Nhứt Thiết Như Lai Tâm Bí Mật Toàn Thân Xá Lợi Bảo Khiếp ấn Đà La Ni Kinh

Thus have I heard:

At one time, the Buddha was staying by the Lake of Precious Radiance, in the Stainless Garden of the land Excellent Victory. At that time, immeasurable hundreds of thousands of great bodhisattvas, great śrāvakas, devas, nāgas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans surrounded the Blessed One.

In the great assembly was a great brahmin named Stainless Wondrous Light. He was intelligent and learned, brought joy to those who saw him, and constantly practiced the Ten Good Karmas. He had taken refuge in and possessed the utmost reverent faith in the Three Jewels. His wisdom was keen, and he always wished all beings to perfect wholesome benefit and attain wealth and prosperity.

The brahmin Stainless Wondrous Light then rose from his seat, approached the Buddha, circumambulated him seven times, and presented fragrant flowers to the Blessed One. He next draped the Buddha with exquisite priceless garments, necklaces, and jeweled chains.

He then bowed with his forehead touching the Tathāgata’s feet, stood to one side, and reverently said:

“May the Blessed One and the great assembly come to my home tomorrow morning to accept offerings!”

The Blessed One silently consented. Knowing that the Buddha had accepted his invitation, the brahmin promptly returned home. That very evening, he prepared an abundance of rare and delicious foods and beverages of a hundred flavors, sprinkled water, swept the hall, and hung banners and parasols.

The following morning, the brahmin and his retinue carried incense, flowers, and musical instruments to the Tathāgata and said:

“The time has come. May the Blessed One deign to arrive.”

The Blessed One then comforted the brahmin Stainless Wondrous Light with gentle words and told the entire assembly:

“To bring this brahmin great benefit, all my disciples should go to his home and accept his offerings.”

The Blessed One then rose from his seat. The moment he stood, the Buddha’s entire body emitted myriad kinds of light. They blended in exquisitely beautiful colors and illuminated the ten directions. After every place had been made aware, the light receded.

Reverently escorting the Tathāgata, the brahmin carried wondrous incense and flowers and, together with his retinue, the eight classes of devas and nāgas, Śakra, Brahmā, and the Four Heavenly Kings, walked ahead to guide the way.

After proceeding only a short distance, the Blessed One came to a garden named Abundant Wealth. Within that garden was an ancient stūpa, decayed, damaged, and leaning to one side. Thorny growth covered the courtyard, weeds choked the entrance, tiles and stones lay buried, and the structure resembled a mound of earth.

The Blessed One walked directly toward the stūpa. At that very moment, the stūpa emitted a great and brilliant light.

From within the earthen mound came a voice of praise:

“Excellent, excellent, Śākyamuni Buddha! Your deeds today are indeed a supremely wholesome state. And you, brahmin, will today obtain great wholesome benefit.”

The Blessed One bowed to the old stūpa, circumambulated it clockwise three times, removed the upper portion of his robe, and spread it over the structure. Tears mingled with blood then streamed down from the Blessed One. After weeping with a choked voice, he smiled.

At that moment, the Buddhas of the ten directions looked at one another and likewise shed tears. Each then emitted light that shone upon this stūpa. The great assembly was utterly astonished. Their expressions changed, and everyone wished to resolve their doubts.

Bodhisattva Vajrapāṇi and the others likewise shed tears.

Brandishing a fiercely blazing vajra and whirling it about, he approached the Buddha and said:

“Blessed One! For what causes and conditions has this light appeared? Why do tears fall from the Tathāgata’s eyes? And why have the Buddhas of the ten directions also emitted auspicious light upon this place? May the Tathāgata resolve my doubts before the great assembly.”

The Blessed One told Vajrapāṇi:

“This great jeweled stūpa contains the relics of the Tathāgata’s entire body. Immeasurable hundreds of millions of secret seals and essential heart-dhāraṇīs of the Dharma of all Tathāgatas are contained within it.

“Vajrapāṇi! Because this essential Dharma is within it, the stūpa is filled layer upon layer without any gap, like piled sesame seeds.

“You should also know that hundreds of thousands of millions of bodies of Tathāgatas likewise densely fill it like piled sesame seeds.

“The whole-body relics of hundreds of thousands of millions of Tathāgatas, and even the 84,000 Dharma gateways, are contained within it.

“Ninety-nine billion koṭis of Tathāgatas’ uṣṇīṣas are also contained within it.

“Because of these wondrous things, miraculous efficacy and extraordinary majestic virtue surround this stūpa, and it can encompass every auspicious matter in the world.”

When the assembly heard the Buddha’s teaching, they became free from dust and defilement, severed their afflictions, and attained the pure Dharma-eye. Because their capacities differed, the benefits each attained also differed. Some attained the fruits of stream-entry, once-returning, non-returning, or the path beyond learning. Some attained the path of a pratyekabuddha. Some who cultivated the bodhisattva path attained omniscience or non-retrogression. Some realized the first bhūmi, the second bhūmi, and up to the tenth bhūmi. Some perfected the six pāramitās. The brahmin became free from dust and defilement and attained the five kinds of spiritual powers.

Seeing this rare and extraordinary event, Vajrapāṇi said:

“How wondrous, Blessed One! Merely hearing of this matter has brought the assembly such extraordinary merit. How much merit, then, will be gained by hearing the profound wondrous principle and giving rise to sincere faith?”

The Buddha said:

“Listen, Vajrapāṇi! In a future age, if good men, good women, or any of my fourfold assembly of disciples resolve to copy this scripture, it will be equivalent to copying the ninety-nine billion koṭis of all scriptures taught by the Tathāgatas. This merit will surpass even the roots of goodness they planted before ninety-nine billion koṭis of Tathāgatas. Moreover, all those Tathāgatas will empower, protect, and remain mindful of them as one cherishes one’s own eyes and as a loving mother cherishes and protects her young child.

“If anyone reads and recites this scripture, it will be equivalent to reading and reciting all scriptures taught by the Buddhas of the past, present, and future.

“Because that person reads and recites this scripture, ninety-nine billion koṭis of Tathāgatas, Worthy Ones, Perfectly Enlightened Ones, will all come, layer upon layer and densely packed like piled sesame seeds, without any gap. Day and night those Buddhas will manifest and empower that person.

“Thus, all Buddha-Tathāgatas, innumerable as the sands of the Ganges, will come: before the first multitude has departed, subsequent multitudes will arrive layer upon layer. The Buddhas swiftly come and go, like fine sand swirling in a rapid current. When some Buddhas depart, others arrive without interruption.

“If anyone offers this scripture incense, flowers, fragrant ointments, garlands, garments, and wondrous ornaments, it is as though that person took heavenly incense and flowers, garments, and ornaments made of the seven jewels, piled them as high as Mount Sumeru, and offered them all before ninety-nine billion koṭis of Tathāgatas. The roots of goodness planted through this scripture are likewise.”

After the eight classes of devas and nāgas, humans, and nonhumans heard these words, everyone was amazed and said to one another:

“How wondrous is the majestic virtue of this ruined earthen mound! Through the Tathāgata’s empowering spiritual power, it manifests such miraculous transformations.”

Vajrapāṇi again asked the Buddha:

“Blessed One! For what causes and conditions does this stūpa of the seven jewels appear as an earthen mound?”

The Buddha told Vajrapāṇi:

“This is not an earthen mound but a supremely wondrous great jeweled stūpa. Because of beings’ inferior karmic results, it is concealed and does not appear. Although the stūpa is hidden, the Tathāgata’s whole body cannot be destroyed. How could the Tathāgata’s vajra-treasury body ever perish?

“After my parinirvāṇa, when the oppressive age of the Dharma’s decline arrives, some beings will commit unlawful karma and therefore fall into hell. They will not believe in the Three Jewels and will plant no roots of goodness. Because of these causes and conditions, the Buddhadharma will disappear. Nevertheless, this stūpa will remain firm and indestructible through the empowering spiritual power of all Tathāgatas. Obscured by karmic hindrances, ignorant beings will not know to excavate and use this precious treasure. Therefore, I now shed tears, and those Tathāgatas also shed tears.”

The Buddha further told Vajrapāṇi:

“If any being copies this scripture and enshrines it within a stūpa, that stūpa will become the vajra-treasury stūpa of all Tathāgatas, the stūpa of the empowered secret-heart dhāraṇī of all Tathāgatas, the stūpa of ninety-nine billion koṭis of Tathāgatas, and the Buddha-uṣṇīṣa and Buddha-eye stūpa of all Tathāgatas. All Tathāgatas will protect it with spiritual power.

“If this scripture is placed inside a Buddha image and then enshrined within a stūpa, the image will become as though made of the seven jewels and will respond miraculously according to one’s thoughts—no wish will remain unfulfilled.

“According to your ability, build a stūpa of earth, wood, stone, or brick, and adorn it with parasols, netted curtains, wheel-spires, finials, canopies, wind bells, foundations, or steps. Through the scripture’s majestic power, the stūpa will naturally become one of the seven jewels. Moreover, all Tathāgatas will augment the power of this scripture. By their words of truth, the Tathāgatas will empower it without interruption.

“If any being can bow and make an offering before this stūpa of even one stick of incense or one flower, that being’s grave offenses accumulated through eight billion kalpas of birth and death will immediately be extinguished. In the present life, that person will escape calamity; after death, that person will be born into the family of the Buddhas.

“Even if someone deserves to fall into the Avīci Hell, if that person bows only once or circumambulates this stūpa clockwise, the gates of hell will be sealed shut and the path of bodhi will open wide.

“Furthermore, all Tathāgatas will use spiritual power to protect the place where this scripture is enshrined within a stūpa or image.

– That place will not be harmed by hurricanes or thunderbolts.

– That place will not be disturbed by poisonous snakes, scorpions, or other venomous creatures.

– That place will not be harmed by lions, mad elephants, tigers, wolves, jackals, bees, or centipedes.

– That place will not be terrorized by yakṣas, rākṣasas, spirits, vitality-stealing ghosts, demons, monsters, or epilepsy.

– That place will not be afflicted by illnesses of heat or cold, ulcers, scabies, leprosy, or tumors.

“If anyone merely glimpses this stūpa, that person can eliminate every calamity. The six kinds of livestock, adults, and young boys and girls will not be infected by epidemics.

– They will not suffer wrongful death or sudden, premature death.

– They will not be harmed by blades, clubs, water, or fire.

– They will not be harmed by thieves or enemies.

– They will not need to fear famine or poverty.

– Curses and sorcery will be unable to harm them.

– The Four Great Heavenly Kings and their retinues will protect them day and night.

– The twenty-eight divisions of yakṣa generals, the sun, moon, five planets, comets, and auspicious clouds will protect them day and night.

– All nāga kings will send timely rain and increase their vital energy.

– All devas, including those of the Heaven of the Thirty-Three, will descend three times each day to make offerings to them.

– All seers will assemble three times each day to circumambulate the stūpa, chant praises, bow, give thanks, and gaze reverently upon it.

– Lord Śakra and the celestial maidens will descend to make offerings three times by day and three times by night.

“That place will be protected, remembered, and empowered by all Tathāgatas. These things will occur because this scripture is within the stūpa.

“If anyone builds a stūpa of earth, stone, wood, gold, silver, copper, or lead, then copies this mantra and enshrines it inside, the moment it is enshrined, that stūpa will become a stūpa of the seven jewels. Its upper and lower steps, finial, parasol, wind bells, and wheel-spire will all be made of the seven jewels. Images of Tathāgatas will also appear on its four sides. Because the essential Dharma is present, all Tathāgatas will remain firmly established, protecting it day and night without departing. Through the mantra’s majestic power, the stūpa of the seven jewels, containing the wondrous treasury of whole-body relics, will soar to the center of the Akaniṣṭha Heaven and stand majestically there. All devas will gaze upon, guard, and make offerings to it day and night.”

Vajrapāṇi asked:

“Blessed One! For what reason does this Dharma possess such extraordinary merit?”

The Buddha said:

“Know that it is through the awesome spiritual power of this Jeweled Casket Seal Mantra.”

Vajrapāṇi said:

“May the Tathāgata have compassion for us and proclaim this mantra.”

The Buddha said:

“Listen, contemplate, and do not forget! The majestic manifestations of all present and future Tathāgatas and the whole-body relics of all past Buddhas are contained within the Jeweled Casket Seal Mantra. The Three Bodies of those Tathāgatas are also contained herein.”

The Blessed One then spoke the mantra:

|| na mạc, tất đát rị dã địa vĩ ca nam, tát bà, đát tha nghiệt đa nẩm | án, bộ vĩ bà phạ na phạ rị | phạ giả lê, phạ giả để, tổ rô, tổ rô, đà ra, đà ra | tát phạ, đát tha nghiệt đa, đà đổ, đà lê | bát na mâm, bà phạ để, nhạ dã, phạ lê, mẫu đát lê | tát ma ra, đát tha nghiệt đa, đạt ma chước ca ra, bát ra mạt lật đa na, phạ nhật ra, mạo địa mãn noa, lăng ca ra, lăng ngật rị đế | tát phạ, đát tha nghiệt đa địa sắt sỉ đế | mạo đà dã, mạo đà dã, mạo địa, mạo địa | một đình, một đình, tham mạo đà nễ, tham mạo đà dã | giả la, giả la, giả lãn đô | tát phạ phạ ra noa nễ, tát phạ, bá ba, vĩ nghiệt đế | hộ rô, hộ rô, tát phạ, thú ca, nhị nghiệt đế | tát phạ, đát tha nghiệt đa, hột rị na dã, phạ nhật ra nê | tam bà ra, tam bà ra | tát phạ, đát tha nghiệt đa, ngu hê dã, đà ra nê, mẫu niết lê | một đễ,

tô một đễ | tát phạ, đát tha nghiệt đa địa sắt sỉ đa, đà đổ, nghiệt bệ, sa phạ hạ | tam ma da địa sắt sỉ đế, sa phạ ha | tát phạ, đát tha nghiệt đa, hột rị na dã, đà đổ, mẫu nại lê, sa phạ ha | tô bát ra để sắt sỉ đa, tát đổ bế, đát tha nghiệt đa địa sắt sỉ đế, hộ rô, hộ rô, hồng, hồng, sa phạ ha | án, tát phạ, đát tha nghiệt đa ổ sắt nê sa, đà đổ, mẫu nại ra ni | tát phạ, đát tha nghiệt đơn, sa đà đổ, vĩ bộ sử đa địa sắt sỉ đế, hồng, hồng, sa phạ ha. ||

|| namas tryadhvikānāṁ sarva tathāgatānāṁ | oṁ bhuvi-bhavana-vare | vacana-vacati suru suru dhara dhara | sarva tathāgata dhātu dhare | padmaṁ bhavati jaya vare mudre | smara tathāgata dharma-cakra pravartana vajre bodhimaṇḍālaṁkārālaṁkṛte | sarva tathāgatādhiṣṭhite | bodhaya bodhaya bodhi bodhi | budhya budhya saṁbodhani saṁbodhaya | cala cala calantu | sarvāvaraṇāni sarva pāpa vigate | huru huru sarva śoka vigate | sarva tathāgata hṛdaya vajriṇi | saṁbhāra saṁbhāra | sarva tathāgata guhya dhāraṇī-mudre | bhūte subhūte | sarva tathāgatādhiṣṭhita dhātu garbhe svāhā | samayādhiṣṭhite svāhā | sarva tathāgata hṛdaya dhātu mudre svāhā | supratiṣṭhita stūpe tathāgatādhiṣṭhite huru huru hūṁ hūṁ svāhā | oṁ sarva tathāgatoṣṇīṣa dhātu mudrāṇi | sarva tathāgata sadhātu vibhūṣitādhiṣṭhite hūṁ hūṁ

svāhā ||

When the Buddha finished speaking this mantra, the Buddha-Tathāgatas within the earthen mound raised their voices in praise:

“Excellent, excellent, Blessed One Śākyamuni! You have appeared in this evil and turbid age to benefit beings who have no refuge and no one upon whom to rely. You have expounded this profound Dharma and caused such an essential Dharma to remain long in the world, bringing extensive benefit, peace, and happiness.”

The Buddha then told Vajrapāṇi:

“Listen, listen! This essential Dharma possesses immeasurable spiritual power and boundless benefit. It is like a wish-fulfilling jewel atop a banner, forever raining down precious treasures and fulfilling every wish.

“I shall now briefly explain one ten-thousandth of its benefits. Remember and uphold it for the benefit of all.

“After an evil person dies, if that person falls into hell and suffers without interruption, with no appointed time of release, and if any descendants invoke the deceased person’s name and recite the mantra above, then as soon as they complete seven recitations, the molten copper and burning iron will suddenly transform into a pool of water possessing the eight virtues. A lotus flower will support the offender’s feet, and a jeweled parasol will cover that person’s head.

The gates of hell will then shatter, and the path of bodhi will open wide. The lotus flower will carry that person flying to the Land of Ultimate Bliss. Upon birth in that land, wisdom of all modes will naturally manifest.

That person will take immeasurable delight in teaching the Dharma and attain the stage of one birth remaining.

“Furthermore, if any being, because of deeply grave karmic retribution, suffers hundreds of diseases that afflict the body and torment the mind, but recites this mantra twenty-one times, then hundreds of diseases and myriad sorrows will simultaneously disappear, that person’s lifespan will lengthen, and merit will be inexhaustible.

“Suppose again that, because of greedy and miserly karma, someone is born into an impoverished and lowly family, with clothing insufficient to cover the body and food insufficient to fill the stomach. That person becomes gaunt and withered and is scorned by all who see them. But if this person gives rise to shame and remorse, enters the forest to gather wildflowers, grinds decayed wood into powdered incense, then goes before the stūpa to bow and make offerings, circumambulates it clockwise seven times, and tearfully repents of past faults, then through the mantra’s spiritual power and the stūpa’s majestic virtue, that person’s retribution of poverty will immediately disappear.

Wealth and honor will suddenly arrive, the seven jewels will rain down, and nothing will be lacking. At that time, the person must revere the Buddhadharma and give to the poor. If that person becomes miserly and stingy, the wealth and treasures will suddenly vanish.

“Suppose again that someone, wishing to plant roots of goodness, builds a stūpa of mud or brick according to their ability. The stūpa may be only the size of an āmalaka fruit and four finger-widths high. They then copy the mantra, place it within the stūpa, and offer incense and flowers and bow before it. Through this mantra’s majestic power and their faithful mind, great clouds of incense will naturally issue from the small stūpa. The clouds’ fragrance and light will pervade the Dharma realm, wafting sweetly and extensively performing Buddha-work. The merit gained will be as described above. In brief, no wish will remain unfulfilled.

“In the age of the Dharma’s decline, if any member of the fourfold assembly, any good man, or any good woman does their utmost for the unsurpassed path to build a stūpa and enshrine the mantra, the resulting merit will be indescribable.

“If anyone comes to the stūpa seeking merit and brings one stick of incense or one flower as an offering, bows, and circumambulates it clockwise, then through that merit:

– An illustrious official rank will come of itself without being sought.

– Wealth, honor, and longevity will increase of themselves without being desired.

– Enemies and thieves will be defeated of themselves without being fought.

– Hostile thoughts, curses, and sorcery will retreat of themselves without being dispelled.

– Epidemics and harmful influences will withdraw of themselves without being removed.

– A virtuous husband or devoted wife will be obtained without being sought.

– Worthy sons and beautiful daughters will be born without being desired.

– Every wish will be fulfilled according to one’s intent.

“If crows, hawks, sparrows, owls, cuckoos, pigeons, other owls, wolves, jackals, flies, mosquitoes, ants, or other creatures merely enter the stūpa’s shadow for a moment or tread upon the grass there, their karmic hindrances will immediately be destroyed and they will awaken from ignorance. They will suddenly enter the Buddha’s family and freely receive the wealth of Dharma. How much more will this be true of any person who sees the stūpa, hears its bell, hears its name, or rests beneath its shadow? All that person’s offenses and hindrances will be extinguished, every wish fulfilled, and the present life peaceful. After death, that person will be born in the Land of Ultimate Bliss.

“If anyone, according to their ability, uses a lump of mud to fill a place where a brick has broken or props up a leaning portion of the stūpa with a small stone, through this merit that person’s blessings will increase and lifespan lengthen. After death, that person will be born as a wheel-turning king.

“After my parinirvāṇa, if anyone among the fourfold assembly wishes to rescue beings in realms of suffering, they should offer incense and flowers before this stūpa, sincerely make vows, and recite the mantra. At that time, every word and phrase of the mantra will emit great light that shines upon beings in the three lower destinies and eliminates all suffering. Once those beings escape the yoke of suffering, the seed of Buddhahood will sprout, and they will freely attain rebirth in the pure lands of the ten directions.

“If anyone sincerely recites this mantra from the summit of a high mountain, then the karmic hindrances of all beings within that person’s sight—including creatures with fur, scales, or shells, whether dwelling near or far in valleys, mountains, forests, streams, rivers, lakes, or oceans—will immediately be destroyed. They will awaken from ignorance, reveal the originally inherent three kinds of Buddha-nature, and ultimately enter the secure abode of great nirvana.

“If anyone travels upon the same road as the mantra reciter, is touched by wind that has passed over the reciter’s clothes, steps upon the reciter’s footprints, merely sees the reciter’s face, or exchanges only a few words with the reciter, all such people’s grave offenses will be extinguished, and their karma of body, speech, and mind will become perfectly fulfilled.”

The Buddha then told Vajrapāṇi:

“I now entrust this secret mantra and scripture to you. Revere, protect, and transmit them throughout the world. Confer them upon beings, and do not allow their transmission to cease.”

Vajrapāṇi said:

“I am now deeply honored to receive the Blessed One’s commission. To repay the Blessed One’s profound kindness, we will strive day and night to protect, proclaim, and transmit them throughout the world.

“If any beings copy, uphold, and constantly remember them, we will command Śakra, Brahmā, the Four Heavenly Kings, and the eight classes of devas and nāgas to protect those beings day and night, never leaving them even for a moment.”

The Buddha said:

“Excellent, Vajrapāṇi! You protect this Dharma so that all beings in the future may obtain great benefit.”

After the Blessed One had proclaimed the Jeweled Casket Seal Mantra and extensively performed Buddha-work, he went to the brahmin’s home to accept offerings, thereby enabling devas and humans to obtain great merit and benefit. He then returned to his original dwelling.

At that time, the great assembly—including bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and nonhumans—were all filled with great joy. They faithfully accepted the teaching and reverently practiced it.

The Sūtra of the Jeweled Casket Seal Dhāraṇī Concerning the Secret Whole-Body Relics Within the Hearts of All Tathāgatas