Kim Cang Đỉnh Du Già Thiên Thủ Thiên Nhãn Quán Tự Tại Bồ Tát Tu Hạnh Nghi Quỹ Kinh quyển 2

Next, form the Lotus Incense-Paste Mudra. Join the two hands in the Lotus Añjali at the chest, then separate them as though applying fragrant paste. Visualize an ocean of clouds of fragrant paste pouring forth from the mudra and making offerings throughout all the oceanic assemblies of the Tathagatas. Then recite the Lotus Incense-Paste Mantra:

“ÁN – Nghiễn đà, bố nhạ, Tam ma duệ, ma hạ bả ná-ma cự la, Tế trí cự lỗ. Tát phộc yết ma ni mê, bả ná-ma Tấ địa, Hồng”

OMÏ - GANDHA PÙJA SAMYE - MAHÀ PADMA KULA ‘SÀNTÏIMÏ KURU - SARVA KARMANÏI ME - PADMA SIDDHI HÙMÏ

By forming this mudra, reciting the mantra, and making offerings, one quickly attains the fivefold Dharma-body: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

Next, form the mudra of the Bodhisattva of the Perfection of Giving. Turn the right palm upward, bend the right middle finger so that it rests against the right thumb, and extend the other fingers straight. Then recite the mantra:

“ÁN – Bà nga phộc để, ná nẵng địa bả đế, vĩ sa-lật nạh, bố la dã ná nan, sa-phộc hạ”

OMÏ - BHAGAVATE DÀNA ADHIPATI VISRÏJA PÙRAYA DÀNAMÏ - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately destroys the karmic seeds of miserliness accumulated throughout immeasurable kalpas and acquires the merit of the three kinds of giving: the giving of material necessities, the giving of fearlessness, and the giving of Dharma. Thus the Perfection of Giving (Dàna pàramita) is fulfilled. In this life one obtains wealth and abundant necessities, gains mastery of mind, and quickly increases one’s lifespan.

Next, form the mudra of the Bodhisattva of the Perfection of Morality. Interlace the fingers inward and erect the two thumbs. Then recite the mantra:

“ÁN – Thí la Đà lị ni, bà nga phộc đế, Hồng Hạch”

OMÏ - ‘SÌLA DHÀRINÏI BHAGAVATE HÙMÏ HAHÏ

By forming this mudra and reciting the mantra three times, one immediately destroys the karmic seeds of violating morality accumulated throughout immeasurable kalpas and acquires the merit of the three kinds of morality: the morality of embracing the disciplinary precepts, the morality of embracing wholesome Dharma, and the morality of benefiting sentient beings. Thus the Perfection of Morality (‘sìla pàramita) is fulfilled, and one constantly adorns the karma of body, speech, and mind with the qualities of morality. All violations of the four grave prohibitions, and the eight grave offenses committed by bhiksus and bhiksunis, are completely purified. Later, according to one’s aspiration, one is born in a wondrously pure Buddha-land.

Next, form the mudra of the Bodhisattva of the Perfection of Patience. Based on the preceding Perfection of Morality Mudra, join the two index fingers like a needle and erect the two thumbs together. Then recite the mantra:

“ÁN – Phộc – Bà nga phộc để Khất-sản để, đà lị ni, Hồng, Phát tra”

OMÏ - BHAGAVATE KSÏÀNTI DHÀRINÏI HÙMÏ PHATÏ

By forming this mudra and reciting the mantra three times, one destroys the karmic seeds of anger and hatred accumulated throughout immeasurable kalpas and acquires the merit of the three kinds of patience: patience in enduring harm from enemies, patience in peacefully enduring suffering, and patience in examining the truth of Dharma. Thus the Perfection of Patience (Ksïànti pàramita) is fulfilled. One’s bearing becomes dignified and beautiful, pleasing to behold; others do not become jealous but all draw near and assist. One gains profound resolute understanding and can manifest transformations according to thought.

Next, form the mudra of the Bodhisattva of the Perfection of Diligence. Based on the preceding Perfection of Patience Mudra, spread apart the two index fingers, and it is formed. The mantra is:

“ÁN – Vĩ lị-dã, ca lị, Hồng. Vĩ lị-duệ, vĩ lị-duệ. Sa-phộc hạ”

OMÏ - VÌRYA KÀRI HÙMÏ - VÌRYE VÌRYE - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately destroys the karmic seeds of indolence and laziness and acquires the three kinds of diligence: armor-like diligence, diligence in embracing wholesome Dharma, and diligence in benefiting and bringing happiness to sentient beings. Thus the Perfection of Diligence (Vìrya pàramita) is fulfilled. Body and mind become peaceful and joyful, far removed from illness and free from suffering and distress. All worldly and supramundane aspirations involving the cultivation of merit and wisdom are successfully accomplished.

Next, form the mudra of the Bodhisattva of the Perfection of Meditation. Sit in the full-lotus posture, place the upturned left palm upon the crossed legs, place the upturned right palm upon the left hand, and let the nails of the two thumbs touch. Then recite the mantra:

“ÁN – Bà nga phộc đế – Tát phộc ba bả hạ lị ni, ma hạ nại để-duệ, Hồng Hồng Hồng Hồng, Phát tra”

OMÏ - BHAGAVATE - SARVA PÀPÀHÀRINÏIYE - MAHÀ DETYE - HÙMÏ HÙMÏ HÙMÏ HÙMÏ - PHATÏ

By forming this mudra and reciting the mantra three times, one immediately destroys the karmic seeds of distraction accumulated throughout immeasurable kalpas and acquires the three kinds of meditative absorption: absorption of peaceful abiding, absorption that gives rise to qualities, and absorption that accomplishes activities. Thus the Perfection of Meditation (Dhyàna pàramita) is fulfilled. Body and mind become light and keen; the supernormal powers being cultivated are swiftly accomplished; the maras dare not encroach; and all obstacles to Dharma are entirely eliminated.

Next, form the mudra of the Bodhisattva of the Perfection of Wisdom. Extend the five fingers of the left hand evenly, turn the palm upward, and place it beneath the heart. Cover the left hand with the right hand. Then recite the mantra:

“ÁN – Địa, Thất-lị, Thâu-lỗ đa, vĩ nhạ duệ, sa-phộc hạ”

OMÏ - DHÌHÏ ‘SRÌ ‘SRÙTA VIJAYE - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately destroys the karmic seeds of ignorance accumulated throughout immeasurable kalpas and acquires the three kinds of wisdom: nonconceptual wisdom concerning the emptiness of persons, nonconceptual wisdom concerning the emptiness of dharmas, and nonconceptual wisdom concerning the emptiness of both. Thus the Perfection of Wisdom (Prajnõa pàramita) is fulfilled. One gains intelligence and wisdom, comprehends worldly and supramundane Dharma, and broadly penetrates the profound principles of the Five Sciences.

Next, form the mudra of the Bodhisattva of the Perfection of Skillful Means. With the right hand, let the little and ring fingers grasp the thumb. With the left hand, let the little and ring fingers grasp the thumb. Bring the hands together; place the backs of the two middle fingers together and erect them like a needle; extend the two index fingers horizontally and place them side by side. Then recite the mantra:

“ÁN – Ma hạ mỗi đát la, tức đế. Sa-phộc hạ”

OMÏ - MAHÀ MAITRA CITTE - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately destroys the karmic seeds of lacking skillful means accumulated throughout immeasurable kalpas and acquires the two kinds of skillful means: skillful means in dedicating merit and skillful means in rescuing sentient beings. Thus the Perfection of Skillful Means (upaya pàramita) is fulfilled. One cultivates the six worldly perfections. Because this mudra and mantra correspond with yoga, merely performing a small measure of practice quickly produces vast merit. All reaches consummation and becomes the provisions for unsurpassed bodhi.

Next, form the mudra of the Bodhisattva of the Perfection of Aspiration. Erect the five fingers of the left hand and turn the palm outward in the gesture of granting fearlessness. Then recite the mantra:

“ÁN – Ca lỗ ni – Hạ Hạ Hạ – Thảm”

OMÏ - KÀRUNÏI - HA HA HA - SAMÏ

By forming this mudra and reciting the mantra three times, one immediately destroys the seeds of evil aspirations accumulated throughout immeasurable kalpas and acquires the two supreme aspirations: the aspiration to seek unsurpassed bodhi and the aspiration to benefit and bring happiness to sentient beings. Thus the Perfection of Aspiration (pranïidhànïa pàramita) is fulfilled. From the initial arousal of the mind until accomplishment, all worldly and supramundane aims, together with the supreme and extraordinary aspirations, are fulfilled.

Next, form the mudra of the Bodhisattva of the Perfection of Power. Based on the preceding Perfection of Morality Mudra, erect the two thumbs and two index fingers so that their tips meet. Then recite the mantra:

“ÁN – Ná ma nãnh, mẫn nễ đế, Hồng, Hạ Hạ Hạ, Hồng, Nhược”

OMÏ - DAMANI MUDITE HÙMÏ HA HA HA HÙMÏ JAHÏ

By forming this mudra and reciting the mantra three times, one immediately destroys the karmic seeds of inferior worldly and supramundane intention accumulated throughout immeasurable kalpas and acquires the two kinds of power: the power of discernment and the power of cultivation [thus fulfilling the Perfection of Power (Bala pàramita)]. Through the counteractive dharmas one subdues the afflictions and severs delusive obstacles. While cultivating the path, one certainly gains resolute understanding; all heavenly maras and evil companions dare not turn one away, and one attains non-retrogression.

Next, form the mudra of the Perfection of Knowledge. Interlace the fingers outward and make fists. Erect the two little fingers and cross them slightly; bend the tips of the two index fingers so that they touch in a circle; erect the two middle fingers so that their tips meet. Then recite the mantra:

“ÁN – Ma ma chỉ-nhương nẵng, ca lị, Hồng, Sa-phộc hạ”

OMÏ - MAMA JNÕÀNA KÀRI HÙMÏ - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately destroys the seeds of innate attachment to self and innate attachment to dharmas accumulated throughout immeasurable kalpas and acquires the two kinds of knowledge of enjoyment: the knowledge that enjoys the bliss of Dharma and the knowledge that brings sentient beings to accomplishment [thus fulfilling the Perfection of Knowledge (jnõàna pàramita)].

One severs the two obstacles: the obstacle of afflictions and the obstacle to knowledge. One realizes that all dharmas are like illusions, mirages, dreams, reflected images, echoes, shadows, the moon reflected in water, magical transformations, Indra’s net (Indra Jala), and empty space. Before long one completes the ten bhumis and abides on the bhumi of the Dharma Cloud as a great Dharma master.

Next, form the mudra of White-Robed Avalokitesvara Bodhisattva. Interlace the fingers inward and make fists. Erect the two index fingers so that their tips touch in a circle, and erect the two thumbs together. Recite the mantra:

“Nẵng mô da đát-nẵng đát la dạ dã

Ná mô A lị-dã phộc lộ chỉ đế Thấp-phộc la dã, mạo địa tát đát-phộc dã, ma ha tát đát-phộc dã, ma hạ ca lỗ ni ca dã.

Ná la-xả nẵng, sa-bát xả nẵng tỳ diễm, phộc Thất-la phộc noa, sa-ma la ni, nẵng phộc tả phộc noa. Tát phộc tát đát-phộc nam, Tát phộc nhạ-dã địa sái ca.

Đát nễ-dã tha: Yết tai, vĩ yết tai, yết ni yết tai, yết tra, vĩ yết tra, yết vi yết ta. Bà nga phộc để, vĩ nhạ duệ, sa-phộc hạ”

NAMO RATNATRAYÀYA

NAMAHÏ ÀRYA AVALOKITE’SVARÀYA BODHISATVÀYA MAHÀ SATVÀYA - MAHÀ KÀRUNÏIKÀYA

DÀR’SANA SVRÏ ‘SANABHYA VASRAVANÏA SMARANÏE NAVACASYA VANÏA - SARVA SATVÀNÀMÏ SARVA VYADHI CAHISAKA

TADYATHÀ: KATÏE VIKATÏE KANIKATÏE - KATÏA VIKATÏA KAVIKATÏE - BHAGAVATE VIJAYE - SVÀHÀ

By forming this mudra and reciting the mantra seven times, one receives the empowerment of the Holy Mother of the Lotus Family, so maras and vinayakas find no opportunity to inflict harm. From the initial preliminary practice until seeking accomplishment, one recites the prescribed number and makes offerings to this Honored One without neglect. Even if one leaves the place of recitation, commits errors and loses control of the three karmic activities, or violates the samaya precepts, if all the required recitations are added to the number prescribed for the preliminary practice, the effort will not be wasted and siddhi will be mastered.

If evil persons cause calamities without reason, those calamities will all dissolve; their minds will turn toward goodness, and they will be unable to create obstacles.

Next, form the mudra of Great White-Robed Avalokitesvara Bodhisattva. Interlace the fingers inward, erect the two index fingers together and open them slightly, and erect the two thumbs together; it is then formed. The mantra is:

“Nẵng mô la đát-nẵng đát-la dạ dã.

Ná mạc A lị-dã phộc lộ chỉ đế Thấp-phộc la dã, mạo địa tát đát-phộc dã, ma hạ tát đát-phộc dã, ma hạ ca lỗ ni ca dã.

Đát nễ-dã tha: Thếp-phệ đế, thấp-phệ đảng nghê, Thấp-phệ đa bộ nhạ, Thấp-phệ đa phộc tát-đát-lê, thấp-phệ đa vua lê la lăng ngật-lị đế. Nhạ duệ, vĩ nhạ duệ, A nhĩ đế, A ba la nhĩ đế, Tát phộc tất đà ná mạc sa ngật-lị đế. Tứ lý, nhĩ lý, chỉ lý. Nại la-xả dã, sa đà dã, sa-phộc hạ”

NAMO RATNATRAY ÀYA

NAMAHÏ ÀRYA AVALOKITE’SVARÀYA MAHÀ SATVÀYA, MAHÀ KÀRUNÏIKÀYA

TADYATHÀ: ‘SVETE - ‘SVETÀMÏGE - ‘SVETA BHÙJA ‘SVETA VÀSTRA - ‘SVETA MÀHYA RALAMÏ KRÏTE - JAYE VIJAYE APARAJITE - SARVA SIDDHA NAMAHÏSKRÏTE HILI MILI KILI DAR’SÀYA SÀDHYA - SVÀHÀ

By forming this mudra and reciting the mantra three times, all the black karma of the ten unwholesome deeds accumulated throughout immeasurable kalpas is extinguished. All wholesome qualities, pure dharmas, and the undefiled perfect quiescence are fulfilled. Yogins who have long practiced this mantra should not give rise to doubt.

If one wishes to know whether a future good or evil matter will succeed, when preparing to sleep, cover the head with one’s robe, rub the right side of the face clockwise with the right hand, and recite this Great White Mantra twenty-one times. Then lie on the right side, abandon all other thoughts, and contemplate only Great White Avalokitesvara Bodhisattva. After falling asleep, in only a short while one will dream of an elderly person, a pure-practicing king, a young woman dressed in white, flowers and fruit, or various supremely auspicious things. One will then know that later the matter will be mastered and supreme auspicious accomplishment attained.

If in a dream one sees a candala wearing torn, filthy, wretched clothing; a woman of ugly and evil appearance; or inauspicious objects, one should know that the desired matter will not succeed and that obstacles will certainly arise.

Next, form the mudra of Tara Bodhisattva. Based on the preceding Great White Mudra, join the tips of the two index fingers like a needle; it is then formed. The mantra is:

“Nẵng mô la đát-nẵng đát-la dạ dã

Ná mạc a lị-da phộc lộ chỉ đế thấp-phộc la dã, mạo địa tát đát-phộc dã, ma hạ tát đát-phộc dã, ma hạ ca lỗ ni ca dã.

Đát nễ dã tha: ÁN – đa lê, đốt đa lê, đốt lê sa-phộc hạ”

NAMO RATNATRAYÀYA

NAMAHÏ ÀRYA AVALOKITE’SVARÀYA BODHISATVÀYA MAHÀ SATVÀYA , MAHÀ KÀRUNÏIKÀYA

TADYATHÀ: OMÏ TÀRE TUTTÀRE TURE - SVÀHÀ

By forming this mudra and reciting the mantra three times, assisted by the power of the principal deity, the yoga practitioner quickly develops profound great compassion toward sentient beings.

Next, form the mudra of Bhrkuti Bodhisattva. Based on the preceding Tara Mudra, slightly bend the two index fingers into the shape of a lotus; it is then formed. The mantra is:

“Nẵng mạc Tát phộc đát tha nghiệt đế Tỳ-dụ, la-hát Tỳ-dược, Tam miệu tam mẫu đệ Tỳ-dược.

ÁN – Bà dã, nẵng xả nãnh, đát-la tát nãnh đát-la sa dã, dát-la tế. Tị-lị cự đê, đát đê, phệ đát đê, phệ đát đê, phệ la đê, phệ la đê, Thấp-phệ đế, nhạ trí nãnh, sa-phộc hạ”

NAMAHÏ SARVA TATHÀGATEBHYAHÏ - ARHATEBHYAHÏ SAMYAKSAMÏBUDDHEBHYAHÏ

OMÏ - BHAYA NA’SANI - TRÀSANI TRÀSAYA TRÀSE BHRÏKUTÏI TATẠI VAITATÏI VAITANI - VAIRATÏI VAIRATÏI ‘SVETE JATÏINI - SVÀHÀ

By forming this mudra and reciting the mantra three times, one attains sovereign majesty and power, and the karmic hindrances of maras cannot invade or disturb one.

Next, form the Fundamental Mudra of the principal deity, Thousand-Armed, Thousand-Eyed Avalokitesvara Bodhisattva. Join the hands in the Vajra Añjali, bring the two middle fingers together, and spread apart and erect the two little fingers and two thumbs; it is then formed. Recite the Fundamental Dharani:

1. Nẵng mô la đát-nẵng đát-la dạ dã

2. ná mạc a lị-dã phộc lộ chỉ đế thấp-phộc la dã

3. Mạo địa tát đát-phộc dã

4. Ma hạ tát đát-phộc dã

5. Ma hạ ca lỗ ni ca dã

6. Ma hạ vĩ la dã

7. Sa ha sa-la khất-sái dã

8. Sa ha sa-la Thất-lị sái dã

9. Sa ha sa-la bá ná dã

10. Sa ha sa-la nhĩ hạ-phộc dã

11. Sa ha sa-la bộ nhạ dã

12. Ế tứ bà nga vẫn

13. A lị-dã phộc lộ chỉ đế thấp-phộc la

14. Ô cật-la, A đề-dữu cật-la

15. Ma hạ Ô cật-la

16. Ma hạ nẵng na

17. Chỉ lý, chỉ lý, chỉ lý, chỉ lý

18. Nhĩ lý, nhĩ lý, nhĩ lý, nhĩ lý

19. Tức lý, tức lý, tức lý, tức lý

20. Nẵng trụ, nẵng trụ, nẵng trụ

21. Ngật-la sa, ngật-la sa, ngật-la sa, ngật-la sa

22. Cự lỗ, cự lỗ, cự lỗ

23. Ê hế duệ tứ

24. Ma hạ vĩ la

25. Ma lại ná ná

26. Vĩ lị-diễn ná ná

27. Tát phộc ca hàm mính, bát-la duệ sai

28. Thí già-lam phộc trần mính

29. La sắt-tra, la sắt-tra, sa la nhạ cạnh, cự lỗ

30. Sa hạ sa-la bộ nhạ

31. Sa hạ sa-la vĩ la

32. Lộ kế thấp-phộc la, sa đà dã

33. Sa ná tất trẫm, mính bà phộc

34. Phộc la nộ bà phộc

35. A nghiệt-lỗ bà phộc nhĩ

36. ÁN – Nẵng mô tốt-đổ đế, bà nga vẫn

37. A lị-dã phộc lộ chỉ đế thấp-phộc la

38. Bát-la một địa-dã, bát-la tỷ ná hàm

39. Phộc la nộ ma ma

40. Bà phộc tứ, sa-phộc hạ

NAMO RATNATRAYÀYA

NAMAHÏ ÀRYA AVALOKITE’SVÀRÀYA BODHISATVÀYA MAHÀ SATVÀYA, MAHÀ KÀRUNÏIKÀYA

MAHÀ VÌRÀYA, SAHASRA AKSÏÀYA, SAHASRA ‘SIRSÏ ÀYA , SAHASRA PADÀYA, SAHASRA JIHVÀYA, SAHASRA BHUJÀYA

EHI BHAGAVAN ÀRYA AVALOKITE’SVARA

UGRA, STYA UGRA , MAHÀ UGRA , MAHÀ NÀDA

KILI KILI KILI KILI

MILI MILI MILI MILLI

CILI CILI CILI CILI

NATÏU NATÏU NATÏU NATÏU

KRASA KRASA KRASA KRASA

KURU KURU KURU KURU

EHYEHI MAHÀ VÌRA – VARAMÏ DADA, VÌRYAMÏ DADA – SARVA KÀMAMÏ ME PRAYACCHA

‘SÌGHRAMÏ VA’SAMÏ ME RÀSÏTÏRA - SARÀJAKAMÏ KURU - SAHASRA BHUJA, SAHASRA VÌRA, LOKE’SVARA SÀDHAYA - SADÀ SIDDHIMÏ ME BHAVA

DHARA DO BHAVA , AGROBHAVA MI

OMÏ - NAMO STUTE - BHAGAVAN ÀRYA AVALOKITE ‘SVARA - PRAPUNÏYA PRASÌDAMAMÏ VARADOMAMA BHAVA MI - SVÀHÀ

After reciting this dharani seven times, release the mudra above the crown of the head.

By forming the Fundamental Mudra and reciting this dharani, one can accomplish four kinds of activity: first, pacification; second, enrichment; third, subjugation; and fourth, attraction and summoning through loving regard. All worldly and supramundane hopes and wishes are fulfilled. This root teaching does not explain the method for performing the rites of accomplishment. If one performs before the image the rites taught in the Lotus Family, accomplishment will certainly be attained.

Next, form the mudra for empowering the rosary. Place a rosary of lotus seeds in the palms, join the hands, recite the Rosary-Purification Mantra, and empower it seven times. The mantra is:

“ÁN – Vĩ lô tả nẵng, ma la. Sa-phộc hạ”

OMÏ - VAIROCANA MÀLA - SVÀHÀ

Then raise the rosary to the crown of the head. Afterward, with the right thumb and ring finger hold the rosary, and with the left thumb and ring finger hold the rosary. Erect the remaining six fingers horizontally before the heart, leaving a distance of two or three fen between them. Recite the Thousand-Revolution Mantra and empower it seven times. The mantra is:

“ÁN – phộc nhật-la ngục tứ-dã, nhạ bả, tam ma duệ, Hồng”

OMÏ - VAJRA GÙHYA JAPA SAMAYE - HÙMÏ

Then bring the five fingertips of each hand together like unopened lotus blossoms. Use the left thumb and ring finger to move the beads. Recite the Thousand-Armed, Thousand-Eyed Dharani once; when the sound of the word Sa-phộc hạ (Svàhà) has just ended, move one bead. Recite in this way, neither slowly nor hurriedly, and do not utter it aloud. Make every syllable of the mantra distinct and clear. Recite silently, free from distraction, single-mindedly contemplating the principal deity without following other objects. Keep to a fixed number, either one hundred or one thousand. When the recitation is complete, raise the rosary to the crown of the head, make aspirations with utmost sincerity, and return the rosary to its original place.

Because the yogin seeks unsurpassed bodhi, one should arouse a mind of pure faith and be sincere in every thought. Toward sentient beings, give rise to a profound mind of rescue and compassion. Regarding the siddhi, conduct, and aspirations one hopes to accomplish, maintain a resolute mind and apply oneself with complete sincerity, diligently day and night without shrinking from hardship.

From the initial preliminary practice and recitative service until seeking the accomplishment of siddhi, one must not interrupt the practice, change one’s residence, or omit any prescribed recitations. In the pure chamber, recite sincerely at four or three periods each day. Before the image of the principal deity, constantly arrange external offerings according to one’s ability, without interruption.

Practicing according to the teaching in this way, one will before long attain vast accomplishment.

After completing the visualization and wisdom recitation in this way, again form the mudra of the principal deity and recite the Fundamental Dharani three times. Without releasing this mudra, recite the Lotus Hundred-Syllable Mantra once, then release the mudra above the crown of the head. The mantra is:

1. ÁN – Bả ná-ma tát đát-phộc

2. Tam ma dã ma nỗ bá là dã

3. Bả ná-ma tát đát-phộc

4. Đát phệ nộ bả đề sắt-xá

5. Một-lị sái, mính bà phộc

6. Tố đố số, mính bà phộc

7. A nỗ la ngật-đế, mính bà phộc

8. Tố bảo số, mính bà phộc

9. Tát phộc tất địa-viện, mính, bát la duệ sái

10. Tát phộc yết ma tố tả mính

11. Tức đá, Thất-lị dược cự lỗ

12. Hồng, Ha Ha Ha Ha Hộc. Bà nga noan

13. Tát phộc đát tha nghiệt đa

14. Bả ná-na, ma, mính, môn tả

15. Bả ná-nhĩ bà phộc

16. Ma hạ Tam ma dã, Tát đát-phộc, Ác

OMÏ PADMASATVA SAMAYAM ANUPALÀYA PADMASATVA - TVENÏA UPATISÏTA - DRÏDHO ME BHAVA - SUTOSÏYO ME BHAVA - ANURAKTO ME BHAVA - SUPOSÏYO ME BHAVA - SARVA SIDDHIMÏ ME PEAYACCHA - SARVA KARMASU CA ME CITTAMẠ ‘SRÌYAMÏ KURU - HÙMÏ HA HA HA HA HOHÏ BHAGAVAMÏ - SARVA TAHTÀGATA PADMA MÀ ME MUNÕCA - PADMI BHAVA - MAHÀ SAMAYA SATVA - ÀHÏ

Through the empowerment of reciting the Hundred-Syllable Mantra, the samadhi of the principal deity is made to abide firmly within the body. Even if one has committed the five deeds of immediate retribution or slandered the Vaipulya Mahayana sutras, all stains of wrongdoing are entirely eliminated. In this life one’s aspirations for supreme siddhi are fulfilled.

Again form the eight Offering Mudras, reciting each mantra once.

Again form the mudras of the Bodhisattvas of the Ten Perfections and the mudras of the four great bodhisattvas headed by White-Robed Avalokitesvara, reciting each respective mantra once.

Then offer argha and freely announce all the wishes and hopes in one’s mind.

Then form the Trailokyavijaya Bodhisattva Mudra and turn it to the left to dissolve the boundary.

Then, before the holy assembly, openly confess and repent, rejoice, request the turning of the Dharma wheel and the continued presence of the holy ones, dedicate the merit, and make aspirations.

Next, form the mudra for respectfully sending forth the holy assembly. As with the preceding Vajra Bond Mudra, erect the two middle fingers and place them together like lotus petals; it is then formed. Hold a seasonal flower at the tip of the mudra. Recite the Sending-Forth Mantra once and release the mudra above the crown of the head. The mantra is:

“ÁN – Ngật-lị cấu, phộc. Tát phộc tát đát-phộc la-tha tất địa nại đá, duệ tha, nỗ nga, nghiệt nại đà-nam, mẫu đà vĩ sái diêm. Bổ nẵng la nga, ma nẵng dã đổ. ÁN . Phộc nhật-la, bả ná-ma, mục”

OMÏ - KRÏTO VAHÏ - SARVA SATVA ARTHA SIDDHIRDATTA YÀTHA ANUGÀGACCHATHAMÏ BUDDHA VISÏAYAMÏ PUNARÀYA MANÀYATU - OMÏ VAJRA PADMA MUHÏ

Again use this Sending-Forth Mudra to empower the heart, forehead, throat, and crown of the head.

Then form the Abhiseka Mudra and perform, as before, the tying of the garland, donning of armor, and Vajra Clap, reciting each respective mantra once. Afterward bow to the Buddha and leave the place of practice at will.

Always keep body and mind harmonious and joyful. Abide in the yogic contemplation of the principal deity without distraction, and constantly delight in cultivating wholesome qualities. Frequently use fragrant clay to mold stupas as an aid to the yoga of the principal deity.

At the place of recitation, one should clean and bathe the Buddha image and circumambulate stupas containing relics. Enter deeply into the samadhi of the six recollections and the three gates of liberation. Dedicate all wholesome merit thus produced, both conditioned and unconditioned, to all sentient beings: “As I hope for supreme siddhi, may all sentient beings, free from every obstacle, likewise attain this accomplishment.”

THE VAJRASEKHARA YOGA METHOD OF RECITATION

OF THOUSAND-ARMED, THOUSAND-EYED

AVALOKITESVARA BODHISATTVA

END

Now I shall explain the four kinds of rites of accomplishment: the Santika Rite (‘sàntika—Pacification, white), the Pustika Rite (Pusïtïka—Enrichment, yellow), the Vasikarana Rite (Va’sikaranïa—Attraction, red), and the Abhicaruka Rite (Abhicàrùka—Subjugation, black).

If one wishes to perform the Pacification Rite (‘sàntika), sit facing north, with the image facing south. Before the principal deity, spread and prepare a circular mandala. Visualize the principal deity as white. The offered flowers, fruit, food and drink, and one’s own clothing should all be white. Use white sandalwood as incense paste, aloeswood as burning incense, light an oil lamp, and correspond with a mind of loving-kindness.

Begin the practice at midnight on the first day of the month and continue until the eighth day, completing one period. Each day bathe three times and change clothing three times. On the final day, either fast or eat the three white foods. Recitation performed according to the rite in this way can eliminate calamities, karmic obstacles, and grave offenses. When the five planets oppress one’s natal constellation, causing various disasters, slander, contention, oppression by rulers and officials, national discord, illness, famine, inauspicious spirits, and so forth, all are eliminated. One obtains auspiciousness, bodily and mental peace and joy, the fulfillment of wishes, and unobstructed accomplishment of worldly and supramundane practices and aspirations.

If one performs the Enrichment Rite (Pusïtïika), sit facing east, with the image facing west. Before the image of the principal deity, make a square mandala. Visualize the principal deity as yellow. The offered flowers, fruit, food, and one’s own clothing should all be yellow. For incense paste use white sandalwood with a little turmeric. Burn white sandalwood incense, light lamps with sesame oil, and correspond with a joyful mind.

Begin the practice at sunrise on the ninth day of the month and continue until the fifteenth day, completing one period. As before, bathe three times and change clothing three times. On the final day, fast or eat the three white foods as previously prescribed. Such recitation can bring advancement in official honor, increase lifespan, and secure merit, intelligence, and renown. If one requires hidden treasure, abundant wealth, relatives and attendants, elephants and horses, ripened grain, official rank, influence, profit, or other supreme aims, all will be increased.

If one performs the Attraction Rite (Va’sikaranïa), sit facing west, with the image facing east. Before the principal deity, spread and prepare a lotus-shaped mandala. Visualize the principal deity as red and clothed in peach-colored silk. All offered flowers, fruit, food, drink, and so forth should be red. Use turmeric as incense paste. Mix clove and storax incense with honey and burn it. Light lamps with oil extracted from fruit, and correspond with a mind combining joy and wrath.

Begin the practice at night on the sixteenth day and continue until the twenty-third day, completing one period. On the final day, bathe and fast according to the preceding method. Through recitation in this way, one becomes loved and respected by everyone.

If a family is disharmonious, a country is discordant, or enemies seek means to cause trouble; if one wishes particular persons to respect one another and live harmoniously; or if one wishes relatives and friends to be intimate and deeply bound by kindness, to serve successfully in official circles, possess a beautiful appearance, or enjoy affection among loved ones, one should seek these according to this rite and harmony will certainly be obtained.

Further, if one seeks eloquence in teaching the Dharma, a dignified voice that delights listeners, the protection of sages, and the joyful favor of the eight classes of devas, nagas, and others, one should recite sincerely according to this rite, and the desired aims will quickly be fulfilled.

If one performs the Subjugation Rite (Abhicàruka), sit facing south, with the image facing north. Before the image of the principal deity, spread and prepare a triangular mandala. Visualize the principal deity as blue or black, wearing dark blue-black garments. Offer blue flowers, foul-smelling flowers, scentless flowers, and mandara flowers. Dye food and drink black or blue with pomegranate juice. Use cypress as incense paste. For argha use cow urine, black flowers, mustard seeds, cypress incense paste, and so forth, placing a little butter in the argha. Burn benzoin incense, light lamps with mustard-seed oil, and correspond with a wrathful mind. Recite the Mantra of Hayagriva Vidyaraja or the mantra of the Lotus Family Messenger, the One-Haired Honored One.

Begin the practice at noon or midnight on the twenty-fourth day and continue until the final day of the month, completing one period. The methods of bathing and fasting are as before. Recitation in this way can subdue malicious spirits and evil nagas that cause the country to suffer drought, or winds, rain, fog, and hail that damage crops, or spreading epidemics.

It also subdues evil persons within the country who are disloyal, kill immeasurable sentient beings, destroy Buddhism, slander the true Dharma, are icchantikas, hold evil views, or belong to heterodox paths that sever roots of goodness; those who harm teachers of the true Dharma, betray monastic teachers or parents, forget kindness, and bring calamity upon others; as well as vicious beasts, insects, wolves, lions, evil persons, and enemies wishing to cause harm.

When this rite is performed against such kinds of beings, those who arouse evil intentions and come into contact with it will become uneasy in body and mind, fall ill, or come but be unable to render assistance. One should then exhort them to arouse a wholesome mind. If they can repent and reproach themselves, that evil intention will be permanently severed.

When the practitioner performs the Pacification Rite and recites, those beings will immediately be freed from calamity.

If one seeks the highest worldly and supramundane siddhi, one will swiftly perfect the two provisions of merit and wisdom, complete the perfections of the ten bhumis, pass beyond three incalculable kalpas of difficult practice and difficult progress, and, through the conditions of karma, eliminate all inner and outer obstacles.

The practitioner must be resolute regarding three things: first, taking the principal deity as the object; second, samadhi; and third, uninterrupted secret correspondence of mind, relying upon the power of the great compassionate vows of the Buddhas and bodhisattvas for assistance. Through the Three Mysteries, one accomplishes the provisions corresponding to the four mudras.

The yogin should not shorten the prescribed period because of weariness and thereby allow the mind to become scattered and fail to progress in concentration. In the four deportments—walking, standing, sitting, and lying down—keep body and mind at ease. In every thought correspond with the ultimate meaning of yoga.

Within the pure dharmadhatu, constantly practice contemplation: there is no time, direction, day, or night; the single path is pure, like empty space. With regard to seeing, hearing, and knowing, contemplate only suchness. In names and characteristics, know all to be the syllable A.

With objectless great compassion and equality of self and others, constantly delight in benefiting boundless sentient beings and swiftly enabling them to accomplish the practice of the perfections and become equal to Avalokitesvara.

If one can cultivate in this way, whether on a mountainside, in a deep cavern, in a magnificently adorned cave, or in a pure monastery, and throughout the four months of the four seasons concentrates exclusively upon recitation, ceases speech and agitation of body and mind, and does not cling to sleep or indolence, then according to whether the yogin’s faculties are sharp or dull, distinctions will arise in purity, nature, and resolute understanding. In that mountain one will certainly attain pliancy, with samadhi manifest before one. Within concentration one will then see innumerable assemblies of Buddhas, hear wondrous Dharma sounds, realize the ten bhumis and the perfections, fulfill the transformation of the basis of body and mind, and after sixteen lives realize unsurpassed bodhi.

One who wishes to accomplish worldly and supramundane aims must previously have entered the Great Mandala of the Vajra Realm and received the Vidyadhara Abhiseka of the principal deity. From an acarya one must fully receive the mudras, mantras, and yogic contemplative practices. According to the rite, have an image of the principal deity painted, in greater or lesser detail according to one’s means and preference. Seek an auspicious blessed place, together with assistants and disciples who understand the Dharma and possess the provisions for accomplishment.

Such disciples should honor the teacher with filial devotion, skillfully accord with the teacher’s intention, have pure faith in the profound Dharma, abide in bodhicitta, and, together with the assistants, remain sincere and unwavering regarding the chosen kind of siddhi.

There are four kinds of objects for accomplishment:

1. Wheels, hooks, knives, staffs, axes, clubs, and khakkhara staffs.

2. Realgar, orpiment, bezoar, and various medicines.

3. Clay taken from both banks of a river and fashioned into animal forms: elephants, horses, buffaloes, chickens, geese, peacocks, and garuda birds.

4. An image of the principal deity.

Perform the accomplishment according to the Susiddhi teaching (susiddhi—Wondrous Accomplishment), using such objects as wheels, medicines, implements, animal forms, or images of the principal deity. Their lengths, measurements, forms, and appearances, as well as white silk woven by a maiden, should accord with that teaching. From among these, select one object for accomplishment and complete the prescribed mantra and number of preliminary recitations. Then, together with assistants and disciples who understand the Dharma, establish a period of hours, days, months, or years. With great diligence day and night, like a person kindling fire, one must not interrupt the practice. Seek the manifestation of the three signs: warmth, smoke, and light.

When the yogin is approaching accomplishment, various obstacles arise. One should perform homa for subjugation and pacification. According to whether the accomplished object is of the highest, middle, or lower grade, one may hold it, apply it to the body, ride it, or carry it in the hand, and fly through the sky together with knowledgeable assistants. If someone sees another attain accomplishment, or if the accomplished person sees that individual, both will be able to fly away and travel through the worlds, making offerings to the Buddhas and bodhisattvas. They will each live for one great kalpa, or attain the first bhumi and the hundred Dharma-gates of illumination.

If one merely follows this recitation method for one, two, three, or four periods each day in a pure chamber before the image of the principal deity, continually forming the mudras and reciting without interruption, in this life one’s three karmic activities will become pure. All worldly wishes for honor, splendor, and wealth will be accomplished, and one will obtain abundant riches. One will be pleasing to behold, broadly master the sutras and treatises, and be renowned throughout the ten directions.

The Buddhas and bodhisattvas will protect and empower one; one will sleep and wake peacefully, and the maras will be unable to inflict harm. At death, the principal deity will appear before one and escort one to the Land of Utmost Bliss. One will be born in the womb of a lotus at the highest grade of the highest birth, attain the stage of a bodhisattva, and receive the prediction of unsurpassed bodhi.

END OF THE LOWER FASCICLE