Mâu Lê Mạn Đà La Chú Kinh

If one wishes to uphold the Mūle Dhāraṇī (Mùle dhàrani: Root Retentive Formula) and obtain its efficacious power, one must keep the three karmic activities utterly pure. Thereafter, find a place containing a stupa of śarīra relics, then choose an auspicious day in an auspicious month, from the first through the fifteenth day; the first day may also be used, but the fifteenth is best. Bathe with fragrant water, put on new and clean clothing, and, according to one’s means, make offerings to the Buddhas, bodhisattvas, vajra guardians, and others.

Light forty-nine lamps and offer seasonal flowers. One must eat the Three White Foods. Each day, circumambulate the stupa and mandala, reciting the dhāraṇī once with each circuit, until completing 108 recitations.

At bedtime, sleep before the stupa. Near dawn, the Buddhas and bodhisattvas will appear in one’s dreams. If this occurs, all one’s prayers and aspirations will be fulfilled.

Furthermore, if one recites this dhāraṇī thirty thousand times, the grave offenses of the five kinds of karma will all be extinguished. If one upholds this dhāraṇī and seeks its efficacy, one must not give rise to greed, anger, or delusion, and must remain far removed from sensual defilements. By practicing with such single-mindedness, all one’s recitations will swiftly produce signs of accomplishment.

If one recites it 108 times each day, there is nothing one seeks that will not be obtained. No poison can cause harm, venomous creatures will not dare to bite, one will not be swept away by water or burned by fire, and illness will not arise. Even if the country is afflicted by bandits, disorder, or calamities, none can cause harm.

The eyes, nose, ears, tongue, mouth, teeth, and all parts of the body will be free from disease, and no evil can cause injury. Know that this dhāraṇī possesses immense spiritual power: it can dispel every fear, eradicate the roots of all offenses, preserve every kind of merit, perfect all the pāramitā practices, and even enable one swiftly to attain unsurpassed complete and perfect enlightenment. If it is upheld and recited on a lofty mountaintop, all beings in that place who behold the altar and the mantra master will cast off their recompense bodies and never again fall into the three evil destinies.

If this mantra is recited in a celestial shrine, all the deities will honor and revere the practitioner. If it is recited at a dragon pool, all the nāgas will honor and revere the practitioner. If it is recited before the sun, the solar deva prince will honor and revere the practitioner.

If it is recited before an image of a vajra guardian, the vajra guardian will manifest bodily and grant one’s wishes.

If one empowers sweet flag with eight thousand recitations and then eats it, even the Yết La Xà will not dare disobey anything one says. If one empowers fenugreek with eight thousand recitations and holds it in one’s mouth, everyone who sees one will rejoice, and they will obey whatever one says or commands. If one empowers white mustard seeds with eight thousand recitations and scatters them into the air, evil winds, destructive rains—that is, storms and floods—thunder, lightning, and every kind of calamity will all cease. If one empowers salt with eight hundred recitations and eats it, adherents of non-Buddhist paths and malicious people will relinquish their evil intentions and return to take refuge.

If, with each recitation over white mustard seeds, one calls the name of Yết La Xà and burns the seeds until completing eight hundred recitations, one can cause the Yết La Xà within the cavern, together with his retinue, to come forth in welcome. If one empowers benzoin incense with eight thousand recitations, burns it, and fumigates a person possessed by a spirit, the spirit will immediately state its own name and will not dare disobey anything commanded by the mantra master.

If one wishes to pray for rain, use the dung of a green cow to fashion a three-headed dragon and paint it red. Construct a square altar with a raised, level platform, of whatever dimensions are appropriate, paint it blue, and place the dragon upon it. At the four corners of the altar place four vessels of fragrant water and burn four kinds of incense: first, frankincense; second, sandalwood incense; third, storax incense; and fourth, benzoin incense.

Outside this altar, construct another small altar measuring four cubits in circumference and coat its surface with cow dung. At its four corners place four vessels of water: one mixed with milk, one mixed with curds, one mixed with milk porridge, and one mixed with rouge. Within the altar light eight lamps.

Scatter red flowers throughout the altar as adornments. At each corner place an arrow; bind the arrow shafts with five-colored silk and fasten five-colored silk to the arrowheads. Scatter seven kinds of grain within the altar and adorn it with paintings in five colors.

Offer within the altar all varieties of seasonal flowers and fruits. The mantra master sits facing east and empowers eight thousand white mustard seeds, striking the dragon’s head once with each recitation. Upon completing eight thousand recitations, clouds will gather from the four directions and torrential rain will pour down.

Thereafter, all nāgas will honor and revere the practitioner. If there is too much rain, empower white mustard seeds with eight hundred recitations and cast them into the place where the nāga dwells; the rain will immediately stop. While performing the rite, one must not speak.

If, while praying for rain, powerful and violent winds, thunder, or lightning create obstacles so that rain cannot fall, make a spike from khadira wood and drive it into the ground beside the place where the nāga dwells; all obstacles will then disperse. If obstructions prevent rain from falling during the rainmaking rite, draw a Vināyaka within the altar. Take 108 white mustard seeds, empower each seed with one recitation, and cast it at the Vināyaka.

Upon completing 108 recitations, all obstructions will be bound and unable to hinder the rite, and rain will immediately descend. When the rite is finished, wash the image of Vināyaka with milk; he will be greatly delighted, and thereafter all one’s petitions will be fulfilled according to one’s wishes. The mantra practitioner’s body and clothing must be exceedingly pure.

The merits of the Root Dhāraṇī are briefly stated as follows:

– Na ma tát ra bà đát tha nghiệt đa nẫm ô úm tỳ bố ra yết bệ ma ni bà lộ bệ đát tha đa đạt ra thiết nễ ma ni ma ni, tô bát ra bệ tỳ vị lê sa yết ra cam sa lê hổ hồng hổ hồng thập phạ ra thập phạ ra ra bột đà tỳ lộ kiết đế cự hê da địa sắc sỉ đa yết bệ sa ha.

(NAMAH SARVA TATHÀGATANÀM. OM- VIPULA GARBHE MANI PRABHE TATHÀGATÀ NIDAR’SANE MANI MANI SUPRABHE VIMALE SÀGARA GAMBHIRE HÙM HÙM JVALA JVALA BUDDHÀ VILOKITE GUHYA ADHISTA GARBHE SVÀHÀ)

Next are stated the merits of the Mūle Great Mandala. If one completes one hundred thousand recitations, one will behold all Buddhas. Upon completing two hundred thousand recitations, one will behold all bodhisattvas practicing through the stages.

Upon completing three hundred thousand recitations, one will be able to enter every mandala, and every mantra one upholds will be efficacious. Upon completing four hundred thousand recitations, one will become a king among mantra practitioners. Upon completing five hundred thousand recitations, one will behold all the palaces of the asuras.

Upon completing six hundred thousand recitations, one will behold all hidden treasures beneath the earth. Upon completing seven hundred thousand recitations, one will behold all events of the three times. Upon completing eight hundred thousand recitations, one will immediately attain the Jeweled Ocean Samādhi.

Upon completing nine hundred thousand recitations, one will attain the Buddhas’ ground of right practice and wondrous awakening. Upon completing one million recitations, one will receive from all Buddhas a prediction of enlightenment. If a person has committed any of the five heinous offenses leading to the Avīci hell and recites this mantra one hundred thousand times, all such offenses will be extinguished, and that person will enter the stage of non-retrogression.

Moreover, that person will know all the good and evil thoughts in the minds of others and will attain purity of the faculty of sight, purity of the faculty of hearing, purity of the faculty of smell, purity of the faculty of taste, purity of the faculty of touch, and purity of the five faculties as personal adornments. Upon completing one hundred thousand recitations, one obtains the merits described above and extinguishes all offenses.

Up to one million recitations, and at each increment of two hundred thousand recitations, one accordingly obtains immeasurable and boundless merits, with those merits increasing a hundred thousandfold as described above.

Furthermore, bathe and cleanse yourself thoroughly, put on clean new garments, place pomegranate in a copper vessel, pound it together with water, and set it before the Buddha. Offer the three kinds of white food from the eighth day until the full-moon day, and recite the mantra a full one hundred thousand times. The Càn Đắc paste (pomegranate) will manifest three signs: If water appears, apply it to the forehead, and wherever one wishes to go, one will be able to go, becoming a king among mantra practitioners.

If smoke appears, apply it to the forehead and place drops in the eyes; one will immediately behold the abodes of the Buddhas, bodhisattvas, and vajra beings of the ten directions. None of the maras will dare look upon one with malicious eyes; all essential Dharma teachings will be fully obtained, and all merits will be accomplished. If the sign of fire appears, apply it to the forehead, and one will immediately attain the Thấp Phạ Ra Ni samadhi.

Among the thirty-three heavenly realms, one will be supreme and will exercise mastery in all things.

Furthermore, if one recites it ten thousand times on a mountaintop, one will be greatly honored within the royal cities and among all the clans of Jambudvipa. If one enters a place inhabited by nagas and recites it eight thousand times, all nagas will show reverence and respect. If one empowers white mustard seeds with the mantra eight thousand times and casts them into the sky, rain will immediately fall, and all nagas will submit obediently. If one recites this mantra every day, the meritorious rewards will be inconceivable and impossible to describe fully.

Furthermore, take a clean basin and fill it with pure water. From whatever flowers, fruit trees, and other trees grow where one dwells, take their tender young shoots and place them in the basin. Also take ginseng, Càn Đà Bà La Phạ, white mustard seeds, saffron flowers, sandalwood, and so forth, and place all such medicinal substances in the water.

Recite the mantra over it ten thousand times. Those suffering from illnesses in the world should drink and bathe in this water; all their illnesses will be eliminated, and even all their offenses will be extinguished. It will also dispel all spells cast upon them by others.

Everyone will show them reverence and respect, all through the power of the mantra and the medicines, and this person will also acquire great awe-inspiring virtue. If one suffers from ringworm, sores, or various kinds of insanity, drinking and bathing in the water will put an end to all evil karma. If a woman has no children, drinking and bathing in this water will enable her to have a child.

If one encounters all manner of misfortune, lacks blessings, and succeeds in nothing one does, then after drinking and bathing in this water, whatever one seeks and wishes for will be fulfilled according to one's desire.

At that time, the Blessed One further proclaimed the merits of the Heart Dharani:

– Úm- ma ni bạt chiết lặt hổ hồng.

( OM- MANI VAJRE HÙM )

He further proclaimed the Dharani that Follows the Heart:

– Úm- ma ni đạt lị hổ hồng phấn tra

( OM- MANI DHÀRE HÙM PHAT )

He further proclaimed the merits of the Ô Bà Ra Great Mandala: If one completes ten thousand recitations, the Vinayakas, the retinues of Mara, evil spirits, and all ghosts will submit obediently. Clasping the mantra master's feet, they will beg that their lives be spared and say: “Whatever you command, we shall carry out in its entirety.” If one completes twenty-one thousand recitations, one will be honored among all devas, and all nagas will likewise show reverence and submit obediently.

If one completes thirty thousand recitations, all yakshas, evil ghosts, and spirits will submit and obey. If one completes fifty thousand recitations, whatever one seeks, whether near or far, will be fulfilled according to one's thoughts and wishes; throughout the desire realm, among the asuras, and among all classes of sentient beings, everything one undertakes will be met with trust and obedience. If one completes eighty thousand recitations, all vajra beings and the retinues of their families will come before one and obey one's commands.

If one completes ninety thousand recitations, all bodhisattvas will rejoice and protect one with mindfulness. Upon completing one hundred thousand recitations, the Buddhas will manifest in one's dreams and teach: “Good man! Whatever you vow will be completely fulfilled.

You may travel at will to the Buddha-realms of the ten directions. You will accomplish all mantras and all Dharma methods. We confer upon you the prediction of attaining anuttara-samyak-sambodhi.

You will be endowed with all merits and all rewards.”

The practices and merits of the Ô Bà Ra Great Mandala proceed in order as follows:

– Mantra for the Seat:

– Ô úm ma ni quân trà lợi hổ hồng hổ hồng sa ha

( OM- MANI KUNDALI HÙM HÙM SVÀHÀ )

– Mantra for Establishing the Altar:

– Úm- ma ni tỳ xá duệ đà ra đà ra hổ hồng ô hồng sa ha

( OM- MANI VIJAYE DHÀRA DHÀRA HÙM HÙM SVÀHÀ )

When establishing the altar, recite this mantra and empower white mustard seeds with the mantra seven times, then scatter them throughout the altar.

– Mantra for Establishing the Boundary in the Ten Directions:

– Ô hồng thập phạ ra chân đa ma ni, lô chất lặc nể hổ hồng hổ hồng phấn tra

( OM- JVALA CINTAMANI RUCIRÀ’SYANI HÙM HÙM PHAT )Ï

When establishing the boundary, mix white mustard seeds with water, empower them with the mantra eight hundred times, and scatter them throughout the ten directions.

– Mantra for Binding All Vinayakas:

– Ô hồng mạt ni bà ra bà ra bà nể ha ra ha ra hổ hồng phấn tra sa ha

( OM- MANI PRABHAVATI HARA HARA HÙM HÙM SVÀHÀ )

If one wishes to drive away the obstructing Vinayakas, mix ashes with water, empower the mixture with the mantra twenty-one times, and scatter it throughout the ten directions. All Vinayakas will be bound and unable to create obstacles.

– Mantra for Establishing Bodily Protection:

– Ô úm bạt chiết ra ma ni, để sắc tra để sắc tra hổ hồng hổ hồng phấn tra.

( OM- VAJRA MANI TISTA TISTA HÙM HÙM PHAT )

If one wishes to protect the body, recite the mantra over both hands seven times and rub them over the head.

– Mantra for Purifying Garments:

– Ô úm ma ni tỳ bố lặc địa lặc địa lặc hổ hồng phấn tra

( OM- MANI VIPULE DHIRI DHIRI HÙM PHAT )

– Mantra for Washing the Hands and Face:

– Ô úm tỳ địa do bạt đề yết ra yết ra ma ha ma nể hổ hồng hổ hồng phấn tra.

( OM- VIDYU VATI HARA HARA MAHÀ MANI HÙM HÙM PHAT

When wishing to wash the face and hands, empower water with the mantra, wash the hands and face, and sprinkle it over the body.

– Mantra for Bathing:

– Ô úm tô nễ lệ ma ra thuật để ha ra ha ra bạt bà hàm tất lê hổ hồng hổ hồng sa ha.

( OM- SUNIRMALA ‘SUDDHE HARA HARA BHARA MAM ‘SIRE HÙM HÙM SVÀHÀ )

When wishing to bathe, mix white mustard seeds with water, empower it with the mantra one hundred and eight times, and then bathe.

– Mantra for Donning Garments:

– Ô úm ma ni đa lê hổ hồng hổ hồng phấn tra

( OM- MANI DHÀRE HÙM HÙM PHAT )

– Mantra for the Cord:

– Ô úm địa lệ địa lệ tì ma ra gia lệ hổ hồng hổ hồng phấn tra ( OM- DHIRI DHIRI VIMALA KARI HÙM HÙM PHAT)

– Mantra for Flowers:

– Ô úm tát bà đát tha nghiệt đa bộ xá ma nễ hổ hồng hổ hồng phấn tra

( OM- SARVA TATHÀGATA PÙJA MANI HÙM HÙM PHAT )

– Mantra for Blending Fragrant Paste for the Altar (Mixing Incense Powder):

– Ô úm tát bà đát tha nghiệt đa kiên trà mạt nể sa bạt ma ni hổ hồng hổ hồng

( OM- SARVA TATHÀGATA GANDHA MANI SPHARANA HÙM HÙM )

– Mantra for Burning Incense:

– Ô úm kế phiệt lặc đa mạt nễ a bát ra câu tra tô bạt ra ni tì ca trí hổ hồng hổ hồng

( OM- JVALITA MANI ABHRAKUTA SPHARANA HÙM HÙM )

– Mantra for Lighting Lamps:

– Ô úm xá phạ lệ đa ca lê đa bát lê hổ hồng hổ hồng phấn tra ( OM- JVALITA KRTA BALE HÙM HÙM PHAT )

– Mantra for Bestowing Food and Drink upon the Deities and Spirits:

– Ô úm bát ra phạt ra a yết ra phạt để sa ra sa ra hổ hồng hổ hồng

( OM- PRAVARA AGRAVATI SARA SARA HÙM HÙM )

– Mantra for Offering Rice Flour to the Devas:

– Ô úm ma ha mạt ni bộ lệ dã đà ra đà ra hổ hồng hổ hồng ( OM- MAHÀ MANI PÙRAYA DHÀRA DHÀRA HÙM HÙM )

Each day, empower rice flour with the mantra and offer it to the deities and spirits.

– Mantra for Presenting Food and Drink:

– Ô úm ma ha mạt ni tì mạt ni hổ hồng hổ hồng bạt ra bạt ra hổ hồng

( OM- MAHÀ MANI VIMANE HÙM HÙM BHARA BHARA HÙM )

– Mantra for Kindling Fire:

– Ô úm thập phiệt lê sa mẫu ra ca na mẫu đà ra nễ hổ hồng hổ hồng

( OM- JVALE SPHURA GAGANA PRATÀRANI HÙM HÙM )

– Mantra for the White Cord:

– Ô úm a rô chất lệ ma nễ bát ra bá ra đa hổ hồng

( OM- ARUCIRE MANI PRAVARTTÀYA HÙM )

Empower the cord with the mantra seven times and stretch it out to form the boundary of the altar.

– Mantra for Assuming the Cross-Legged Posture:

– Ô úm bạt chiết ra bạt nễ ca, ca kê để lệ chỉ lê hổ hồng hổ hồng phấn tra

( OM- VAJRAPÀNI KANAKAM TELE KARE HÙM HÙM PHAT )

– Rosary Mantra:

– Ô úm tô bát ra phiệt để đa tỉ kê ma nể ma nể sa ha

( OM- SUPRAVARTTITA VEGE MANI MANI SVÀHÀ )

– Mantra for Beginning the Binding of the Mind:

– Ô úm kê bát ra bà đát tha da đa bá nộ xà bá kê tha ra tha ra hổ hồng hổ hồng ma nể ca na nể sa ha

( OM- GAH SARVA TATHÀGATA VÀYU JAVA GAH TARA TARA HÙM HÙM MANI KANANE SVÀHÀ )

– Mantra for Inviting All Tathagatas:

– Ô úm tô tì bố ra bát ra phạ lị đồ lô đồ lô hổ hồng hổ hồng ( OM- SUVIPULA PRAVARE DHURU DHURU HÙM HÙM )

– Mantra for Awakening the Tathagatas:

– Ô úm tát bà đát tha nga đa nẩm bà da xá phệ đát ra đát ra hổ hồng ma ni ca na ninh sa ha

( OM- SARVA TATHÀGATANÀM VÀYU JAVE TARA TARA HÙM MANI KANANE SVÀHÀ )

– Mantra for Inviting the Bodhisattvas:

– Ô úm tát tì bố ra bà đà nể ha ra hổ hồng

( OM- VIPULA VADANE HARA HÙM )

– Mantra for Inviting the Devas and Nagas:

– Ô úm a tì tam ma da bạt chiết lê đà ra đà ra ô hồng

( OM- ABHISAMAYA VAJRE DHÀRA DHÀRA HÙM )

– Mantra for Inviting the Four Heavenly Kings:

– Ô úm ma nễ tì ca bá để ô hồng

( OM- MANI VEGAVATI HÙM )

– Mantra for Establishing Protection:

– Ô úm du bà ma ni hô rô hô rô hổ hồng

( OM- ‘SUBHA MANI HULU HULU HÙM )

– Mantra for Entering the Mandala and Upholding the Recitation:

– Ô úm tát ra bà đát tha nga đa bạt chiết lê nể đà ra đà ra hổ hồng hổ hồng

( OM- SARVA TATHÀGATA VAJRINI DHÀRA DHÀRA HÙM HÙM

– Mantra of Dismissal:

– Ô úm tì ra tì ra thời duệ da da na bà hê nể ra hống ra hống hổ hồng

( OM- VÌRA VÌRAJIYE GAGANA VÀHINI LAHU LAHU HÙM )

– Mantra for Dismissing the Devas:

– Ô úm tát ra bà đa tha da đa khuất ra lê địa để sa mạt ra tì ca đế xuyết ra xuyết ra hổ hồng sa ha

( OM- SARVA TATHÀGATA KÙLA LODITE SMARA VIGATE JVALA JVALA HÙM SVÀHÀ )

– Mantra for Seeking Protective Mindfulness After Dismissing the Worthies and Sages:

– Ô úm mạt ni tô hồng bà nễ tì ca phạ để lạc xoa đa mãn hổ hồng

( OM- MANI SUMBHANI VEGAVATI RAKSA TUMAM HÙM )

This Great Mauli Mandala is present within the Great Mauli Mandala and the Great Ubara Mandala. The powers of the three mantras have only been described briefly; if explained extensively, they could never be exhausted. Having performed the Dharma practice in accordance with the three mantras—that is, the Root, Heart, and Auxiliary Heart Mantras—one may first make whatever prayer one wishes, but must complete 800 recitations.

One must first thoroughly understand all the ritual procedures in full; only afterward should one perform the practices, and then they will be efficacious. If one can receive and uphold them in this way, all grave offenses accumulated along the paths of birth and death will be eradicated, the afflictions will wither away, and one will swiftly attain unsurpassed bodhi without doubt. By cultivating diligently, one will swiftly realize Buddhahood.

From this time until the attainment of Buddhahood, one’s merit will be boundless. If one recites and upholds them with a joyful mind, one will immediately attain the stage of non-retrogression. In the world, one will be able to turn all Dharma wheels.

Such is the merit of the Great Ubara Mandala. He then spoke the mantra:

– Ô úm ma ni đà lê hổ hồng phấn tra

( OM- MANI DHÀRE HÙM PHAT )

Furthermore, when entering the mandala, sprinkle fragrant water everywhere to purify it. The mantra is:

– Ô úm ma ha tì bố ra bát ra để sắc sỉ đa tất đề a tì tiên giá ma na ca tát ra bà đát tha da đa đa tì lệ kế bạt ra bạt ra tam bạt ra hổ hồng hổ hồng

( OM- MAHÀ VIPULA PRATISTITA SIDDHE ABHISIMCA MANAKA SARVA TATHÀGATA ABHISEKAI BHARA BHARA SAMBHARA HÙM HÙM )

When entering the place of practice, take a cup of fragrant water, empower it with the mantra, and sprinkle it about. This will purify all defilements and fully adorn the place; only then should one enter the place of practice.

– Mantra for Establishing the Lotus Seat:

– Ô úm mâu nễ ma nễ bát ra bà phạt lê cư hê bạt đảm ma ni bà ra tì sa ha

( OM- MUNI MANI PRAVARE GUHYA PADME MANI PRABHE SVÀHÀ )

At that time, Vajrapani rose from his seat, faced the Buddha, respectfully joined his palms, and addressed the Buddha: “May the World-Honored One fully explain all the ritual procedures.”

The World-Honored One then said to Vajrapani: “If a practitioner of this Dharma constantly recollects and recites the Mauli Mandala—the three mantras: the Root, Heart, and Auxiliary Heart Mantras—diligently and without interruption; constantly makes offerings to Vajrapani; makes offerings to the bodhisattvas Avalokitesvara, Manjusri, and Maitreya; daily smears the ground with fragrant paste, burns renowned incenses, and offers various fragrant flowers to the Buddhas and bodhisattvas of the ten directions; and, three times each day, with utmost sincerity bows before the Buddhas, bodhisattvas, and Vajrapanis of the ten directions, seeking repentance and sincerely praying for an efficacious response—

“Furthermore, you should listen attentively. After completing the prayers of repentance, one should understand the following.

1- The first mudra: First sit upright in the full-lotus posture and form the mudra with the hands. Bend the right arm, pressing the index finger against the thumb, and extend the other three fingers. Place the left hand upon the right hand and hold them at the heart. Think of the Buddha without allowing the mind to become distracted. Contemplate the Buddha employing the power of compassion to protect and remain mindful of you; contemplate thus without deviation. Recite the mantra 21 times:

– Ô úm tát ra bà đát tha nghiệt đa y lợi đạt ma nể thập phạ ra gia nể a tỉ sắc đa da hổ hồng

( OM- SARVA TATHÀGATA HRDAYA MANI JVALATE AVISTIYA HÙM )

Forming this mudra—the Mother Mudra of the Buddhas of the ten directions—brings great merit leading to unsurpassed bodhi. If, throughout kalpas as numerous as the sands of the Ganges, a person were to make inexhaustible offerings adorned with the seven treasures, the merit gained, multiplied hundreds of thousands of myriads of times, would not equal even a single part of the merit from forming this mudra and upholding this mantra.

You should know that anyone wishing to form this mudra must bathe, put on clean clothing, and anoint both hands with camphor incense, sandalwood incense, and turmeric incense. Afterward, one should respectfully form the mudra and perform the practice; this can cause all evil karma to be eradicated. If a person who is ill and near death sees this mudra, that person will immediately recover and, moreover, enjoy increased longevity.

Such are the majestic power and merit of this mudra; it is therefore called the Buddha-Heart Mudra.

2- The second mudra: Curl the fingers of the left hand into the palm. Bend the ring finger and little finger, and press the tips of those two fingers with the thumb. Hold the hand at the heart with the fingers slightly bent. Keep the eyes half-open, furrow the brows slightly, and bite the lower lip. Contemplate your own body, single-mindedly recollect the Buddha, and recite the mantra 21 times:

– Ô úm tát ra bà đát tha da đa bát ra tì ra ca ra ma nể hổ hồng ( OM- SARVA TATHÀGATA PRAVARA UGRA MANI HÙM )

Forming this mudra is no different from obtaining the Dharma treasury of the Buddhas of the ten directions. One gains entry into every mandala and gathers all the retinues of the Buddhas. All the grave offenses committed by this person over hundreds of thousands of kalpas will be completely extinguished. It is no different from establishing the mandala mudras of the Buddhas of the ten directions.

If obstacles or adversities arise anywhere in the ten directions, whether from maras, evil nagas, Vidyadharas, and so forth, it will be as though the mantra master had trodden upon their heads. Every kind of mara will feel as though burned by fire. When any beings throughout the ten directions create obstacles and adversities, the mantra master should recollect the Buddha and form this mudra; all those beings will fall prostrate and beg that their lives be spared. At that very moment, all beings who see the mudra and hear the mantra will receive benefit, eradicate their evil intentions, and acquire a great accumulation of merit. For this reason, it is called the Heart Mudra of All Buddhas.

3- The third mudra: Bend the right arm, turn the palm upward, and place it upon the knee. Bend the middle finger and thumb so that they rest against each other, with their tips slightly touching. Then bend the left arm and brace the hand against the hip; press the thumb against the bodies of the middle and ring fingers while extending the index finger and little finger. Open the eyes wide and abide in the samadhi of loving-kindness and compassion, without any other thought, the body and mind unmoving. Recite the mantra:

– Ô úm tát ra bà đát tha da đa a tì tam bột đà bạt chiết lê hổ hồng hổ hồng.

( OM- SARVA TATHÀGATA ABHISAMBUDDHA VAJRE HÙM HÙM ).

If one forms this mudra, the Buddhas of the ten directions will all rejoice and praise one, increasing one’s merit. All Buddhas will gather one into their protection, just as a loving mother cares for her young child. All sages and worthies will say:

“Disciple of the Buddha! Now that you cultivate this Dharma, you become a child of the Buddhas. Hundreds of thousands of nayutas and kotis of Buddhas, as numerous as the sands of the Ganges, all rejoice and, with joyful hearts, gather you in and accept you. For the reasons stated above, know that this mudra is no different from the Buddhas themselves; therefore, this mudra is called the Vast and Great Secret Mani Mudra.

4- The fourth mudra: Join the palms, bend the middle fingers, ring fingers, and thumbs into the palms, and extend both little fingers. Hold the mudra at the heart, bow the head slightly and bend the body, raise the eyebrows, and open the eyes wide. Single-mindedly contemplate the Buddha and arouse loving-kindness and compassion toward all sentient beings, maintaining this thought continuously without allowing the mind to become distracted. Then raise the mudra to the crown of the head. While forming the mudra, recite the mantra:

– Hổ hồng, hổ hồng phấn tra

( HÙM HÙM PHAT )

When wishing to release the mudra, recite the mantra:

– Ô úm tát ra bà đát tha da đa a địa sắc đát ma nể hổ hồng hổ hồng phấn tra

( OM- SARVA TATHÀGATA ADHISTANA MANI HÙM HÙM PHAT

Forming this protective mudra in this manner possesses great awe-inspiring power; therefore, it is called the Cư Hê Na Ma Mẫu Đà Ra Great Mani All-Pervading Abiding Secret Mudra.

5- The fifth mudra: When wishing to form this mudra, sit upright in the full lotus posture, join the palms, concentrate the mind, and visualize your own body as being no different from vajra. Then, with the vajra hand, stroke the crown of your head and proceed downward from the crown to the feet, thinking: “May this body swiftly become seated throughout the ten directions, like vajra and like the body of a Buddha.” After making this vow, join the palms and form the mudra: touch the tips of the two thumbs and the two index fingers together; cross the two middle fingers within the palms; extend both ring fingers straight; cross the two little fingers, bending them slightly into the palms.

Touch the earth and both knees with the mudra, then move it downward from the crown, stroking the entire body. Hold the mudra at the navel, with both arms directed forward, bow the head, and recite the mantra:

– Ô úm tát ra bà đát tha yết đa bát ra bá ra ma ni rô chỉ lệ hổ hồng hổ hồng phấn tra

( OM- SARVA TATHÀGATA PRAVARA MANI RUCIRE HÙM HÙM PHAT )

By forming this mudra, the area surrounding one’s seat throughout the ten directions becomes vajra, and one obtains a seat like those of the Buddhas. Evil māras and those of evil intent who have no faith in the Buddha cannot see this person. Therefore, it is called the Vajra Lion Seat Mudra of All Buddhas.

6- The sixth mudra: Sit in the full lotus posture and join the palms. Bend both little fingers so that their backs rest against each other. Bend both thumbs and press them against the sides of the first joints of the two little fingers. Cross and bend the two ring fingers, pressing them against the backs of the two thumbs. Bend both middle fingers so that their backs rest against each other, with their sides pressing against the ring fingers. Keep the two index fingers apart. Recite the mantra:

– Ô úm tát ra bà đát tha yết đa tì bố ra tam bà tì hổ hồng hổ hồng

( OM- SARVA TATHÀGATA VIPULA SAMBHAVE HÙM HÙM )

When this mudra is formed, sixty-eight thousand Buddhas, as numerous as the sands of the Ganges, all bestow a prediction upon this person that realization will swiftly be attained. Therefore, this mudra is called Ma Ha Mẫu Đát Ra A Thế Da Mẫu Đạt Ra Nâm.

7- The seventh mudra: Place both joined hands against the heart, with the right hand above. Keep the thumb and index finger straight. Then open the five fingers of the left hand like a lotus blossom, and place the upturned right palm upon the lotus. Contemplate loving-kindness and compassion, and recite the mantra:

– Úm tát ra bà đát tha yết đa tam ma da ma nễ bạt chiết lê hổ hồng hổ hồng

( OM- SARVA TATHÀGATA SAMAYA MANI VAJRE HÙM HÙM )

All Buddhas form this mudra when turning the Dharma wheel. When it is formed, the ten directions quake in six ways. For this reason, it is called the Dharma-Wheel-Turning Mudra of All Buddhas.

8- The eighth mudra: First sit in the full lotus posture, with the right leg pressing upon the left leg and the big toe of the left foot touching the ground. Half-open the right hand and place it at the left hip, extending it horizontally across the navel. Bend the index finger around the thumb to form a circle, turn the palm upward, and recite the mantra:

– Ô úm bát ra bà đát tha yết đa chiết duệ phạt chiết duệ a chiết đa phạt chiết lê hổ hồng hổ hồng

( OM- SARVA TATHÀGATA JAYE VIJAYE AJITA VAJRE HÙM HÙM ).

When this mudra is formed, all māras and creators of obstacles throughout the ten directions disappear and cannot cause harm. All hostile creditors and adversaries must submit, and all sinful karma is eradicated. Therefore, this mudra is called A Bà Ra Thất Đa Mẫu Đạt Ra (the Incomparable and Unsurpassed Mudra).

9- The ninth mudra: Join the palms. Curl the four fingers of the right hand into a fist, with the thumb touching the right hip. Slowly raise it and place it within the left palm. Open the left hand facing upward and extend its fingers downward to cover the backs of the five fingers of the right hand. Recite the mantra:

– Ô úm bát ra bà đát tha yết đa đạt ma đà đô ma ha nễ thích ca lê ha ra ha ra hổ hồng hổ hồng phấn.

( OM- SARVA TATHÀGATA DHARMADHÀTU MAHÀ MANI ‘SIKHARE HARA HARA HÙM HÙM )

This is called the Wheel-Turning Holy King Mudra of All Buddhas; it is also called the Mudra of the Buddhas of the Ten Directions.

10- The tenth mudra: Join the palms. Bend both ring fingers so that their backs rest against each other, and bend both thumbs to press against the first joints of the ring fingers. Cross and bend the two middle fingers, placing them above the ring fingers. Keep the little fingers and index fingers upright and resting against each other. Slowly raise the mudra above the head, then slowly lower it until it is close to the ground. Bend the right knee, plant the left foot upon the ground, glare with wide eyes, bite the lower lip, and utter the sound “Hồng,” visualizing your appearance as wrathful like a vajra. Recite the mantra:

– Ô úm đổ rô đổ rô ma nễ ma nễ ma ha tất đột dữu ma nễ sa ha.

( OM- DHURU DHURU MANI MANI MAHÀ VIDYU MANI SVÀHÀ )

When this mudra is formed, the entire trichiliocosm quakes, and all devas and māras become alarmed and terrified.

11- The eleventh mudra: The Mudra of the Four Heavenly Kings: Turn the right palm upward and place it at the navel. Bend the thumb and index finger, and also bend the little finger. Curl three fingers of the left hand into a fist. Place the right finger at the tiger’s mouth, with the index finger pointing straight forward and the thumb directed backward. Open the eyes wide and recite the mantra:

– Ô úm a rô rô ca ma lị địa xả da xả da hổ hồng

( OM- ARURU KAMALE VATI JAYA JAYA HÙM )

12- The twelfth mudra: The Mudra of Thí La Địa Phược: Join the palms, bend both thumbs, and arrange the other eight fingers like a lotus blossom. Recite the mantra:

– Ô úm tì ma ra chỉ lị địa tam ra hổ hồng

( OM- VIMALA AGRI VATI SAMBHARA HÙM )

13- The thirteenth mudra: The Mudra of Thương Xí Nễ: Hold the right hand upright above the right upper arm in a half-joined-palm gesture. Bend the thumb and slightly bend the index finger; interlace and bend the other three fingers in the shape of a vajra. Extend the left hand to cover the left arm, assuming a fearsome appearance. Glance sideways and bow the head slightly. Recite the mantra:

– Ô úm để sắc tra ra nễ tắc tắc ra hổ hồng

( OM- DAMSTRINI VISARA HÙM )

14- The fourteenth mudra: The Mudra of Xá Địa: Extend the right hand downward toward the earth. Hold the left hand upright at the brow, with the palm facing outward, and visualize the face of Xá Địa. Recite the mantra (of the messenger):

– Ô úm a ca nễ đát để lị văn giả yết địa a tát nễ hổ hồng

( OM- AGNI DHARE MAM CYÀTTA HÀSINI HÙM )

15- The fifteenth mudra: The mudra for inviting all devas into the mandala and making offerings at all times: Stand upright and hook the two hands together like links in a chain, with both wrists level. Position the left foot as though stepping forward and plant the right foot upon the ground. Recite the mantra:

– Ô úm tam mạn đà a ca ra ma lị bố ra nễ tra ca tra ca hổ hồng phấn tra

( OM- SAMANTA AKALA PARIPÙRANI DHAKA DHAKA HÙM PHAT )

16- The sixteenth mudra: The Mudra of the Utpala and Puṣpa: Arrange the five fingers of the right hand like a lotus blossom and raise it to the left ear. Likewise, arrange the left hand like a lotus blossom and hold it at the heart. Recite the mantra:

– Oṃ sara sara visara hūṃ hūṃ

(OM- SARA SARA VISARA HÙM HÙM)

This mudra is to be used to seal all the lotus flowers depicted within the mandala; the vessels are likewise to be sealed with it.

At that time, the Vajra Bodhisattva addressed the Buddha, saying: “If one wishes to uphold the Mauli Mandala, and also wishes to uphold the Li Mandala and the Upara Mandala, how should the three mudra methods be performed? I beseech the Blessed One to explain them.”

The Buddha said: “Listen attentively! For your sake, I shall explain the Mauli Mandala Mudra as follows: First, join both palms together before the heart. Bend the two thumbs, then bend the two index fingers so that their nails touch each other. Keep the two little fingers straight and resting against each other. Cross the two middle fingers and the two ring fingers within the palms. This is the mudra (the Fundamental Mudra). You should perform it accordingly.

“Furthermore, the Li Mandala Mudra (the Heart Mudra): With the right hand, bring the tips of the thumb and ring finger together; extend the other fingers straight and hold the hand before the heart. With the left hand, touch the little finger with the thumb, bend the other fingers, and place the hand upon the left knee. Such is this mudra.

“Furthermore, the Upara Mandala Mudra (the Attendant Mudra): With the right hand, touch the ring finger with the thumb, turn the palm upward, and hold it horizontally before the heart, extending the other three fingers. Place the left hand upon the left knee and bend the first joint of the index finger. The remaining fingers are to be arranged accordingly.

“Furthermore, you should know that those who uphold these mudra methods will successfully accomplish all worldly undertakings, and all their grave offenses will be completely eradicated. Apart from the Buddha, no one can know the merit and blessings they will obtain. If, in future times, anyone forms these three mudras wherever they dwell, you should know that the full-body relics of a Buddha are present in that place. The devas of the ten directions and the Four Heavenly Kings, Protectors of the World, will constantly honor and make offerings to one who upholds this Dharma, just as they make offerings to stupas containing the Buddha’s relics, without any difference.

“Furthermore, I shall now explain the fire-offering method. In practicing any Dharma for which one seeks efficacy in order to benefit sentient beings, one must first empower food and drink with the mantra and offer them by fire, while maintaining complete purity of body, speech, and mind. The mantra is:

– Oṃ sahā paṭha bhūru bhuvāḥ hūṃ phaṭ svāhā.

(OM- SAHÀ PATHA BHÙRU BHUVÀH HÙM PHAT SVÀHA)Ø

“Use this mantra to empower black sesame, white mustard seeds, and cow ghee 8,000 times, and burn them as an offering. All mantra practices will then become effective, and every obstruction, calamity, evil dream, and disaster affecting oneself or others will be eradicated. Furthermore, take cow ghee, benzoin incense, and white mustard seeds, empower them 8,000 times, and burn an offering with each recitation; all grahas, ghosts, spirits, and the like will be split in two, and all illnesses will be eliminated.

Furthermore, burning cow ghee and white mustard seeds can subdue all māras and kiṃnaras. Furthermore, empower cow ghee and white mustard seeds and burn them so that all bandits will be unable to see you. Furthermore, take wood from the Devadātaka tree (pine), smear it with cow ghee, call the name of the Yakkha King, and burn one piece with each recitation; the Yakkha King will immediately appear before you, and whatever you seek will be obtained.

“Furthermore, on the summit of a high mountain, mix Ren Hu with white mustard seeds and cow ghee, empower and burn an offering with each recitation; you will immediately behold the palaces of the asuras and become a king among the mantra-holding immortals. Furthermore, take white mustard seeds and Chi Cộng Na Da Kê Tát, empower and burn an offering with each recitation, and all nāgas (dragons) will submit obediently. Furthermore, take food that has been offered to the Buddha and burn it as an offering, whether for yourself or another person, stating the person’s name and burning an offering with each mantra recitation; this can cause the five grains to become abundant.

Furthermore, empower salt with the mantra and burn it; this can cause all yakṣas, evil ghosts, and spirits to bow their heads at your feet, beg that their lives be spared, take refuge, and obey whatever they are commanded to do. Furthermore, empower polished rice and cow ghee with the mantra and burn them; this can cause storehouses and treasuries to become full and all wealth and possessions naturally to increase.

“Furthermore, face east and empower Hu Shu with the mantra before burning it; this can cause the devas to rejoice, and whatever you seek will be obtained. All the devas will look joyfully upon this person. Furthermore, before Śrī Devī (the Deity of Merit), take black sesame and white mustard seeds, empower them with the mantra, and burn them; whatever you seek will be obtained.

Furthermore, take 8,000 pieces of A Da wood, each one foot long, empower them with the mantra, and burn them. All Buddhas and bodhisattvas will compassionately remember that person; all karmic offenses will be eradicated, every mantra practice will become effective, illness and suffering will be left far behind, and every kind of worldly affliction will be extinguished. That person will no longer undergo birth from a womb.

Reciting and upholding this mantra possesses such awe-inspiring spiritual power. One will always be reborn in the Pure Lands of the Buddhas, born by transformation from a lotus flower, and enjoy every bliss together with the Buddhas. By burning this wood, all evil dreams, strange portents, and enmities will disappear; harmful demons will be destroyed, and all māras, dangers, and calamities will likewise be eliminated.

“I shall now further explain the method for painting the image. Take a piece of clean, new silk of whatever size is desired. The painter must abstain from the five pungent plants, alcohol, meat, sexual activity, and so forth.

All pigments must be kept in clean vessels. Do not use animal-hide glue; instead, use fragrant glue. In the center, paint the Buddha seated upon a lion throne, adorned with jeweled necklaces.

In the sky above his head, paint banners, streamers, and a precious canopy. Depict the Buddha in the act of teaching the Dharma. To the right, paint the twelve-armed Vajra figure, whose body is flesh-colored, with hues of pink and white.

Each hand holds a different implement or weapon. He has four faces: the front face bears a compassionate expression; the left face has a terrifying expression; the right face is wrathful, with protruding fangs; and the fourth face has furrowed brows, a wrathful expression, and hair standing on end. He wears garlands around his neck and stands upon a lotus, with one leg bent upward and the other extended downward.

To the Buddha’s left, paint Maṇi Vajra Bodhisattva with four faces and sixteen arms. The first left hand holds a wish-fulfilling jewel as though presenting it to the Buddha; the second hand holds a lotus; the third hand extends its five fingers; two hands are joined palm to palm; one hand holds a khakkhara staff; one holds a wheel; one holds a lotus bud; one holds a rosary; one holds a noose; one holds an A Ca Ra Để knife; one holds a double-headed axe; one supports Mount Sumeru; one holds Túy Dã Bà; and one holds a scripture in book form.

The front face bears a compassionate expression; the right face is that of Mahākāla Deva; the left face is half human and half lion; and the fourth face has furrowed brows, glaring eyes, and exposed teeth (bared fangs), presenting a fierce appearance. The faces are dark blue-black and exceedingly terrifying. The figure stands upon a lotus seat with one leg bent and the other extended.

“In front of the throne, paint Thương Chỉ Ni kneeling upon both knees, with eight arms, holding flowers in her hands as an offering to the Buddha. To the right of the Vajra throne, paint Mahādeva and Śilādeva. Mahādeva holds with both hands a bowl filled with precious objects and presents it to the Buddha.

Behind Mahādeva, paint the Earth Deity with a smiling face and two arms, adorned with jeweled necklaces and holding various implements. Behind Thương Chỉ Ni, paint Bố Sắc Bà Đát Địa dressed in white, holding a flower and gazing upon the Buddha. Beneath the Buddha’s throne, paint a lotus made of the seven treasures; within the flower is a golden pistil, with beryl-colored filaments, and it has a full one hundred petals.

Beneath the flower, paint the Four Heavenly Kings, their bodies adorned with golden jeweled necklaces and clad in armor. Beneath the flower’s filaments, paint a pond enclosed on all four sides by railings and adorned with many ornaments. Along the banks of the pond, paint many immortals dressed in white, all joining their palms and gazing upon the Buddha.

They hold incense vessels, rosaries, and various other articles to present as offerings to the Buddha. Above the precious canopy, paint Mahādeva and his retinue, Brahmā and his retinue, Nārāyaṇa and his retinue, and devas holding wondrous flowers and scattering them downward as offerings.”

Furthermore, the body, speech, mind, and clothing of the mantra practitioner must be pure. The practitioner should eat only the three kinds of white food. From the eighth day until the fifteenth day of the lunar month, recite the mantra before the image until completing 100,000 repetitions.

The image will then tremble, and flames will issue from the Mantra Master's body. The practitioner will immediately attain the Divine Eye and also attain the Bá Đà Ma Lị Xà Lị Đa Ra Samadhi, become a Wheel-Turning King among the Vidyadharas, and behold the Buddhas of the ten directions throughout the three times. Upholding this mantra can cause all evil destinies and all sufferings to be entirely eliminated and enable one to leave the three poisons far behind.

All sought-after merits will quickly be accomplished without obstruction. One will be joyfully accepted and protected by the Buddha and praised by all bodhisattvas. All devas, nagas, yakshas, gandharvas, asuras, kinnaras, mahoragas, humans, and nonhumans throughout the ten directions will reverently make offerings.

One will attain mastery among all classes of sentient beings and supremacy in every undertaking. Those who can cultivate according to the Dharma will attain all the merits described above. Whether one recites this mantra, forms this mudra, or merely sees or hears it, one should give rise to joyful faith, esteem, and reverence and should respectfully venerate it.

Such persons are no different from the Buddha himself. Life after life, they will always be born in Buddha lands, no longer taking birth from a womb but being born by transformation from a lotus. Until they attain Buddhahood, they will never be separated from the Buddhas and bodhisattvas.

Furthermore, burn frankincense as an offering to the Buddhas. Also burn Bắc Lị incense, sandalwood incense, agarwood incense, Đa Da La incense, and Cư Rô Sắc Ca incense as offerings to the Buddhas. Furthermore, use clay to plaster and construct the Dharma altar, and adorn it with powders of turmeric incense, camphor incense, Kê incense, white sandalwood incense, red sandalwood incense, and various other incenses.

Furthermore, concerning the Dharma of establishing the boundary: You should listen attentively! First bathe yourself and make offerings to the Buddha. After completing the offerings, you should also make offerings to the earth deity who guards the precept-boundary at the place of practice.

Furthermore, when wishing to establish the boundary, first formally inform the Three Jewels: “Today, for the sake of …, I establish this boundary.” From that point onward, while carrying out all activities and Dharma practices, always remain mindful of the Buddha. Furthermore, use the Tắc Phổ Bộ Sa Để Da mudra. Touch this mudra to the ground while moving about, touch it to the deity, and establish the mudra upon the deity outside the boundary.

Take a small portion of each kind of food and drink and offer it to the deity. Do this every day.

Furthermore, if you wish to employ any of the shorter mantras, you must first recite it fully 800 times; only afterward may it be used. If practiced according to the Dharma in this way, it will certainly be effective. Establish the boundary throughout the ten directions, kneel together before the Buddha, and clearly repent of all evil thoughts, the unwholesome deeds of the three karmic activities, and all fundamental offenses.

After purifying the three karmic activities, make this great vow: “I, …, now uphold this mantra before the Buddha. Even if I obtain no result, I will not retreat or lose resolve.” After making the vow, recite as many repetitions as your strength permits. Sit upright before the Buddha, with body and mind unmoving.

Each day, divide the time into periods for recitation—early morning, noon, evening, and so forth—and strive diligently and vigorously in upholding and reciting it.

Furthermore, first establish the boundary and perform the rite at your dwelling; afterward, you must go elsewhere to perform the Dharma. If, after completing the Dharma practice at your dwelling, you do not go elsewhere to perform it, you will ultimately attain no accomplishment. Whenever you complete the prescribed number of recitations, you must report to the Buddha: “May I hereafter swiftly fulfill all my vows.” After making this vow, bow and withdraw.

Later, enter the altar again and repeat the practice in order from the beginning. If you do not do so, you may not continue the recitation. You must always maintain the prescribed number of repetitions.

Whether bowing to the Buddha, making offerings, or praying, you should visualize everything within your mind. Sit upon a grass seat or cushion, with a compassionate expression. Recite neither loudly nor softly, neither rapidly nor slowly, but steadily and evenly.

Maintain right mindfulness, thinking only of the Buddha. With an unmoving mind, contemplate the Buddha distinctly, envisioning the Buddha's compassionate heart as that of a loving father who cherishes his infant child. Hold a rosary and count the beads to remember the number.

Until the required number has been completed, you must not cease your recollection. Whenever reciting the mantra, remain mindful of the Buddha. Every phrase of the mantra must be clear and complete, and the sound of the recitation should be harmonious and measured.

Furthermore, when performing the Dharma rite of making offerings by fire, you must always report it to the Buddha, and the substances offered into the fire must be of equal measure. If you do not make offerings by fire, you may not recite the mantra. Furthermore, if you recite the mantra seeking efficacy while harboring greed and desire, in a future life you will become a seed of the rakshasas and yakshas.

If you recite the mantra seeking efficacy without wisdom in your mind, in a future life you will become a seed of ghosts and spirits. If you possess loving-kindness and compassion, remain mindful of the Buddha, and recite the mantra seeking efficacy, in a future life you will become a seed of the Tathagata's Omniscience. None of your undertakings will be obstructed, and everything will be accomplished as described above.

Furthermore, when the body is weary, the mind is dull or confused, conditions are incomplete or unsettled, or thoughts are disordered, you should not recite the mantra. Quickly and wholeheartedly gaze upon the Buddha, focusing sincerely in contemplation until the mind is purified; only then may you recite the mantra. After defecating or urinating, recite the mantra over a handful of water twenty-one times, visualizing it as moonlight shining everywhere. Then sprinkle the water over your head, entire body, and clothing; all impurities will thereby be purified.

Furthermore, if some matter compels you to rise before completing the prescribed number of repetitions, then at sunset, gaze wholeheartedly upon the Buddha and recite the mantra 108 times. By performing the Dharma in this way, the required number will be completed. If the task remains unfinished, recite the mantra three times during that day, and the merit of the practice will be complete.

Furthermore, if the object of your prayer has not yet been fulfilled, you should neither lie down nor sit. When the sun is about to rise, stand erect with palms joined, facing east. Single-mindedly recollect the Buddha and recite the mantra 108 times; all obstructions at the altar will then dissolve. If desire arises and seminal fluid is discharged through mental imagining, bathe with pure water and then mentally recite the mantra 108 times; purity will be restored as before.

Furthermore, you must understand the Dharma concerning wood: Which kinds of wood cause the Dharma practices swiftly to produce auspicious results, and which kinds cause the Dharma practices to be ineffective? What is the Dharma concerning the fire altar? What are the characteristics of the ritual fire?

If you do not understand these matters, the Dharma practices cannot be accomplished. There are the Dâm Bà tree, the Ca Lan Phong tree, the Khư Đà La tree, and the Câu Đề Chi tree. Good men and good women should know that the Ất Ca tree, Tỳ Hê Lê Lặc tree, A Di Thi Lê Sư wood, La Đinh tree, A Di La tree, Trấn Đầu Ca tree, Đốc Ca tree, Thước Ca Mễ tree, and other kinds of thorny trees may all be used.

They can destroy enemies and put an end to all kinds of bandits. All trees that produce milky sap may be used to cause affection and intimacy. Next, you should know that the Tất Lập Bá tree and the Bá Ra Sư tree are thornless trees.

They should be used for peaceful purposes and can cause everyone to give rise to joy. The Chú Lộ Đa tree, Mâu Tử Khư tree, Cư Lân Ca Đam Bà tree, A Du Ca tree, Xá Lị Bán Na tree, and Bà Ca Sa tree may be used when seeking efficacy in Dharma practices and can cause all prayers to be auspiciously fulfilled. Furthermore, you should know that such wood must not be used if it has been burned, cut, broken, knotted, gnarled, eaten by insects, or otherwise damaged.

Such wood lacks auspicious characteristics and should not be used. It may be used only for an unnamed Dharma practice—that is, an inferior or inauspicious practice. You should know that the wood has four prescribed dimensions: the first is for the Superior Dharma, the second for the Intermediate Dharma, the third for the Inferior Dharma, and the fourth for the Expelling Dharma.

The length differs according to these four Dharma practices. For the Superior Dharma, it is twenty-one finger-widths long; for the Intermediate Dharma, ten finger-widths; for the Expelling Dharma, eight finger-widths; and for the Inferior Dharma, four finger-widths.

Furthermore, one should know that the Superior Rite concerns Dharmas never before understood; the Intermediate Rite is for seeking fulfillment through mantra recitation of all great vows, seeking people, wealth, and the efficacy of various Dharmas; the Inferior Rite is for causing everyone to respect, approach, and cherish one; and the Expulsion Rite is for driving away enemies and the like. Furthermore, in the Superior Rite, one anoints with fat, such as powder, wax, or grease; in the Intermediate Rite, one anoints with milk or curds; in the Inferior Rite, one anoints with various sweet substances; and in the Expulsion Rite, one anoints with blood or poison.

Furthermore, one should know the method for making the fire altar: Dig the earth to a depth of one cubit, remove all impurities, and sprinkle it with the five purifying substances of the cow. Plaster it with clean earth. If one wishes to seek a great vow, use a superior altar, one cubit deep and square, with walls built up on all four sides.

Form the hand seal, recollect the Buddha, and recite the mantra to invite the Five Deities to abide within the altar. After installing the altar deities, perform the fire offering. If one seeks efficacy for oneself, make an intermediate altar, digging it to a depth of twenty-one finger-widths and constructing it in three tiers; invite the deities as above.

If one wishes to seek affection, make an inferior altar, four finger-widths high, triangular, twelve finger-widths wide, and constructed in three tiers as above. If one wishes to perform the Expulsion Rite, make the altar nine finger-widths deep with a single tier.

Furthermore, one should know that when wishing to burn food and drink as offerings, face east, contemplate the Buddha in one’s mind, recite the mantra, and burn the offerings. If seeking the most supreme matters, the subjugation of enemies, or deliverance from calamities, face northeast, recite the mantra, and burn the offerings. If seeking the fulfillment of wishes or blessings, face southeast and burn the offerings.

If seeking rites of expulsion, face south, recite the mantra, and burn the offerings. If seeking affection, face west, recite the mantra, and burn the offerings. If seeking great vows, face southwest and burn the offerings.

If seeking to reconcile litigation or eliminate illness, face northwest, recite the mantra, and burn the offerings. If seeking to suppress and subdue, face north, recite the mantra, and burn the offerings.

Furthermore, one should know the method of the ladle used to scoop the offerings: Its handle should be one cubit long, and its bowl should be concave to the depth of a thumb. When performing wholesome rites, use a ladle made of copper, silver, or gold; when performing harmful rites, use a ladle made from various metals mixed together.

Furthermore, one should know that the fire offering has ten auspicious signs: First, its color is like the newly risen sun; second, it displays many beautiful colors; third, its color is like crystal; fourth, its appearance is like cow’s milk; fifth, its appearance is like pure gold; sixth, its appearance is like fire without smoke; seventh, its appearance is like banners accompanied by resounding sounds; eighth, everything burns completely without residue; ninth, whether much or little, all the firewood burns completely; and tenth, before the fire offering begins, the earth of the altar is warm.

Furthermore, one should know that if the kindled fire does not burn, if the wood becomes hot but does not ignite, or if smoke rises within it, the rite should not be performed there; know that the practitioner is about to die. Furthermore, one should know that if the fire’s energy is cold, if there is a foul odor, if embers scatter and fly about, if smoke and flame coil in circles, or if the flames do not rise, all these are inauspicious signs; know that the rite will have no efficacy.

Furthermore, if a foul odor or other impure and unpleasant smells issue from the fire, if the flame is white or black, or if the fire and smoke sink toward the ground, know that this person faces various hindrances and calamities. Furthermore, one should know that if, when the fire is kindled, it is red and gradually turns yellow, if the blaze within the altar shines brilliantly and slowly changes color, first resembling cow’s milk and gradually becoming golden, or if it takes forms like a topknot, a chain, or a pavilion, know that every wish sought through the rite will be accomplished.

Furthermore, one should know what constitutes the foremost sign: If the fire has a beautiful color and emits fragrance without sound; if the flames have the form of thunder and lightning; if above the fire there is another flame, red like a ring of fire; or if the tips of the flames spread out like a parasol—signs such as these are foremost. Know that the prayer will not fail. If such signs either appear or do not appear, or if they appear but are not as described above, know that this is inauspicious and harmful.

Furthermore, what constitutes the second sign? If one sees two flames rising side by side without ceasing, this is a sign that the rites will prove efficacious and will be witnessed and known by the devas. Furthermore, when seeking the Buddha-Dharma, how can one know whether there will be efficacy?

Good man! If the flames rise in the shape of a tree or a flower; if the color of the rising flames resembles pure gold; if afterward their color resembles a red lotus or a pomegranate blossom, know that one’s wish will immediately be fulfilled as desired. These signs indicate the most supreme efficacy.

Furthermore, one should know the signs of ineffectiveness: If the wood and fire are black; if the various kinds of wood produce black flames; if the fire is not bright but dry and withered; if there is a cold vapor; or if smoke issues forth—signs such as these indicate that there will be no efficacy. Furthermore, if sounds like the bellowing of an ox, the blowing of a conch, thunder, singing, or joyful play issue from within the fire, know that whatever is sought at that time will be attained.

Furthermore, one should know that if sounds like a collapsing mountain, rolling stones, or blades and spears striking one another issue from within the fire, know that these are signs that one is about to die. Nothing sought will be attained, and evil signs will cause affliction and disturbance.

Furthermore, when the mantra master wishes to perform a burnt offering, he should first mix cow urine with water and use it for sprinkling or bathing, and only afterward perform the rite. Furthermore, one should know that when the mantra master wishes to perform a burnt offering to seek fulfillment of all wishes, he should burn cow ghee, butter, curds, milk, fruit, sesame, food, flowers, leaves, or such foods as described above.

According to the matter for which he prays, he should scoop them with the three kinds of ladles and burn them. Furthermore, when seeking wishes through the three mantras above, he should use those mantras to empower the food and drink before burning them. If offerings are made in accordance with this method, all devas, nagas, Gandharvas, and other spirits will rejoice, enabling the mantra master swiftly to attain siddhi.

The heavenly deities will constantly protect him and prevent the Maras from creating hindrances and calamities.

Furthermore, I shall explain to you the characteristics of firewood. By examining the wood, one can know whether matters will be auspicious or inauspicious. Wood bearing inauspicious characteristics will prevent the rite from being accomplished.

You must therefore know what kind of wood will produce results and what kind will not. Wood that has withered while still on the tree, wood without bark, short wood, crooked wood, rough wood, excessively long wood, twisted wood—using any such wood will prevent the rite from being accomplished and destroy its efficacy. You should know that using withered wood shortens a person’s lifespan; wood stripped of its bark causes illness; and short wood makes the rite difficult to accomplish and causes it to lose its efficacy.

Using crooked wood causes everyone to despise and reject one; using small, ugly wood stripped of its bark causes one to lose one’s excellent marks and exhausts one’s merit. Wood that is too tall frustrates one’s prayers; wood that is excessively bent brings frequent misfortune and creates disturbances, obstacles, and difficulties in the rites. Therefore, none of the foregoing kinds of wood should be used.

Those who wish to attain accomplishment quickly must discard them.

I shall now clearly explain the branches of trees. A tree branch should be straight and without lateral offshoots. Such branches can subdue evil persons and make them joyful. Wood from the central part of a tree that has only one branch should be used in rites for seeking treasuries, riches, treasures, and every kind of pleasure. Wood with a lateral branch near its base should be used for the Rite of Expulsion.

Furthermore, you should know that, when wishing to subdue enemies and bring about reconciliation, use wood twelve finger-widths long, sharpening both ends. When wishing to seek all kinds of peace and happiness, use wood eight finger-widths long, with both ends cut evenly. When wishing to perform the Rite of Expulsion, use wood four finger-widths long, with both ends cut evenly.

For an unnamed rite, use barkless wood four finger-widths long, cut into the shape of a donkey’s hoof. When wishing to make others trust and obey, use straight, barkless wood five finger-widths long. When wishing to cause people to separate and turn their backs upon one another, use barkless wood cut six finger-widths long and smear it with white mustard oil.

When wishing to perform the Rite of Expulsion, use barkless wood cut seven finger-widths long and smear it with grape wine. For seeking liberation, single-mindedly aspiring to escape birth and death, use wood eleven finger-widths long, with the end cut flat. For seeking all kinds of peace and happiness, use straight wood with its bark intact.

For seeking to subdue others and make them joyful, do not use barkless or crooked wood, nor wood cut into the shape of a donkey’s hoof.

Furthermore, you should know that, when performing a rite to seek peace and happiness, smear the wood with ghee and sweet substances. For an unnamed rite, smear it with powder and wax. When praying that everything be fulfilled according to one’s wishes, smear it only with ghee.

Furthermore, you should know that wood without joints, internodes, or nodes is to be used for brahmins. Wood from the middle of a tree that has grown without branches is to be used for kings. Wood from the upper part of a tree that has grown with joints and internodes is to be used for devas, spirits, ghosts, and human beings. A branch with a node near its base is to be used for artisans. Milky wood and branches growing from the base of a tree are to be used for kings and brahmins. Blue-black thorny wood is to be used for craftsmen and artisans. You should further know that, among the four kinds of wood, only milky wood is to be used when seeking merit and wishing that all who see one will rejoice.

Furthermore, you should know that grass used to make a place for sitting or lying down must be cut in the southeast. What are the inauspicious characteristics of grass? Grass that is yellow, dry, tangled, split, cracked, broken, has two tips crossing one another, or has knots should not be used. What is good grass? Grass that is red, soft, straight, smooth, and glossy may be used. Cut it evenly close to the ground, remove the roots, and use only grass that has grown on clean ground. Furthermore, when seeking to make everyone joyful or seeking various kinds of merit, one must find various kinds of good grass. For an unnamed rite, use grass that is half alive and half dead.

Furthermore, whether efficacy has already been obtained or not, if one wishes to establish the mandala, one must first select the ground and only afterward construct it. The mandala is to have four gates. Pulverize earth of five colors and place each kind in a new porcelain vessel.

Smear all the vessels with sandalwood incense and Ke incense, and place them within the mandala as protective deposits. Also use two new, clean porcelain vessels, filling one with sandalwood powder and the other with turmeric flowers. Then use the aforementioned five colors to draw the mandala.

The central area of the mandala is to be a square two cubits across; coat it with white sandalwood and scatter turmeric flowers upon it. Outside the mandala, extending fourteen cubits in each of the four directions, coat the ground with clean earth mixed with cow dung. In the center of the mandala, use seven colors to draw a lotus adorned with the seven treasures.

Upon the lotus draw a thousand-spoked wheel surrounded by blazing flames, with tassels the color of vaidurya. Above it, enshrine the Buddha. To the Buddha’s left, draw Vajra, holding a vajra-pestle in his right hand and an axe in his left.

To the Buddha’s right, draw the bodhisattva Mani Vajri, adorned with bracelets and other ornaments, holding a wish-fulfilling jewel in one hand and a rosary in the other. At the four corners draw the Four Heavenly Kings, their bodies clad in armor, adorned with weapons and jeweled necklaces, or portrayed in fearsome forms. Before constructing the mandala, first dig down one cubit and remove all impure earth.

In the center of the mandala suspend banners, pennants, and jeweled canopies as adornments. Use the five colors to draw the four sides of the mandala. Outside the mandala, at the four corners, make four fire pits and kindle them according to the Dharma with fine firewood.

Around the four sides of the fire pits suspend cords of five colors, banners, pennants, and so forth, leaving a gate on the southern side for entry and exit. Outside the eastern side of the mandala, suspend flags and insignia. Blend five kinds of incense with water, fill a golden vase with it, add fragrant flowers, and place it at a corner of the mandala.

If there is no golden vase, an earthenware vase painted gold may also be used. Also fill four silver vases with milk and place them at the four corners. Within the mandala, outside the gate, draw Mahadeva and Vimadeva together, adorned with jeweled necklaces.

On the left side of the central gate draw Shangzhini. In the center of the third gate draw Vajrarajadi with eight arms, each hand holding a different weapon, his body adorned with jeweled necklaces; two hands are raised above his head, spreading out a piece of blue silk. Furthermore, on the four sides of the mandala arrange beautiful colors and various foods and beverages as offerings.

Also fill four vases with fragrant water and assorted flowers. Around the places where the deities are enshrined, light thirty-two lamps. In the center of the mandala, upon the lotus, place a golden vase filled with fragrant water, and put therein various fruits, grains, and flowers as offerings to all Buddhas.

Before the Buddha burn storax incense; before the other figures burn the appropriate incense as an offering to each. In the center of the mandala, before the Buddha, place a silver incense burner. Before Vajrapani burn benzoin incense; before Mani Vajri burn storax incense; before the Four Heavenly Kings burn frankincense, Sakasaka incense, and Dutka incense; before Mahadeva burn white sandalwood incense; before Shangzhini burn benzoin incense; and before the messenger burn Laji incense.

At the central gate of the mandala arrange the various offerings. At the eastern gate draw Aridi and the six sisters. On the right side of the western quarter draw Mahadeva and Puspavasadi.

In the north draw Vimadeva. Around the four sides of the mandala, suspend thirty arrows with cords of five colors. At the four corners place pennants of five-colored silk.

Scatter various flowers throughout the mandala, arrange assorted fruits as offerings, and offer seven kinds of cakes together with delicious and sweet foods and beverages. Also use thirty-two basins filled with fragrant water, put various flowers in them, and arrange them within the mandala. Also use thirty-two kundika vessels filled with water, thirty-two incense burners, one hundred and eight lamps, and one hundred and eight flower garlands.

Prepare various kinds of fragrant substances, such as frankincense, Sabeili incense, sandalwood, agarwood, Gandharaga incense, Youzhi incense, camphor incense, Jiqi incense, turmeric, red sandalwood, and so forth. Blend the various incenses with water for bathing the devas, and burn the appropriate kinds of incense for each deva. Mix milk, curds, crystallized sugar, and fruit with water, preparing eight bowls of milk-water and likewise eight bowls of each of the other substances.

Also set out eight bowls of milk porridge. Cook geng rice, sesame beans, and cow ghee together, and place the mixture in eight bowls of milk porridge, together with eight bowls of cooked geng rice. Also fill eight bowls with roasted geng rice mixed with pomegranate juice.

Furthermore, use thirty-two bowls: four bowls containing sesame oil, four containing fine butter, four containing fruit and crystallized sugar, four filled with molasses-water, four containing sesame, four containing fruit, four containing seven kinds of grain, and four containing honey, cakes, and assorted foods and beverages. Also mix grape juice with rice noodles to make cakes; mix grape juice with peanut flour to make cakes; and mix grape juice with sesame to make cakes.

Pound grapes to make cakes; pound fruit and mix it with crystallized sugar to make cakes; make crystallized-sugar cakes; cook grapes into cakes; and also prepare honeyed cakes. Whatever foods can be obtained should all be respectfully offered. On the two sides of the entrance place two kundika vessels filled with fragrant water, and recite the mantra:

– Úm ma ha tì bố ra bát sư để sắc trí đa tất để tì tiên giả ma na ca, tát bà đát tha da đa tì sát kê bà ra bà ra sam bà ra hổ hồng hổ hồng

( OM- MAHÀ VIPULA PRATISTA SIDDHE ABHISIMCA MANAKA SARVA TATHÀGATA ABHISEKAI BHARA BHARA SAMBHARA HÙM HÙM )

One should further understand that all the aforementioned articles must be sprinkled with water empowered by this mantra. Even clothing, charcoal, firewood, and so forth must first be empowered by the mantra before being brought into the mandala. When inviting the Buddha, the deities, and the Four Heavenly Kings to be seated upon their respective thrones, in every case use the body mudra and the root mantra to invite and install them.

After the invitation is complete, no one may tread upon the places of their thrones. When the central mandala has been completed, construct the outer mandala. After inviting them to take their seats, establish protection for oneself at one’s place.

If others are to be admitted into the mandala, first instruct them to bathe, put on new clothing, and undergo purification; then lead them to sit in order beside the fire pits. Furthermore, one should know that if, with utmost sincerity and in complete accordance with the Dharma, one enters the mandala a single time, all Buddhas of the ten directions will bestow a pure prediction, and all grave offenses of the past and present will be extinguished.

If one has been afflicted by sorcery, curses, or poisonous parasites, they will all be eliminated, and every obstruction and adversity will be destroyed. If one suffers from a serious illness, upon entering the mandala once, the illness will be dispelled. If one is possessed by ghosts or spirits, upon entering the mandala once, one will immediately recover.

Those who wish to make offerings to all Buddhas and bodhisattvas of the ten directions, or who wish to establish the seed of Buddhahood or the seed of bodhi and assuredly attain non-retrogression, should enter this Dharma mandala in accordance with the teaching. Those who wish to make offerings to Mahadeva, Mahesvara Deva, Narayana Deva, Brahma, Sakra, and the devas of the thirty-two heavenly realms should make offerings once in accordance with this mandala; this is equivalent to making complete offerings to all devas, and all the devas will rejoice.

To make offerings once to this mandala is equivalent to making complete offerings to Mahakala Deva and his five disciples, Hariti and the seven sisters, the Four Heavenly Kings, Matradatta, and all the other devas.

Furthermore, it should be known that once the altar has been prepared, if one wishes to invite the Buddhas and seek the fulfillment of various vows, or to seek the fulfillment of various vows from bodhisattvas, or to seek the fulfillment of various vows from the devas, all the fruits and rewards described above will be attained. If one is beset by calamities and one’s life is imperiled, if one seeks wealth and treasures but cannot obtain them, or if one encounters any manner of evil circumstance, then after entering this altar, everything will be fulfilled according to one’s wishes.

If calamities and epidemics arise within the country, if evil ghosts and spirits spread poisonous vapors, or if another country causes turmoil, then after entering this altar, all hostile enemies will be subdued. By the power of this merit, none will be able to cause harm. Whether one seeks official rank and renown or seeks wealth, upon entering this altar, all will be fully obtained.

If one enters this altar with utmost sincerity, one will not suffer from illnesses in this life, evil ghosts and spirits will be unable to control one, and one will always receive praise from all. Whatever one says, people will believe, accept, and follow, and wherever one goes, one will obtain blessings and benefit. When one relinquishes this body, wherever one is reborn, one will be born in a Buddha-land, born from a lotus flower, and all the practices of the Buddhas will be fully perfected.

Before long, one will attain the unsurpassed path of bodhi.

THE MÂU LÊ MẠN ĐÀ LA DHARANI SUTRA