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

THE PROFOUND AND SUBTLE SECRET SAMAYA OF THE VAJRA REALM

THE RITUAL FOR CULTIVATING YOGA (First)

I bow down to the Bhagavan,

The Great Vairocana,

Who is also the Sovereign Lord.

He expounds the Vajra Realm,

The Dharma of boundless merit,

Forming the five Wheels of Liberation

And the thirty-seven Wisdom Bodies.

I now take refuge and pay homage to

The Great Teaching King of Yoga,

Which reveals the One Buddha Vehicle,

The Tathagatas’ Treasury of the Three Mysteries.

It is the incomparable Vehicle,

The highest and foremost,

Teaching the Buddha’s Unshared Wisdom,

The gateway of correspondence for attaining Buddhahood.

To enable those who awaken and enter

To perfect the pure Dharma Body,

The Bhagavans of the three times

All attain realization through this Dharma.

Therefore, all Tathagatas

Reverently honor the Dharma AS IT TRULY IS.

If one cultivates this Dharma,

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

Possess the excellent marks of noble lineage,

And have a gentle, skillfully instructive, and upright mind.

Always adorning the body with moral discipline,

One is pure and fearless.

In this Secret Vehicle,

One’s resolute faith and understanding are profound.

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

One should understand them according to the path of skillful transformation.

Abiding in the skillful means of great compassion,

One extensively gathers in all classes of beings

And is able to guide those who rely upon one

To attain the state of the Tathagata.

Having entered the Vajra Realm,

The great bodhimanda of all Buddhas,

One is born into the Tathagata’s family

And receives the Dharma King’s abhiseka.

Pay homage to the Holy Honored One.

Never relinquish bodhicitta,

And respectfully honor the acarya

As equal to all Buddhas.

Whatever instructions are given

Should all be faithfully practiced.

Toward fellow practitioners everywhere,

Do not give rise to arrogance;

Revere them as Vajrapani.

Even toward all sentient beings,

Never show contempt or cause distress.

To devas, spirits, and rishis,

One should neither bow down nor render worship;

Do not revile them or behave arrogantly.

Upon seeing any Dharma implements,

Do not step over them or play with them,

For within this bodhimanda

They are guarded by the holy ones.

Remain close to and follow the spiritual master, the acarya.

Receive the transmission and instruction of abhiseka,

Clearly understand the samayas, the original vows,

And all paths of Perfect Enlightenment.

Intelligent and learned in both extensive and concise teachings,

Practicing the yoga of body, speech, and mind,

Skillfully understanding the mandala,

And comprehending the true meaning of mantras—

Such an acarya

Is praised by all Buddhas

As equal to the Bhagavan,

The Great Vairocana,

And thus to all the Tathagatas:

The Vajra Holder, the Lotus Holder,

The Space Holder, and the Honored Lord of Skillful Activity.

Therefore, firmly safeguard

The samaya of the Great Honored One,

Regarding it as far more precious than life itself.

Always observe the external rites:

Wash after defilement and chew a tooth-stick;

Take cardamom and apply fragrant ointment,

Making body and mouth fragrant and clean.

Do not consume pungent and impure foods,

Alcohol, meat, or anything defiled by contact.

Food and drink should be free from all faults.

One should not share

The same seat or bed with another.

Always cleanse the body and purify the faculties,

Making both inward and outward aspects stainless.

Do not allow the fingernails to grow long;

Dwelling in filth violates the teaching.

The inward aspect means the six faculties,

Which are purified through the Three Mysteries.

The outward aspect means the various ritual procedures,

The Dharma of abhiseka with fragrant water.

If external conditions are insufficient,

Then employ the Dharma of purification.

This principle is supreme:

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

Purifying inward and outward defilements.

Though one does not bathe, it becomes a true bathing,

Cleansing throughout space itself.

Stainless like the Dharma Realm,

It accords perfectly with both principle and practice.

The Tathagata praises it exceedingly.

First, arouse Vajra Samadhi

And awaken all classes of beings universally.

Walking is the Tathagata walking;

Sitting is the Tathagata sitting.

In all entrances, there is no verbal expression;

One Sound pervades the Dharma Realm,

Bringing benefit and happiness to all without exception:

The vessel world and the world of sentient beings, the two kinds of worlds,

And adorning and purifying the Tathagata’s land.

If establishing for oneself or others

The supreme samadhi mandala,

Select the ground and construct the altar

As explained in the sutra.

Above, set out wondrous celestial canopies;

All around, hang banners,

Jeweled garlands, bells, and wind chimes,

Interspersed and suspended as offerings.

Arrange the positions of the honored deities,

And scatter seasonal flowers as adornments.

Set out auspicious vases and argha water,

Incense, flowers, fragrant ointments,

Bright lamps, food, and drink,

And precious vessels containing gold and silver.

Also use clean bowls.

Sprinkle mantra-blessed fragrant water,

And fumigate everything with burning incense.

Arrange these on the four sides of the altar

And make offerings with utmost sincerity.

Whenever the yoga practitioner

Enters the altar ground,

Contemplate the body as Samantabhadra,

With the feet standing upon lotus blossoms.

Upon reaching the door of the pure chamber,

Close the door and utter the syllable Hùm,

Glowering wrathfully to dispel inauspiciousness.

Then prostrate with the five limbs touching the ground,

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

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

Then kneel upright and join the palms.

Only when fully endowed with the Dharma should one enter

Vajra Samadhi.

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

Burning away the causes of delusion.

The realms of sentient beings, vessels, and space

Are all contemplated in accordance with true principle.

The mind accomplishes accordance with true principle;

This is called Dharma-nature, Dharmata.

Dharmas abide in their Dharma positions;

This is called the Dharma Realm.

Further empower body, speech, and mind,

Transforming them into the three bodies and Three Mysteries.

A bodhisattva who practices mantra

Must cultivate these well.

Apply fragrant ointment over both hands,

And fumigate them with burning incense.

Form the seal for purifying the vessel world,

The Flower Treasury Seal of Quiescent Light.

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

Contemplate the Dharma free from dust and defilement.

Recite the mantra as follows:

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

輆 全介 珈扔丫半 屹楠叻猣

– OMÏ – RÀJA UPAGATAHÏ SARVA DHARMA

Next, purify the three karmas

And contemplate one’s own body as pure.

Reciting this illuminating mantra,

All three karmas become purified.

The Mantra for Purifying the Body is:

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

Tát phộc bà phộc, truật độ Hám”

湡　辱矢向　圩益　屹楠 叻猣　辱矛向　圩砰狫

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

Through this mantra,

The body becomes a Dharma vessel.

In empty space, contemplate Buddhas

Filling it as densely as sesame seeds.

Then recite the Illumination That Shines Everywhere,

And clearly behold all Buddhas.

The Buddha-Contemplation Mantra is:

“Khiếm – phộc nhật la đà đổ”

丈 向忝四加

– KHAMÏ – VAJRADHÀTU.

Awaken all the Tathagatas.

Hook the two little fingers firmly together;

Let the two index fingers support one another.

This is called the Arousing Seal:

“Án – phộc nhậtla để sắtxá Hồng”

輆 向忝 凸岨 嫟

– OMÏ – VAJRA TISÏTÏA HÙMÏ

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

Transforming into a five-pronged vajra.

One should visualize throughout the entire body

That all its minute particles of dust

Are Vajrasattvas.

Extend the arms in the Vajra-Palm gesture,

And prostrate the entire body upon the ground.

Offer the body throughout the Dharma Realm

To the Honored Aksobhya.

Having paid homage, worship all Buddhas.

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

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

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

Next, visualize the syllable ĐátLạt (猧 TRÀHÏ),

The vajra jewel at the forehead.

Visualize the body as a precious vase,

And all the minute particles of dust within the body

As the Vajra Treasury, Vajra Garbha.

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

With the Vajra Palms held at the heart.

Offer it to the Honored Ratnasambhava.

Visualize that throughout boundless realms,

The hands hold the crowns of the Five Buddhas

And pour abhiseka upon the crowns of all Buddhas.

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

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

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

At the mouth, contemplate the syllable NgộtLị (猭 HRÌHÏ),

And then visualize an eight-petaled lotus.

Contemplate the body as a lotus flower,

And the minute particles of dust within the body

Contemplate the formation of the Vajra Dharma

With the entire body, pay homage with the mouth

The Vajra Palms are placed upon the crown

Offering them to Amitayus

Contemplate all the assemblies of Buddhas everywhere

And request them to turn the Dharma Wheel.

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

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

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

Contemplate the syllable A (嫙 _AHÏ) upon the crown

Transforming into Vajra Karma

Contemplate the body as entirely vajra.

All the minute dust particles within the body

Each become vajra karma

With the entire body, bow with the crown

The Vajra Palms held level with the heart.

Offer them to the Venerable Amoghasiddhi

Contemplate throughout all the assemblies

And contemplate the Vajra Karma Body.

Then perform the great offering.

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

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

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

Next, form the Great Mudra of the Vajra Holder

Interlock Chan and Hui (the right thumb and left little finger) and Tan and Zhi (the right little finger and left thumb) in reverse

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

Contemplate bowing at the feet of each Tathagata

Extend the fingers from the crown as though letting down streamers

Rotate them from the heart as in a dance

Place the Vajra Joined Palms upon the crown

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

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

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

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

The supreme Wondrous Dharma, and the assembly of bodhisattvas;

With the purified karma of body, speech, and mind,

I earnestly join my palms and reverently bow.

Throughout beginningless samsara within all realms of existence,

The karma of body, speech, and mind has given rise to offenses;

As the Buddhas and bodhisattvas have confessed and repented,

So now do I openly confess and repent in the same way.

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

And the merit produced by their Three Vajra Karmas,

As well as the roots of goodness accumulated by pratyekabuddhas, shravakas, and sentient beings,

I rejoice in them all.

– All Lamps of the World seated at the bodhimanda,

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

Now I kneel and earnestly entreat them

To turn the unsurpassed wheel of the Wondrous Dharma.

– However many Tathagatas there are, Lords of the Three Realms,

Who are approaching the nirvana without remainder,

I entreat them all to remain for a long time

And not abandon their compassionate vow to save the world.

– Through the merit of confession, rejoicing, and entreaty,

May I never lose the mind of bodhi.

May the Buddhas and bodhisattvas within the wondrous assembly

Always be good spiritual friends who never weary of or abandon me.

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

My body adorned with the marks of the wisdom of recollecting past lives.

May I swiftly leave delusion and possess compassion and wisdom,

And be able to perfect all the paramitas.

May I be born into a noble family, wealthy, joyful, and prosperous,

With vast and numerous retinues that always flourish.

May the four unobstructed eloquences, the ten masteries,

The six superknowledges, and all dhyanas be fully perfected.

As with Vajraketu and Samantabhadra,

May my praises and dedication of merit likewise be so.

– The practitioner makes this vast vow

And next should arouse the supreme mind:

May all sentient beings,

Through the praises of the Tathagatas,

Quickly accomplish the supreme siddhis,

Both worldly and supramundane.

The mantra of joined palms is:

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

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

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

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

They should be contemplated as the sun and moon

The two hands form Vajra Fists

And are placed beside the waist

Gaze throughout space upon the Buddhas.

All the Buddhas rejoice.

However many collections of incense and flowers there are,

Together with other objects of offering,

By means of the gaze of these eyes,

Their impurities are removed and they become pure;

Obstructions are dispelled and the boundary is established.

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

輆 向忝 呠泏 亙誆

– OMÏ VAJRA DRÏSÏTÏI MATÏ

Join the two wings of merit and wisdom (join the two hands)

With the tips of the ten perfections (the ten fingers) touching one another.

This is called the Vajra Palms (Vajra Jàli),

The foremost of all mudras.

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

輆 向忝仄印

– OMÏ – VAJRA JÀLI

With these very Vajra Palms,

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

This is called the Vajra Bond (Vajra Bandha),

Which can release bonds and cause binding.

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

輆 向介向神

– OMÏ – VAJRA BANDHA.

Then use the Vajra Bond

To purify the eighth consciousness (alaya-vijnana)

And also remove the seeds of defilement.

The two syllables ĐátLa (泣 TRÀ) and Tra (誆 _ TÏ)

Are contemplated as being placed upon the two breasts.

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

Pull them open like the leaves of a door.

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

輆 向忝向神 泣誆

– OMÏ _ VAJRA BANDHA TRÀTÏ

Then use the Vajra Bond,

Bending Chan and Zhi (the two thumbs) into the palms.

Between Tan and Hui (the two little fingers) and Jie and Fang (the two ring fingers),

Contemplate summoning the undefiled wisdom

To enter the storehouse consciousness.

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

輆 向忝 狣甩在 珆

– OMÏ – VAJRA AVI(SA AHÏ

Then use the preceding mudra form,

With Jin and Li (the two index fingers) holding Chan and Zhi (the two thumbs),

And place it against the Heart Gate.

The undefiled wisdom becomes firm.

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

輆 向忝觜泏 圳

– OMÏ – VAJRA MUSÏTÏI VAMÏ

The two wings (the two hands) form the Vajra Bond.

Ren and Yuan (the two middle fingers) stand firm like a needle.

As soon as the mantra has been recited,

One's own body becomes Samantabhadra,

Seated upon the lunar disk;

Before oneself, contemplate the body of Samantabhadra.

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

輆 屹亙伏 僬

– OMÏ – SAMAYA STVAMÏ

The practitioner should next form

The Seal of the Great True Vow.

The two wings form the Vajra Bond;

Extend Tan and Hui (the two little fingers) and Chan and Zhi (the two thumbs) straight.

Ren and Yuan (the two middle fingers) cross within the palms,

Their finger surfaces made to meet.

Bring the two fingers to press against the heart.

This is called the Arrow of Great Compassion,

Used to pierce the mind of aversion and renunciation.

The samaya of utmost joy

Awakens the original vow.

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

輆 屹亙伏 趌 鉏先凹 僬

– OMÏ – SAMAYA HOHÏ SURATA STVAMÏ

The practitioner should next form

The Great Mudra of Trailokyavijaya.

The two wings (the two hands) form Wrathful Fists;

Tan and Hui (the two little fingers) hook together securely.

Jin and Li (the two index fingers) stand firm against the two backs.

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

With eight arms and four faces,

Laughing wrathfully, terrifying in form.

With four fangs and a body blazing with fire,

He bends the right leg and extends the left.

He tramples upon Mahadevi and her consort Uma,

And recites the mantra in a growling voice.

Rotate it throughout the ten directions.

Turning to the left dispels obstructions;

Turning to the right establishes the boundary.

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

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

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

.

Next, form the Vajra Lotus [mudra]

The two hands form the Vajra Bond

Extend the two little fingers and the two thumbs upright

The Samaya Lotus

Thereby accomplishes the Lotus Family

And [one becomes] the sovereign wheel-turning ruler

The mantra is: “OMÏ – VAJRA PADMA SAMAYA STVAMÏ”

輆 向忝扔痧 屹亙伏 觠

*OMÏ – VAJRA PADMA SAMAYA STVAMÏ

Within the alaya consciousness

Reverse the seed of bodhi

Next, form the Dharma-Wheel Mudra

Which crushes the wheel of aversion and separation

It is the preceding Lotus Mudra

With the two little fingers crossed and held straight and firm

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

Thereby extinguishing the seeds of the Two Vehicles

The mantra is: “HÙMÏ – TÏAKKI SPHOTÏAYA – MAHÀ VIRÀGA VAJRAMÏ VAJRADHÀRA SATYE NATÏHAHÏ.”

嫟 巴趏 厖巴伏 亙扣 合全丫 向怪 向忝四先 屹抖 巧比

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

Next, form the Mudra of Great Desire

The two hands form the Vajra Bond

Place the right thumb into the tiger’s mouth formed by the left thumb

The mantra is: “OMÏ – SURATA VAJRAMÏ – JAHÏ HÙMÏ VAMÏ HOHÏ – SAMAYA STVAMÏ.”

輆 鉏先凹 向怪　怕 嫟 圳 旭 屹亙伏 觠

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

The body of great, unfailing bliss

Its mudra is as above

Vow that all sentient beings everywhere

May swiftly realize the Tathagata Bhumi

The practitioner of Yoga

Spontaneously accomplishes the Wisdom of Great Passion

Fulfills the great desire for bodhi

And perfectly accomplishes the seed of great compassion

The mantra is: “OMÏ – MAHÀ SUKHA VAJRAMÏ SÀDHAYA – SARVA SATVEBHYAHÏ – JAHÏ HÙMÏ VAMÏ HOHÏ.”

輆 亙扣 鉏几 向怪 州叻伏 屹楠 屹珞言 切 嫟 嶍 趌

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

Next, form the Summoning Mudra

The two hands form the Vajra Bond

Extend the two middle fingers like a vajra

Bend the two index fingers like hooks

Arouse the mind of great compassion

And visualize them coming and going

Summon the transgressions of sentient beings

And those of one’s own body from the three evil destinies

Summon all transgressions into the palms

Black in color, like mist

Most of them having the forms of ghosts

The mantra is: “OMÏ - SARVA PÀPA AKARSÏANÏA VI‘SODHANA VAJRASATVA SAMAYA – HÙMÏ JAHÏ”

輆 屹楠 扒扔一溶仕 合夸叻巧 向忝屹玆 屹亙伏 嫟 切

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

Next, form the Sin-Crushing Mudra

Interlace all eight fingers inward

Raise the two middle fingers as before

One should visualize a single-pronged vajra

One must visualize one’s bodily form

Transforming into Trailokya Vijaya

Recite the mantra in a forceful voice

While inwardly arousing loving-kindness and compassion

Clap the two middle fingers three times

Crushing the transgressions of sentient beings

And completely purifying the three evil destinies

The mantra is: “OMÏ - VAJRAPÀNÏI VISPHOTÏAYA SARVA PÀPA BANDHANÀNI PRAMOKSÏÀYA SARVA PÀYAGATEBHYAHÏ SARVA SATVA – SARVA TATHÀGATA VAJRA SAMAYA HÙMÏ TRATÏ.”

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

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

Next, one should purify karmic obstructions

Causing fixed karma to be extinguished

The two hands form the Vajra Palm

Bend the two index fingers at their second joints

Press the two index fingers down with the two thumbs

Thus form this Mudra for Removing Karmic Obstructions

The mantra is: “OMÏ – VAJRA KARMA VI‘SUDDHÀYA SARVA AVARANÏANI _ BUDDHA SATYENA SAMAYA HÙMÏ.”

輆 向忝一猣 合夸盍伏 屹楠 狣向先仕市 后益 屹芒巧 屹亙伏 嫟

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

Next, accomplish the mind of bodhi

Causing self and others to attain perfection

It is like the Lotus Mudra

Raise the two little fingers and the two thumbs

Place it to the left of the crown of the head

The mantra is: “OMÏ – CANDRA UTTARE SAMANTABHADRA KIRANÏI – MAHÀ VAJRINÏI HÙMÏ.”

輆 弋趍柰刑 屹亙寒矛治 丁先仗 亙扣 向忝仗 嫟

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

Direct the mind toward all sentient beings

Upon the moon, through the Tathagata’s majesty

May they swiftly become like Samantabhadra

As taught in the Yoga Sutra

One should sit in the full lotus posture

Without moving any limb

One should form the Mudra of Samadhi

The two hands form the Vajra Bond

Placed palms upward below the navel

Keep the body upright and unmoving

Rest the tongue against the roof of the mouth

Restrain the breath until it becomes subtle

Truly contemplate the nature of all dharmas

As arising entirely from one’s own mind

The afflictions and subsidiary afflictions

The aggregates, dhatus, and ayatanas

Are all like illusions and mirages

Like a city of the gandharvas

Also like a whirling ring of fire

Like an echo within a cavern

Having thus truly contemplated

One perceives neither body nor mind

And abides in the equality of quiescent cessation

The ultimate, true wisdom

Then contemplate within empty space

Buddhas as numerous as sesame seeds

Filling the realm of empty space

Visualize one’s body realizing the Ten Bhumi

And abiding upon the shore of Suchness, the Ultimate Reality

The Tathagatas within empty space

Snap their fingers and awaken [the practitioner]

Saying: Good son!

That which obstructs you

Is the purity of the One Path

The vajra-analogy samadhi

And the equal wisdom of Sarva-jñā, All-Knowing Wisdom

You are not yet able to realize and know them

Do not consider this sufficient

You must completely fulfill Samantabhadra

Only then will you attain Supreme Perfect Enlightenment

With body and mind unmoving

Within samadhi, bow to the Buddhas

The mantra is: “OMÏ – SARVA TATHÀGATA PÀDA VANDANAMÏ KARA UMI.”

輆 屹楠 凹卡丫凹 扒叨 向刡觡 一刎亦

*OMÏ – SARVA TATHÀGATA PÀDA VANDANAMÏ KARA UMI.

The practitioner, hearing this admonition

Within samadhi, having bowed universally

Prays: May all the Tathagatas

Show me the practice I should undertake

All the Buddhas together reply:

You should contemplate your own mind

Having heard those words

Contemplate your own mind according to the teaching

Abide for a long time in genuine contemplation

Yet no characteristic of one’s own mind is seen

Again, visualize bowing at the feet of the Buddhas

And say: O Supremely Honored Ones!

I do not see my own mind

What is the characteristic of this mind?

All the Buddhas reply:

The characteristic of mind is difficult to fathom

They transmit the Heart Mantra

Then recite the Mind-Penetrating Vidya

Contemplate the mind as a lunar disk

As though it were within mist

Truly contemplate it in accordance with reality

The mantra is: “OMÏ – CITTA PRATIVEDHAMÏ KARA UMI”

輆 才柰 盲凸吒尼 一刎亦

OMÏ – CITTA PRATIVEDHAMÏ KARA UMI

The storehouse consciousness is originally undefiled

Pure and without stain

Through long accumulation of merit and wisdom

It is like a clear lunar disk

It is neither nonexistent nor an entity

Thus it is said not to be the moon

Because merit and wisdom are complete

One’s own mind is like the full moon

With a joyful and delighted heart

Again say: O World-Honored Ones!

I have now seen my own mind

Pure like the full moon

Free from every defilement of affliction

And from the grasping subject and grasped object

All the Buddhas reply:

Your mind is originally thus

But is obscured by adventitious dust

The mind of bodhi is purity

Contemplate the clear lunar disk

And realize the mind of bodhi

They transmit this Heart Mantra

Secretly recite it while contemplating

The mantra is: “OMÏ – BODHICITTAM UTPÀDA YÀMI”

輆 回囚才柰觜瘑叨 仲亦

OMÏ – BODHICITTAM UTPÀDA YÀMI

It can cause the lunar disk at the heart

To become perfectly full, manifest, and radiant

The Buddhas again declare:

The mind of bodhi is firm and steadfast

They again transmit the Heart Mantra

Contemplate the Vajra Lotus

The mantra is: “OMÏ – SUKSÏMA VAJRA”

輆 鉏幙 向忝

OMÏ – SUKSÏMA VAJRA

Contemplate the five-pronged vajra

The mantra is: “OMÏ – ĐỂ SẮT XÁ, VAJRA”

輆 凸沰 向忝

OMÏ – TISÏTÏA VAJRA

You dwell within the lunar disc

Contemplate the Five-Wisdom Vajra

Causing it to pervade the Dharma Realm

As a single Great Vajra

The Mantra of Gradual Expansion is:

“ÁN – Sa phả la, phộc nhật la”

輆 剉先 向忝

OMÏ – SPHARA VAJRA

The Mantra of Contraction is:

“ÁN – Tăng hạ la, phộc nhật la”

輆 戌成先 向忝

OMÏ – SAMÏHARA VAJRA

You should know that your own body

Is itself the Vajra Realm

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

輆 向忝 狣摓人曳

OMÏ – VAJRA ATMAKA UHAMÏ

Your own body is vajra,

Firm, indestructible, and undefiled.

Again address the Buddhas, saying:

I am the vajra body.

At that time, those Tathagatas

Immediately instructed the practitioner:

Contemplate your body as the form of a Buddha.

They further bestowed this Mantra:

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

輆 伏卉 屹楠 凹卡丫凹 糽卡 曳

OMÏ – YATHA SARVA TATHÀGATA STATHÀ HAMÏ

Having seen the body become a Buddha,

Complete with all excellent marks,

And receiving the empowerment of the Tathagatas,

One directly realizes the Wisdom of True Suchness.

Without altering the preceding mudra,

One should recite this Mantra:

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

輆 屹楠凹卡丫出趓戌回囚 呠丙 向忝 凸沰

OMÏ – SARVA TATHÀGATA ABHISAMÏBODHI DRÏDÏHA VAJRA TISÏTÏA.

Next, form the mudras of the four Tathagatas,

The samaya mudras;

Using each one's root Mantra,

Empower the body.

Akshobhya Buddha is at the heart,

Ratnasambhava, the Honored One, is at the forehead,

Amitayus is at the throat,

And Amoghasiddhi is at the crown.

The Mantras are:

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

輆 向忝屹班囚沰 送赩桭嫟

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ HÙMÏ

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

輆 向忝屹班囚沰 送赩A2猧

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ TRÀHÏ

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

輆 向忝屹班囚沰 送赩桭猭

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ HRÌHÏ Ï

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

輆 向忝屹班囚沰 送赩桭珆

OMÏ – VAJRASATVA ADHISÏTÏA SVÀMAMÏ AHÏ

Having empowered the body,

Next one should receive abhisheka.

The mudras of the Five Tathagatas

Are all like the samaya mudras.

Radiating everywhere, they anoint the crown of the head.

Akshobhya Buddha is at the forehead,

Ratnasambhava is on the right side of the crown,

Amitayus is behind the crown,

And Amoghasiddhi Buddha

Should be on the left side of the crown.

The Mantras are:

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

輆 屹楠 凹卡丫包鄎搜石守一 圳

OMÏ – SARVA TATHÀGATE‘SVARYA ABHISÏAIKA VAMÏ

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

輆 向忝屹班石趔弋 赩 嫟

OMÏ – VAJRASATVA ABHISIÏMÏCA MÀMÏ- HÙMÏ

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

輆 向忝先富石趔弋 赩 猧

OMÏ – VAJRARATNA ABHISIÏMÏCA MÀMÏ- TRÀHÏ

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

輆 向忝扔瘊石趔弋 赩 猭

OMÏ – VAJRAPADMA ABHISIÏMÏCA MÀMÏ- HRÌHÏ

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

輆 向忝一愍 狣石趔弋 赩 珆

OMÏ – VAJRAKARMA ABHISIÏMÏCA MÀMÏ- AHÏ

After completing the abhisheka,

One should form the Tathagata crown-band.

The Tathagatas of the four directions

All use the samaya mudras.

Before the forehead, separate the two hands;

Form it three times behind the crown,

Then bring them forward as though letting ribbons hang down.

First release them from the little fingers.

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

輆 向忝四珞 交匠石趔弋 赩 圳

OMÏ – VAJRADHÀTVE MÀLA ABHISÏIMÏCA MÀMÏ – VAMÏ

Next, toward sentient beings,

One should arouse the mind of great compassion.

Throughout beginningless birth and death,

Always don the armor of the Great Vow.

In order to purify the Buddha lands,

Subdue all heavenly maras,

And attain Supreme Perfect Enlightenment,

Don the armor of the Tathagatas.

Make vajra fists with both hands;

At the heart, extend the two index fingers.

Twine the two fingers around each other

At the heart, back, and then both knees,

The navel, waist, and both shoulders,

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

At each place, turn and bind them.

Gradually let them hang downward,

First releasing them from the little fingers.

Then one can protect everything,

And the heavenly maras dare not cause harm.

The Mantra is: “ÁN – Châm”

輆 趐

OMÏ – TÏUMÏ

Next comes the Vajra Clap:

Hold the palms horizontally and clap three times.

Through the majestic power of this mudra,

Bindings are released, and all bonds are undone;

It then becomes firm armor.

The holy assembly all rejoices,

And one attains the vajra essence,

Like Vajrasattva.

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

輆 向忝 加併 趌

OMÏ – VAJRA TUSÏYA HOHÏ

Next, form the Manifest Wisdom Body.

Make the Vajra Bond with both hands,

Placing the two thumbs within the palms.

Before your body, visualize a lunar disc;

Within it, contemplate the principal deity.

Carefully contemplate the excellent marks.

Having pervaded and entered the vajra,

Form the great mudra according to the ritual procedure;

It should be formed before the body.

Contemplate the Great Sattva.

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

輆 向忝屹玆 珆

OMÏ – VAJRASATVA AHÏ

Next, form the Perceiving Wisdom Body.

The mudra is as described above.

Seeing that Wisdom Sattva (Jnõøànasatva),

One should contemplate it within one's own body.

Summon it, draw it in, and bind it,

Causing joy and accomplishment.

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

輆 向忝屹玆 呠京

OMÏ – VAJRASATVA DRÏ‘SYA

Next, form the four vidya mudras

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

The mudra is like that of Trailokyavijaya.

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

Next, cross the two index fingers,

Keeping them bent with their tips touching.

Next, hook them together,

Then join the wrists and shake them.

Through these four mudras and vidyas,

Summon, draw in, bind, and cause joy.

The Mantras are: “Nhược, Hồng, Noan, Hốc”

切 嫟 圳 趌

JAHÏ HÙMÏ VAMÏ HOHÏ

Next, display the samaya.

One should form the Vajra Bond

And erect the two middle fingers like a vajra,

Thereby becoming united in yoga with the principal deity.

Recite: “Tam Ma Gia, tát đát noan”

屹亙伏 觠

SAMAYA STVAMÏ

Having entered and pervaded, visualize a lunar disc behind you;

Within it, contemplate the vajra essence.

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

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

輆 屹亙伋曳 亙扣屹亙伋曳

OMÏ – SAMAYA UHAMÏ, MAHÀ SAMAYA UHAMÏ

Next, accomplish the Dharma Realm

And serve all the Tathagatas.

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

Are purified and made sublime as a Buddha land.

With supreme wisdom, contemplate and examine:

Within and without, nothing is possessed;

The three times are alike in being empty space.

Contemplate the syllable KHAMÏ (丈 _KHAMÏ).

Next, bring forth the wisdom wind-wheel,

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

One should contemplate the Mount Sumeru wheel,

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

Again, in empty space contemplate

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

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

Whose syllable-gate becomes a golden tortoise.

Its body is truly vast,

Measuring innumerable yojanas.

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

Which transforms into a wondrous lotus

With eight petals in three tiers,

Red in color and complete with stamens,

All emitting radiant light.

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

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

It is formed from four precious substances,

With four tiers and four peaks.

Seven golden mountains surround it,

And beside those mountains there is a sea

Containing water of the eight merits.

The practitioner of yoga should contemplate

Each and every feature distinctly.

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

丈 曳 入 圳 盲 猭 鉏

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

The Mantra for Accomplishing the Sea:

“ÁN – Vĩ ma lộ ná địa Hồng”

輆 合亙同叨囚 嫟

OMÏ – VIMALA UDHADI HÙMÏ

The Mantra for Accomplishing the Mountain:

“ÁN – A tả la, Hồng”

輆 狣弋匡 嫟

OMÏ – ACALA HÙMÏ

At the summit of the Wondrous Lofty Mountain,

Contemplate the palace of the Buddha's Dharma Realm,

Formed from the five wisdoms:

A jeweled pavilion with five peaks.

Pure and sublime, it gives rise to the various realms,

Each and every one magnificently adorned.

Then form the Vajra Wheel.

The Secret Mudra of the Wheel Mandala

Through the majestic power of this Mudra

All the Wheel Mandalas are at once formed

Both hands form Vajra Fists

The index fingers and little fingers hook together

Within, perform the visualization

Of the Wheel Mandala according to the Root Teaching

Then, within the jeweled pavilion

Contemplate the Mandala

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

輆 向忝弋咒 嫟

OMÏ – VAJRACAKRA – HÙMÏ

Next, recite the Invocation

Without altering the preceding Mudra

Visualize and address all the Holy Assembly

Descending into this Mandala

The Invocation Mantra is:

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

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

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

Next, form the Gate-Opening Mudra

Visualize opening the gates of the Great Mandala

Both hands form Vajra Fists

The little fingers hook together

Raise the index fingers with their sides joined

At each gate, recite the Mantra

At Hồng (HÙMÏ), pull the gate open

Beginning in the East, then proceeding clockwise

In each direction, face the gate

If the place is confined

Then perform it within the visualization

Direct the mind according to the Root Teaching

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

輆 向忝四刎叨千巴伏 屹亙伏 盲吒在伏 嫟

OMÏ – VAJRADHÀRA UDAGHATÏAYA SAMAYA PRAVE‘SAYA HÙMÏ

Next, form the Invocation Mudra

And address all the World-Honored Ones

Both hands form the Vajra Bond

The middle fingers should be raised and joined

Bend the index fingers like hooks

Positioned in the center and behind, without touching

Pronounce their names and then invoke them

Chant the gatha three times

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

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

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

Next, contemplate the Buddha’s Ocean Assembly

The Holy Ones gather everywhere like clouds

Cross the arms and snap the fingers

The sound reverberates throughout the Dharma Realm

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

輆 向忝 屹亙介 切

*OMÏ – VAJRA SAMAJA_ JAHÏ (Samaja: gathering like clouds)

All the Tathagatas assemble

Each abiding in empty space

Recite the Praise of the One Hundred and Eight Names

And pay homage to the Assembly of the Mandala

The Mantras of Praise are:

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

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

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

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

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

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

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

向忝全丫 亙扣忖米 向忝向隊 奸一先 交先 乙亙 亙扣 向忝弓扔 巧伕跠包

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Next, form the four Vidya mudras

The mudra is as in the Subjugation of the Three Worlds

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

NOOSE: form the advancing and powerful digits (both index fingers) into a loop

FETTER: open the wrists and hook them together

BELL: join the wrists and shake them

For each, recite its respective mantra

The mantras are:

1. Phộc nhật la củ xả, nhược

向輈乃在 切

*VAJRA AMÏKU‘SA JAHÏ

2. Phộc nhật la bá xả, Hồng

向忝扒在 狫

*VAJRA PÀ‘SA HÙMÏ

3. Phộc nhật la sa phổ tra, Noan

向忝厖巴 圳

*VAJRA SPHOTÏA VAMÏ

4. Phộc nhật la phệ xả, A

向忠甩在 趌

*VAJRA AVI‘SA AHÏ

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

Next is the Vajra clap

Which causes the Holy Assembly to rejoice

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

輆 向忝出先加併 趌

OMÏ – VAJRA TÀRA TUSÏYA HOHÏ

Next, enter the Wisdom of Equality

Offer fragrant argha water

Visualize bathing the bodies of all the Holy Ones

And you shall attain the Abhiseka Stage

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

輆 向怔叨一比 猲

*OMÏ – VAJRA UDAKATÏHAHÏ HÙMÏ

Next, form the Bell-Ringing Mudra

The right hand: in the palm gesture; the left: rings the bell

Let the mind enter the sound of liberation

Contemplate and illuminate the principle of prajnaparamita

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

輆 向忝扒仗 猲

*OMÏ – VAJRA PÀNÏI HÙMÏ

ÁN – Phộc nhật la kiến tra đổ sắt dã Hộc

輆 向忝孓巴 加併 趌

*OMÏ – VAJRA GHAMÏTÏA TUSÏYA HOHÏ

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