Kim Cang Đỉnh Nhứt Thiết Như Lai Chơn Thực Nhiếp Đại Thừa Hiện Chứng Đại Giáo Vương Kinh quyển 1

THE PROFOUND AND SECRET VAJRADHATU SAMAYA

YOGA CULTIVATION RITE (First)

I bow before the Bhagavat,

The Great Vairocana,

Who is the Sovereign Lord of Mastery.

He expounds the Vajradhatu,

The Dharma of boundless merit,

Forming the five Wheels of Liberation

And the thirty-seven Wisdom Bodies.

I now take refuge and pay homage to

The Great Yoga King of Teachings,

Which reveals the One Buddha Vehicle,

The Tathagata's Treasury of the Three Mysteries.

It is the incomparable Vehicle,

Supreme and foremost,

Indicating the Buddha's Unique Wisdom

And corresponding to the gateway to Buddhahood.

In order that those who awaken and enter

May perfectly accomplish the pure Dharmakaya,

The Bhagavats of the three times

All attain realization in reliance upon this Dharma.

Therefore, all Tathagatas

Reverently honor the Dharma AS IT TRULY IS.

If one cultivates this Dharma,

One should be well established in the position of a teacher,

Possess the proper lineage, character, and excellent marks,

And have a gentle, responsive, and upright mind.

One should always adorn the body with precepts,

Be pure and fearless,

And toward this Secret Vehicle

Possess resolute and profound faith and understanding.

As for the meanings of emptiness, existence, nature, and characteristics,

One should understand them according to the paths of transformation,

Abide in the skillful means of great compassion,

And widely gather in all classes of beings,

Enabling those who rely upon it

To attain the station of the Tathagata.

Having entered the Vajradhatu,

The great bodhimanda of all Buddhas,

One is born into the Tathagata's family

And receives the Dharma King's abhiseka.

One should behold and venerate the Holy Honored Ones,

Never relinquish bodhicitta,

And respectfully honor the acarya

As equal to all Buddhas.

Whatever instructions and admonitions are given

Should all be faithfully practiced.

Toward fellow students everywhere,

One should not give rise to an arrogant mind,

But honor them as Vajrapani.

Even toward all sentient beings,

One should never show contempt or cause distress.

Devas, spirits, and immortals

Should not be worshiped or served,

Nor should they be slandered or treated arrogantly.

Upon seeing Dharma implements,

One should not mount them or play with them,

For in this bodhimanda

They are guarded by all the Holy Ones.

Draw near to and follow the guiding master, the acarya,

Receive the transmission and instruction of abhiseka,

Clearly understand the samayas, the original vows,

And the paths of Perfect and Universal Enlightenment.

Be discerning and teach both extensively and concisely;

Practice the yoga of body, speech, and mind;

Skillfully understand the mandala;

And comprehend the true meaning of the mantras.

Such an acarya

Is praised by all Buddhas

As equal to the Bhagavat,

The Great Vairocana;

That is, to all the Tathagatas,

Vajrapani, Padmapani,

Akasagarbha, and the Honored Lord of Skillful Action.

Therefore, firmly guard

The samaya of the Great Honored Ones,

Regarding it as far more precious than body and life.

Always practice the outer rites:

Wash after defilement and chew a tooth-stick;

Consume cardamom and apply fragrant ointment,

Making body and mouth fragrant and clean.

One should not consume pungent or mixed impure foods,

Alcohol, meat, or anything defiled by contact.

Food and drink should be free from all faults.

One should not share

The same seat or bed with others.

Always keep the body clean and the faculties pure,

So that within and without there is no impurity.

Do not allow the fingernails to grow long;

Dwelling in filth violates the teaching.

The inner refers to the six faculties,

Which are purified by the Three Mysteries.

The outer refers to all ritual procedures,

The Dharma of abhiseka with scented water.

If external conditions are insufficient,

Then immediately employ the Dharma of purification.

This principle is supreme:

One should contemplate the syllable Lam (劣– RAMï),

Purifying inner and outer defilements.

Though one does not bathe, it becomes a bathing,

Washing clean throughout space,

Immaculate like the dharmadhatu,

Corresponding fully with both principle and practice.

This the Tathagata greatly praises.

At first, enter Vajra Samadhi

And awaken universally all classes of beings.

Walking is the Tathagata's walking;

Sitting is the Tathagata's sitting.

Within all ayatanas, without verbal utterance,

A single sound pervades the dharmadhatu,

Bringing benefit and bliss to all without exception—

The worlds of vessels and sentient beings, the two kinds of worlds—

And adorning and purifying the Tathagata lands.

If establishing for oneself or others

The supreme samadhi mandala,

Select the ground and construct the altar

As expounded in the sutra.

Above, set up wondrous celestial canopies;

All around, hang banners,

Jeweled garlands, bells, wind chimes, and the like,

Interspersed and suspended as offerings.

Arrange the positions of all the Honored Ones,

And scatter seasonal flowers as adornments.

Set out auspicious vases and argha water,

Incense, flowers, fragrant ointments,

Bright lamps, food, and drink,

Precious vessels containing gold and silver,

And also clean bowls.

Sprinkle them with mantra-blessed scented water,

And fumigate them with burning incense.

Arrange them on the four sides of the altar

And make offerings with utmost sincerity.

Whenever the practitioner of yoga

Enters the altar ground,

Contemplate the body as Samantabhadra,

With the feet standing upon lotus flowers.

Upon reaching the door of the pure chamber,

Close the door and utter the syllable Hum (HÙMï).

With wrathful eyes, dispel inauspiciousness.

Then prostrate with the five limbs touching the ground,

Reverently bowing at the feet of the World-Honored One,

And before the Dharma of the One Vehicle and the Sangha.

Then kneel upright and join the palms.

Only after completing the Dharma should one enter

Vajra Samadhi.

The syllable LAM (劣_RAMï) emits the fire of wisdom,

Burning away the causes of delusion.

The aggregates of sentient beings, vessels, and space

Are all brought to mind in accordance with reality.

The mind is accomplished in accordance with reality;

This is called dharmata.

Dharmas abide in their Dharma-position;

This is called the dharmadhatu.

Further empower body, speech, and mind,

Transforming them into the three bodies and the Three Mysteries.

A bodhisattva who practices mantra

Must cultivate these well.

Apply fragrant ointment over both hands,

Then fumigate them with burning incense,

And form the Seal of the Pure Vessel-World,

The Treasury of Flowers of Tranquil Light.

Then use the samadhi and wisdom hands, the two hands,

And contemplate the Dharma free from defilement.

Recite the mantra as follows:

“Án – Bá nho ba nga đát tát phộc Đạt Ma”

輆 全介 珈扔丫半 屹楠叻猣

– OMÏ – RÀJA UPAGATAHÏ SARVA DHARMA

Next, purify the three karmas

And contemplate one's own body as pure.

Recite this illuminating mantra,

And all three karmas will be purified.

The Mantra for Purifying the Body is:

“Án – Tát phộc bà phộc truật đà, tát phộc đạt ma

Tát phộc bà phộc, truật độ Hám”

湡　辱矢向　圩益　屹楠 叻猣　辱矛向　圩砰狫

– OMÏ – SVABHÀVA (SUDDHA – SARVA DHARMA SVABHÀVA (SUDDHA UHÀMÏ

By virtue of this mantra,

The body becomes a Dharma vessel.

In space, contemplate Buddhas

Filling it as densely as sesame seeds.

Then recite the Vairocana Vidya

And clearly behold all Buddhas.

The Mantra for Contemplating the Buddhas is:

“Khiếm – phộc nhật la đà đổ”

丈 向忝四加

– KHAMÏ – VAJRADHÀTU.

Awaken all the Tathagatas:

Hook the two little fingers, Dana and Prajna, firmly together,

And brace the two index fingers, Progress and Strength, against each other.

This is called the Arousing Seal.

“Án – phộc nhậtla để sắtxá Hồng”

輆 向忝 凸岨 嫟

– OMÏ – VAJRA TISÏTÏA HÙMÏ

Visualize the syllable Hum (嫟 _ HÙMÏ) at the heart,

Transforming into a five-pronged vajra.

One should contemplate that throughout the entire body,

All the minute particles of dust

Are Vajrasattvas.

Extend the arms in the Vajra-Palm gesture,

And prostrate the entire body upon the ground.

Offer the body throughout the dharmadhatu

To the Honored Aksobhya.

Having completed the homage, serve all Buddhas.

The mantra is: “Án – Tát phộc đát tha nga đá – Bố tổ bátha nẵng dã đátma nẫm – Nễ lịdã đá dã nhĩ – tát phộc đát tha nga đa, phộc nhậtla tátđát phộc, địa sắtxá, sa_phộc hàm, hồng”

輆 屹湱凹卡丫凹 觢介 扔辱左伏 狣摓觡 市渹凹 仲亦 屹湱 凹卡丫凹 向忝屹班囚沰 渢伐 嫟

– OMÏ – SARVA TATHÀGATA PÙJA PASVANÀYA ATMANÀMÏ NIRYÀTA YÀMI – SARVA TATHÀGATA VAJRASATVA ADHISÏTÏA SVÀMAMÏ – HÙMÏ.

Next, visualize the syllable Trat (猧_ TRÀHÏ)

As a vajra jewel at the forehead.

Visualize the body as a jeweled vase,

And all the minute particles within the body

As becoming Vajragarbhas.

Prostrate the entire body, touching the forehead to the ground,

With the Vajra Palms at the heart.

Offer it to the Honored Ratnasambhava.

Visualize that throughout boundless realms,

The hands hold crowns of the Five Buddhas

And pour abhiseka upon the crowns of all Buddhas.

The mantra is: “Án – Tát phộc đát tha nga đá, bố nhạ tị sái ca dã đátma nẫm – Nễ lydã đá dã nhĩ – Tát phộc đát tha nga đá, phộc nhậtla la đátma tị sái tả, saphộc hàm, đátlạc”

輆 屹湱 凹卡丫凹 觢仄石宇乙伏 狣摓觡 市渹凹 仲亦 屹楠 凹卡丫凹 向忝先寒 狣石趔弋 渢伐　猧

– OMÏ – SARVA TATHÀGATA PÙJA ABHISÏAIKÀYA ATMANÀMÏ NIRYÀTA YÀMI – SARVA TATHÀGATA VAJRA RATNA ABHISÏIMÏCA SVÀMAMÏ – TRÀH.Ï

At the mouth, contemplate the syllable Hrih (猭 _ HRÌHÏ),

Then visualize an eight-petaled lotus.

Contemplate the body as a lotus flower,

And the minute particles within the body

Visualize the formation of Vajra Dharma

With the entire body, pay homage through speech.

Place the Vajra Palms upon the crown,

And reverently offer them to Amitayus.

Visualize throughout all assemblies of Buddhas,

And request them to turn the Dharma Wheel.

The mantra is: “Án – Tát phộc đát tha nga đá, bố nhạ bátla phộc đá nẵng dã đátma nẫm, nễ lịdã đá dã nhĩ – Tát phộc đát tha nga đá, phộc nhậtla đạt ma bátla phộc liđá dã, saphộc hàm, ngộtlị_dĩ”

輆 屹湱 凹卡丫凹 觢介 盲向彎左仲摓觡 市渹凹 仲帆 屹湱 凹卡丫凹 向忝叻猣 盲向彎左伏 渢赩 猭

– OMÏ – SARVA TATHÀGATA PÙJA PRAVARTTANÀYA ATMANÀMÏ NIRYÀTA YÀMI – SARVA TATHÀGATA VAJRA DHARMA PRAVARTTÀYA SVÀMAMÏ – HRÌHÏ.

Visualize the syllable A (嫙 _AHÏ) upon the crown,

Transforming into Vajra Karma.

Contemplate the body as being entirely vajra.

Every minute particle within the body

Becomes vajra activity.

With the entire body, bow with the crown of the head,

The Vajra Palms held level with the heart.

Reverently behold the Lord Amoghasiddhi.

Visualize throughout all assemblies,

Contemplating the Vajra Body of Activity.

Then perform the great offering.

The mantra is: “Án – Tất phộc đát tha nga đá, bố nhạ ca lỗ ma ni, a đátma nẫm, nễ lịdã đá dã nhĩ – tát phộc đát tha nga đá, phộc nhậtla ca lỗma, câu lỗ, sa_phộc hàm, A”

輆 屹湱 凹卡丫凹 觢介一猣仗 狣摓觡 市渹凹 仲亦 屹湱 凹卡丫凹 向忝一猣 乃冰 渢赩　嫙

– OMÏ – SARVA TATHÀGATA PÙJA KARMANÏI ATMANÀMÏ NIRYÀTA YÀMI – SARVA TATHÀGATA VAJRA KARMA KURU SVÀMAMÏ – AHÏ.

Next, form the Great Mudra of the Vajra Holder.

Interlock Dhyana and Prajna (the right thumb and left little finger), and Dana and Jnana (the right little finger and left thumb), in reverse.

Place the right knee upon the ground and set the Vajra Palms upon the crown.

Visualize yourself paying homage at the feet of each Tathagata.

Extend the fingers downward from the crown as though letting a sash fall;

From the heart, turn them about as though performing a dance.

Place the Vajra Joined Palms upon the crown.

The mantra is: “Án – Tát phộc đát tha nga đá, ca lỗ nhĩ, phộc chỉ tức đá, phộc nhậtla, bátla noa một, phộc nhậtla, mãn ná nẫm, ca lỗ nhĩ – Án phộc nhậtla, vật”

輆 屹湱 凹卡丫凹 乙伏 名唏柰 向忝盲仕觡 向忝向刡觡 一刎亦 湡 向忝 合

– OMÏ – SARVA TATHÀGATA KÀYA VÀK CITTA VAJRA PRANÏANÀMÏ – VAJRA VANDANÀMÏ KARA UMI – OMÏ VAJRA VÌHÏ.

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

In the supremely wondrous Dharma and the assembly of bodhisattvas.

With the pure activities of body, speech, and mind,

I earnestly join my palms and bow in reverence.

Throughout beginningless samsara within all realms of existence,

The actions of body, speech, and mind have produced transgressions.

As the Buddhas and bodhisattvas have made confession,

So now do I openly confess them all.

– In the practices and vows of all Buddhas and bodhisattvas,

And in the merit produced by the Three Vajra Activities,

Together with that of pratyekabuddhas, shravakas, and sentient beings,

I rejoice entirely in all their accumulated roots of virtue.

– All Lamps of the World seated at their places of enlightenment,

Opening the eyes of awakening to illuminate the three realms of existence:

Now, kneeling, I earnestly beseech them

To turn the unsurpassed wheel of the wondrous Dharma.

– However many Tathagatas there may be, Lords of the Three Realms,

Who are about to enter the nirvana without remainder,

I beseech them all to remain for a long time,

And not abandon their compassionate vows to save the world.

– Through the merit of confession, rejoicing, and earnest supplication,

May I never lose the bodhicitta.

May the Buddhas and bodhisattvas within the wondrous assembly

Always be my spiritual friends and never forsake me.

May I depart from the eight difficulties and be born where there are no difficulties,

My body adorned with the marks of the Knowledge of Recollecting Past Lives.

May I swiftly leave delusion and possess compassion and wisdom,

And be fully able to perfect all the paramitas.

May I be wealthy, joyful, and prosperous, and be born into an excellent family;

May my extensive retinue always flourish.

May the Four Unobstructed Eloquences, the Ten Masteries,

The Six Superknowledges, and all dhyanas be perfected.

As with Vajraketu and Samantabhadra,

May my praises and dedication of merit also be thus.

– The practitioner makes this vast aspiration,

And next should generate the supreme resolve:

May all sentient beings,

Through the praises of the Tathagatas,

Whether worldly or supramundane,

Swiftly attain the supreme siddhi.

The mantra of joined palms is:

“Án – Tát phộc đát tha nga đá, thương tất đá – tát phộc tát đátphộc nẫm, tát phộc tất đà dược, tam bá nễdiễm đam, đát tha nga đá thấttả điïa để sắtxá đam”

輆 屹楠 凹卡丫凹 奸帆賌 屹楠 屹班觡 屹楠 帆益兆 戌扔渰趑 凹卡丫凹瘕囚凸沰左

– OMÏ – SARVA TATHÀGATA SAMÏSITÀHÏ – SARVA SATVÀNÀMÏ SARVA SIDDHAYAHÏ, SAMPADYATNÀ, TATHÀGATA (SCA ADHITISÏTÏANÀ

The syllables Ma (亙 MA) and Tra (誆 TÏ) are at the two eyes (right and left).

They should be contemplated as the sun and moon.

Form Vajra Fists with both hands,

And place them at the sides of the waist.

Gaze upon all the Buddhas throughout space.

All the Buddhas are filled with joy.

However many collections of incense and flowers there may be,

Together with other articles of offering,

By being viewed through these eyes,

Their impurities are removed and they become pure,

Effecting Expulsion and establishing the boundary.

The mantra is: “Án – phộc nhậtla niếtlị sắt_trí ma tra”

輆 向忝 呠泏 亙誆

– OMÏ VAJRA DRÏSÏTÏI MATÏ

Join the two wings of Merit and Wisdom (join the two hands),

With the tips of the ten perfections (the ten fingers) intersecting.

This is called the Vajra Palms (Vajra Jàli),

The foremost of all mudras.

The mantra is: “Án – phộc nhật_la nhạ thể”

輆 向忝仄印

– OMÏ – VAJRA JÀLI

Then, with those same Vajra Palms,

Form the ten perfections (the ten fingers) into fists.

This is called the Vajra Bond (Vajra Bandha),

Which can release what is bound and cause what is loose to be bound.

The mantra is: “Án – phộc nhật_la mãn đà”

輆 向介向神

– OMÏ – VAJRA BANDHA.

Then, using the Vajra Bond,

One can purify the Eighth Consciousness (Alaya-vijnana)

And also eliminate the seeds of defilement.

Visualize the two syllables DatLa (泣 TRÀ) and Tra (誆 _ TÏ)

Placed upon the two breasts.

With both wings (the two hands) in the Vajra Bond,

Pull them apart as though opening the pivots of a door.

The mantra is: “Aùn_ Phộc nhật-la, mãn đà, đát-la tra”

輆 向忝向神 泣誆

– OMÏ _ VAJRA BANDHA TRÀTÏ

Then, using the Vajra Bond,

Bend Dhyana and Jnana (the two thumbs) into the palms.

Between Dana and Prajna (the two little fingers) and Sila and Upaya (the two ring fingers),

Visualize the summoning of undefiled wisdom,

Entering into the storehouse consciousness.

The mantra is: “Án – phộc nhật_la phệ xả, ác”

輆 向忝 狣甩在 珆

– OMÏ – VAJRA AVI(SA AHÏ

Then use the preceding mudra form.

Let Advancement and Strength (the two index fingers) rest against Dhyana and Jnana (the two thumbs),

And place them at the Gateway of the Heart,

Making undefiled wisdom firm and secure.

The mantra is: “Án – phộc nhậtla mẫu sắttrí, noan”

輆 向忝觜泏 圳

– OMÏ – VAJRA MUSÏTÏI VAMÏ

Form the Vajra Bond with both wings (the two hands).

Patience and Vow (the two middle fingers) stand firm like a needle.

As soon as the mantra has been recited,

One’s own body becomes Samantabhadra,

Seated upon a lunar disc;

Before one’s body, contemplate Samantabhadra.

The mantra is: “Án – tam ma gia, tátdátnoan”

輆 屹亙伏 僬

– OMÏ – SAMAYA STVAMÏ

The practitioner should next form

The Mudra of the Great True Vow.

With both wings in the Vajra Bond,

Extend Dana and Prajna (the two little fingers) and Dhyana and Jnana (the two thumbs) straight.

Cross Patience and Vow (the two middle fingers) within the palms,

Causing the faces of the fingers to meet.

Use the two digits (the two fingers) to strike the heart.

This is called the Arrow of Great Compassion,

Used to pierce the mind of weariness and aversion.

The samaya of utmost joy

Awakens the original vow.

The mantra is: “Án – Tam ma gia, hộc – Tố đát la tátđátnoan”

輆 屹亙伏 趌 鉏先凹 僬

– OMÏ – SAMAYA HOHÏ SURATA STVAMÏ

The practitioner should next form

The Great Mudra of Trailokyavijaya.

Make Wrathful Fists with both wings (the two hands),

Hooking Dana and Prajna (the two little fingers) together to form the bond.

Let Advancement and Strength (the two index fingers) stand firmly back-to-back.

Visualize the body as the Wrathful King (Krodha Raja),

With eight arms and four faces,

Laughing wrathfully, terrifying in appearance.

With four fangs and a body blazing with fire,

Bend the right leg and extend the left.

Trample upon Mahadevi and her consort, Uma.

Recite the mantra in a growling voice,

Turning about throughout the ten directions.

Turning to the left effects Expulsion;

Turning to the right establishes the boundary.

The mantra is: “ÁnTốn bà nãnh, Tốn bà nãnh hồng ngật lị hạ noa, ngật lị hạ noa, hồng ngật lị hạ noa bá dã, Hồng_ A nẵng dã, Hộc Bà nga noan, phộc nhập la, Hồng phát tra”.

輆 鉏帎 市鉏帎嫟 鉎谼鉎谼嫟 鉎谼扔伏 嫟 玅巧伏 趌 矛丫圳 向忝 嫟 民誆

*) OMÏ SUMBHA NISUMBHA HÙMÏ GRÏHNÏA GRÏHNÏA HÙMÏ GRÏHNÏA PAYA HÙMÏ_ ÀNAYA HOHÏ BHAGAVAMÏ VAJRA HÙMÏ PHATÏ.

.

Next, form the Vajra Lotus [Mudra]

The two hands in the Vajra Bond

Extend the Dhyana and Prajna [two little fingers], and the Dhyana and Jnana [two thumbs]

The Lotus Samaya

Thereby accomplishes the Lotus Family

And [one becomes] the sovereign Lord of the Wheel-Turning [King]

The mantra is: “ÁN – Phộc nhật la, bát nột ma, tam ma dã, tát đát noan”

輆 向忝扔痧 屹亙伏 觠

*OMÏ – VAJRA PADMA SAMAYA STVAMÏ

Within the Alaya Consciousness

Reverse the seed of bodhi

Next, form the Dharma-Wheel Mudra

Which crushes the wheel of aversion and separation

It is the preceding Lotus Mudra

With the Dhyana and Prajna [two little fingers] crossed, straight and firm

Draw it toward and push it away from one’s heart

Thus extinguishing the seed of the Two Vehicles

The mantra is: “Hồng – Tra chỉ sa phổ tra dã, ma hạ vĩ la nga, phộc nhật lam, phộc nhật la đà la, tát đế duệ nẵng thá”.

嫟 巴趏 厖巴伏 亙扣 合全丫 向怪 向忝四先 屹抖 巧比

*HÙMÏ TÏAKKI SPHOTÏAYA – MAHÀ VIRÀGA VAJRAMÏ VAJRADHÀRA SATYE NATÏHAHÏ.

Next, form the Great Desire Mudra

The two hands in the Vajra Bond

Place the Dhyana [right thumb] into the tiger’s mouth of Jnana [left thumb]

The mantra is: “ÁN – Tố la đá, phộc nhật lam, nhược, hồng, noan, hốc – tát ma gia tát đát noan”

輆 鉏先凹 向怪　怕 嫟 圳 旭 屹亙伏 觠

*OMÏ – SURATA VAJRAMÏ – JAHÏ HÙMÏ VAMÏ HOHÏ – SAMAYA STVAMÏ.

The Body of Great Bliss and Unfailing [Accomplishment]

Its mudra is the same as above

Vow that all sentient beings everywhere

May swiftly realize the Tathagata Bhumi

The practitioner of Yoga

Naturally accomplishes the Wisdom of Great Passion

Fulfills the great desire for bodhi

And perfectly accomplishes the seed of great compassion

The mantra is: “ÁN – Ma hạ tố khư, phộc nhật lam sa đà dã – Tát phộc tát đát phệ tỳ dữu – Nhược, hồng, noan, Hốc”

輆 亙扣 鉏几 向怪 州叻伏 屹楠 屹珞言 切 嫟 嶍 趌

*OMÏ – MAHÀ SUKHA VAJRAMÏ SÀDHAYA – SARVA SATVEBHYAHÏ – JAHÏ HÙMÏ VAMÏ HOHÏ.

Next, form the Summoning-Hook Mudra

The two hands in the Vajra Bond

Extend the Patience and Vow [two middle fingers] like vajras

Bend the Effort and Strength [two index fingers] like hooks

Arouse the mind of great compassion and mercy

And visualize while coming and going

Summon the transgressions of sentient beings

From the bodies of the three evil destinies

Summon all transgressions into the palms

Black in color, like mist

Most taking the forms of ghosts

The mantra is: “ÁN – Tát phộc bá ba, ca lật sái noa vĩ thú đà nẵng, phộc nhật la tát đát phộc, tam ma dã, Hồng nhược”

輆 屹楠 扒扔一溶仕 合夸叻巧 向忝屹玆 屹亙伏 嫟 切

*OMÏ - SARVA PÀPA AKARSÏANÏA VI‘SODHANA VAJRASATVA SAMAYA – HÙMÏ JAHÏ

Next, form the Sin-Crushing Mudra

Interlace all eight fingers inward

Raise the Patience and Vow [two middle fingers] as before

One should visualize a single-pronged vajra

One must visualize one’s bodily form

Transforming into Trailokya Vijaya

Recite the mantra in a forceful voice

While inwardly arousing loving-kindness and compassion

Clap the Patience and Vow [two middle fingers] three times

Destroying the transgressions of sentient beings

And completely purifying the three evil destinies

The mantra is: “ÁN – Phộc nhật la bá ni, vĩ sa phổ tra dã- Tát phộc bá dã mãn đà nẵng ninh – Bát la mỗ ngật sái dã- tát phộc bá ba nga để tỳ dược – Tát phộc tát đát phộc – Tát phộc đát tha nga đá, phộc nhật la tam ma dã, hồng đát la tra”.

輆 向忝扒仗 合厘巴伏 屹湱 扒扔 向盍左市 盲伕朴伏 屹楠 扒伏 丫包言 屹楠 屹班 屹湱 凹卡丫凹 向忝 屹亙伏 嫟 氛誆

– OMÏ - VAJRAPÀNÏI VISPHOTÏAYA SARVA PÀPA BANDHANÀNI PRAMOKSÏÀYA SARVA PÀYAGATEBHYAHÏ SARVA SATVA – SARVA TATHÀGATA VAJRA SAMAYA HÙMÏ TRATÏ.

Next, one should purify karmic hindrances

Causing fixed karma to be extinguished

The two hands form the Vajra Palm

Bend the second joints of the Effort and Strength [two index fingers]

The Dhyana and Jnana [two thumbs] press upon those two fingers [two index fingers]

Thus form this Karmic-Hindrance-Removing [Mudra]

The mantra is: “ÁN – Phộc nhật la yết la ma, vĩ thú đà dã – Tát phộc phộc la noa ninh, một đà tát đế duệ nẵng, tam ma dã, Hồng”

輆 向忝一猣 合夸盍伏 屹楠 狣向先仕市 后益 屹芒巧 屹亙伏 嫟

*OMÏ – VAJRA KARMA VI‘SUDDHÀYA SARVA AVARANÏANI _ BUDDHA SATYENA SAMAYA HÙMÏ.

Next, accomplish the mind of bodhi

Causing self and others to attain perfection

It is just like the Lotus Seal

Raise the Dhyana and Prajna [two little fingers] and the Dhyana and Jnana [two thumbs]

Place it to the left of the crown of the head

The mantra is: “ÁN – Tán nại lỗ đa lê, tam mãn đá bà nại la chỉ la ni, ma hạ phộc nhật lị ni, hồng”

輆 弋趍柰刑 屹亙寒矛治 丁先仗 亙扣 向忝仗 嫟

*OMÏ – CANDRA UTTARE SAMANTABHADRA KIRANÏI – MAHÀ VAJRINÏI HÙMÏ.

Direct the mind toward all sentient beings

Upon the moon, [visualize] the majesty of the Tathagata

Swiftly becoming like Samantabhadra

As taught in the Yoga Sutra

One should assume the full lotus posture

Without moving any limb

One should form the Samadhi Mudra

The two hands in the Vajra Bond

Placed palm-up below the navel

Keep the body upright and unmoving

Rest the tongue against the roof of the mouth

Restrain the breath until it becomes subtle

Truly contemplate the nature of all dharmas

All arise from one’s own mind

The afflictions and secondary afflictions

The aggregates, dhatus, and all ayatanas

Are all like illusions and mirages

Like a city of the Gandharvas

Also like a whirling ring of fire

Like an echo within a cavern

Having truly contemplated in this way

One perceives neither body nor mind

And abides in the equality of quiescent cessation

The ultimate wisdom of true reality

Then contemplate within empty space

Buddhas as numerous as sesame seeds

Filling the realm of empty space

Imagine that the body has realized the Ten Bhumi

And abides upon the shore of Suchness [the Limit of Reality]

The Tathagatas within empty space

Snap their fingers and then awaken [the practitioner]

Saying: Good Son!

That which obstructs you

Is the purity of the One Path

The Vajra-Simile Samadhi

And the equal wisdom of Sarvajna [All-Knowing Wisdom]

You have not yet been able to realize and know them

Do not regard this as sufficient

You should fulfill Samantabhadra

Only then will you attain Supreme Perfect Enlightenment

With body and mind unmoving

While in samadhi, bow to all the Buddhas

The mantra is: “ÁN – Tát phộc đát tha nga đá, bá ná mãn na nẫm, ca lỗ nhĩ”

輆 屹楠 凹卡丫凹 扒叨 向刡觡 一刎亦

*OMÏ – SARVA TATHÀGATA PÀDA VANDANAMÏ KARA UMI.

The practitioner, hearing this awakening

While in samadhi, completes universal homage

And vows, imploring the Tathagatas:

Please instruct me in the practice I should undertake

All the Buddhas together declare:

You should contemplate your own mind

Having heard these words

Contemplate your own mind according to the teaching

Abide for a long time in true contemplation

Yet one does not perceive the characteristics of one’s own mind

Again imagine bowing at the feet of the Buddhas

And say: O Most Excellent Honored Ones!

I do not perceive my own mind

What are the characteristics of this mind?

All the Buddhas then declare:

The characteristics of mind are difficult to fathom

They confer the Mind Mantra

Then recite the Mind-Penetrating Vidya [the spell that makes the mind lucid and penetrating]

Contemplate the mind as a lunar disk

As though within mist

Truly contemplate and examine it in accordance with principle

The mantra is: “ÁN – Tức đá bát la để vị đạm ca lỗ nhĩ”

輆 才柰 盲凸吒尼 一刎亦

OMÏ – CITTA PRATIVEDHAMÏ KARA UMI

The storehouse consciousness is originally undefiled

Pure and without stain

Through long accumulation of merit and wisdom

It is like a clear lunar disk

It is neither emptiness nor a thing

Thus it is said not to be the moon

Because merit and wisdom are complete

One’s own mind is like the full moon

With a heart delighted and joyful

One again says: O World-Honored Ones!

I have seen my own mind

Pure like the full moon

Free from the defilements of all afflictions

And from the grasping subject and grasped object

All the Buddhas then declare:

Your mind is originally thus

But it is obscured by adventitious defilements

The mind of bodhi is pure

Contemplate the clear lunar disk

And realize the mind of bodhi

They transmit this Mind Mantra

Secretly recite it while contemplating

The mantra is: “ÁN – Mạo địa tức đá một đát ba na dã nhĩ”

輆 回囚才柰觜瘑叨 仲亦

OMÏ – BODHICITTAM UTPÀDA YÀMI

It can cause the lunar disk at the heart

To become perfectly full, manifest, and radiant

All the Buddhas again declare:

The mind of bodhi is steadfast

They further confer the Mind Mantra

Contemplate the Vajra Lotus

The mantra is: “ÁN – Tốc khất xoa ma, phộc nhật la”

輆 鉏幙 向忝

OMÏ – SUKSÏMA VAJRA

Contemplate the five-pronged vajra

The mantra is: “ÁN – Để sắt xá, phộc nhật la”

輆 凸沰 向忝

OMÏ – TISÏTÏA VAJRA

Abide within the lunar disk

Contemplate the Five-Wisdom Vajra

Cause it to pervade the Dharma Realm

As a single Great Vajra

The Gradual Expansion Mantra is:

“ÁN – Sa phả la, phộc nhật la”

輆 剉先 向忝

OMÏ – SPHARA VAJRA

The Contraction Mantra is:

“ÁN – Tăng hạ la, phộc nhật la”

輆 戌成先 向忝

OMÏ – SAMÏHARA VAJRA

One should know that one’s own body

Is itself the Vajra Realm

The mantra is: “ÁN – Phộc nhật la đát ma cú hàm”

輆 向忝 狣摓人曳

OMÏ – VAJRA ATMAKA UHAMÏ

One’s own body is vajra,

Firm, indestructible, and undefiled.

Again address all Buddhas, saying:

I am the vajra body.

At that time, those Tathagatas

Immediately instructed the practitioner:

Contemplate the body as the form of a Buddha,

And they also bestowed this mantra:

“ÁN – Dã tha, tát phộc đát tha nga đá, tát đát tha Hám”

輆 伏卉 屹楠 凹卡丫凹 糽卡 曳

OMÏ – YATHA SARVA TATHÀGATA STATHÀ HAMÏ

Having seen the body become a Buddha,

Complete in all excellent marks,

Through the empowerment of the Tathagatas,

One directly realizes the Wisdom of True Suchness.

Without altering the preceding mudra,

One should recite this mantra:

“ÁN – Tát phộc đát tha nga đá, vị tam mạo địa niết lị trà, phộc nhật la để sắt tra”

輆 屹楠凹卡丫出趓戌回囚 呠丙 向忝 凸沰

OMÏ – SARVA TATHÀGATA ABHISAMÏBODHI DRÏDÏHA VAJRA TISÏTÏA.

Next form the samaya mudras

Of the four Tathagatas.

Using each one’s root mantra,

Empower the body.

Akshobhya Buddha is at the heart,

Ratnasambhava is at the forehead,

Amitayus is at the throat,

And Amoghasiddhi is at the crown.

The mantras are:

1. ÁN – Phộc nhật la tát đát phộc địa sắt xá, sa phộc hàm, Hồng

輆 向忝屹班囚沰 送赩桭嫟

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ HÙMÏ

2. ÁN – Phộc nhật la tát đát phộc địa sắt xá, sa phộc hàm, đát lạc.

輆 向忝屹班囚沰 送赩A2猧

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ TRÀHÏ

3. ÁN – Phộc nhật la tát đát phộc địa sắt xá, sa phộc hàm, ngật lị dĩ.

輆 向忝屹班囚沰 送赩桭猭

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ HRÌHÏ Ï

4. ÁN – Phộc nhật la tát đát phộc địa sắt xá, sa phộc hàm, Aùc

輆 向忝屹班囚沰 送赩桭珆

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ AHÏ

Having empowered the body,

Next one should receive abhisheka.

The mudras of the Five Tathagatas

Are all like the samaya mudras.

Shine universally and anoint the crown of the head.

Akshobhya Buddha is at the forehead,

Ratnasambhava is to the right of the crown,

Amitayus is behind the crown,

And Amoghasiddhi Buddha

Should be to the left of the crown.

The mantras are:

1. ÁN – Tát phộc đát tha nga đới, thấp phộc lị dã tị sái kế- Noan

輆 屹楠 凹卡丫包鄎搜石守一 圳

OMÏ – SARVA TATHÀGATE‘SVARYA ABHISÏAIKA VAMÏ

2. ÁN –Phộc nhật la tát đát phộc tị sắt tả hàm – Hồng

輆 向忝屹班石趔弋 赩 嫟

OMÏ – VAJRASATVA ABHISIÏMÏCA MÀMÏ- HÙMÏ

3. ÁN – Phộc nhật la la đát nẵng tị sắt tả hàm – Đát Lạc

輆 向忝先富石趔弋 赩 猧

OMÏ – VAJRARATNA ABHISIÏMÏCA MÀMÏ- TRÀHÏ

4. ÁN – Phộc nhật la bát nột ma tị sắt tả hàm -Ngột Lị Dĩ

輆 向忝扔瘊石趔弋 赩 猭

OMÏ – VAJRAPADMA ABHISIÏMÏCA MÀMÏ- HRÌHÏ

5. ÁN – Phộc nhật la yết la ma tị sắt tả hàm- Aùc

輆 向忝一愍 狣石趔弋 赩 珆

OMÏ – VAJRAKARMA ABHISIÏMÏCA MÀMÏ- AHÏ

After completing the abhisheka,

One should form the Tathagata crown ribbon.

For the Tathagatas of the four directions,

Each uses the samaya mudra.

Before the forehead, separate the two hands;

Form it three times behind the crown,

Then bring them forward as though letting ribbons hang.

First release them from the two little fingers.

The mantra is: “ÁN – Phộc nhật la đà đát vị, ma la tị sằn tả hàm, Noan”

輆 向忝四珞 交匠石趔弋 赩 圳

OMÏ – VAJRADHÀTVE MÀLA ABHISÏIMÏCA MÀMÏ – VAMÏ

Next, toward sentient beings,

One should arouse the mind of great compassion.

Throughout beginningless and endless samsara,

Always don the armor of the Great Vow.

In order to purify Buddha lands,

Subdue all heavenly maras,

And attain unsurpassed perfect enlightenment,

One should don the Tathagata’s armor.

Make vajra fists with both hands;

At the heart, extend the two index fingers.

Bind the two fingers around each other,

Then turn and bind at the heart, back, and both knees,

At the navel and waist, then both shoulders,

The throat, neck, forehead, and crown of the head.

At each place, turn and bind.

Slowly let the hands descend,

First releasing them from the two little fingers.

Then one can protect all things,

And the heavenly maras dare not cause harm.

The mantra is: “ÁN – Châm”

輆 趐

OMÏ – TÏUMÏ

Next perform the Vajra Clap,

Clapping the palms horizontally three times.

Through the awesome power of this mudra,

Binding is released and all bonds are untied;

It then becomes firm armor.

The Noble Assembly all rejoices,

And one attains the vajra essence,

Like Vajrasattva.

The mantra is: “ÁN – Phộc nhật la đỗ sử dã, hộc”

輆 向忝 加併 趌

OMÏ – VAJRA TUSÏYA HOHÏ

Next form the Manifest Wisdom Body.

Bind both hands in the Vajra Bond,

With both thumbs inside the palms.

Before the body, visualize a lunar disk,

And within it contemplate the principal deity.

Closely contemplate the excellent marks.

Having universally entered the vajra,

Form the great mudra according to the rite.

It should be formed before the body

While contemplating the Great Sattva.

The mantra is: “ÁN – Phộc nhật la tát đát phộc, ác”

輆 向忝屹玆 珆

OMÏ – VAJRASATVA AHÏ

Next form the Beheld Wisdom Body.

The mudra is as described above.

Having seen that Wisdom Sattva (Jnõøànasatva),

One should contemplate it within one’s own body.

Summon it, draw it in, and bind it,

Causing joy and accomplishment.

The mantra is: “ÁN – Phộc nhật la tát đát phộc niết lị xả dã”

輆 向忝屹玆 呠京

OMÏ – VAJRASATVA DRÏ‘SYA

Next form the Four Vidya Mudras

To summon and draw it into one’s own body.

The mudra is like that of Trailokyavijaya.

Bend the tip of the right index finger like a hook.

Next cross the two index fingers,

Still bending their tips together.

Then hook them together,

Join the wrists, and shake them.

By means of these four mudras and vidyas,

Summon, draw in, bind, and cause joy.

The mantra is: “Nhược, Hồng, Noan, Hốc”

切 嫟 圳 趌

JAHÏ HÙMÏ VAMÏ HOHÏ

Next establish the samaya.

One should form the Vajra Bond

And erect the two middle fingers like a needle,

Thereby becoming the principal deity of the yoga.

Recite: “Tam Ma Gia, tát đát noan”

屹亙伏 觠

SAMAYA STVAMÏ

Having entered universally, behind it is a lunar disk;

Within it one should contemplate the vajra essence.

I am: Tam Muội Gia, tát đát noan (samaya stvamï)

The mantra is: “ÁN – Tam ma dữu hàm – ma hạ tam ma dữu hàm”

輆 屹亙伋曳 亙扣屹亙伋曳

OMÏ – SAMAYA UHAMÏ, MAHÀ SAMAYA UHAMÏ

Next accomplish the Dharma Realm

And serve all Tathagatas.

The worlds of vessels and sentient beings—the two kinds of worlds—

Are purified and made wondrous as a Buddha land.

With supreme wisdom, contemplate

That inwardly and outwardly nothing is possessed;

The three times are alike in being empty space.

Contemplate the syllable KHAMÏ (丈 _KHAMÏ).

Next generate the wisdom wind-wheel,

Arising in conjunction with the syllable HAMÏ (曳 _HAMÏ).

One should contemplate Mount Sumeru,

Adorned with jewels from the syllable KAMÏ (入_ KAMÏ).

Again, in empty space contemplate

The syllable VAMÏ (圳_VAMÏ), from which great compassion pours forth milky water, forming a vast fragrant ocean of milk.

Within the ocean contemplate the syllable PRA (盲 _ PRA),

Whose syllable-gate becomes a golden tortoise.

Its body is truly vast,

Measuring immeasurable yojanas.

Upon its back contemplate the syllable HRÌHÏ (猭 _ HRÌHÏ),

Which transforms into a wondrous lotus,

With eight petals in three tiers,

Red in color and complete with stamens,

All emitting radiant light.

Within the mandala contemplate the syllable SU (鉏_ SU),

Revealing the Wondrous Lofty King of Mountains (Sumeru—Mount Sumeru),

Formed from the four precious substances,

With four terraces and four peaks.

Seven golden mountains surround it,

And beside the mountains there is an ocean

Filled with water of the Eight Meritorious Qualities.

The yoga practitioner should contemplate

Each and every one distinctly.

“Khiếm, Hám, Kiếm, Noan, Bát la, ngột lị dĩ, Tố”

丈 曳 入 圳 盲 猭 鉏

KHAMÏ, HAMÏ, KAMÏ, VAMÏ, PRA, HRÌHÏ, SU.

The Ocean Accomplishment Mantra:

“ÁN – Vĩ ma lộ ná địa Hồng”

輆 合亙同叨囚 嫟

OMÏ – VIMALA UDHADI HÙMÏ

The Mountain Accomplishment Mantra:

“ÁN – A tả la, Hồng”

輆 狣弋匡 嫟

OMÏ – ACALA HÙMÏ

At the summit of the Wondrous Lofty Mountain,

Contemplate the Dharma Realm Palace of the Buddhas,

Formed from the Five Wisdoms,

With five jeweled towers.

Pure and wondrous, it gives rise to all realms,

Each one exceedingly adorned.

Then form the Vajra Wheel.

Secret Mudra of the Wheel Mandala

By the majestic power of this mudra

All the Wheel Mandalas are formed at once.

Both hands form Vajra Fists;

The index fingers and little fingers hook together.

Within direct contemplation, visualize

The Wheel Mandala according to the Root Teaching.

Then, within the jeweled pavilion,

Contemplate the Mandala.

The mantra is: “ÁN – Phộc nhật la tác yết la Hồng”

輆 向忝弋咒 嫟

OMÏ – VAJRACAKRA – HÙMÏ

Next, one should recite the Invocation.

Without changing the preceding mudra,

Visualize and address the Sacred Assembly,

Requesting them to descend into this Mandala.

The Invocation Mantra is:

“ Dã tiên diễm ninh vĩ cận nẵng sa tác yết la tất đệ tả, đá mẫu tị phộc lê, phộc nhật la câu noa lê, Hệ đổ, tỳ diễm đá tỳ diễm ma, sa đổ tát ná nẵng mạc”

伏趒 市極袋 屹弋咒 帆盎具 凹觜旨 向同 向忝乃汔印 旨加 狣趒出角亙跠 屹叼 巧休

*YABHYÀMÏ NIRVIGHNA SACAKRA SIDDHISYÀ TAMUHE BALE, VAJRA KUNÏDÏALI HETU ABHYÀMÏTA ABHYÀMÏMASTU SADÀ NAMAHÏ.

Next, form the Mudra for Opening the Gates.

Visualize opening the gates of the Great Mandala.

Both hands form Vajra Fists;

The little fingers hook together.

Raise the index fingers with their sides joined.

At each gate, recite the mantra.

At Hồng (HÙMÏ), draw the gate open.

Begin in the East, then turn to the right;

In each direction, face the gate.

If the place is narrow,

Then perform it in visualization,

Directing the mind according to the Root Teaching.

The mantra is: “ÁN – phộc nhật la ná phộc lỗ, ổn ná già tra dã, tam ma dã, bát la phệ xã dã, Hồng”

輆 向忝四刎叨千巴伏 屹亙伏 盲吒在伏 嫟

OMÏ – VAJRADHÀRA UDAGHATÏAYA SAMAYA PRAVE‘SAYA HÙMÏ

Next, form the Invocation Mudra

And address all the World-Honored Ones.

Both hands form the Vajra Bond;

The middle fingers should be raised and joined.

Bend the index fingers like hooks,

With their middle and rear portions not touching.

State their names and then invoke them,

Chanting the gatha three times:

“A diễn đỗ, tát phệ bộ phộc, nãi ca sa lạc, bất la noa nhĩ đá thế sa ca, thủ la ma lạc tát khất xoa sa ngật lị đát nẵng đá bà phộc, sa phộc bà phộc sa phộc diễm bộ mao nẵng đá bà phộc, sa phộc bà phộc”

狣跬加 屹楠 矛向包一州匈 盲摙亦賌 在好一卡先 交跱 州朽 邟出巧阢 矛向 辱矢向 送兇禾名巧阢 矛向 辱矛跮

*AYAMTU SARVA BHAVATEKASÀRAHÏ, PRANÏÀMITÀHÏ ‘SESÏAKATHORA MÀRÀHÏ SAKSÏA KRÏTA, ANANTA BHAVA SVABHÀVA SVÀYAMÏBHUVA, ANANTA BHAVA SVABHÀVAHÏ.

Next, contemplate the Oceanic Assembly of Buddhas,

With all the Sacred Ones gathering everywhere.

Cross the arms and snap the fingers;

The sound reverberates throughout the Dharma Realm.

The mantra is: “ÁN – Phộc nhật la tam ma nhạ, nhược”

輆 向忝 屹亙介 切

*OMÏ – VAJRA SAMAJA_ JAHÏ (Samaja: gathering)

All the Tathagatas assemble,

Each abiding in empty space.

Recite the Praise of the One Hundred and Eight Names

And pay homage to the Assembly of the Mandala.

The Mantras of Praise are:

1. Phộc nhật la tát đát phộc, ma hạ tát đát phộc, phộc nhật la, tát phộc đát tha nga đá, tam ma dã bà nại la phộc nhật la nễ dã, phộc nhật la bá ni, nẵng mô sa đỗ đế.

向忝屹玆 亙扣屹玆 向忝 屹楠凹卡丫凹 屹亙阢矛治 向忝渰 向忝扒仕 巧伕跠包

*VAJRASATVA MAHÀSATVA VAJRA, SARVA TATHÀGATA, SAMANTABHADRA, VAJRADYA, VAJRAPÀNÏI- NAMO STUTE.

2. Phộc nhật la la nhạ, tố một đà nga lị dã, phộc nhật la câu xã-tát tha nga đá, A mô khư la nhạ, phộc nhật la nễ dã, phộc nhật la ca la sa – na mô sa đỗ đế.

向忝全介 鉏后盍跐 向輈乃在 凹卡丫凹 狣伕千全介 向忝渰 向忝 狣一溶 巧伕跠包

*VAJRARÀJA SUBUDDHA AGRYA- VAJRA AMÏKU‘SA, TATHÀGATA, AMOGHARÀJA, VAJRADYA, VAJRA AKARSÏA, NAMO STUTE.

3. Phộc nhật la la nga, ma hạ táo xí dã – phộc nhật la phộc la noa, thương ca la ma, ma hạ phộc nhật la tả bá - Nẵng mô sa đổ đế.

向忝全丫 亙扣忖米 向忝向隊 奸一先 交先 乙亙 亙扣 向忝弓扔 巧伕跠包

*VAJRARÀGA, MAHÀ SAUKHYA – VAJRA VARNÏA ‘SAMÏKARA, MÀRA KÀMA – MAHÀ VAJRACÀPA – NAMO STUTE.

4. Phộc nhật la sa độ, tố phộc nhật la nga lị dã – phộc nhật la đổ sắt tai, ma hạ la đế, bát la mô hạ la sa – Nẵng mô sa đổ đế.

向忝州鉡 鉏向忠跐 向忝 加炅 亙扣 先包 盲伕渰全介 向忝渰 向忝扣好 巧伕跠包

*VAJRASÀDHU, SUVAJRA AGRYA – MAHÀ TUSÏTÏAI, MAHÀ RATE, PRAMODYARÀJA, VAJRADYA, VAJRA HÀSÏA- NAMO STUTE.

5.Phộc nhật la la đát nẵng, tố phộc nhật la la tha, phộc nhật la ca xả, ma hạ ma ni, ÁN ca xả nga bà, phộc nhật la trà dã, phộc nhật la nga bà – Nẵng mô sa đỗ đế.

向忝先寒 鉏向忠飲 向忝 玅一在 亙扣亙仗 玅一在丫想 向忝鈱 向忝丫想 巧伕跠包

*VAJRARATNA, SUVAJRA ARTHA, VAJRA ÀKA‘SA, MAHÀ MANÏI, ÀKA‘SA GARBHA, VAJRAHYA, VAJRA GARBHA, NAMO STUTE.

6.Phộc nhật la đế nhạ, ma hạ nhập phộc la, phộc nhật la tố lị dã, nhĩ nẵng bát la bà, phộc nhật la la thấp nhĩ, ma hạ đế nhạ, phộc nhật la bát la bà nẵng mô sa dỗ đế.

向忝包介 亙扣詷匡 向忝僨搏 元巧盲矛 向忝先眸 亙扣包介 向忝盲矛 巧伕跠包

*VAJRATEJA, MAHÀ JVALA, VAJRA SÙRYA, JINAPRABHA, VAJRARA‘SMI, MAHÀ TEJA, VAJRAPRABHA NAMO STUTE.

7. Phộc nhật la kế đỗ, tố tát đát phộc la tha, phộc nhật la đặc phộc nhạ, tố đố sái ca, la đát nẵng kế đỗ, ma hạ phộc nhật la, phộc nhật la duệ sắt tai nẵng mô sa đổ đế.

向忝了加 鉏屹班飲 向忝塶介 鉏北好一 先寒了加 亙扣向忝 向忠仰炅 巧伕跠包

*VAJRAKETU, SUSATVA ARTHA, VAJRADHVAJA SUTOSÏAKA, RATNAKETU, MAHÀ VAJRA, VAJRA AYUSÏTÏAI- NAMO STUTE.

8. Phộc nhật la hạ sa, ma hạ hạ sa, phộc nhật la tất nhĩ đá, ma hạ nột bộ đá tất lị để – Bát la mô nễ dã la nhạ, phộc nhật la nễ dã, phộc nhật la tất lị đế – Nẵng mô sa đổ đế.

向忝扣屹 亙扣扣屹 向忝統凹 亙扣跢凹 矽凸 盲伕渰全介 向忝渰 向忝矽包 巧伕跠包

*VAJRAHÀSA, MAHÀ HÀSA, VAJRASMITA, MAHÀ DBHUTA, PRÌTI PRAMODYARÀJA, VAJRADYA VAJRAPRÌTE – NAMO STUTE.

9. Phộc nhật la Đạt la ma, tố tát đát phộc la tha phộc nhật la bát nại ma, tố thú đát ca, lộ kế thấp phộc la, tố phộc nhật la khất xoa, phộc nhật la ninh đát la- nẵng mô sa đổ đế.

向忝叻猣 鉏屹班飲 向忝扔痧 鉏在益一 吐了鄎先 鉏向忠朽 向忝弁泥 巧伕跠包

*VAJRADHARMA, SUSATVA ARTHA, VAJRAPADMA SU‘SUDDHAKA, LOKE‘SVARA, SUVAJRÀKSÏA, VAJRANETRE NAMO STUTE.

10. Phộc nhật la để khất xoa noa, ma hạ dã nẵng, phộc nhật la cú xả, ma ha dữu đà, mạn tổ thất lị phộc nhật la nghiêm tị lị dã, phộc nhật la một đệ nẵng mô sa đổ đế.

向忝刊跲 亙扣仲巧 向忝乃在 亙扣仰叻 伐內漈 向忝刃示搏 向忝后眨 巧伕跠包

*VAJRATÌKSÏNÏA, MAHÀ YÀNA, VAJRA KU‘SA, MAHÀ YUDHA, MAMÏJU‘SRÌ, VAJRA GAMÏBHÌRYA, VAJRA BUDDHE NAMO STUTE.

11. Phộc nhật la hệ đổ, ma hạ mạn noa, phộc nhật la tả yết la, ma hạ nẵng dã, tố bát la vạt đát nẵng, phộc nhật lễ đát tha, phộc nhật la mạn noa, nẵng mô sa đổ đế.

向忝旨加 亙扣亙汔匡 向忝弋咒 亙扣左伏 鉏盲向痡巧 向怵凹卡 向忝亙汔匡 巧伕跠包

*VAJRAHETU, MAHÀ MANÏDÏALA, VAJRACAKRA, MAHÀ NÀYA, SUPRAVARTTANA, VAJROTATHÀ, VAJRA MANÏDÏALA. NAMO STUTE.

12. Phộc nhật la bà sái, tố vĩ nễ dã nga lị dã, phộc nhật la nhạ bá, tố tất đế na, a phộc giả, phộc nhật la vĩ nễ dã nga lị dã, phộc nhật la bà sái – Nẵng mô sa đỗ đế.

向忝矢好 鉏合攻跐 向忝介扔 鉏帆盎叨 狣名弋 向忝合攻跐 向忝矢好 巧伕跠包

*VAJRA BHÀSÏA, SUVIDYA AGRYA, VAJRA JAPA, SUSIDDHIDA AVÀCA, VAJRA VIDYA AGRYA, VAJRA BHÀSÏA NAMO STUTE.

13. Phộc nhật la yết ma, tố phộc nhật la nhạ noa yết ma phộc nhật la, tát phộc nga la, phộc nhật la mô khư, ma hô na lị dã, phộc nhật la vĩ thấp phộc na mô sa đổ đế.

向忝一猣 鉏向忝跴 一猣向忝 鉏屹楞奇 向忝伕千 亙旭叨搏 向忝合鄎 巧伕跠包

*VAJRAKARMA, SUVAJRA JNÕA, KARMAVAJRA, SUSARVÀGRA, VAJRA AMOGHA, MAHÀ UDARYA VAJRA VI ‘SVA NAMO STUTE.

14. Phộc nhật la la khất xoa, ma hạ phệ lị dã, phộc nhật la phộc ma, ma hạ niết lị trà, nột dục đà nẵng, tố vĩ lị dã nga lị dã, phộc nhật la vĩ lị dã – Nẵng mô sa đổ đế.

向忝先朽 亙扣因暗 向忝向猣 亙扣呠丙 摍搗叻巧 鉏吃湫跐 向忝吃搏 巧伕跠包

*VAJRA RAKSÏA, MAHÀ VAIRYAHÏ, VAJRAVARMA, MAHÀ DRÏDÏHA, DUYODHANA, SUVÌRYA AGRYA, VAJRA VÌRYA NAMO STUTE.

15. Phộc nhật la dược khất xoa, ma hộ bá dã, phộc nhật la năng sắt tra la, ma hạ bà dã, ma la bát-la ma lật nễ, phộc nhật lỗ nga lị dã, phộc nhật la tán noa – Na mô sa đổ đế.

向忝伏朽 亙旭扒伏 向忝句愻 亙扣矛伏 交先盲亙催 向怔奇 向忝弋汔 巧伕跠包

– VAJRA YAKSÏA, MAHÀ UPÀYA, VAJRADAMÏSÏTRÏA MAHÀ BHAYA, MÀRA PRAMARDI, VAJRA UGRA, VAJRA CANÏDÏA NAMO STUTE.

16. Phộc nhật la tán đệ, tố tát ninh địa dã, phộc nhật la mãn đà, bát la mô tả ca, phộc nhật la mẫu sắt tra dã, nga la gia, tát ma diễm, phộc nhật la mẫu sắt tai – nẵng mô sa đỗ đế.

向忝戌囚 鉏屹弁杞 向忝向神 盲伕弋一 向忝觜沰仲跐 屹亙兇 向忝觜炅 巧伕跠包

*VAJRA SAMÏDHI, SUSANEDHYA, VAJRA BANDHA, PRAMOCAKA, VAJRA MUSÏTÏAYA AGRYA SAMAYAMÏ, VAJRA MUSÏTÏAI NAMO STUTE.

Next, form the four Vidya mudras.

The mudras are as in the Subjugation of the Three Worlds:

HOOK: curl the Progress digit (right index finger) to summon.

NOOSE: form the Progress and Strength digits (the two index fingers) into a loop.

CHAIN: open the wrists and hook them together.

BELL: join the wrists and shake them.

For each, recite its respective mantra.

The mantras are:

1. Phộc nhật la củ xả, nhược

向輈乃在 切

*VAJRA AMÏKU‘SA JAHÏ

2. Phộc nhật la bá xả, Hồng

向忝扒在 狫

*VAJRA PÀ‘SA HÙMÏ

3. Phộc nhật la sa phổ tra, Noan

向忝厖巴 圳

*VAJRA SPHOTÏA VAMÏ

4. Phộc nhật la phệ xả, A

向忠甩在 趌

*VAJRA AVI‘SA AHÏ

(Another version records: 向忝吒在 趌: Vajra ve’sa Hohï)

Next, perform the vajra clap,

Causing the sacred assembly to rejoice.

The mantra is: “ÁN – Phộc nhật la đá la đỗ sử dã Hộc”

輆 向忝出先加併 趌

OMÏ – VAJRA TÀRA TUSÏYA HOHÏ

Next, enter the Wisdom of Equality

And offer fragrant argha water.

Visualize bathing the bodies of all the Holy Ones;

One shall attain the Stage of Consecration.

The mantra is: “ÁN – phộc nhật la ná ca thá, Hồng”

輆 向怔叨一比 猲

*OMÏ – VAJRA UDAKATÏHAHÏ HÙMÏ

Next, form the Bell-Shaking Mudra:

The right hand forms a palm gesture; the left shakes the bell.

Let the mind enter the sound of liberation

And contemplate the principle of prajnaparamita.

The mantra is: “ÁN – Phộc nhật la bá ni, Hồng”

輆 向忝扒仗 猲

*OMÏ – VAJRA PÀNÏI HÙMÏ

ÁN – Phộc nhật la kiến tra đổ sắt dã Hộc

輆 向忝孓巴 加併 趌

*OMÏ – VAJRA GHAMÏTÏA TUSÏYA HOHÏ

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(The End)