descend upon this place of practice and accept the incense offerings and supplications of this disciple.

For the sake of this disciple, please cause heaven and earth to tremble. Spread the celestial net above and the iron net below. Gather in the heavenly maras, adherents of non-Buddhist paths, ghosts, and spirits, and hand them over to the Vinayaka Messengers, who shall swiftly carry out all beings within this boundary and prevent all beings outside this boundary from entering.

This disciple single-mindedly invokes the twenty-eight Vajra Treasury Kings: Đại Luân Kim Cương, Quân Trà Lợi Kim Cương, Đại Ô Sô Sa Ma Kim Cương, Đại Tồi Tối Kim Cương, Hỏa Đầu Kim Cương, Thanh Diện Kim Cương, Tra Ha Kim Cương, Thiết Ái Kim Cương, Lợi Nha Trảo Kim Cương, and Thương Kiệt La Kim Cương. May each command fifty thousand yakshas, brandishing wheels and hurling spearheads…, and gather like clouds at this place of practice to accept all the offerings that this disciple presents according to the heart’s intent. Thereafter, bestow your mighty power upon this disciple. May the mantra phrases accord with my wishes, and may my aspirations swiftly be fulfilled.

I respectfully invite the Eastern Heavenly King Đề Đầu Lại Tra to guard the eastern boundary.

I respectfully invite the Southern Heavenly King Tỳ Lâu Lặc Xoa to guard the southern boundary.

I respectfully invite the Western Heavenly King Tỳ Lâu Bác Xoa to guard the western boundary.

I respectfully invite the Northern Heavenly King Tỳ Sa Môn to guard the northern boundary.

I respectfully invite the Heavenly King of the Trayastrimsha Heaven above to guard the upper boundary.

I respectfully invite the Heavenly King of the Earth’s Axis below to guard the lower boundary.

May the Heavenly Kings of the Six Directions swiftly seize and secure the boundaries in all six directions,

Causing the heavenly maras, adherents of non-Buddhist paths, ghosts, and spirits to be unable to enter or leave at will. If any being enters or leaves at will, may Hỏa Đầu Kim Cương wield the vajra pestle (Vajra_ Bạt Chiết La) and smash that being’s body into fine dust, and may its head split into seven pieces like a branch of the A Lê tree. Swiftly, swiftly, in accordance with the Dharani decree.

_ Boundary-Sealing Mantra of the Four Heavenly Kings: Recite three times in a single breath: “Cấm tra, cấm tra, tăng cấm tra. Ngô kim ư Tứ phương kết Cấm tra, chung bất vi nhữ giải cấm tra.”

Whenever performing the rite, the disciple should always recite it three times.

CONTEMPLATIVE PRACTICE RITUAL OF THE MEDICINE BUDDHA TATHAGATA

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