Như Ý Luân Đà La Ni Kinh

PREFACE

– CHAPTER ONE -

Thus have I heard. At one time, the Blessed One was dwelling on Mount Kelaji together with an immeasurable assembly of bodhisattvas. At that time, Avalokitesvara Bodhisattva Mahasattva rose from his seat, adjusted his robes, bared one shoulder, joined his palms, and addressed the Buddha, saying: “World-Honored One! I possess the GREAT LOTUS SUMMIT VAJRA SECRET UNOBSTRUCTED WISH-FULFILLING WHEEL DHARANI-VIDYA SAMAYA, which can bring about supreme merit in every undertaking and cause every aspiration to be fulfilled according to one’s wishes. I beseech the Tathagata, in his great compassion, to permit me to proclaim it. Relying upon the Buddha’s spiritual power, I shall expound it to bring vast benefit to the aspirations of all sentient beings.

“O World-Honored One! This DHARANI-VIDYA possesses awesome spiritual power like the celestial wish-fulfilling tree, raining down a great rain of treasures for the vidyadharas and enabling them to obtain whatever they seek. It is like the mani jewel, capable of fulfilling all the supreme aspirations of every sentient being. I beseech the Tathagata, in his compassion, to empower and sustain me.”

The World-Honored One then said to Avalokitesvara Bodhisattva Mahasattva: “Excellent! Excellent! Because you possess great compassion for sentient beings, you have spoken thus. Through my empowerment, I shall listen as you expound your UNOBSTRUCTED WISH-FULFILLING WHEEL DHARANI-VIDYA.”

Thereupon, Avalokitesvara Bodhisattva Mahasattva, complying with the Buddha’s command, rose together with his retinue, joined his palms, reverently bowed his head in homage, circumambulated the Buddha three times, and then returned to sit upon his seat. With a joyful mind, he gazed sincerely upon the assembly and smiled gladly. He then proclaimed the ROOT DHARANI-VIDYA:

NA MÔ LA ĐÁT NÁ ĐÁT LA DÃ GIA--NÁ MA A LỢI GIA PHỘC LÔ CHỈ

ĐẾ THẤP PHỘC LA GIA BỒ ĐỀ TÁT ĐOẢ GIA MA HA TÁT ĐOẢ GIA MA

HA CA LỖ NI CA GIA ĐÁT ĐIỆT THA ÁN CHƯỚC YẾT LA MIỆT LA ĐỀ

CHẤN ĐÁ MA NI MA HA BÁT ĐẦU MÊ LỖ LỖ ĐỀ SẮT ĐÀ NHẬP PHỘC LA

A CA LỊ SA DÃ HỔ HỒNG PHÁN TRA SA PHỘC HA.

*) NAMO RATNA TRAYÁYA. NAMA ÀRYA AVALOKITE'SVARÀYA BODHISATVÀYA MAHÀ SATVÀYA MAHÀ KARUNI KÀYA TADYATHÀ OM CAKRA VARTTI CINTAMANI MAHÀPADME RURU TISTA JVALA AKARSAYA HÙM PHAT SVÀHÀ.

The Great Heart Dharani-Vidya is:

ÁN BÁT ĐẦU MA CHẤN ĐÁ MA NI MA HA NHẬP PHỘC LA HỔ HỒNG

*)OM PADMA CINTÀMANI (MAHÀ ) JVALA HÙM.

The Small Heart Dharani-Vidya is:

ÁN PHỘC LA NÁ BÁT ĐẦU MÊ HỔ HỒNG

*) OM VARADA PADME HÙM.

When Avalokitesvara Bodhisattva Mahasattva proclaimed this DHARANI-VIDYA, the great earth, mountains, and forests quaked in six ways. All the celestial palaces, dragon palaces, yaksha palaces, rakshasa palaces, gandharva palaces, asura palaces, garuda palaces, kinnara palaces, and mahoraga palaces shook tremendously. All beings—the evil and immensely powerful ghosts and spirits, Vinayakas, and obstructing beings—became frightened and fought among themselves.

All the palaces of Mara burst into great flames that enveloped them completely, and Mara the king and all his retinue were filled with great fear. All malicious and narrow-minded beings, dragon maidens, divine maidens, female spirits, female yakshas, female gandharvas, female asuras, female garudas, female kinnaras, and female mahoragas were simultaneously terrified and distressed; bewildered, they fell to the ground. All the hells opened of themselves, and all sentient beings within them undergoing karmic retribution were liberated and were reborn in the heavens, where they experienced supreme peace and bliss.

At that time, the devas all held various kinds of exquisite incense, such as benzoin, gośīrṣa sandalwood, sandalwood, agarwood, powdered incense, anointing incense, and burning incense, as well as wondrous celestial flowers, jeweled necklaces of every kind, hairpins, pendant bells, golden bracelets, jeweled parasols, crowns, and so forth. From the sky, they showered these down like torrential rain as offerings to the Tathagata and the great assembly.

Multicolored clouds filled the farthest reaches of space. Within those clouds, celestial music sounded without being played, pouring forth inconceivably harmonious and elegant sounds as offerings to the Tathagata. All who saw or heard them abided in the power of loving-kindness and patient acceptance.

All these miraculous transformations were brought about through the spiritual power of the Secret Wish-Fulfilling Wheel Dharani Mantra of Avalokitesvara Bodhisattva Mahasattva.

The World-Honored One then spoke profound verses in the wondrous Brahma voice of the kalavinka bird, praising Avalokitesvara Bodhisattva Mahasattva:

Excellent! Excellent, good man!

You compassionately care for sentient beings

And proclaim this Wish-Fulfilling Dharani,

Bringing sentient beings great and supreme benefit.

Those who faithfully accept it will extinguish all their transgressions,

Transcend the Three Realms, and realize bodhi.

Wherever there are those who uphold it,

Their worldly and supramundane aspirations will all be fulfilled.

After the World-Honored One had spoken these verses, he again said to Avalokitesvara Bodhisattva Mahasattva: “Good man! For the sake of all sentient beings, you should explain the spiritual powers, dharani mantra, and essential methods for receiving and upholding this Dharma, so that sentient beings in future times may obtain great and wholesome benefit.”

–

DESTROYING KARMIC OBSTRUCTIONS

– CHAPTER TWO -

Avalokitesvara Bodhisattva Mahasattva then again addressed the Buddha, saying: “World-Honored One! If there are bhikshus, bhikshunis, upasakas, upasikas, boys, or girls who in this very life seek the present-life recompense of great merit, they should diligently cultivate and uphold this WISH-FULFILLING WHEEL DHARANI mantra day and night in accordance with the Dharma. They need not practice divination or select auspicious days, months, or constellations; nor need they fast for one or two days; nor need they bathe; nor need they construct a mandala. They may wear their ordinary clothes and sprinkle pure water for purification. Eating their usual adequate meals, they may perform the practice and attain accomplishment.

“Throughout the day and night, they should sit in a quiet chamber facing east and visualize Noble Avalokitesvara, his excellent bodily marks perfectly complete, like the newly risen sun, radiating great light and seated upon a lotus directly before their eyes. They should recite with undistracted attention. Burning agarwood incense, they should mentally make offerings, bow reverently, and, according to their means, continually arrange offerings of incense and flowers without interruption.

During each of the six periods of the day and night, they should recite one thousand and eighty times without interruption. They should complete three lakshas—three hundred thousand recitations—of every syllable. By abiding in the Dharma contemplation of yoga and reciting the mantra, however many offenses entailing uninterrupted retribution they have committed in past and present lives, as well as their most grievous evil karmic obstructions, will naturally be extinguished.

They will behold all kinds of greatly auspicious dreams; know that these are signs that their transgressions have been extinguished. Noble Avalokitesvara will bless, protect, and remain mindful of them. Through these roots of virtue, whenever they set their minds upon any of a hundred thousand undertakings and recite the mantra, everything they do will certainly be accomplished.

The awesome spiritual powers of all other VIDYAS cannot equal the spiritual power of this Wish-Fulfilling Dharani-Vidya. Why is this? If one can seek out, receive, and uphold this dharani, then even the karmic offenses of the ten evils, the five heinous acts, and the four grave offenses committed in past and present lives, for which one ought to fall into the Avici Hell, can all be extinguished.”

Such illnesses as fevers lasting one day, two days, three days, four days, or as many as seven days; wind illnesses, jaundice, phlegmatic illnesses, poisoning by gu, sorcery, purulent boils, scabies, leprosy, insanity, itching caused by wind, and nervous disorders; all illnesses of the head, nose, eyes, ears, lips, tongue, teeth, throat, chest, ribs, heart, abdomen, waist, back, hands, feet, limbs, and joints... Every kind of calamity and harm caused by wangliang demons and spirits—all are eliminated through repeated recitation.

No yaksha, rakshasa, Vinayaka, or host of evil demons and spirits can cause harm. Weapons and warfare, floods and fires, evil winds, lightning, hail, dangers from rulers, dangers from bandits and vengeful enemies... cannot cause harm. All evil omens, karma arising from deficient merit, and ominous transformations of inauspicious stars will disappear of themselves.

Venomous snakes, scorpions, centipedes, geckos, spiders, lions, tigers, wolves, and all fierce beasts likewise cannot cause harm. If one is engaged in battle amid armies or involved in litigation before officials, through accomplishment of the Vidya one will attain deliverance.

If one regularly recites this dharani 1,080 times during the five watches of the night, one will be liberated from all the matters described above and attain freedom according to one’s wishes.

If, during each of the six periods of the day and night, one can recite this dharani 1,080 times, Holy Avalokiteshvara will manifest in a dream, stand before that person, and say: “Good man! Do not be afraid! Whatever you seek, I shall grant it all to you.”

Or one may see Amitabha Buddha, or see the palaces, towers, pavilions, and manifold adornments of the Land of Ultimate Bliss.

Or one may see the assemblies of bodhisattvas in the Land of Ultimate Bliss.

Or one may see the seven-jeweled palace on Mount Potalaka, the dwelling place of Holy Avalokiteshvara.

Or one may see one’s own body purified both within and without.

Or one may see kings and great ministers respectfully making offerings.

Or one may see all the karmic offenses and hindrances one has created in past lives completely eliminated.

Know that after relinquishing this body and life, that person will not be born from a womb but will be born within a lotus flower, possessing a handsome and upright body adorned with celestial garments. In life after life, that person will possess the knowledge of former lives, continuing until bodhi is attained; will not fall into the three evil destinies; will always be born together with all Buddhas and bodhisattvas in the same place; and will abide on the Stage of Non-Retrogression.

–

THE METHOD OF RECITATION

– CHAPTER THREE -

At that time, Avalokiteshvara Bodhisattva Mahasattva again addressed the Buddha, saying: “World-Honored One! This secret Wish-Fulfilling Wheel Dharani has two further methods: the first is the worldly method, and the second is the supramundane method.

The worldly method is the prescribed practice of recitation for accomplishing supreme aspirations, attracting and transforming sentient beings, and attaining wealth, possessions, worldly power, majestic virtue, and authority.

The supramundane method consists of merit, wisdom and understanding, the adornment of the requisites for awakening, the growth of the compassionate mind that rescues suffering sentient beings, and the love and respect of all people.

The secret essentials of this sutra should be carefully kept concealed and should not be propagated among those who lack understanding. If one realizes this secret samaya, one should preserve it in secrecy and not recklessly proclaim it. If one truly wishes to accomplish the supreme method of this dharani, then in every place—whether eating or not eating, whether pure or impure—one should single-mindedly contemplate Holy Avalokiteshvara, whose perfect and excellent marks shine like the dazzling radiance of the newly risen sun.

When reciting this dharani, one must be free from deluded thoughts, uphold it constantly without interruption, and never commit even a single transgression. Holy Avalokiteshvara will then manifest in a golden-colored body, remove all defilements and hindrances, confer the blessing of spiritual power, and completely fulfill every aspiration in one’s heart. One will attain the various supernormal powers; the Andardhana Method; the Dharani Retention Method; the Wish-Fulfilling Jewel Method; the Elixir of Immortality Method; the Method of Raining Down Jewels; the Method of Seeing Hidden Treasures; the Method of Entering the Caverns of the Asuras; the Method of Assuming Forms at Will; the Method of All Kinds of Medicines; the Pestle Method; the Vase Method;

and all things desired, both worldly and supramundane.

All will be successfully accomplished.

If kings, queens, consorts, princes, princesses, ministers, brahmins, kshatriyas, vaishyas, or shudras; whether men or women, boys or girls; or followers of non-Buddhist paths have faith in and submit to this Dharma, they must know the prescribed times and numbers.

If a king performs the recitation, he should recite it 1,080 times during each of the six periods while within the chamber.

A queen or consort should recite it 900 times during each period.

A prince should recite it 800 times.

A princess should recite it 700 times.

A minister should recite it 600 times.

A brahmin should recite it 500 times.

A kshatriya should recite it 400 times.

A vaishya should recite it 300 times.

A shudra should recite it 200 times.

A bhikshu should recite it 108 times.

A man should recite it 106 times.

A woman should recite it 103 times.

A boy should recite it 100 times.

A girl should recite it 90 times.

This is called the prescribed practice. By retaining and reciting the sacred name, all supreme endeavors will be accomplished, and wealth, merit, happiness, possessions, grain, rice, servants, elephants, horses, and every kind of musical instrument will increase according to one’s wishes.

The prescribed TIME AND NUMBER for the Vidya is to recite it 1,080 times on each occasion, from after nightfall until early dawn, without interruption or neglect. One will certainly accomplish boundless undertakings. Within one hundred yojanas, the men and women among the earth deities will swiftly come like the wind to pay homage and offer praise.

If one wishes Holy Avalokiteshvara to appear and grant one’s aspirations, one should bathe and purify oneself, anoint the body with powdered incense, put on clean garments, and eat the THREE WHITE FOODS. According to one’s means, one should arrange incense, flowers, scented water, the three white foods and beverages, and fruits as offerings. Mix agarwood and white sandalwood with ghee and honey, face east, sit in the full lotus posture, contemplate Holy Avalokiteshvara, and recite the WISH-FULFILLING DHARANI VIDYA. For each recitation of the Vidya, burn one offering. Upon completing 100,000 recitations, Holy Avalokiteshvara will manifest and instruct the practitioner who has accomplished the Vidya, fulfilling all that person’s aspirations.

If one wishes Vajragarbha Bodhisattva to manifest, one should mix agarwood and benzoin incense with ghee and honey. For each recitation of the Vidya, invoke Vajragarbha Bodhisattva once and burn one offering. Upon completing 100,000 recitations, Vajragarbha Bodhisattva will manifest, regard the reciter of the Vidya with the love given to his own child, and transmit all the Dharma instruments of a Vidyadhara.

If one wishes all Buddhas and bodhisattvas to appear, one should use agarwood. For each recitation of the Vidya, invoke all Buddhas and bodhisattvas once and burn one offering. Upon completing 100,000 recitations, all Buddhas and bodhisattvas will manifest in person, remove all obstructive hindrances, and fulfill every aspiration.

If one wishes all the GREAT VIDYADHARA RISHIS to appear, one should use benzoin incense mixed with ghee for seven days and seven nights. For each recitation of the Vidya, invoke the Great Vidyadhara Rishis once and burn one offering. Upon completing the seven days and seven nights, all the Great Vidyadhara Rishis will manifest in person and stand before that practitioner. They will each explain and transmit the Vidyadhara methods to the practitioner of the Vidya, bestow spiritual power, and provide protection in accordance with every undertaking.

If one wishes SHAKRA and BRAHMA, lords of the trichiliocosm, together with the celestial hosts, to appear, then for seven days and seven nights one should use benzoin incense and frankincense mixed with ghee and honey. For each recitation of the Vidya, invoke Shakra and Brahma once and burn one offering. Upon completing the seven days and seven nights, Shakra, Brahma, and the celestial hosts will all manifest in person, teach the Dharma, offer reassurance and guidance, and safeguard the fulfillment of the practitioner’s aspirations.

–

THE METHOD OF MUDRAS

– CHAPTER FOUR -

At that time, Avalokitesvara Bodhisattva Mahasattva addressed the Buddha, saying: “World-Honored One! The mudras and mantras of this Secret Cintamani-cakra Dharani are for protection, offerings, invocation, welcoming, and sending forth.... In every case, one must clearly visualize in accordance with the Dharma without error; one will then accomplish this secret samaya.

—GREAT LOTUS SAMAYA MUDRA, No. 1:

Place the palms together. Extend the two index fingers, two middle fingers, and two ring fingers separately, bending them slightly so that the fingertips are half a cun apart. Raise the two thumbs and two little fingers, keeping each pair together and slightly bent. The mudra-mantra is:

1) NA MO LA DAT NA DAT LA GIA DA

2) NA MA A LOI GIA BA LO CHI DE THAP PHOC LA DA

3) BO DIA TAT DOA DA

4) MA HA TAT DOA DA

5) MA HA CA LO NI CA DA

6) AN

7) THAM MA DUE TOA DUONG

8) PHIEN DE DAN DE

9) TAT PHOC THAM MA GIA

10) NO BAT-LA VI SAT-XI

11) NO LA NO NGHE

12) SA-PHOC HA.

If one wishes to establish a mandala, one should be on the ground of the altar. First, recite the three mantras of body and mind 1,080 times; then form this mudra and seal seven times. Sweep the mudra three times toward each of the four directions—east, west, south, and north—the four intermediate directions, above, and below. With a tranquil mind, visualize accordingly a half-open lotus made of the seven treasures, with hundreds of thousands of kinds of offerings to all Buddhas, bodhisattvas, devas, nagas, ghosts, and spirits, causing them all to rejoice.

Whenever one wishes to bathe, add the syllable Phat (PHAT) to the Minor Heart Mantra and recite the mantra over the water seven times. Stroke the surface of the water with the right hand and then use it for bathing. If the mantra has not been recited, do not use it.

—LIBERATION MUDRA, No. 2.

Interlace the two little fingers and two ring fingers within the palms, with the right over the left. Place both index fingers horizontally across the backs of the middle fingers, three fen from the base. Hold the two thumbs upright together. The mudra-mantra is:

1) NA MO MA HA THAT-LI DA DUE

2) AN

3) THUOC KE THAM MA DUE TAO DUONG

4) TAT DIA TAT DE

5) SA DA GIA

6) THUY PHE THUY PHE

7) THUY BAN DUONG A BAN HA

8) TAT PHOC A LAC SA DAT NI

9) SA-PHOC HA.

One should form the mudra of this mudra-mantra three times. Seal the crown of the head, the upper arms (the two shoulders?), the heart, and the throat. After protecting the body, move the mudra around the robe; this can cause all Vinayakas to withdraw and not dare create obstacles. Also use this mudra to empower and protect all offerings to be presented.

—EARTH-PURIFYING MANTRA, No. 3

“An ⁽¹⁾ Bo nhap phoc la ⁽²⁾ Ho Hong ⁽³⁾”

*) OM BHUH JVALA HÙM

Take clean earth and divide it into three portions. Empower the earth with this mantra seven times. Use one portion to wash from the waist downward, one portion to wash from the upper arms downward, and one portion to wash the head and neck.

—CONTACT-PROTECTION MUDRA, No. 4.

Interlace the two index fingers, two ring fingers, and two little fingers within the palms, with the right over the left. Bend the tips of the two middle fingers and place them upon the backs of the two index fingers, with the backs of their nails touching. Extend the two thumbs together and rest them beside the nails of the two middle fingers. The mudra-mantra is:

“An ⁽¹⁾ Cu lo da na ⁽²⁾ Ho hong xuoc ⁽³⁾”

*) OM KRODHANA HÙM JAH.

Next, form the mudra of this mudra-mantra three times to protect the body. Pass through places of contact and go to the latrine. Upon entering and leaving, cleanse yourself as usual. Then go to another place, take earth, wash your hands, and clean your teeth and mouth.

—MOUTH-RINSING MUDRA, No. 5.

Slightly bend the thumb, index finger, and middle finger of the right hand, then bend the ring finger and little finger like hooks. The mudra-mantra is:

“AN ⁽¹⁾ Do do le ⁽²⁾ Cu lo cu lo ⁽³⁾ Sa phoc ha”

*) OM TU TU LA KURU KURU SVÀHÀ

Next, form this mudra and hold water. Recite the mantra over the water three times, then brush the teeth, rinse the mouth, drink, and sprinkle for purification.

If one wishes to bathe, first bathe the Three Jewels, then bathe Holy Avalokitesvara, and only thereafter bathe oneself.

—BATHING THE THREE JEWELS MUDRA, No. 6.

Turn both palms upward with the edges of the hands touching. Bend both index fingers so that they rest beside the nails of the two thumbs. Keep the two middle fingers, two ring fingers, and two little fingers together and extend them horizontally. The mudra-mantra is:

“An ⁽¹⁾ de sai sai bot da ⁽²⁾ Sa phoc ha ⁽³⁾”

*) OM TERELE BUDDHA SVÀHÀ.

Next, form this mudra, take water, empower it three times, and bathe the Buddha. Next, when bathing the Dharma, replace the word bot da (BUDDHA) with Dat Ma (DHARMA). Next, when bathing the Sangha, replace Dat Ma with Tang Gia (SANGHA). After bathing and making offerings to the Three Jewels, one should then bathe the Principal Deity.

—BATHING HOLY AVALOKITESVARA MUDRA, No. 7 (also called the Mantra for taking water and washing downward from the crown of the head)

Bathing and Cleansing Mudra: Turn both palms upward with the edges of the hands touching. Bend the two index fingers, two middle fingers, two ring fingers, and two little fingers so that they are held firmly together. Bend the two thumbs and rest them against the lower creases of the two index fingers. The mudra-mantra is:

1) NA MO LA DAT-NA DAT-LA GIA DA

2) NA MA A LI GIA

3) BA LO CHI DE THAP-PHOC LA DA

4) BO DE TAT DOA DA

5) MA HA TAT DOA DA

6) MA HA CA LO NI CA DA

7) DAT DIA THA

8) XA SAI MA HA XA SAI

9) TO LA BAT DE

10) SA-PHOC HA.

Next, form this mudra and take three handfuls of water, empowering each handful three times. After bathing Holy Avalokitesvara, pour the water over yourself from the crown of the head to cleanse and bathe your own body.

—SELF-ANOINTING MUDRA, No. 8

Interlace the two ring fingers within the palms, with the right over the left. Extend the two little fingers upright with their tips touching. Firmly extend the two middle fingers, then bend their first joints so that their tips touch. Rest both index fingers against the backs of the middle joints of the middle fingers. Rest the two thumbs against the tips of the two ring fingers. The mudra-mantra is:

“An ⁽¹⁾ Ha khu ly ly ⁽²⁾ Ho-Hong Phai”

*) OM HAH KHALI KHALI HÙM PHAT.

When requesting permission to bathe, next form the mudra of this mudra-mantra three times, then take water and pour it upon the crown of your own head in order to dispel all beings that cause obstacles and calamities.

—DONNING THE ROBE MUDRA, No. 9:

Place the two thumbs horizontally over the nails of the index, middle, ring, and little fingers. The mudra-mantra is:

“An ⁽¹⁾ vi mang la ⁽²⁾ sa-phoc ha ⁽³⁾.”

*) OM VI MA LA SVÀ HÀ

Next, use this mudra to take water, empower it three times, and sprinkle it upon the garments. Again, empower the robe with the MINOR HEART MANTRA three times. After putting it on, go to a quiet place, face east, and squat (the Zongju posture). Again use soap-bean powder and clean water to wash the hands and rinse the mouth. The mouth-rinsing mantra is unchanged.

—CROWN-SEALING MUDRA, No. 10:

Curl the middle, ring, and little fingers of the right hand into a fist, and place the index finger against the middle crease on the face of the thumb. The mudra-mantra is:

“An ⁽¹⁾ cu lo cu le ⁽²⁾ sa-phoc ha ⁽³⁾”

*) OM KU RU KU RE SVÀHÀ.

Next, form the mudra of this mudra-mantra three times and seal the crown of the head. While performing the bathing rite, one must not become angry at any time. Transcend all defiled states of mind; nor should one look upon impure objects or wicked persons. Single-mindedly recollect HOLY AVALOKITESVARA. Then enter the place of practice and bow reverently to the THREE JEWELS; next bow to HOLY AVALOKITESVARA. Empower water five times with the MINOR HEART MANTRA, sprinkle it to purify all medicinal offerings, and sprinkle the place of practice.

—BODY-PROTECTION MUDRA, No. 11:

Interlace the two little fingers within the palms. Bend the two ring fingers parallel to each other and press them both upon the place where the two little fingers cross. Extend the two middle fingers upright with their tips aligned. Slightly bend the two index fingers, each half a fen away from the upper joint of the corresponding middle finger. Keep the two thumbs turned upward beside the two middle fingers. The mudra-mantra is:

An ⁽¹⁾ bat nhat-la ky ninh ⁽²⁾ bat-la ne da da ⁽³⁾ sa-phoc ha ⁽⁴⁾

*) OM VAJRA AGNI PRA DIPTÀYA SVA HA.

Next, form the mudra of this mudra-mantra three times. Seal the crown of the head, the two upper arms, the throat, and the heart; the body is thereby protected.

– GREAT BODY-PROTECTION MUDRA, the twelfth:

The form of the mudra follows the preceding mudra and mantra. The mantra is:

Oṃ ⁽¹⁾ Nhập-phộc la nang dã ⁽²⁾ Hổ-Hồng phái ⁽³⁾

– ) OM JVALA NAYA HÙM PHẠT

– ARMOR MUDRA, the thirteenth:

Turn both palms upward and spread out the ten fingers. The mantra is:

Oṃ ⁽¹⁾ Độ tỳ độ tỳ ca dã độ tỳ ⁽²⁾ bát-la nhập-phộc lý minh ⁽³⁾ sa-phộc hạ ⁽⁴⁾

– ) OM DHUVI DHUVI KAYA DHUVI PRAJVARINI SVÀHÀ

Next, form this mudra and recite its mantra three times. Stroke downward from the crown of the head to the soles of the feet; one thereby becomes ARMORED.

– MANTRA FOR BOUNDING THE TEN DIRECTIONS, the fourteenth:

(From this point onward are the Vajra Bodhisattva’s boundary rite, the Heart of Tārā, the Bodhisattva Bhṛkuṭī, and the establishment of their respective positions.)

Oṃ ⁽¹⁾ A lỗ lực ⁽²⁾

– ) OM AROLIK

Empower water and white mustard seeds with this mantra, then scatter them in the eight directions to establish the boundary. Again, empower water and white mustard seeds with the Short Heart Mantra, then scatter them in the eight directions, above, and below to establish the boundary.

– MUDRA FOR ESTABLISHING THE ALTAR BOUNDARY, the fifteenth:

Interlace the two middle fingers, two ring fingers, and two little fingers within the palms, with the right over the left, hooking them together. Incline and stiffen the two index fingers so that their tips touch. Direct the two thumbs toward the body, holding them firmly together along the sides of their tips. Recite the Short Heart Mantra seven times while forming the mantra-mudra, circumambulate the altar three times, and extend the mudra to establish the altar boundary. Next, at the positions of the noble ones within the altar, present vessels containing fragrant water and scatter flowers upon the water as offerings.

– MANTRA FOR CLEARING THE PATH, the sixteenth:

1) Oṃ

2) Bát na nhĩ ninh

3) Bá gia phộc để

4) Mộ ha dã Mộ ha dã

5) Nghiệt mộ hạ ninh

6) Sa-phộc ha

– ) OM PADMINI BHAGAVATI MOHAYA MOHAYA JAGAD MOHANI SVÀHÀ

When one wishes to offer the invitation, hold the incense burner and recite this mantra seven times to open and clear the locked gateway of the path through space, thereby dispelling all obstructions and alerting Noble Avalokiteśvara and the other noble ones to come and bestow their empowerment.

– INVITATION MUDRA, the seventeenth:

Place the two middle fingers, two ring fingers, and two little fingers with the right over the left, palms facing upward, interlaced and hooked together. Incline the two index fingers so that their tips touch. Point the two thumbs forward in a gesture of invitation, and make a beckoning motion at the tips of the two middle fingers.

When inviting, first turn and look toward that direction. If the two thumbs are instead turned outward and moved in a beckoning motion, this is called the METHOD FOR SENDING FORTH THE NOBLE ONES. The mudra-mantra is:

Oṃ ⁽¹⁾ đổ lô đổ lô ⁽²⁾ sa-phộc ha

– ) OM TURU TURU SVÀHÀ

Next, form this mudra and recite the mantra seven times to invite the noble ones to descend and assemble at the place of practice.

– MUDRA FOR WELCOMING THE INVITED ONES, the eighteenth

Interlace the ten fingers within the palms, with the right over the left, and close them into a fist, leaving all the middle joints exposed. Raise the right index finger upright and move it back and forth. The mudra-mantra is:

'' Ná mô la đát - ná đát-la gia dã ⁽¹⁾ Ná ma a lị-gia ⁽²⁾ bà lộ chỉ đế thấp phộc la dã⁽³⁾ Bồ địa Tát đõa dã⁽⁴⁾ Ma ha Tát đõa dã⁽⁵⁾ mahaca lỗ ni ca dã⁽⁶⁾ Bát đầu - ma Bát đầu - ma⁽⁷⁾ Bát đầu -ma bá minh ⁽⁸⁾ Sala sala⁽⁹⁾ Ê bê duệ bê⁽¹⁰⁾ bà già - bạn⁽¹¹⁾ Na ly - dạBà lộ chỉ đến thấp phộc la dã⁽¹²⁾ A nô cám bá mô bá đà giả⁽¹³⁾A lỗ lực⁽¹⁴⁾

NAMO RATNATRAYÀYA

NAMAH ÀRYA AVALO KI TE ' SVARÀYA . BODHISATVÀYA . MAHÀ SATVÀYA . MÀHA KARUNIKÀYA .

PADMA PADMA . PADMA PÀNI SALA SALA EBYEBI BHAGAVAM . ÀRYA AVALOKITE ' SVARÀYA . A NÔ CÁM BÁ MÔ BÁ ĐÀ DÃ . ARÔLIK

Next, form this mudra, recite the mantra three times, and turn clockwise to offer welcome. Visualize the noble ones arriving at the altar of offerings.

– FRAGRANT-WATER MUDRA, the nineteenth

Interlace the ten fingers within the palms, with the right over the left, and close them into a fist. Raise and firmly extend the thumb and index finger, displaying the mudra. The mudra-mantra is:

'' OṂ - A LỘ LỰC - ''

*) OM AROLIK.

Next, form this mudra and seal three times the vessel containing fragrant water, then raise it level with the forehead as an offering to the invited ones.

– FLOWER-SEAT MUDRA, the twentieth:

Turn both palms upward. Hold the two index fingers, two middle fingers, two ring fingers, and two little fingers straight, with their backs together and touching. Each index finger rests against the back of its corresponding middle finger. The tips of the two index fingers are level with the upper creases of the two thumbs, and each thumb rests against the lower crease of its corresponding index finger. The mudra-mantra is:

'' OṂ ⁽¹⁾ Bát Đầu Ma Mị La Dã ⁽²⁾ Sa Phộc ha ⁽³⁾

– ) OM PADMA VI RAYA SVÀHÀ.

Next, form this mudra and recite the mantra three times to arrange flower seats for the noble ones, then declare: ''Welcome, noble ones.

Through the power of your original vows, not forsaking great compassion, you have descended to this humble one. Bestowing incomparable kindness, may you always empower these offerings, fulfilling the aspirations of sentient beings, and accept your own seats.''

Form the invitation-to-be-seated mudra to complete the invitation, and visualize all the noble ones taking their respective seats.

– INVITATION-TO-BE-SEATED MUDRA, the twenty-first:

Interlace the two index fingers, two ring fingers, and two little fingers within the palms, with the right over the left, and close them into a fist. Bend the two thumbs parallel within the palms; raise the two middle fingers upright so that their tips touch. Move the mudra up and down, back and forth.

Next, invite Kuṇḍalī Vajra to establish the boundary and provide solemn protection.

– OBSTACLE-REMOVING MUDRA, the twenty-second:

Interlace the two middle fingers, two ring fingers, and two little fingers within the palms, with the right over the left. Raise the two index fingers at an angle so that their tips touch. Direct the two thumbs toward the body and hold them upright so that their tips touch. The mudra-mantra is:

'' OṂ ⁽¹⁾ Nhĩ lật nhĩ nẵng già⁽²⁾ bột- lực bà dạ⁽³⁾ tệ nễ nê (4 ) sa-phộc ha (5 )

Next, form this mudra, recite its mantra, and seal three times all incense, flowers, and articles of offering, thereby purifying them and removing obstacles.

– OFFERING MUDRA, the twenty-third:

Join the palms together. Interlace the tips of the two thumbs, two middle fingers, two ring fingers, and two little fingers, with the right over the left. Each index finger rests upon the back of the joint of its corresponding middle finger. The mudra-mantra is:

'' Ná mô tát phộc bột đà ⁽¹⁾bộ địa tát đõa nam ⁽²⁾ Tát bà tha ốc ngải đế ⁽³⁾ Tát phả - la y ma- Hồng ⁽⁴⁾ già già na cam ⁽⁵⁾ Sa phộc - ha⁽⁶⁾

*) NAMO SARVA BUDDHA BODHISATVANÀM . SARVATHÀ UDGATE SPHARA HÌMẠM GAGANA KHAM SVÀHÀ .

Next, form this mudra and recite its mantra. Offer various praises to the Three Jewels and praise NOBLE AVALOKITEŚVARA. According to the inclinations of the mind, make vows, dedicate the merit, repent of offenses, and arouse bodhicitta.

– MUDRA FOR SEEKING REBIRTH, the twenty-fourth:

Raise the two thumbs and two little fingers, bending them slightly so that their tips touch. Raise the two index fingers, two middle fingers, and two ring fingers upright, extending and bending them slightly so that the fingertips remain one cun apart. The mudra-mantra is:

'' OṂ⁽¹⁾ bát đầu mộ bàn bà dã⁽²⁾ sa phộc ha

*) OM PADMO DBAVAYA SVÀHÀ

Next, form this mudra, recite its mantra, and seal three times, manifesting the joy of all the honored ones, who protect and empower one so that every aspiration is fulfilled.

– ROOT MUDRA, the twenty-fifth.

Join the palms together, leaving the center hollow, and hold the two thumbs firmly side by side and fully extended. Bend the two index fingers against the two thumbs so that their tips touch above. Recite the GREAT HEART MANTRA and the SHORT HEART MANTRA three times while forming the mantra-mudra; seal the crown of the head, the left shoulder, the right shoulder, the throat, and the heart to don armor and protect the body. Again, seal the medicine and recite the Great Heart Mantra and the Short Heart Mantra to empower the medicine, thereby performing the rite of Radiant Protection.

– GREAT HEART MUDRA, the twenty-sixth

Based on the preceding mudra, adjust the left hand, extending it palm upward directly before the heart. Adjust the right hand, turning the palm outward. Recite the GREAT HEART MANTRA and form the mantra mudra three times to make a declaration before Holy Avalokitesvara and request the accomplishment of all undertakings.

– MANTRA FOR PURIFYING THE ROSARY, No. 27

“Án ⁽¹⁾ Ám Một ly đam nghĩ ương thất-ly duệ ⁽²⁾ thất-lị mãng ly nễ ⁽³⁾ sa-phộc ha”

*) OM AMRTAM GAME 'SRÌYE 'SRÌ MÀLINI SVÀHÀ

Use this mantra to purify the rosary. Lotus seeds or mani jewels should be used. Bathe them with the five purifying substances of the cow. Recite the mantra seven times over each bead, then string them together to form a rosary. Again recite the mantra 108 times over it, and uphold it in accordance with the Dharma.

– ROSARY-COUNTING MUDRA, No. 28

Take the rosary in the palm of the right hand, then join both hands together, leaving a hollow space between them. The ROSARY-HOLDING MANTRA is:

“Án ⁽¹⁾ Phộc tô bà nễ ⁽²⁾ thất-ly duệ ⁽³⁾ bát đặc mãng mang khất ⁽⁴⁾ sa phộc ha”

*) OM VASUMATI 'SRÌYE PADMA MÀLINI SVÀHÀ

Again recite this mantra over the rosary 1,080 times, purifying it and receiving and upholding it. Each time the rosary is taken up, recite the mantra over it three times. Hold both hands level before the heart, six cun away, and complete the recitation of each bead and the mantra simultaneously.

Cut off all conditioned thoughts, single-mindedly close the eyes, and contemplate the circular radiance of the dharani syllables of Holy Avalokitesvara. Let the light of body and mind be like the sun, without permitting confusion or distraction. Recite according to your strength, up to thousands or tens of thousands of times.

Only when body and mind become excessively weary should you cease reciting. Open your eyes, gaze reverently upon Holy Avalokitesvara, join your palms, bow with the crown of your head, and praise Holy Avalokitesvara in every way. When leaving the place of practice, again offer fragrant water.

Again give rise to this thought: “What skillful means shall I employ to enable all sentient beings forever to escape birth and death and enter and realize bodhi?”

When accomplishing the medicine, proclaim: “THÁI DƯƠNG THÁI ÂM ích phục.” When smoke, warmth, increasing abundance, and light appear from the original medicine, the medicine is thereby accomplished.

– MUDRA FOR DISSOLVING THE BOUNDARY, No. 29

Hook the two ring fingers together, the right pressing upon the left, within the palms. Place the two thumbs upon the two ring fingers. Raise the two middle fingers so that their tips touch. Extend the two little fingers together so that they touch each other.

“Án ⁽¹⁾ Hột-lị a tham mang nghĩ ninh ⁽²⁾ hổ-hồng ⁽³⁾”

*) OM HRÌH ASAMA AGNI HÙM SVÀHÀ

Next form this mudra and recite the mantra seven times. Turn it three times to the left to dissolve the consecrated altar boundary. When the boundary has been dissolved, again offer fragrant water as an offering and dispatch the deities. Form the preceding WELCOMING MUDRA and project it outward to bid farewell to the Holy Ones.

– FIVE PURIFICATIONS MANTRA, No. 30

“Án ⁽¹⁾ gia thâu đề ⁽²⁾ sa-phộc ha ⁽³⁾”

*) OM YA'SUDDHE SVÀHÀ

This mantra is used when one has eaten defiled food. Recite it 108 times over the five purifying substances of the cow, stir them together with kusa grass until thoroughly blended, and then drink them to remove every form of defilement and immediately attain purity. For all medicines, articles of offering, fragrant water, fragrant flowers, anointing incense, burning incense, food and drink, lamps, powdered incense, and pure food and drink, recite the SMALL HEART MANTRA five times over them; their majestic radiance will grow brighter, and all obstacles will be dispelled.

–

ALTAR RITE

– CHAPTER FIVE -

At that time, Bodhisattva-Mahasattva Avalokitesvara again addressed the Buddha, saying: “World-Honored One! This Secret Wish-Fulfilling Wheel Dharani Great Mandala Samaya accomplishes three kinds of worldly MEDICINAL RITES, causing people who see or hear of them to rejoice, cherish, and revere them.

At the time of a solar or lunar eclipse, make preparations for twenty-seven days in a secluded and tranquil place. The area should be square, measuring four cubits, five cubits, or eight cubits, according to one’s ability. In accordance with the Dharma, excavate the ground and remove bad earth, bricks, stones, bones, and wood.

Fill it with clean yellow earth, tamping it firmly until level. First coat it with cow-dung clay, and then coat it with clean yellow clay. Next adorn it with fragrant powder and fine clay.

When this is completed, divide it into two courts. In the INNER COURT, at its CENTER, draw a newly opened lotus with thirty-two petals. Upon the lotus dais, draw Holy Wish-Fulfilling Wheel Bodhisattva Avalokitesvara, facing west and seated in the full lotus posture.

His countenance is joyful, his body the color of pure gold, and upon his head is a jeweled crown bearing a transformation Buddha. The Bodhisattva’s left hand holds an open lotus, and directly upon its dais draw a WISH-FULFILLING JEWEL. His right hand forms the gesture of teaching the Dharma.

He is adorned with celestial garments, hanging jewels, bracelets, the seven treasures, necklaces, and every kind of ornament. His body emits manifold rays of light.

On the eastern side, draw PERFECT FULFILLMENT OF WISHES VIDYARAJA, and to the left draw WHITE-ROBED MOTHER AVALOKITESVARA BODHISATTVA.

On the northern side, draw MAHASTHAMAPRAPTA BODHISATTVA, and to the left draw TARA BODHISATTVA.

On the western side, draw HAYAGRIVA AVALOKITESVARA VIDYARAJA, and to the left draw THE ONE-TRESSED RAKSHASI.

On the southern side, draw FOUR-FACED AVALOKITESVARA VIDYARAJA, and to the left draw BHRKUTI BODHISATTVA.

These bodhisattvas wear jeweled crowns and necklaces, golden ornaments upon their ears, celestial garments, and every kind of adornment, and sit in the half-lotus posture upon lotus daises.

– OUTER COURT: On the eastern side, draw SAKRA DEVANAM INDRA, with the hosts of devas drawn on both sides surrounding him.

On the southern side, draw YAMA KING (also called KING YAMARAJA), with the hosts of demon mothers drawn on both sides surrounding him.

On the western side, draw VARUNA DEVA KING, with NANDA NAGA KING, UPANANDA NAGA KING, and the hosts of naga kings drawn on both sides surrounding him.

On the northern side, draw VAISRAVANA DEVA KING, with the hosts of yakshas drawn on both sides surrounding him.

In the southeast, draw AGNI DEVA, with the hosts of ascetic sages drawn on both sides surrounding him.

In the southwest, draw the RAKSHASA KING, with the hosts of rakshasas drawn on both sides surrounding him.

In the northwest, draw VAYU DEVA KING, with the hosts of wind devas drawn on both sides surrounding him.

In the northeast, draw MAHESVARA DEVA KING, with the hosts of kumbhanda demons drawn on both sides surrounding him.

Again, on the eastern side, draw SURYA DEVAPUTRA, with the hosts of the Seven Star Deities drawn on both sides surrounding him.

Again, on the western side, draw CANDRA DEVAPUTRA, with the hosts of the Seven Star Deities drawn on both sides surrounding him.

Again, on the western side, draw PRTHIVI DEVA, with the yaksha deities drawn on both sides surrounding him.

Again, on the eastern side, draw GREAT BRAHMA DEVA KING, with the hosts of Brahma devas drawn on both sides surrounding him.

Again, on the western side, draw the ASURA KING, with the asura attendants drawn on both sides surrounding him.

Again, on the western side, draw THỦY PHỘC BÀ CA VIDYARAJA.

These deities hold ritual weapons and implements, are adorned according to the Dharma with various garments, and sit in the half-lotus posture.

At the boundaries of the Inner and Outer Courts, draw pathways and jeweled stairways.

At the boundary of the Inner Court, throughout the upper area draw precious wish-fulfilling jewels of every color, and all around them draw jeweled radiance.

At the boundary of the Outer Court, draw single-pronged vajras throughout, causing flames of light to issue from their tips.

—Concerning this Secret MANDALA Samaya: if one lacks the ability to draw the enthroned figures, draw their WRITTEN NAMES upon their respective seats and then perform the rite of offering; accomplishment will likewise be attained.”

As for the painter, when painting, he should purify himself, bathe, and put on clean garments. Each day he should undertake the practice of the Eight Precepts and then paint in accordance with the Dharma. The pigments, brushes, and vessels holding the pigments should all be pure and fine.

When the painting is complete, the vidyadhara practitioner should bathe thoroughly, put on clean garments, and, in accordance with the Dharma, perform the protection of his own body and that of his companions, establish the boundary, respectfully invoke the deity, and offer fragrant water. He should burn agarwood incense, white sandalwood incense, and frankincense. Within the mandala, before the Noble Avalokitesvara, place newly opened lotus petals in the medicine vessel, covering the vessel with lotus petals.

Sprinkle the medicine with the five pure products of the cow and apply the protective mudras, all according to the proper sequence and positions. Offer fragrant water, fragrant flowers, fruits, the Three White Foods and other foods and beverages, ghee, oil, lamps, garlands, and other offerings in accordance with the Dharma. He must proclaim the samaya so that it may be universally known and understood.

For the words of invocation, the fragrant water, and the offerings of fragrant water, fragrant flowers, anointing incense, burning incense, fruits, foods and beverages, and lamps, empower each with the mudra and recite the mantra over it three times.

This secret mandala-samaya is the place where the Noble Avalokitesvara manifests and fulfills vows; it is guarded, praised, and revered by all devas, vidyadhara sages, and spirits. It is where sentient beings themselves remove all karmic offenses and obscurations. It brings accomplishment of the two kinds of bliss, worldly and supramundane, and increases the accumulation of merit. After death, one will be reborn in the Land of Ultimate Bliss in the West, born by transformation within a lotus flower, adorned in celestial garments, and attain knowledge of former lives, continuing until bodhi, never falling into an evil realm.

–

MEDICINE TO BE WORN

(Medicine used for wearing on the body)

– CHAPTER SIX -

At that time, the bodhisattva-mahasattva Avalokitesvara again addressed the Buddha, saying: "World-Honored One! This secret Wish-Fulfilling Wheel Dharani Vidya has three kinds of medicine: the first is medicine to be worn, the second is medicine to be held in the mouth, and the third is medicine to be ingested.

-The medicine to be worn is made by using equal portions of bezoar, white sandalwood, turmeric, camphor, musk, cloves, white cardamom, red lotus stamens, blue lotus petals, nutmeg, Su-mo-la-noa, Pattra, and rock sugar.

Anoint and prepare the mandala, establish the boundary, and empower the medicine with the vidya 1,080 times. Combine the ingredients, pound them together, and form them into pills. While mixing and pounding the medicine, recite the vidya continuously and evenly, without interrupting the empowerment of the medicine. Maintain the dharani and do not speak of worldly matters; the rite will then be accomplished. Fill a vessel with the medicine and place it within the mandala before the Noble Avalokitesvara. Recite the Root Vidya, the Great Heart Vidya, and the Lesser Heart Vidya, further empowering the medicine according to the rite. Continue until the sun or moon becomes full again. The medicine will then manifest signs of warmth, smoke, increase, or light.

If the sign of warmth appears, burn the medicine to fumigate garments and cords, and use it to mark the forehead and the point between the eyebrows. One will then be loved and respected by all people, who will honor and obey one's commands.

If the sign of smoke appears, burn the medicine to fumigate garments and cords, and use it to make a mark. One will attain sovereign mastery of invisibility.

If the sign of increase appears, fumigating garments and cords will bring merit and longevity. All ghosts and spirits will be frightened and will not dare cause disturbance. All illnesses caused by mountain and river spirits will be eliminated.

If the sign of light appears, fumigate the garments and mark the cord with the medicine. One will attain the station of a sage who possesses vidya and supernormal powers. Kings, princes, queens, royal maidens, ministers, officials and aides, men and women, old and young—all who see one will become joyful, show reverence, render service, make offerings, bestow riches and treasures, accord with one, and offer praise.

All calamities and karmic obscurations, including the five heinous offenses from former lives that would cause one to fall into the Avici Hell, will also be eradicated. Through the merit and beneficial increase produced by the empowered medicine, those who see one will feel no aversion. One will obtain the great and supreme fulfillment of one's vows, like the sun traveling in every direction and dispelling the darkness of the world.

In all consultations and undertakings, matters will be peacefully accomplished. Perils from water, fire, blades and clubs, poisons, venomous sorcery, curses, tigers, wolves, and venomous creatures will be unable to cause harm.

Fumigate and wear the medicine. Through the medicine's power, blades will break and harmful weapons will be severed, and one will gain deliverance.

If anyone is bound in stocks, fetters, or chains and confined in prison, by fumigating and wearing the medicine that person will gain release.

When the vidyadhara practitioner performs this rite, he must be utterly sincere and faithful in this Dharma and must not give rise to doubt. If he cultivates and prepares it in accordance with the Dharma, the result will certainly not be false. (This medicine is poisonous; it is only to be applied and must not be swallowed.)

–

MEDICINE TO BE HELD IN THE MOUTH

(Medicine held in the mouth)

– CHAPTER SEVEN -

At that time, the bodhisattva-mahasattva Avalokitesvara again addressed the Buddha, saying: "World-Honored One! The method of holding the fragrant medicine of this Dharani Vidya in the mouth brings the reverence and affection of everyone in the world. Use equal portions of camphor, musk, turmeric, and bezoar.

Anoint and prepare the mandala, establish the boundary, and empower the medicine with the vidya 1,080 times. Combine, pound, and grind the ingredients, mixing them with rainwater to form pills the size of sesame seeds. Fill a vessel with them and place it within the mandala before the image of the Noble Avalokitesvara.

Recite the Root Dharani Vidya, the Great Heart Vidya, and the Lesser Heart Vidya, and perform the rite of accomplishment after an eclipse of the sun or moon, when it has again become whole. If the medicine then manifests a sign of warmth, smoke, increase, or light, that sign confirms accomplishment in the secret place of sound.

If the sign of warmth appears, hold the medicine in the mouth and recite. This will draw all people to mutual respect and praise, completely eliminate all diseases of the mouth, and cause the mouth to emit a pure fragrance.

If the sign of smoke appears, hold the medicine in the mouth and recite. All wishes in one's heart will naturally be fulfilled, calamities will be removed, verbal karma will be purified, defilements and obscurations will be eradicated, and all who see one will show reverence and submission.

If the sign of increase appears, hold the medicine in the mouth and recite. One's lifespan will increase, and mountain and river spirits, ghosts, and other spirits will flee in terror upon seeing one.

If the sign of light appears, hold the medicine in the mouth and recite. One will attain the station of a sage who possesses vidya and supernormal powers, acquire knowledge of former lives, naturally eradicate the five heinous offenses, and be delivered from every worldly peril. Kings, princes, queens, royal maidens, ministers, the populace, groups of non-Buddhists, and others who see or hear one expound and discuss all manner of teachings will accept them with faith, joyfully listen, become obedient, and respectfully serve one. They will present riches and treasures, and all undertakings will be accomplished, just as the wheel-turning king Mandhata joyfully bestowed sustenance upon the world and was able to share a single seat with Sakra.

After the vidyadhara practitioner has held this medicine in his mouth, whatever he hears he will retain from the very first hearing without error, and he will attain the unobstructed wisdom and eloquence of the world. His voice will be gentle and harmonious like that of a kinnara, causing the assembly to delight in listening.

If one holds this medicine in the mouth when entering battle, one will assuredly defeat the opposing army.

If one constantly holds the medicine in the mouth and recites in accordance with the Dharma, the Noble Avalokitesvara will appear before that person and grant whatever is sought, fulfilling every wish according to one's heart."

There is also another rite. Construct a mandala four cubits wide and one foot two inches high; tamp it level and then clean it. Smear it with cow dung, yellow clay, and white sandalwood paste. Place an image of Holy Avalokitesvara upon the altar, with the image facing west. Three times each day, present offerings of incense, flowers, and bright lamps. Exclude only bitter and unsightly flowers. Burn agarwood and white sandalwood as offerings. Fashion a mani banner staff, one cubit high, from white sandalwood. Adorn the top of the staff with hanging silk, from which the streamers of the banner descend. Place a mani jewel at the top of the staff.

That jewel should be made of red crystal or clear glass, transparent and flawless. Place the banner staff at the center of the altar and suspend seven medicinal pills from it. Perform the rite on the western side of the altar, seated facing east, and recite the Root Dharani Vidya, the Great Heart Vidya, and the Lesser Heart Vidya.

When invoking Holy Avalokitesvara, Sakra, Great Brahma, the Four Heavenly Kings, the Vidyadhara Rishis, Siva, the Vidyaraja Mahaka, the One-Locked Rakshasi, and the messenger Duti, recite the mantra 1,080 times, burn incense, scatter flowers, and make offerings with praises sung in a pure voice. After completing one hundred days and nights, whatever is sought from Holy Avalokitesvara will be granted as wished. All beings will be brought under control and established according to one's wishes; one will obtain the karmic affinity to travel in the company of mantra-immortals, and the immortals will reverently protect one.

Even until the end of one's life, when invited to pass into the realm of the messengers, one certainly should not harbor doubt.

This is called the “Secret Messenger of the Wish-Fulfilling Jewel” rite. Those who have not yet used the medicine should take the medicinal pills, divide them into small pellets according to the number of days required, mix them with rock honey, and store them in a silver vessel.

Using the Great Heart Vidya and the Lesser Heart Vidya, empower them with 1,080 recitations. When consecrating the medicine, with each recitation touch it once to the two feet of the bodhisattva. After completing 108 recitations, place it in a secluded and pure place. Whenever one wishes to hold it in the mouth, empower it with twenty-one recitations. While holding it in the mouth and applying a mark, recite the three Vidyas 108 times. Then all ghosts, spirits, and beings difficult to tame will be subdued, and whatever one commands according to one's intention will be accomplished.

Whether held in the mouth or worn upon the body, wherever one goes, all who see one will rejoice, and nothing will fail to be harmonious. One will be able to accomplish all secret undertakings.

If one enters a royal palace, a place of the Sangha, a settlement or village, or a place of non-Buddhist practitioners, one should secretly hold the medicine in one's mouth, apply the mark, recite the Vidya, and skillfully guide and instruct others with persuasive words. Then all will submit and turn toward one, coming together in the same place with the medicine. Whatever one seeks in one's mind will be accomplished, and one will always be loved, respected, and presented with offerings by eminent persons.

If one regularly performs this rite according to the Dharma, one should receive every kind of excellent offering each day.

If there are enemies, armies in battle, or disputes, one will prevail in them all.

Through these causes and conditions, Holy Avalokitesvara will protect one at all times as a beloved child and grant one great mastery.

The practitioner of this rite must cast aside any lack of wholehearted sincerity; only then will attainment be possible.

–

TAKING THE MEDICINE

(Medicine to Be Ingested)

– CHAPTER EIGHT -

At that time, the bodhisattva mahasattva Avalokitesvara again addressed the Buddha, saying: “World-Honored One! The rite for taking the medicine of this Dharani Vidya enables sentient beings to obtain great victory and accomplish their wishes. The bodhisattva Avalokitesvara will bring all their aspirations to complete fulfillment.

The medicine should consist of equal portions of realgar; Kakubhaniyasana (the Tang annotation states: burn cocklebur seeds and take the ashes; another version states: take the kernels of cocklebur seeds); stamens of red lotus flowers; leaves of blue lotus flowers; bezoar; turmeric incense; yellow sandalwood; lesser galangal; long pepper; black pepper; powdered sea salt; sandalwood paste; substances for establishing the ritual boundary; and empowered medicine, over which the mantra has been recited 1,080 times.

Combine, pound, and grind them together. Then add musk, camphor, white resin, and rock honey, each in an amount equal to half a portion of the preceding medicines; mix them together and grind them finely. Store the medicine in a copper vessel and place it upon the altar before Holy Avalokitesvara.

Recite the Root Vidya, the Great Heart Vidya, and the Lesser Heart Vidya. Perform the rite of accomplishment during a solar or lunar eclipse, continuing until the luminary is full again. The medicine will then display signs: warmth, smoke, increase in quantity, or radiance.

The medicine is thereby accomplished. According to whether the accomplishment is superior, middling, or inferior, the corresponding sign will manifest.

First, rub the medicine beneath the feet of Holy Avalokitesvara. Arousing great compassion for all sentient beings, recite the three preceding Vidyas 108 times. Then apply the medicine to the eyes, and all ailments—including dim vision, white films covering the eyes, dizziness, excessive tearing and discharge, red and painful eyes, bird-pecked eyes, congenital redness, wind-induced redness, and fleshy growths within the eyes—will be completely cured.

Upon the second application, all headaches or migraines, ailments of the mouth, and fevers—whether occurring after one day, two days, three days, or recurring continually—will all be cured.

Upon the third application, all illnesses caused by malevolent spirits, illnesses caused by ghosts, insanity caused by wind, and every kind of brain disorder caused by the eighty-four thousand spirits and ghosts will all be cured.

Upon the fourth application, all obstructing beings, Vinayakas, maras, ghosts, and spirits will become terrified and flee far away.

Upon the fifth application, one will prevail over all hostile dangers, battles, and disputes and will possess great majestic virtue.

Upon the sixth application, all grave transgressions, the five deeds of immediate retribution that cause one to fall into the Avici Hell, evil dreams, all calamities and portents, and inauspicious signs will be completely eliminated.

Upon the seventh application, kings, princes, queens and consorts, princesses, ministers, officials, and all men and women will become compliant, place their trust in one, cherish one, and make offerings.

Upon the fourteenth application, one will attain mastery.

Upon the twenty-first application, one will obtain blessings and advantages like those of a king. All the people will inwardly submit, comply, draw near, and make offerings.

Upon the twenty-eighth application, all yakshas and yakshinis, together with their clans and retinues, will submit according to one's wishes and accept service as attendants and messengers.

Upon the thirty-fifth application, all rakshasas and rakshasis, and all nagas and naginis, will be freely brought under control and will all serve as attendants and messengers.

Upon the forty-second application, all mighty beings, illusionists, sky-farers, rakshasas, and yoginis will manifest in every kind of form and serve as attendants and messengers according to one's wishes. They will follow and protect one until bodhi is attained.

Upon the forty-ninth application, the deity Mahakala, the Mother of Ghost Children, and the deities belonging to the eight classes of beings will all be brought under control and will follow and protect one.

Upon the fifty-sixth application, one will be able to see all the INVISIBLE IMMORTALS (the groups of immortals who conceal their forms).

Upon the sixty-third application, one will be able to see all treasures concealed beneath the earth.

Upon the seventieth application, one will be able to see the palaces of the immortals and the palaces of the asuras. All these palaces will open, and one will see everything entering and leaving them.

Upon the seventy-seventh application, when entering mountains and forests, one will be able to see all medicinal essences manifesting in visible forms with brilliant and imposing radiance. Seeking longevity and great power, one may gather them at will.

Upon the eighty-fourth application, one will be able to open the gates of the mountain palaces of the divine immortals. The divine immortals dwelling within will welcome and invite the Vidyadhara to enter and cultivate the methods of immortality, and one will attain whatever is wished.

Upon the ninety-first application, one will be able to open all the naga palaces within the sea and see the naga hosts dwelling therein. All will rejoice, and there will be no obstruction.

Upon the ninety-eighth application, one will be able to see the palaces of the deities in the Desire Realm, and all their gates will open.

Upon the one hundred and fifth application, when traveling in the darkness of night, one will see everything as clearly as in daylight.

Upon the one hundred and twelfth application, one will be able to see the boundary of the waters, the boundary of vajra, the boundary of the wind wheel, and the boundary of space.

At the 119th application, one may see the Heaven of the FOUR HEAVENLY KINGS. Below, one may also see sentient beings undergoing suffering in the hells and cause all those sentient beings to attain liberation.

At the 126th application, one’s majestic radiance will be like the sun, dispelling all darkness.

At the 133rd application, one may see the noble ones, Vajra-Wielders, and bodhisattvas. Whatever vows one prays for will all be completely fulfilled.

At the 140th application, one may see Noble Avalokitesvara, who will grant the complete fulfillment of all one’s prayers.

At the 147th application, one may attain spiritual powers and behold the palaces of the devas in the Form Realm, freely roaming in playful mastery and entering and leaving without obstruction. One will also behold throughout all oceans of worlds all assemblies of Buddhas, bodhisattvas, pratyekabuddhas, and sravakas, as well as the pure Buddha-realms of the ten directions.

If one applies the ointment for one year and secretly upholds the Three Vidyas, one will attain the five purified eyes. One’s merit, stores of blessings, spiritual powers, and majestic might will continually increase until equal to those of the devas and others. Whenever applying the medicine, use a bronze applicator, dip it into the medicine, recite the mantra over it twenty-one times, and then apply it within the eyes, upholding the Vidya according to the Dharma.

If sentient beings cultivate and uphold this practice while seeking supreme vows, they should possess profound faith and understanding and must not give rise to doubt. They should always give rise to great compassion for sentient beings and study the wisdom of the Buddha; then they will immediately attain accomplishment. As stated above, all undertakings will certainly not prove false.

If one who performs this practice gives rise to doubt and does not apply oneself single-mindedly, none of the practices undertaken will be accomplished.

–

HOMA

– CHAPTER NINE -

At that time, Bodhisattva Mahasattva Avalokitesvara again addressed the Buddha, saying: “World-Honored One! The Homa practice of this Dharani Vidya can benefit sentient beings, accomplish all supreme Dharmas, destroy all hindrances, subdue all hostile enemies, prevent every Vinayaka from daring to cause obstruction or affliction, and cause all people who see the practitioner to rejoice.

“In a pure place, prepare and purify an area three cubits square, then smear the ground. At its center, excavate a pit one cubit in diameter and half a cubit deep to serve as the fire altar. Smear and cleanse it according to the Dharma with cow dung and yellow clay. Take pieces of white sandalwood two and a half handspans long, arrange them in many layers within the altar, and kindle them. In equal portions, combine grain, rice, flowers, white mustard seeds, and agarwood with ghee, honey, milk, and curds. During the fifth watch of the night, perform the homa 1,080 times; then the five heinous offenses and all karmic hindrances will be extinguished at once.

“If one performs the homa practice for seven days, one’s lifespan will be immeasurable (?), one will be freed from grave offenses, and one’s body will become pure.

“If one performs the homa practice for fourteen days, one’s blessings and lifespan will greatly increase. Kings, princes, ministers, and the people will all regard one with love and respect, as though serving the Fire Deity.

“If one performs the homa practice for twenty-one days, Sakra, Lord of the Devas, dwelling in the Heaven of the Thirty-Three, together with the assemblies of devas and the divine sons of the sun and moon, will all come to protect one and fulfill one’s vows. The spirits of the Four Heavenly Kings, the assemblies of Vidyadhara sages, and their retinues will all come to protect one and bestow efficacious responses. The Vajra-Wielding Bodhisattva will grant the Great Supreme Vow. Noble Avalokitesvara will manifest personally, further confer great vows, and fulfill them according to one’s wishes. All people in this life will revere and submit to one.

“If there is a drought, mix white mustard seeds with ghee. Perform the homa according to the Dharma for three days and three nights, and sweet rain will certainly fall from the heavens. If there is excessive rain, take homa ashes, face upward toward the sky, recite the mantra over them 108 times, and scatter them into the air; the rain will immediately cease.

“If there are violent winds or hailstorms, recite the mantra over homa ashes 108 times and scatter them in the direction of the wind; the storm will immediately stop.

“If one constantly recites and recollects the Vidya according to the Dharma, one’s majestic virtue, spiritual power, and fearlessness will be like those of Narayana. After relinquishing this body, one will immediately be born in the Land of Ultimate Bliss in the West. Wherever one is born thereafter, one will always possess knowledge of past lives until attaining bodhi and will never fall into the evil destinies.

“World-Honored One! This Cintamanicakra Dharani Vidya possesses immeasurable merits, like the boundlessness of the ocean. If bhiksus, bhiksunis, upasakas, upasikas, young men, or young women can follow this Dharma without giving rise to doubt, writing, copying, reading, reciting, constantly receiving and upholding it, and keeping it mindfully in their hearts, all their undertakings will ultimately proceed as they wish, and they will attain great majestic virtue.

“At that time, the faithful men and women of the fourfold assembly will all cherish and revere them. The Vidyadhara Sage-King and the assemblies of sages will secretly protect them, bestow blessings upon them, and naturally grant them eloquence. They will be cherished and honored by great assemblies and receive offerings. All wealth and treasures—pearls, mani jewels, gold, silver, vaidurya, conch shells, jade, clothing, medicines, and implements—will be more than sufficient. They will become great fields of merit and fulfill all their vows. Those who uphold this Vidya and attain this auspicious, wish-fulfilling siddhi must not disparage others; then the spiritual power they have attained will never decline or be lost.

“World-Honored One! The Mudra and Vidya of this Cintamanicakra Dharani Vidya possess such majestic spiritual power and are truly rare. Whether pure or impure, they can bring sentient beings’ minds to accomplishment, lead them into the quiescent ocean of Dharma, and enable them to enter the various samadhis, freely exercise spiritual powers, and abide in the Buddha’s bodhi. For this reason, through great compassion I bring sentient beings to maturity. I pray that the Tathagata will empower, shelter, and assist them.”

–

ENTRUSTMENT

– CHAPTER TEN -

At that time, the World-Honored One praised Bodhisattva Mahasattva Avalokitesvara, saying: “Excellent! Excellent! O Great Compassionate One, you have skillfully taught this Cintamanicakra Dharani Vidya.

This Dharma, in Jambudvipa, benefits sentient beings and brings their wholesome roots of bodhi to maturity. If sentient beings arouse the aspiration to read, recite, receive, and uphold this Cintamanicakra Dharani Vidya constantly and without interruption, then in this very life they will directly realize the SAMADHI OF WISDOM IN WHICH FORM IS QUIESCENT, PERFECTLY ILLUMINATING, AND SPIRITUAL POWERS ARE FREELY EXERCISED.

Before long, they will attain great blessings and benefits in this life, and in future lives they will likewise attain great merit. Therefore, all the devas, nagas, and beings of the Eight Classes should respectfully protect them as though serving the Fire Deity.

“I entrust these upholders of the Vidya to you. Always diligently empower and protect them, causing them to obtain verification and to see and believe in your body. I rejoice in what you have done.”

Then Bodhisattva Mahasattva Avalokitesvara addressed the Buddha, saying: “World-Honored One! Throughout immeasurable kalpas until now, through the power of great compassion, I have accepted the Tathagata’s instruction and entrustment to watch over all sentient beings, constantly protecting them and bestowing efficacious responses. I ask only that the Buddha bear witness and know this. For the sake of sentient beings, I teach this Cintamanicakra Dharani Vidya. If those who receive and uphold it follow the prescribed liturgy in their recitation and practice, their vows will be completely fulfilled, and accomplishment will not be difficult. Relying upon the Buddha’s spiritual power, I am able to do this in order to rescue sentient beings from suffering.”

When Bodhisattva Mahasattva Avalokitesvara had finished teaching this sutra, the entire great assembly rejoiced, faithfully accepted it, and reverently practiced it.

THE CINTAMANICAKRA DHARANI SUTRA (End)