Đại Phương Quảng Bồ Tát Tạng Văn Thù Sư Lợi Căn Bổn Nghi Quỹ Kinh quyển 18

THE SIX-SYLLABLE HEART MANTRA OF WONDROUS AUSPICIOUSNESS—CHAPTER TWENTY-THREE

At that time, the Blessed One Shakyamuni again contemplated the Heaven of Pure Light and said to the Youth Wondrous Auspiciousness: “Wondrous Auspiciousness! There is also the infallible accomplishment Dharma of the seventh ritual procedure. Whoever obtains it will attain great karmic rewards, benefit, peace, and happiness. All evil karma, suffering, and afflictions of the evil destinies will be eliminated, and afterward that person will certainly attain unsurpassed bodhi.

“Wondrous Auspiciousness! I shall now proclaim your Six-Syllable Heart Mantra (Ṣaḍākṣara-hṛdaya-mantra). This mantra is wondrous and subtle, possessing inconceivable power; nothing can equal it. It liberates beings from all samsara within the six destinies (Ṣaḍ-gati), releases them from long submersion in the great ocean of the three sufferings (Tṛ-duḥkha), frees them from every bondage (Bandhana), and remains unstained by the world. No sentient being or bhuta can perceive it. While upon the path of samsara (Bhava-mārga), one attains purity and obtains a share in the Buddha’s Dharma; the Buddhas rejoice in it. Among all mantras it is the most honored and supreme, and among all things it also brings great wealth and nobility.”

He then spoke the Six-Syllable Heart Mantra:

“Án, phộc chỉ-duệ na, nẵng ma”

Oṃ_ Vākyeda namaḥ

“Wondrous Auspiciousness! I shall now explain the accomplishment method of this Six-Syllable Heart (Ṣaḍākṣara-hṛdaya). If someone seeks accomplishment, he should subsist on vegetables and fruits, or on alms. Three times each day he should bathe, and three times change his garments. With body and mind pure and undistracted, he should recite the mantra one laksha times as the preliminary practice, without omitting even one recitation. If any are missing, the Dharma will not be accomplished. He should therefore remain single-minded, without allowing the mind to engage anything else.

“When this preliminary practice has been completed, use woven silk whose loose threads have not been cut away. Its dimensions should conform to the prescribed measure, neither exceeding nor falling short. When this has been obtained, find a painter and require him likewise to purify himself and observe the precepts.

“Once he has been purified in this way, have him use the finest pigments to paint this sacred image. Within the painting, first depict Wondrous Auspiciousness Bodhisattva (Mañjuśrī-bodhisattva) in the form of a youth, seated upon a lotus throne and displaying the gesture of teaching the Dharma, with his robe baring his right shoulder and adorned with every kind of wondrous ornament.

“On the left, paint Noble Avalokiteshvara Bodhisattva (Āryāvalokiteśvara-bodhisattva), holding a lotus in his left hand and a white fly-whisk in his right.

“On the right, paint Noble Samantabhadra Bodhisattva (Ārya-samanta-bhadra-bodhisattva).

“In the upper portion, paint clouds (Megha), and within the clouds paint devas holding flower garlands and raining down flowers as offerings.

“In front, in the lower portion, paint the reciting practitioner according to his own appearance, holding an incense burner and gazing reverently upon Wondrous Auspiciousness Bodhisattva.

“Paint mountains around them. In the lower portion, paint a lotus pond and adorn it freely with every kind of ornament.

“After the image has been painted, install it by a relic stupa, facing the image westward. Choose an auspicious day during the bright fortnight and present a great offering. Light lamps with butter. Then use eight thousand jāti flowers, casting one flower with each recitation and scattering them upon the face of Wondrous Auspiciousness until they have all been offered. If accomplishment is attained, one will either hear the sound of the syllable HŪṂ or see the image tremble.

“If one hears the sound of the syllable HŪṂ, one will attain supreme honor.

“If the image trembles, one will become foremost among all disputants and will also clearly understand all worldly doctrines and their meanings.

“If the foregoing signs of accomplishment do not occur, one will nevertheless gain power in the recitation of every Dharma.

“If one uses moist agaru wood as fuel, with pieces as long as the middle finger, and also khadira wood as fuel, then on a night during the dark fortnight soaks them in turuṣka oil and performs homa until sunrise, one will certainly behold Wondrous Auspiciousness Bodhisattva. Having seen him, the reciting practitioner will obtain every excellent aspiration he has sought. Only desires connected with sensual craving (Kāma) must not be requested.

“Alternatively, during a night of the dark fortnight, burn white sandalwood (Śveta-candana) without interruption until sunrise. The Bodhisattva will come and teach the profound Dharma, enabling one to gain faithful understanding. Having gained faithful understanding, one will be freed from every illness and will certainly attain a bodhisattva bhumi.

“_There is another method. Use red sandalwood (Rakta-candana) to carve a lotus about six fingers in size, together with its stalk, and anoint the whole with red sandalwood. Take its thousand petals and empower each with one thousand recitations. On the fifteenth day of the month, place it upon a lotus leaf before the image, press it with the palm, and recite the mantra until fire appears. When one takes hold of it, in an instant one’s body will be transformed into that of a young man fifteen or sixteen years old, with a color like pure gold and brilliant radiance surpassing that of Sūrya-devaputra. All devas and humans will honor and make offerings to him, and he will live for one great kalpa. After death, he will be born in the Land of Supreme Bliss (Sukhāvatī).

“_There is another method. Choose a day governed by the Sun (?Candra-graha: governed by the Moon). Take the root of white sweet flag (Śveta-vacā), wash it clean with the five purifying substances, and place it upon a bodhi leaf (Aśvattha-patra). Recite the mantra until three signs appear.

“If the sign of heat (Ūṣma) is obtained, everyone will cherish and esteem one, and one will prevail among all disputants.

“If the sign of smoke (Dhūma) is obtained, one will attain invisibility and live for thirty thousand years.

“If flame (Jvala) appears, one will be able to travel through the sky and live for one great kalpa.

“_There is another method. Use the milk of a yellow cow that has borne one calf to make butter, fill a bronze vessel with it, and place it upon seven bodhi leaves. Recite the mantra until the three signs appear. If heat is obtained, one will attain retention of what is heard (Śruta-dhāra); if smoke, invisibility; and if fire, the ability to travel through the sky—as before, without difference.

“_There is another method. On a day governed by the Moon (Candra-graha), place a lotus seed (Puṣkara-bīja, the seed of a blue lotus) in the mouth and recite the mantra until it trembles. Then enclose it in three golden wrappings and place it in the mouth. Recite as before until it trembles, and one will become invisible. If the lotus seed is removed from the mouth, everyone will see one.

“If one places a clove (Lavaṅga) in the mouth and completes six laksha recitations, everyone with whom one speaks will cherish and esteem one.

“If one eats butter and recites twelve laksha times, one will become a deva.

“If one lives on alms and secretly recites one laksha times, one will become invisible. If one recites one hundred laksha times, one will teach the Dharma like Wondrous Auspiciousness and become like a bodhisattva of the ten bhumis. If one continually recites and upholds it, one’s understanding of all meanings will increase.

“_There is another method. Use every kind of fragrant medicinal substance to make a human figure, cut it apart, and offer the pieces in homa. Within seven nights, one will be cherished and esteemed.

“_There is another method. Make benzoin incense (Guggulu) into pellets the size of lotus seeds, soak them in butter, and offer one hundred thousand in homa. One will obtain one laksha copper coins.

“_There is another method. The reciting practitioner may enter a river (Nadī) or ocean (Samudra), cast one hundred thousand lotuses into the water, and perform homa. He will obtain a great, inexhaustible treasury (Mahā-nidhāna).

“If one combines white mustard seeds (Gaura-sarṣapa) with saffron (Kuṅkuma) and offers eight thousand portions in homa, one will be cherished and esteemed by kings (Rāja).

“If one blends sesame oil with butter, honey, and curds, makes one hundred thousand round portions, and offers them in homa, a great elder will bestow everything upon one.

“_There is another method. Use cow dung (Gomayī) that has not yet fallen to the ground to make a mandala. Present a great offering of adi-mukta flowers, recite eight hundred times, and then read and recite a Mahayana sutra. Within one month, one will attain great wisdom.

“Again, empower rocanā with eight hundred recitations and apply it between the eyebrows. Everyone will cherish and esteem one.

“If one empowers the crown of the head with seven recitations, no one will treat one with contempt.

“If one offers ten thousand kiri flowers in homa, every illness will be eliminated.

“If one recites seven times each day, all evil karma will certainly be completely extinguished.

“If, when approaching death, one recites eight hundred times, Wondrous Auspiciousness Bodhisattva will appear directly before one.”

THE GREAT VAIPULYA SUTRA OF THE BODHISATTVA TREASURY: THE FUNDAMENTAL RITUAL PROCEDURE OF MANJUSHRI

THE RITUAL PROCEDURES CONCERNING PLACES OF PRACTICE AND AUSPICIOUS TIMES—CHAPTER TWENTY-FOUR

At that time, the Blessed One Shakyamuni again contemplated the Heaven of Pure Light and said to the Youth Wondrous Auspiciousness: “Wondrous Auspiciousness! You possess all the mantra ritual procedures (Mantra-tantra) of the Great Wheel Vidyaraja (Mahā-cakra-vidyārāja), the Buddha Ushnishas (Buddhoṣṇīṣa), and the others, together with the places (Sthāna) where accomplishment is attained.

“I shall now briefly explain the places where the various Vidyarajas attain accomplishment.

“In the land of China (Cīna) and the land of Great China (Mahā-cīna), the mantra of Wondrous Auspiciousness Bodhisattva attains accomplishment.

“In the land of Kucīna, the land of Uḍḍiyāna, the land of Kashmir (Kaśmira), Western India, and the four sides of the Snow Mountains (Himavat-parvata), in a region of the north, the supreme accomplishment of the Buddha Ushnisha King (Buddhoṣṇīṣa-rājña) is attained.

“When performing pacification, accomplishment is first attained in all those places. At those Snow Mountains and in the land of Good Mind among the people of the Middle Kingdom, when pacification is performed, accomplishment will be attained in the mantras of the Lotus Family (Padma-kula), Vajra Family (Vajra-kula), and Jewel Family (Maṇi-kula). Moreover, all the mantras of Pañcika Yaksha, Hārītī Yakshini, Gandharvas, and others will also be accomplished.

“Again, throughout the inner and outer regions of the land of Kāśī and the land of Magadha, throughout the inner and outer regions of Kāmarūpa, and along the pleasant banks of the Lauhitya River, accomplishment is likewise attained in those places.

“In every region of Eastern India, the deity Kubera and the great general Maṇibhadra attain accomplishment.

“Along seashores (Samudra-tīra), on islands (Dvīpa), in all places abounding in water, and in the pleasant lands of Siṃhala, all mantras attain accomplishment.

“All the mantras of those noble sages—Tārā, Bhṛkuṭī, Sitātapatrā, and the four maidens—attain accomplishment within the great ocean.

“Again, throughout Eastern India, within the great wilderness of the Vindhya Mountains and throughout Mount Mahīdhara, Kumāra Deva (Kārtika) and Wondrous Auspiciousness (Mañjuśrī) attain accomplishment.

“Certain beings obstruct practitioners, transforming themselves into powerful one-tusked elephants, into horses (Aśva) and many other forms, or into the various supreme forms of Īśāna Devaputra. The mantra Dharma is also said to attain accomplishment in these lands. Obstructing beings (Vināyaka) such as these create obstacles in the vast wildernesses and deep mountains.

“Also described are the places where accomplishment is attained by the various Mothers (Mātara), extremely evil planets and asterisms (Graha), the kings of hungry ghosts (Preta-rāja), and beings fond of eating human flesh (Mānuṣāhāra).

“Also described are the places of accomplishment of all bhutas.

“There are also dwelling places of preta kings in the south where the mantra of Yama will attain accomplishment, together with lands where non-Buddhists seek extremely evil Dharmas. Vajrapani also taught mantras there for performing evil rites. Seeking accomplishment in the south will summon sinful karma and bring an unwholesome result (Aśubhaṃ-phala).

“In that southern region, only mantras spoken by Āditya and mantras spoken by Īśāna may be cultivated there for accomplishment.

“In the west, supreme accomplishment is attained. The mighty Yaksha King (Mahābala-yakṣendra), lord of all wealth (Dhana), receives wealth bestowed by all bhutas and deluded beings (Mohin). If a practitioner cultivates the desired Dharma according to the rules, it will be accomplished, and he will become a lord of wealth (Dhanapati), possessing great riches and nobility.

“Again, upon this great earth, the mantra of Vajrapani Yaksha Bodhisattva attains the supreme accomplishment of the bhumi of a bodhisattva of the ten bhumis (Daśa-bhūmi). All Vajrapani mantras are born within the Lotus Family.

“The mantras of these eight families attain accomplishment in the eight directions.

“Mantras spoken by the Buddha attain accomplishment in the north and also in the east.

“Mantras spoken by the Lotus Family (Padma-kula) attain accomplishment in the south. Those of the Vajra Family (Vajra-kula) attain accomplishment in the west. Naṭa-Kubera is not restricted to any direction.

“The Maṇibhadra Family attains accomplishment in the northwest.

“In the southwest, all Yaksha families attain accomplishment.

“In the southeast, all families of greatly virtuous shravakas (Śrāvakānāṃ mahaujasām-kula) attain accomplishment.

“In the northeast, the pratyekabuddha family attains accomplishment.

“In the direction above, all wholesome practices (Kuśala-caryā) attain accomplishment.

“In the direction below, all worldly mantras for entering the subterranean realms (Pātāla-praveśa) attain accomplishment.

“Among those eight families, all Buddha Ushnisha and supramundane (Lokottara) mantras attain accomplishment.

“Moreover, the Wheel-Kings of the Buddha Ushnishas attain accomplishment in every region of the direction above.

“Vajrapani also attains accomplishment in every place.

“Thus, with the other kings of mantras, all those born into the Vajra Family or Lotus Family will certainly attain accomplishment at all times.

“_I have explained all places of accomplishment. Now I shall further explain the times when birth in a family is attained. If a person seeks accomplishment in the mantras of all Buddhas and wishes to be born into the Lotus Family or Vajra Family, he must, throughout the three periods, concentrate sincerely, examine clearly, recite, and cultivate until supreme accomplishment is attained. Only then will he be born into that family.

“Alternatively, if one single-mindedly delights in and takes refuge with faith in the Three Jewels, arouses the bodhi mind, and cultivates great wisdom; if one clearly understands every mantra ritual procedure; and, furthermore, if one upholds the bodhisattva precepts (Bodhi-saṃvara), practices the bodhisattva conduct, concentrates without duality, and faithfully follows and practices them, one can also attain such birth within a single lifetime.

“Yet this mantra, as spoken by the Buddha, can never be seen or heard by foolish sentient beings, much less can they attain accomplishment in its Dharma. This vast ritual procedure of the Mantra King is my supreme Buddha-Moon (Buddha-candra), proclaimed by the seventh Tathagata.

“Wondrous Auspiciousness! Listen carefully! You are the foremost son of the Buddha, a great bodhisattva possessing mighty power. The meaning of the great and powerful practice of your mantra is equal to that of the Buddha. It continually abides in the world like the Great Wheel Buddha Ushnisha King and the Radiant Accumulation Buddha Ushnisha King spoken of by the Buddha. Such Buddha Ushnisha Kings dwell in the world like a wheel-turning king born in Southern Jambudvipa, and also like the Dharma King, the Perfectly and Completely Enlightened One, the Honored One of Twofold Perfection, dwelling in the world.

“The mantra thus spoken accomplishes every undertaking.”

THE GREAT VAIPULYA SUTRA OF THE BODHISATTVA TREASURY: THE FUNDAMENTAL RITUAL PROCEDURE OF MANJUSHRI

THE RITUAL PROCEDURES CONCERNING POSSESSING SPIRITS—CHAPTER TWENTY-FIVE

At that time, the Blessed One Shakyamuni again contemplated the Heaven of Pure Light and said to the Youth Wondrous Auspiciousness: “Listen carefully, Youth! Previously I spoke of the utterances of beings. Now I shall explain the auspicious and inauspicious signs of what they do.”

The Youth then rose from his seat, bowed his head at the feet of the Blessed One, joined his palms respectfully, and said: “Excellent, Blessed One! I pray that you will explain this for me. Many beings of those classes transform their own bodies and enter the bodies of others, causing disturbance and affliction. They are devas, gandharvas, yakshas, rakshasas, pishachas, mahoragas, bhutas, humans, nonhumans, and beings of every kind. Their bodies are produced in dependence upon their respective Dharmas. They abide in various samadhis of mental conduct (Citta-carita-samaya) and possess innumerable kinds of characteristic signs (Cihna).

“Blessed One, Deva among devas! Now is the proper time; I pray that you explain this for me.”

Having made this request, the Youth Wondrous Auspiciousness returned to his seat and remained in silence.

The Blessed One Shakyamuni then taught sentient beings the various fundamental modes of mental conduct (Mūla-citta-carita), omens (Nimitta), characteristic signs (Cihna), times (Kāla), and mantra methods by which all kinds of beings are summoned to enter and pervade the bodies of others.

Among these are beings who, because of their craving for food, seize and possess people. Others encounter enemies from the past, give rise to hatred, and angrily seize and possess people. Throughout the great earth of the world, all extremely evil beings disturb and afflict humankind. There are, however, supreme virtuous persons free from desire who abide with compassionate minds and come into the world to bring deliverance. Such supreme virtuous persons fully possess the marks of the Dharma and wield great power. To save the world, they carry out the work of teaching and transformation, illuminating the world like Āditya.

If a person possesses supreme wholesome karma, knows this essential Dharma, is completely pure, and diligently cultivates it, then during the bright fortnight, at sunset or in the first part of the night, he will see such a being arrive. That mighty supreme person free from desire may dwell in a pure land within the world and, during the bright fortnight—on the fifteenth day when the moon is full, or at a time of an auspicious bright asterism (Śukla-graha), on an auspicious day and at an auspicious hour—come into the world bearing characteristic signs (Cihna).

When he arrives, he appears as tall as a tāla tree, abiding in the sky without touching the ground. Seated in the full lotus posture, he emits a voice like Brahma’s voice (Brahma-ghoṣa) and teaches the unequalled supreme Dharma. That supreme person fully possesses the ushnisha mark, remains for an instant, and then descends to the great earth.

Having seen this, the reciting practitioner combines jāti flowers, white sandalwood (Śveta-candana), and saffron flowers (Kuṅkuma) to prepare argha water, which he reverently offers. He should also make offerings of music.

With the utmost sincerity, the reciter arouses the resolve to seek his aspiration solely for the sake of benefit. With a pure and loving mind, that supreme person free from desire then teaches the reciter innumerable supreme true Dharmas according to his wishes. Having heard them, the reciter understands clearly and, with a loving and compassionate mind (Maitra-citta), must not become afraid. He should only recollect Wondrous Auspiciousness Bodhisattva, form the Five Topknots Mudra and another Crown Mudra to establish the boundary, and also establish the upper and lower boundaries.

At such a time, all the mantras spoken at the beginning, middle, and end are auspicious. One will know the past, present, and future as they truly are.

That celestial supreme person gazes without blinking, contemplating with compassion. Whatever he says is true and not false. He enables one to accomplish the desired mantra, accomplish medicinal substances, be born in a wholesome destiny, reach the state of a Sugata, and ultimately attain great bodhi (Mahā-bodhi) with certainty. Whatever one asks concerning omens, times, and the matters previously described, that mighty virtuous person will explain in full.

After the reciting practitioner knows them as they truly are, he performs the corresponding visualization in a single instant, and everything he seeks is obtained. The mantra he seeks is swiftly accomplished, and all riches and honors are obtained according to his wishes.

The reciter then offers argha water, pays homage, and dispatches the being. Thereafter, by performing such protective rites in accordance with the ritual procedure, there is nothing that will not be accomplished.

“_If someone suddenly falls to the ground and does not regain consciousness, protect him with the mantra and Crown Mudra spoken by the Buddha, or with the Five Topknots Mudra. The possessed person will immediately stand up and attain peace and happiness.

“All sentient beings who lack great power, merit, and virtue, and who are seized and possessed by evil beings, are likewise protected by that mighty supreme person.

“_That mighty supreme person also explains that, from the Akaniṣṭha Heaven—the Highest Heaven of the Form Realm (Rūpa-dhātu)—down to the classes of Īśvara devas in the Desire Realm (Kāma-dhātu), when devas wish to descend and be born in human lands, all their forms and characteristic signs are seen one by one as they take birth within the palaces of those lands. By distinguishing and examining their every utterance, one can know the truth.

“In the land of Kāśī and the land of Magadha, all possessing spirits and their utterances belong to yaksha possession.

“If they are mahoragas or kinnaras, they all speak the language of Eastern India.

“The mighty garudas born in Eastern India also speak the language of Eastern India.

“The kinnaras likewise speak the language of Eastern India.

“If they are noble sages, devas, pratyekas, or rishis possessing the five superknowledges (Pañcābhijña-Ṛṣi), they speak the language of the Full City.

“The language spoken along the Śālimatā River ( ) and the language of the city of Harikelika are unclear and incorrect. They mostly use the syllable LA in speech and use the syllable ḌA at the ends of sentences. This is the speech of pishachas.

“On Nāḍikesara Island, Vāruṣaka Island, among naked non-Buddhists (Nagna), in the land of Xá Bà ( ) within the ocean, and among people dwelling in island nations, the languages of beings are incorrect. They mostly use the syllable RA in speech and are difficult to pronounce and unclear. This is the speech of wrathful ghosts (Sakrodha-preta).

“In Southern India—in the lands of Andhra, Karṇāṭa, Drāviḍa, Kosala, and others, as well as Siṃhala and among beings born upon other ocean islands—they mostly use the syllable ḌA in speech. This is the speech of rakshasas.

“In Western India, in the land of Vaidiśī and the land of Mālavī, the language delights only in forceful expression. This is the speech of the mighty Mothers (Mātara).

“At Mount Daśārṇavī, Mount Śrīkaṇṭhī, and Mount Gaurjarī, the languages spoken upon those mountains are the speech of Āditya and the planets and asterisms (Graha).

“In Western India, in the land of Arbuda, at Mount Gandhamādana, and among those born in frontier regions, speech varies according to the locality. This is the speech of kushmandas (Kūṣmāṇḍa).

“If the syllable ŚI is used in speech, it is the speech of rishis.

“If the four syllables YA, RA, LĀ, and VA are used in speech, with the syllable GHA appended to sentences, it is the speech of asuras.

“In the land of Kashmir (Kaśmira) and the land of Kāvi are the Supreme Mantra Family and the Vajrapani Family. Those born in these lands speak their respective languages.

“In Central India, the clans, ritual customs, speech, conduct, and characteristic signs belong to the Lotus Family. Those born in those lands speak their respective languages. If someone wishes to test and ascertain this, he should use the mantra of the Buddha Family to perform the examination.

“Furthermore, throughout all the snowy lands north of the Ganges are yakshas, gandharvas, rishis, and others who transform themselves into human bodies and speak the languages of those lands.

“In the vast wildernesses south of the Ganges and within Mount Auspiciousness are rakshasas, Sostāraka pretas, beings of hideous form (Ghora-rūpa), creators of great obstacles (Mahā-vighna), Mothers (Mātara), and extremely evil planets and asterisms (Graha) that harm human lives. They transform themselves into human bodies and speak the languages of those places.

“_Furthermore, the supreme person free from desire described above knows all these things, and all accord with what the Buddha Tathagatas previously taught. In all lands, many classes of beings commit evil and disturb humankind. I have fully explained the original forms and languages of the evil classes, their auspicious and inauspicious signs, their various modes of mental conduct, their various lands of birth, and their times.

“Wherever sentient beings suffer disturbances of this kind, that great supreme person free from desire comes to protect them and brings them peace and happiness.

“One should use the Six-Syllable Heart Mantra of the Youth Wondrous Auspiciousness to perform the various ritual methods. One should also use the Great Five Topknots Mudra for protection, enabling those beings to attain immeasurable and supreme bliss.”

THE GREAT VAIPULYA SUTRA OF THE BODHISATTVA TREASURY: THE FUNDAMENTAL RITUAL PROCEDURE OF MANJUSHRI—FASCICLE EIGHTEEN (End)