Đại Phật Đỉnh Quảng Tụ Đà La Ni Kinh quyển 4

GREAT BUDDHA-CROWN VAST ASSEMBLY DHARANI SUTRA

FASCICLE FIVE

Great Buddha-Crown Fearless Jewel Vast Assembly Tathagata Buddha-Crown

Chapter Sixteen: The Dharma of the Great Secret Altar Measuring Eight Cubits

Furthermore, he taught the secret great altar of the gathered mind of all Tathagatas of the Stainless Jewel Lotus Buddha-Crown: an altar of transformations sanctioned by all Buddhas, the definitive and supreme altar. Select pure ground near an ocean, river, or stream. The place should have various rare and fragrant flowers and grasses, be free of tiles, stones, and bones, and have yellow soil with flowers and verdant grass; only then may the altar be established.

The ground must be secured, filled with earth, and enclosed with walls, and so forth; establish the boundary as prescribed for the altar explained previously. The altar should be one cubit wide. Its center must be raised and level, and its surface polished as smooth as a mirror.

Fragrant water should then be sprinkled everywhere. All implements must be new, clean, and pure, and all boundary paths must accord with the Dharma of the preceding altar. In the center, draw a lotus with 108 petals; its seeds and stamens must all accord with the Dharma.

Above it, place Shakyamuni Buddha. To his left, place an image of the wrathful and fearsome Vajragarbha; to his right, place the deity Kanishtha seated upon the ground with one leg hanging down, his countenance upright and joyful as he gazes upon the Buddha. Above the lotus throne upon which the Buddha sits, depict the thirty-two heavenly palaces.

In the eastern direction, depict Indra with all the adornments of his bodily form; in the southern direction, depict Brahma likewise. In the western direction, depict Ishvara as above; in the northern direction, depict Maheshvara in the same manner. At the four corners, depict the Four Great Divine Kings together with their retinues, complete with all adornments.

Again, beginning from the center of the eastern side, draw a small altar in five colors. Do likewise on all four sides to form the intermediate divisions. Divide each side into nine compartments.

Make the central compartment a gate (a compartment is a partition). Do likewise on all four sides, making thirty-two compartments in all. Beginning in the northeast and proceeding clockwise, depict first the deity Mamaki; second, the Wrathful Deity; third, the deity Yala; fourth, the Hook Deity; fifth, the Vajra Deity; sixth, the Sun Deity; and seventh, the Great White Deity.

On the southern side, depict eighth, the Lotus Tsunda Deity; ninth, the Heavenly Deity; tenth, the Earth Deity; eleventh, the Messenger Deity; twelfth, the Vajra Messenger Deity; thirteenth, the Vajra Fang Deity; fourteenth, the Heavenly Deity of Merit; fifteenth, the deity Balasva; and sixteenth, the deity Yuanpi. On the western side, depict seventeenth, the Akashagarbha Deity; eighteenth, the Ocean Deity; nineteenth, the Coiled Conch Deity; twentieth, the Conch-Crested Deity; twenty-first, the Great Black Deity; twenty-second, the Vajra Clan Deity; twenty-third, the deity King Yama; twenty-fourth, the Wrathful Yaksha (Fire Deity); twenty-fifth, the Naga King Deity; twenty-sixth, the Naga King Upananda Deity; and twenty-seventh, the Mara Maiden Deity.

Thus, the countenances and bodies of these deities should be adorned in accordance with their respective original rites.

At the four corners outside the enclosure, draw auspicious seals; the Four Heavenly Kings may also be drawn. Outside the first altar enclosure, again make nine compartments. Beginning from the northeastern corner, depict first, the vajra seal; second, a wheel; third, a trident; fourth, a book; fifth, a rear cavity (a cave); sixth, a staff; seventh, a life-symbol; eighth, a mallet; ninth, a blade; tenth, a banner; eleventh, a vajra; twelfth, a conch; thirteenth, a lion throne; fourteenth, a banner; fifteenth, a makara; sixteenth, four lotus spears placed at the four corners; twenty-fourth, four treasure vases at the four corners; and twenty-fifth, an auspicious seal.

On the southern side, make a fire altar with a deity holding it; on the eastern side, place a cauldron; on the western side, a precious bowl; and on the northern side, a twenty-five-strip kashaya.

Again, on the outside, draw another surrounding face, dividing every four cubits into two sections. On the inner side, use the color corresponding to the direction and draw seven-jeweled lotuses upon the ground, with seven engraved upon each face. In the eastern direction of the inner enclosure, establish a small altar two cubits wide.

Within the altar, depict the Bodhisattva Wisdom, the Bodhisattva Avalokiteshvara, the Bodhisattva Manjushri, the Bodhisattva Sarvanivaranavishkambhin, the Bodhisattva Akashagarbha, and the Bodhisattva Kshitigarbha. Also make a lotus upon which to place a precious bowl shaped like the moon. In the southern direction, establish a small altar two cubits wide (one cubit equals one arm’s length).

Upon it are the Bodhisattva Samantabhadra, the Bodhisattva Maitreya, the Bodhisattva Vajragarbha, the Bodhisattva Akshayamati, the Bodhisattva Sagaragarbha, and the Bodhisattva Vajra Covenant. According to their respective original forms, these bodhisattvas form mudras with their hands and hold sutras, lotuses, or precious jewels. In the western direction, likewise establish a small altar two cubits wide.

Upon it are the Bodhisattva Medicine King and bodhisattvas bearing Mount Sumeru, the great ocean, the sun and moon, the stars, the thirty-two thousand great trichiliocosms, and so forth. In the northern direction, likewise establish a small altar two cubits wide and depict Vajra Vajra, Great-Blade Vajra, Lion King Subha Vajra, Vajra-Crown King, Vajra-General King, Vajra Mallet, Vajra Hook, Naga Vajra, Lotus Vajra, Great Lotus Vajra, Vajra Chain, Vajra Blade, and Vajra Halberd.

Then establish the boundary by fastening the bolts three times.

The bolt of the first altar is made of fragrant wood (the bolt is shaped like a nail); the second bolt is made of bronze; and the third bolt is made of khadira wood. Their lengths are as previously stated. All vessels and implements should be made of gold or silver and must be new.

If these are unavailable, porcelain or earthenware vessels may also be used. Offer foods, beverages, flowers, and fruits before the Buddha, bodhisattvas, and deities. At the four corners, place seven-jeweled stupas containing relics and four incense burners; various precious treasures should also be presented as offerings.

Make offerings on all four sides of the altar in accordance with the Dharma. All Buddha images outside should face toward the altar. Hang banners and streamers on the four sides in accordance with the Dharma.

Burn various kinds of incense—patala incense, frankincense, white sandalwood incense, suhe incense, agarwood incense, benzoin incense, antian incense, prajnalava incense, shell incense, camphor incense, and turmeric incense—and make offerings of various kinds of music.

The Dharma for establishing the boundary is as follows: First establish the boundary of the four directions; afterward establish the altar boundary, the crown boundary, the boundary revealing the body, and the great protective boundary for the body. Only then enter the altar, practice the samadhi precepts, perform the mudras and mantras in their proper sequence, and also establish the flower boundary. The officiating mantra master must bathe and purify himself three times each day and put on new robes.

He should then sit in a clean place, refrain from going to defiled places, and eat one meal each day. Afterward, he should recite the mantra and summon the Fire Deity, making offerings three times daily. Select an auspicious day, hour, and constellation, and begin on the full-moon day.

One’s own body must be pure; one must renounce sensual desire, arouse genuine loving-kindness, abandon greed, anger, and delusion, and dwell in equanimity. Afterward, perform the rite of establishing the boundary and form the mudras and recite the mantras as explained previously.

At that time, the Blessed One then spoke this verse:

Whoever can enter this altar and perform its rites—

Karmic obstructions, retributive obstructions, and afflictive obstructions,

The five heinous offenses, four grave offenses, and three evil destinies—

The master shall eradicate them all, without doubt.

In but a brief moment, one attains great accomplishment;

Its profound and abundant merit is inconceivable.

Pure and radiant like a mani jewel,

Smooth, beautiful, perfect, and full like refined gold;

Pure like me, without stain or defilement,

One swiftly severs doubts and attains bodhi.

One becomes the supreme king among devas and humans,

Able to dispel all the world’s sufferings.

Like the moon illuminating the four continents,

One can also shine universally upon all kinds of sentient beings.

As the stars surround the moon,

Ever emitting many kinds of light,

All this is due to the power of the Buddha-Crown altar.

Kshatriyas, the fourfold assembly, and great kings,

Queens, royal consorts, and palace maidens,

Prime ministers, palace officials, and other officers

Shall all honor, esteem, and cherish one.

One attains accomplishment in this very body and never retrogresses;

All Tathagatas have declared

That this comes from entering the Buddha-Crown altar.

***

Great Buddha-Crown Fearless Jewel Vast Assembly Tathagata Buddha-Crown

Chapter Seventeen: The Dharma of the Medicine of Affection and Delight

At that time, he further taught the medicine that causes mutual affection, by which evil sentient beings may be eliminated and subdued and followers of non-Buddhist paths brought under control. Whether male or female, yakshas and rakshasas may be summoned and caused to become joyful, so that they carry out all tasks like servants, without anger.

At that time, the Blessed One spoke these verses:

Whether men or women, or heavenly kings,

Royal consorts, palace attendants, and maidservants,

Bhikshus and bhikshunis, together with the four assemblies,

All these multitudes shall take refuge.

From now until the time of extinction,

I shall now explain the efficacy of this incense.

Bhutas, Earth Spirits, and kumbhandas,

Perfuming incense, powdered incense, and ointments for the body—

If they smell the fragrance of this incense,

Even if someone smells it from a thousand li away,

The power of the ingredients will swiftly draw them here.

Devas, nagas, yakshas, and rakshasas,

Garudas, gandharvas, and kimnaras,

Mahoragas and asuras,

Bhikshus, kshatriyas, and brahmins,

Vaishyas, shudras, and all classes of beings

Will all come and willingly show reverence;

Even until the end of their lives, they will not consent to depart.

From the four directions, whether distant or near, all will come.

Those who smell the incense from a thousand li away will all become entranced.

This is because the power of the ingredients can attract and gather them;

Whatever is desired or contemplated will be accomplished.

Take equal quantities of agarwood, arrow incense, sandalwood, benzoin, sweet flag, palmyra resin, spikenard, white asarum, turmeric incense, rock sugar, honey, and fine ghee. Grind them finely and use ghee to make pills the size of maize kernels. Recite the Root Mantra over them 1,080 times, the Wrathful Vajra Mantra 1,080 times, the Wrathful Heart Mantra 1,080 times, and the Wrathful Heart-within-the-Heart Mantra 1,080 times.

After completing the recitations, take this incense to a high place and burn one pill. The mountains will tremble, and devas, nagas, and all other beings who smell the fragrance will dance. Gandharvas and female kimnaras will swiftly come as though scorched by fire.

All powerful beings difficult to subdue will come when they smell the incense. This formula is called the Vajra Heart-within-the-Heart Swiftly Attracting Radiant Assembly King of Incense Formula.

Furthermore, according to this rite, wherever the Mantra Master goes, the four assemblies will gather in great numbers, and boys and girls will all show reverence. If this incense is prepared, all will come, arouse the aspiration for bodhi, and cherish one another. They will constantly attend upon the Mantra Master and never depart far from him. No evil mara, vinayaka, disease-causing ghost or spirit, or premature death will be able to cause harm. Benevolent Spirits will always protect him; his body will be as though clad in vajra armor, and the Mantra Master's body will emit light.

Furthermore, if one wishes to attract and subdue a person, draw that person's likeness, write the person's name, and place them in a jar that has never previously been used. Draw flowers and leaves around its four sides, turn the vessel upside down, and burn the incense inside it to fumigate the image. That person, whether male or female, will bring all the gold, silver, money, and possessions they have as offerings and will obey every command.

If this is performed for another person, it will also be effective. Anyone within a thousand li will come within no more than seven days.

If one wishes to attract nagas, mix cow dung into clay and fashion a nine-headed naga. Burn seven incense pills before the naga, call the naga's name, and write its name and place it in the vessel. All seven kinds will come before one, obey every command, and dare not disobey.

If there are fierce winds, hail, thunder, lightning, clouds, and so forth, and one wishes to stop them, they may be commanded at will. Make regular offerings to the naga, and it will mount the clouds and go forth to carry out the command. If this incense is burned before an image of the Buddha, the image will rise and walk.

If it is burned before images of heavenly spirits, those spirits will become concealed and cease to appear. If this incense is burned in a marketplace, all the goods in the market will become invisible to the eye. If this incense is burned before a stupa, the stupa will likewise disappear.

All diseases involving sores and scabies, demonic afflictions, and madness will cease. If one wishes to bind people, burn the incense and all will be bound; whether strong or weak, ill or healthy, it will be effective. If the incense is burned amid an assembly while the mantra is recited before an image of Mahakala, everyone will spontaneously take refuge in the Mantra Master.

Burn this incense at a crossroads, and all who smell its fragrance will be bound and may be commanded at will. To release them, recite the mantra over white mustard seeds and water, then scatter them upon their faces.

Burn the incense in a charnel ground, and all bhutas, yakshas, and rakshasas will come before the Mantra Master and obey his commands like servants.

If this incense is burned in the world, no bandits, tigers, wolves, lions, or venomous snakes will dare cause trouble. Evil people and wicked companions will neither dare create obstacles and difficulties nor dare approach. Benevolent Spirits will always protect one.

Whatever one does will accord with one's intentions; one's livelihood will prosper, and hundreds of thousands of affairs will turn out as desired. If one wishes to command female yakshas, one should paint their images and burn this incense before them. Those females will immediately come and obey one's commands and will not depart even until the end of their lives.

If rebels, wicked bandits, or enemies invade and disturb the kingdom, draw their likenesses and call their names, then burn this incense as described above. Even from a thousand li away, those people who smell its fragrance will suffer headaches. Burn the incense continuously for seven days without interruption, and their heads will split open and their eyeballs protrude.

If this incense is burned amid a band of robbers, all those robbers will be bound; they will flee like madmen, hiding and disappearing without a trace.

Furthermore, if one wishes to perform the Messenger Rite, take seven skulls and wash them clean. They must be fresh skulls and must be those of men. Place them in a secluded place where no one can see them, burn incense, and make offerings.

When one wishes to command them, recite the mantra twenty-one times. The skulls will then open the door by themselves and depart; whether the destination is near or far, they will reach it. When asked whether matters are auspicious or inauspicious, they will explain everything clearly.

If gold, silver, money, wealth, or treasures are needed, they will indicate where to obtain them and bring them back as an offering; whether much or little, it will be as desired. Every command will be fulfilled at will. If one wishes to empower a cord, twist five-colored thread into a cord, place it before oneself, burn incense, and recite the mantra twenty-one times.

The cord will then move like a snake and go wherever it is commanded in the four directions. If ordered to bind a person, it will do so at will. If one wishes to make a bowl revolve, burn incense before the bowl.

The bowl will then revolve, fly into the sky, and obey one's commands at will. If one wishes to empower a knife, burn incense before it. The knife will then move and act as desired.

***

The Great Buddha-Crown, Fearless Jewel, Vast Assembly, Tathagata Buddha-Crown

Chapter Eighteen: Accomplishing the Garments of the Mantra Master

The rite of garments: If one wishes for mantra garments, wrathful garments, or abhisheka garments, they must be clearly distinguished. When putting on the garment, recite the mantra the prescribed number of times. Garments of gandha color, white, or ash-gray may all be worn.

If one wishes to attain accomplishment, wear a garment of subdued color and have a maiden sew it. When performing a subjugation rite, wear a blue garment. If one wishes to meditate and recite mantras, wear a white garment. If one wishes to seek auspicious affairs, use a garment the color of ghee. If one wishes to perform abhisheka, wear a garment of gandha color. If one wishes to accomplish a mandala rite, any color may be used.

At that time, the Blessed One spoke these verses:

All the colors described above

Should be prepared by maidens.

The Mantra Master first empowers the maiden with mantra

And instructs her to bathe and cleanse herself,

And to drink the five kinds of liquid.

Only afterward should the cloth be dyed.

I shall now explain the colors.

If one wishes to obtain the result,

One must wear this garment.

If one can act in accordance with the Dharma,

One will swiftly attain great accomplishment.

***

The Great Buddha-Crown, Fearless Jewel, Vast Assembly, Tathagata Buddha-Crown

Chapter Nineteen: The Mantra Master's Personal Preparation of the Empowered Cord

At that time, the Blessed One further taught the Mantra Master how to make the cord himself. Take clean red thread and have a maiden twist it. Both the Mantra Master and the maiden must drink the five kinds of fruit juice. The cord should initially be five chi and five cun long, and after twisting should measure five chi. Twist together twenty-one strands and make three shapes resembling the stars of the Northern Dipper, fashioned from gold. If gold is unavailable, silver may also be used. Add a few stamped hu seeds and three bodhi seeds; beside the spirit figure, tie them at three places upon the cord. This is called the Auspicious Body-Protecting Cord. This cord must be made only of thread; fur, hide, or any material from animals must not be used.

For a wrathful rite, use red. For a fierce rite, use blue. For all rites, use white.

Different uses of the ju:

If one wishes to perform a Vajra rite, make it from sandalwood. If one wishes to perform a wrathful rite, carve it from bronze. If one wishes to perform a fierce rite, use khadira wood.

(Here, ju means a sleeve. It is not understood what other meaning it may have above according to the local pronunciation of each region; this rite is unclear.)

The five-colored boundary stakes are further explained:

If one wishes to accomplish all kinds of tasks, use sandalwood. If performing a wrathful, harmful rite, make them of copper. If performing a fierce rite, make them of iron (five pieces). If performing a wholesome rite, use khadira wood. If restraining enemies, make them of human bone.

(This scripture is as lengthy as stated above.
)

***

The Great Buddha-Crown, Fearless Jewel, Vast Collection of the Tathagata’s Buddha-Crown

Chapter Twenty: The Mantra Master’s Ritual Bathing

If one wishes to accomplish wholesome and auspicious works, bathe with every kind of scented water. Drink the five products of the cow.

If performing a wrathful rite, bathe with milk. If performing a fierce rite, bathe with cow’s urine. If one bathes as prescribed above, one will attain great accomplishment.

Furthermore, concerning auspicious and inauspicious days and months for performing rites:

If one wishes to perform wholesome works, always use the bright fortnight, selecting an auspicious day, an auspicious hour, an auspicious constellation, and an auspicious month. The first, second, fifth, and ninth months are excellent months in which to begin ritual bathing and perform the rites.

If performing a harmful rite, use the dark fortnight, choosing an inauspicious hour, an inauspicious constellation, and an inauspicious day.

Furthermore, concerning the times for performing rites:

Within each day and night there are three periods: the first is for wholesome and auspicious works; the second is for harmful works; and the third is for wrathful works. If one wishes to perform a harmful rite, performing it at dusk is excellent, and there is no need to examine whether the day or hour is auspicious or inauspicious. If performing a wholesome rite, do so at the hour of the Horse; if performing a wrathful rite, do so at the hour of the Goat.

The Mantra Master must know all the foregoing and must not violate these prescriptions; otherwise, none of the rites will be accomplished.

Furthermore, if one wishes to perform a fierce rite, do so at sunrise. For rites of subjugation, the hour of the Horse may also be used.

For rites of slaying, sunset is supreme. These three periods were taught by Vairocana Buddha. For extinguishing offenses, dispelling demons, and subjugating, these three periods are the best.

The Great Buddha-Crown, Fearless Jewel, Vast Collection of the Tathagata’s Buddha-Crown

Chapter Twenty-One: The Method for Painting the Lotus Image

At that time, the Blessed One again spoke this verse:

If anyone is able to paint this image,

Whether doing so himself or having another do it,

Teaching others or himself rejoicing in accord,

Seeing the sacred image and paying homage,

He will thereby attain non-retrogression in all things.

All grave offenses and obstructions

Will be completely eliminated without remainder,

And every undertaking will be accomplished.

Use a fine, square piece of white silk. If the image cannot be painted, use hide glue (in ancient times, ājiao was used in painting, though some feared its impurity), and mix the pigments with water. The painter must undertake the Eight Precepts of fasting, bathe until clean, and put on new, clean garments. Everything must be done in accordance with the Dharma. This painted image is extremely difficult to encounter. It causes merit and virtue to increase, enables great undertakings to be accomplished, and swiftly leads to the fruit of bodhi. It enables one to teach the Dharma to devas and humans, and wherever one walks, stands, sits, or lies down, one will be unobstructed, like the sun and moon.

The silk should measure four cubits on each side and be divided into eight sections. The dividing lines should be adorned according to the rite with the five colors. In the center, paint Śākyamuni Buddha. Paint a lotus flower, and upon the lotus paint a lion throne. The Buddha is seated upon the throne teaching the Dharma, with a perfectly dignified countenance and a halo on all four sides. To the left, paint the bodhisattva Vajragarbha, his body blue, with four arms, seated in the half-lotus posture, his expression fierce. Upon his head is a celestial crown with a vajra topknot. He faces toward the Buddha, and in his hands he holds a vajra, a noose, an axe, and a sword. A halo surrounds and envelops him.

To the right, paint the Great Wrathful Vajra King, seated in the half-lotus posture and possessing four arms. His hair is arranged in a conch-shaped topknot, and he wears a celestial crown. In one hand he holds a pestle, in another a sword, in another a vajra, and in another a three-pronged pestle.

His body is replete with many colors, and rays of light issue from it. His countenance is terrifyingly wrathful. Behind the two Vajra beings, on the right and left, paint two standing Vajra guardians holding vajras in their hands.

On the two sides of the Buddha, also paint Ānanda and Kāśyapa holding a fan and a fly-whisk; all their bodies are surrounded by halos. Above the Buddha, paint the Lotus Buddha-Crown Face; above the Buddha’s head, also paint a Lotus Face surrounded by a halo like blazing fire. Above this, paint the palace of the Kaniṣṭha Heaven adorned with the seven precious substances.

The palace has four gates. Within the palace, paint the assembled retinues, and paint Vajra holding a vajra pestle, his countenance joyful as he gazes upon the Buddha. Paint the four assemblies of devas and humans surrounding him, and at the four gates paint śarīra stupas.

On the right and left sides, paint mountains. Upon the mountains are pavilions made of the seven precious substances and twelve śarīra stupas. Within each stupa are twelve Buddhas; these are called the Stupa Gates of the Bodhi Family.

All the stupa gates are open. Śākyamuni Buddha is seated upon a lion throne in the act of teaching the Dharma, each accompanied by the four assemblies. Paint canopies of the seven precious substances, while from the heavens rain down all kinds of jewels, celestial flowers, garments, and so forth. In the central area to the Buddha’s left, paint a lotus lion throne.

On the left paint Avalokiteśvara; on the right and left sides paint Mañjuśrī, Ākāśagarbha, Samantabhadra, and Kṣitigarbha. Brahmā, Śakra, Maheśvara, the Four Heavenly Kings, and the others should each be painted according to their original forms. On the right, paint the Tathagata seated upon a throne teaching the Dharma, and paint Vajragarbha, Maitreya, Akṣayamati, the nāga king Sāgara, and the nāga kings Nanda and Upananda.

In the upper-left corner, paint Amitābha Buddha seated upon a lotus lion throne. Paint the bodhisattvas Bhaiṣajyarāja, Bhaiṣajyasamudgata, Mahānāyaka, Sāgaramati, and Uṣṇīṣavijaya; paint the bodhisattva Cintāmaṇi holding Heaven and Earth in his hand; and paint Vināyaka with his various retinues. In the upper-right corner, paint the Tathagata upon a lion throne, Wrathful Vajra, Vajra General, Subha Vajra, Vajra Topknot, Vajra Hook, Wrathful-Eyed Vajra, and Red-Headed Vajra.

In the lower-left corner, paint the altar deities: the deity Māmaki, the deity Bhṛkuṭī, the deity Tārā, the deity Aṅkuśī, the deity Vajra Chain, the Sun deity, the Great White deity, the deity Sundarī, the deity Vāsantī, and the Night deity. In the lower-right corner, paint the Earth deity, the Great Earth deity, the Messenger deity, the Vajra Messenger deity, the Vajra Fang deity, the Auspicious Goddess, the deity Sarasvatī, the Incomparable deity, the Great Terrifying deity, the Ocean deity, the deity Śaṅkhinī, the One-Tressed deity, the deity Mahākāla, the deity King Yama, the deity Varuṇa, and the deities of music.

In the two upper corners, paint the sun and moon. On the two sides of the Buddha, paint the Four Heavenly Kings with wrathful countenances, wearing golden armor. Before the Buddha, paint five ponds with trees as previously described.

Paint the Mantra Master kneeling on one knee, holding an incense burner in one hand and a string of prayer beads in the other, gazing upon the Tathagata. In the spaces between, paint the four mudrās, each according to its proper form and appearance.

At that time, the Blessed One again spoke this verse:

I have now finished teaching the method of painting the image.

If one wishes to attain accomplishment, all will be as desired.

As with Vairocana Buddha described above,

All the Buddha-crowns and sacred images

Are complete with every Dharma of mudrā, altar, and seal.

If one wishes to cultivate and uphold them, one must paint the image;

Having obtained this image, one will certainly attain accomplishment.

***

The Great Buddha-Crown, Fearless Jewel, Vast Collection of the Tathagata’s Buddha-Crown

Chapter Twenty-Two: The Hand Mudrās That Universally Gather All Divisions

Furthermore, it teaches the auspicious accomplishment of the mantra altar and the method of reciting and upholding the altar deities’ Dharma-bonds and the mudrās of all devas.

Devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, bhutas, and so forth: it drives away and commands all vinayaka demons. When this mudra is formed, none can destroy or dispel it; it can gather in bodhisattvas, vajra beings, and devas. Performing this mudra produces immeasurable and boundless merit.

Join the palms together, leaving the center hollow like an unopened lotus. Hold the two thumbs upright, bend the two index fingers, and press them down with the thumbs. Place the two little fingers against the backs of the two ring fingers.

Place the mudra upon the crown of the head like the Buddha’s ushnisha. This is the Fundamental Buddha-Crown Mudra. When this mudra is formed, heaven and earth tremble, mountains tilt and collapse, and all devas throughout the ten directions are shaken.

At Mount Sumeru and throughout the great oceans, all Buddhas rejoice and praise it, saying: “Rare indeed is this mudra; with it, attaining Buddhahood is not difficult.” If anyone forms this mudra and places it upon the crown of the head, that person immediately attains non-retrogression and will swiftly realize the fruit of Buddhahood without doubt. Those who constantly maintain this mudra will be reborn in the Akanishtha Heaven.

Vajra beings of great power will protect them day and night without ever departing.

Use the Fundamental Mantra: Form the mudra as above, but hold the left index finger upright; this is the Heart Mudra.

Use the Heart Mantra: This mudra is used for all purposes. The ten great dharanis all employ this mudra; attaining the ten bhumis also employs this mudra; and the Innermost Heart Mantra for attaining non-retrogression likewise employs this mudra. It is extraordinarily efficacious.

Use it to establish boundaries, seal the boundaries of the ten directions, protect oneself, protect others, and perform abhisheka. Placing the mudra at the heart is called the Meditation Mudra and is also called the Dharma-Receiving Mudra. Placing it upon the knee when entering a monastery, entering a mandala, or circumambulating in practice protects the body and is called the Vajra Wrath Mudra.

Recite the syllable “Hum,” form this mudra, and assume the vajra posture; all prayers for auspicious purposes will be fulfilled. The mudra formed as above is also called the Mudra of All Bodhisattvas. Though the names of other mudras and their mantras differ, they correspond with this mudra.

Move the mudra described above around the body; this is called the Armor Mudra. Within the mandala, use this mudra when performing every wholesome rite, summoning deities, or seeking gold, silver, jewels, treasures, and wealth. Furthermore, by forming this mudra, hundreds of thousands of kotis of nayutas of mudras are all accomplished. It is called the Self-Protecting Mudra. Although the mantras differ, the mudra is the same.

Thus there are exceedingly many mudras, and this mudra may be used according to the particular rite. Everything will accord with one’s wishes, just as the sun appearing at midnight would illuminate the whole world and enable beings to see it with their own eyes. This mudra is likewise able to bestow vision and understanding upon beings.

A single mudra alone suffices for every purpose, and its applications are inexhaustible. Mantra masters use this mudra in all matters, and hundreds of thousands of kotis of nayutas of messengers also use this mudra. Again, form the mudra as above, extend the two index fingers upright in a wrathful gesture, and place it upon the crown of the head.

This is called the Wrath Mudra. There are various wrathful families: first, the Buddha-Crown Wrath Family; second, the Lotus Wrath Family; third, the Vajra Wrath Family; fourth, the Mani Wrath Family. All other wrathful families also employ this mudra.

Again, from the Wrath Mudra, bend the two index fingers; this is the Hook Mudra, called the Wrathful Hook Mudra. It is used for accomplishing rites and binding demons. Further, recite the Wrath Mantra to summon hundreds of thousands of kotis of messengers.

The Wrath Mantra and Mudra are used to summon and command them and are extraordinarily efficacious. Again, as above, curl the four fingers into fists; this is called the Fist Mudra. It is used for all fierce rites.

When this mudra and mantra are performed, evil persons, evil bandits, evil vinayaka demons, all yakshas, rakshasas, bhutas, and pishachas fall headlong to the ground; tigers, wolves, lions, nagas, snakes, and venomous creatures are dispersed. They may all be summoned and commanded at will.

This mudra may also be used to summon bhikshus, bhikshunis, devas, nagas, brahmins, kshatriyas, vaishyas, shudras, men or women, and all people. One can freely summon and command them even from hundreds of thousands of miles away. Again, from the Hook Mudra, extend the ring fingers; this is called the Great Wrath Mudra.

It is used for all wrathful and fierce rites. When this mudra is formed, even Mount Sumeru must tilt and collapse, to say nothing of lesser mountains and other things. Yakshas and rakshasas are subdued, and the great oceans dry up.

Point at the heavens, and the heavens tilt; point at the stars, moon, or sun, and they all tremble—to say nothing of evil demons, evil bandits, heterodox masters employing spells and sorcery, ghosts and spirits, devas, nagas, and evil beings, all of whom will be subdued.

Clench the left hand into a fist and press the middle joint of the index finger with the thumb. This is called the Heart of the Lotus Buddha-Crown. Recite the Fundamental Mantra and form the mudra of All Tathagatas.

This mudra is used to establish boundaries, protect the body, bathe, put on clothing, perform abhisheka, issue commands, summon spirits and offer them food, make prostrations and offerings, burn incense, scatter flowers, respectfully send beings forth, and perform all miscellaneous rites. Opening the hand is called the Respectful Sending-Forth Mudra. I have now finished teaching all the secret mudras.

This is called the method of the Lotus Buddha-Crown Fearlessness Mudra and Mantra. I shall now further teach the mantras for receiving, maintaining, and performing the rites. The mantras are as follows:

Um bat dau ma gia le hong.

This is the bathing mantra. Reciting it twenty-one times can eliminate offenses and bring all wholesome endeavors to accomplishment.

Um mat ni thap pha le hong.

This is the mantra for cleansing the hands.

Um vi pha ma ra bat dau me hong.

This is the mantra for purifying the body.

Um bat dau ma tuong ha le hong.

This is the mantra for clothing.

Um bo sac ba bat dau me hong.

This is the flower mantra.

Um do ro bat dau me hong.

This is the incense mantra.

Um mi li bat dau ma tam ma ha ra hong.

This is the food mantra.

Um bat dau ma pho he hong.

This is the mantra for offering food, incense, and flowers at the mandala.

Um sa ra ra bat dau me hong.

This is the incense-fumigation mantra:

Um do tri do tri tang ha ra bat dau ma vi ma le hong.

This is the mantra for white mustard seeds and rice used in scattering.

Um ma ni bat dau me tat ro tat ro ta pha ha.

This is the fire mantra.

Um ma ni pha to da ri ta pha ha.

This is the mantra of the great earth, used when sealing the ground.

Um bat dau ma mat ni ma noa li ne hong.

This is the seat mantra.

Um bat dau ma ca di ne hong.

This is the mantra for entering the mandala.

Um bat dau ma gia ca la pha li hong.

This is the mantra for circumambulation.

Um bat dau ma thap pha ra mau luat da ni hong.

This is the prostration mantra.

Um bat dau ma thap pha ra dia ba na hong.

This is the lamp-lighting mantra.

Um bat dau ma ma li nhi xa na hong.

This is the flower-crown mantra.

Um bat dau ma mat ni sa la the due sa pha ha.

This is the water mantra.

Um tat bo tra bat dau ma mat ni kinh lam thap pha ro sac sa hong.

This is the boundary-sealing mantra.

Um bat dau mau o sac ni sa ba la pha ra can da li da ni hong.

This is the offering mantra.

Um vi ma la thap ra ma li dot ro dot ro ta pha ha.

This is the mantra for the five products of the cow (the five purities).

Um bat dau ma sa mo dia li tam ma ha ra hong.

This is the cloud mantra.

Um tam man da ba li ca man de li hong.

This is the mantra used for all purposes.

Um bat dau pha le gia ra gia ra tan gia ra hong.

This is the practice mantra.

Um bat dau mau sac ni sa mat ni tam man da ti ra man da ni hong.

This is the blazing-radiance mantra. The mantra master uses it personally:

Um tat ma dat tha nga da ra thi nhi tan chu dan na da bat dau me hong, dot ro dot ro hong.

This is the mantra for offering incense and flowers to the Buddha.

Um a mau ca mat ni bat dau mau sac ni sa bo ro bo ro tat ma dat tha nga da lo he da lo chi de thap pha ra hong.

This is the mantra of all mantra-king families.

Um bat dau ma chien ne ho ro ho ro hong hong phan tra.

This is the Wrath Mantra.

Um lao da ra tra ha sa vi hat ri da dot sac ha li thap pha ra ki ne ma ha sa ma tac bo ra hong nuong.

This is the Wrath Mantra used for all purposes.

***

The Great Buddha-Crown Fearless Treasure of the Buddha-Crowns of All Tathagatas

Chapter Twenty-Three: The Functions of the Great Mandala

At that time, the Blessed One further taught the fire altar. If one wishes to make a supplication, one must establish a fire altar and use the Root Mantra, the Heart Mantra, and the Heart-Center Mantra for wrathful and fierce rites, establishing boundaries, protection, summoning, commanding, and respectfully sending away.

If one wishes to draw clouds and cause rain, stop rain, still storms, hail, unseasonable thunder and lightning, and so forth;

for all diseases such as ringworm and leprosy; for inspiring love; against evil maras, enemies, tigers, and elephants; in warfare; concerning yakshas, gandharvas, garudas, kinnaras, mahoragas, and bhutas; for increasing merit, intelligence, and longevity; and regarding all transgressions, the three evil deeds and seven rebellious offenses—one must perform homa. By accomplishing the twenty-seven homa rites, whatever good, evil, unfavorable, or favorable undertaking arises in one's mind may be performed through homa and brought to accomplishment.

The method of constructing the fire altar: If one wishes to perform the homa rite, all the heavenly spirits will rejoice. At the center of this altar, fashion the heavenly spirits of the four directions, each one cubit in size, and likewise above and below. The fire pit should rise four inches above the surface. Within the pit, fashion a wheel one inch high and one foot across, using clay. Then mix cow dung with various powdered incenses and plaster it three times daily. Plaster the fire pit, making it square, with four sides and four gates.

Construct a square altar measuring one cubit, two cubits, or as much as eight cubits across. Upon it, draw the various deities and mudras. The altar has four gates; stretch a cord all around it to mark the boundary. The mantra master sits at one of the gates.

If performing a benevolent rite, use tree resin, fruit juice, milk, various sweet substances, ghee, honey, milk, rock sugar, and so forth, together with various fruits. Use branches an arm's length as firewood, and also use pieces of firewood one foot and two inches long. The firewood must be dry and free of insects. When kindling the fire, one must not blow upon it with the mouth. The mantra master must bathe and purify himself like a Brahmin who practices pure conduct.

Another method is to make a fire pit as described above. Within it, fashion a lotus of the same dimensions given above, raised four inches above the ground. Use branches as before. Perform homa three times each day: at dawn, midday, and dusk. Begin by performing it at dusk and again at dawn; if performing it at these two times, there must be no interruption. The mantra master sits in one place and has someone bring the articles and set them on both sides. All the offerings are arranged as before.

Upon the second altar, draw the Vajra family and its various mudras. Recite the Wrathful Root Mantra, Heart Mantra, and Heart-Center Mantra. Use this rite for all wrathful acts and for subduing enemies.

Next, make a triangular fire pit twenty inches deep. Three finger-widths above the fire, make three tiers. The triangle has three gates. Within it, make a vajra one finger high and eight fingers long. Outside the altar, make the drawings as before. Use thornwood, khadira, jujube, and other thorny trees; the branches should be ten fingers long and slightly damp. Use the wrathful mantra and mudra. For food and drink, use various poisonous, pungent, and bitter substances, aconite, and so forth. This altar is used for killing and destroying heavenly spirits, maras, demons, evil persons, and so forth.

Another method: Take lotus flowers, ghee, white grain, mustard seeds, and various sweet fruits, together with 108 branches of the length described above, and burn them. Every supplication will be accomplished.

Another method: Mix sandalwood and white mustard seeds with ghee and honey, and burn an offering with each recitation. Use mulberry wood as fuel, and one will live for one hundred years.

Another method: Mix frankincense and various fragrant flowers with ghee and honey, and burn an offering with each recitation until completing 800 recitations. Alternatively, use mulberry branches as fuel and five kinds of large fruit of a single color. A supplication for harmony and love will be accomplished.

Another method: Mix black sesame, husked rice, ghee, and honey, and burn an offering with each recitation until completing 8,000 recitations. Use cypress wood as fuel. All karmic obstacles and offenses, whether grave or light, will be extinguished.

Another method: Burn longhua flowers with ghee and honey for 8,000 recitations, using persimmon wood as fuel, and rain will immediately fall.

Again, mix datura seeds with ghee and honey and burn them for a full 8,000 recitations; the rain will immediately cease.

Again, mix husked rice and wuma with ghee and honey, and burn them for 8,000 recitations using firewood from a charnel ground. Hail and snow will both cease.

Again, take benzoin, sesame, and oil, and use khadira wood as fuel. Burn the offerings for a full 8,000 recitations, and the 84,000 kinds of diseases caused by demons will be eliminated.

Again, smear ghee and honey upon thornwood, then burn this wood for a full 8,000 recitations. All adversaries will be eliminated.

Again, mix white mustard seeds, tea seeds, husked rice, and granulated sugar with ghee and honey. Use khadira wood as fuel and burn the mixture for a full 800 recitations. Vinayaka will flee.

Again, at a lotus pond, take lotus filaments and mix them with ghee and honey. Use five kinds of fruit-bearing trees as fuel and burn the mixture for a full 108 recitations. The Goddess of Merit will manifest and ask the mantra master, “What do you require?” The mantra master should answer, “Please grant me inexhaustible wealth and money.” His wish will immediately be fulfilled. The goddess will then disappear. Whether walking, standing, lying down, or sitting, the mantra master will see hidden treasures and may use them without exhaustion.

Another method: Take the milk of a yellow cow, white mustard seeds, and rice blossoms, and mix them with ghee and honey. Use heavenly wood as fuel and burn the mixture for a full 800 recitations. One will then gain victory in battle.

Again, mix akajishila, white mustard seeds, ghee, granulated sugar, and benzoin. Use five kinds of trees as fuel, burning an offering with each recitation until completing 8,000 recitations. All devas, nagas, yakshas, gandharvas, kinnaras, mahoragas, bhutas, and so forth will be struck down, subdued, and caused to take refuge.

Again, mix white mustard seeds, tea seeds, and ghee. Kindle a fire with thornwood and burn the mixture for a full 8,000 recitations. Evil demons and fierce, wicked people will be subdued.

Again, mix white mustard seeds, benzoin, asafoetida, and black sesame oil, and burn the mixture for a full 8,000 recitations. Use this rite for all wrathful undertakings.

Again, mix white mustard seeds, karavira flowers, leaves of the heavenly tree, ghee, and honey, and burn the mixture for a full 8,000 recitations. Use this rite for all wrathful undertakings.

Again, mix ghee, mana flowers, lotus filaments, tianmen, winter honey, and milk. Use mulberry wood as fuel and burn the mixture for a full 8,000 recitations. Within three days and three nights, the royal consort, all officials, and all the people will come and submit, paying reverence and making offerings.

Again, mix tea seeds, heavenly wood, and fir resin. Use thornwood as fuel and burn the mixture for a full 8,000 recitations. All enemies will be subdued.

Again, mix poison with blood and burn it for a full 8,000 recitations using thornwood as fuel. Within three days, all hostile enemies will die. Use this rite when one wishes to subdue enemies.

Again, mix salt, sugar, kitten fur, chicken eggs, a skull, and datura oil, and burn the mixture for a full 8,000 recitations. All enemies will flee.

Again, mix salt and white mustard seeds and burn the mixture for three days, completing 8,000 recitations. Enemies and great generals will die.

Again, mix blue lotus flowers, sumana flowers, lotus leaves, white mustard seeds, benzoin, ghee, and honey, and burn the mixture for a full 8,000 recitations. All demons and spirits that cause illness will flee.

Again, mix manduzi, jizongzi, ghee, and honey, and burn the mixture for a full 8,000 recitations. All litigation and enemies will be eliminated.

Again, mix sandalwood, red sandalwood, benzoin, jian incense, ghee, and honey. Burn the mixture using branches of khadira and mulberry as fuel, completing 8,000 recitations. Bathe and purify oneself, put on clean garments, perform this rite, and burn various incenses as offerings. All Tathagatas, bodhisattvas, Vajra beings, and altar deities will manifest their forms. Whatever one seeks will be obtained. One will live for one hundred years, and at life's end one will go to the Land of Ultimate Bliss, be born through transformation within a lotus flower, constantly remember one's past lives, and retain without forgetting everything one hears. This is the Vajra Homa Rite; all sinful karma will be eliminated.

At that time, the Blessed One spoke these verses:

If a person constantly upholds this Dharma,

He can eliminate every evil karma,

The three evil destinies, eight difficulties, and four grave offenses,

All kinds of enemies and litigation,

The eighty-four wind disorders and various diseases—

All such karmic illnesses will be eliminated.

His life will be prolonged, his merit increased, and he will transcend the ten bhumis.

All Buddhas and bodhisattvas

Will constantly come to protect him, and he will be born in a Buddha-land;

He shall be called a true child of the Buddha.

The Buddha told Vajra, “This dharani is exceedingly rare. You should preserve it, and I shall assist you in protecting the Buddha-land.”

At that time, the Vajra Yaksha Great General, the deity Kaniṣṭha, the gods of the Thirty-three Heavens, Śakra, Brahmā King, the Four Heavenly Kings, Īśvara, and Maheśvara addressed the Buddha, saying: “We have now received the Buddha-Crown Clan King. For the sake of protecting the Buddha lands and the four assemblies, if anyone reads, recites, upholds, or copies this Dharma—whether copying it personally, asking others to copy it, rejoicing in it, or encouraging others to rejoice in it—until attaining the path to bodhi, never forgetting it and never slandering the dharani, we shall protect and support that person day and night and never leave that person’s side.”

The Buddha said: “Excellent! Excellent! That you can act in this way is truly inconceivable.”

At that time, when the four assemblies had heard the Buddha speak, they all rejoiced greatly, faithfully accepted his teaching, and respectfully put it into practice.

THE GREAT BUDDHA-CROWN FEARLESS JEWELED VAST ASSEMBLY SUTRA

FASCICLE FIVE