Kim Cang Đỉnh Du Già Thiên Thủ Thiên Nhãn Quán Tự Tại Bồ Tát Tu Hạnh Nghi Quỹ Kinh quyển 2

Next form the Lotus Scented Paste Mudra. Join the palms in the Lotus Añjali at the chest, then separate them as though applying scented paste. Visualize an ocean of clouds of scented paste streaming from the mudra and making offerings throughout all assemblies in the ocean of Tathagatas. Then recite the Lotus Scented Paste Mantra:

“ÁN – Nghiễn đà, bố nhạ, Tam ma duệ, ma hạ bả ná-ma cự la, Tế trí cự lỗ. Tát phộc yết ma ni mê, bả ná-ma Tấ địa, Hồng”

OMÏ - GANDHA PÙJA SAMYE - MAHÀ PADMA KULA ‘SÀNTÏIMÏ KURU - SARVA KARMANÏI ME - PADMA SIDDHI HÙMÏ

By forming this mudra, reciting the mantra, and making offerings, one swiftly attains the five attributes of the Dharma-body: morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation.

Next form the mudra of the Bodhisattva of the Perfection of Giving. Turn the right palm upward, bend the right middle finger so that it touches the right thumb, and extend all the other fingers straight. Then recite the mantra:

“ÁN – Bà nga phộc để, ná nẵng địa bả đế, vĩ sa-lật nạh, bố la dã ná nan, sa-phộc hạ”

OMÏ - BHAGAVATE DÀNA ADHIPATI VISRÏJA PÙRAYA DÀNAMÏ - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the karmic seeds of miserliness accumulated throughout immeasurable kalpas and acquires the merit of the three kinds of giving: the giving of material resources, the giving of fearlessness, and the giving of Dharma. Thus one perfects the Perfection of Giving (Dàna pàramita). In this life one becomes wealthy, possesses abundant provisions and supporting conditions, gains mastery of mind, and swiftly increases one’s lifespan.

Next form the mudra of the Bodhisattva of the Perfection of Morality. Interlace the fingers inward and erect the two thumbs. Then recite the mantra:

“ÁN – Thí la Đà lị ni, bà nga phộc đế, Hồng Hạch”

OMÏ - ‘SÌLA DHÀRINÏI BHAGAVATE HÙMÏ HAHÏ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the karmic seeds of violating the precepts accumulated throughout immeasurable kalpas and acquires the merit of the three kinds of morality: the morality of embracing the disciplinary rules, the morality of embracing wholesome dharmas, and the morality of benefiting sentient beings. Thus one perfects the Perfection of Morality (‘sìla pàramita), constantly adorning the karma of body, speech, and mind with the qualities of morality. All violations of the four grave prohibitions, and the eight grave offenses committed by bhiksus or bhiksunis, are purified. Later, according to one’s vow, one is born in a wondrously pure Buddha-land.

Next form the mudra of the Bodhisattva of the Perfection of Patience. Based on the preceding mudra of the Perfection of Morality, join the two index fingers like a needle and erect the two thumbs together. Then recite the mantra:

“ÁN – Phộc – Bà nga phộc để Khất-sản để, đà lị ni, Hồng, Phát tra”

OMÏ - BHAGAVATE KSÏÀNTI DHÀRINÏI HÙMÏ PHATÏ

By forming this mudra and reciting the mantra three times, one extinguishes the karmic seeds of anger and hatred accumulated throughout immeasurable kalpas and acquires the merit of the three kinds of patience: patience under injury from enemies, patience in peacefully enduring suffering, and patience through discerning the truth of dharmas. Thus one perfects the Perfection of Patience (Ksïànti pàramita). One’s bearing becomes upright and dignified, pleasing to behold; others do not become jealous but all draw near and assist. One gains profound resolute understanding and can manifest transformations according to one’s thoughts.

Next form the mudra of the Bodhisattva of the Perfection of Vigor. Based on the preceding mudra of the Perfection of Patience, spread the two index fingers outward, and it is complete. The mantra is:

“ÁN – Vĩ lị-dã, ca lị, Hồng. Vĩ lị-duệ, vĩ lị-duệ. Sa-phộc hạ”

OMÏ - VÌRYA KÀRI HÙMÏ - VÌRYE VÌRYE - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the karmic seeds of laxity and indolence and acquires the three kinds of vigor: armor-like vigor, vigor in embracing wholesome dharmas, and vigor in benefiting and bringing joy to sentient beings. Thus one perfects the Perfection of Vigor (Vìrya pàramita). Body and mind become peaceful and joyful, one leaves all illnesses far behind, and no suffering or affliction remains. One’s vows to cultivate merit and wisdom, both worldly and supramundane, are all successfully accomplished.

Next form the mudra of the Bodhisattva of the Perfection of Meditation. Sit in the full lotus posture, place the upturned left palm upon the crossed legs, and place the upturned right palm upon the left hand, with the nails of the two thumbs touching. Then recite the mantra:

“ÁN – Bà nga phộc đế – Tát phộc ba bả hạ lị ni, ma hạ nại để-duệ, Hồng Hồng Hồng Hồng, Phát tra”

OMÏ - BHAGAVATE - SARVA PÀPÀHÀRINÏIYE - MAHÀ DETYE - HÙMÏ HÙMÏ HÙMÏ HÙMÏ - PHATÏ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the karmic seeds of distraction accumulated throughout immeasurable kalpas and acquires the three kinds of meditation: meditation that establishes peaceful abiding, meditation that gives rise to attainments, and meditation that accomplishes activities. Thus one perfects the Perfection of Meditation (Dhyàna pàramita). Body and mind become light and agile; the superknowledges one cultivates are swiftly accomplished; the maras dare not intrude; and all Dharma-obstructions are entirely extinguished.

Next form the mudra of the Bodhisattva of the Perfection of Prajna. Extend the five fingers of the left hand evenly, turn the palm upward, and place it beneath the heart. Cover the left hand with the right hand. Then recite the mantra:

“ÁN – Địa, Thất-lị, Thâu-lỗ đa, vĩ nhạ duệ, sa-phộc hạ”

OMÏ - DHÌHÏ ‘SRÌ ‘SRÙTA VIJAYE - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the karmic seeds of delusion accumulated throughout immeasurable kalpas and acquires the three kinds of wisdom: nonconceptual wisdom of the emptiness of persons, nonconceptual wisdom of the emptiness of dharmas, and nonconceptual wisdom of the emptiness of both. Thus one perfects the Perfection of Prajna (Prajnõa pàramita), acquires intelligence and wisdom, awakens to and understands worldly and supramundane dharmas, and comprehensively penetrates the profound principles of the Five Sciences.

Next form the mudra of the Bodhisattva of the Perfection of Skillful Means. With the right hand, make the little finger and ring finger grasp the thumb. With the left hand, make the little finger and ring finger grasp the thumb. Bring the hands together; place the backs of the two middle fingers together and erect them like a needle; extend the two index fingers horizontally and place their sides together. Then recite the mantra:

“ÁN – Ma hạ mỗi đát la, tức đế. Sa-phộc hạ”

OMÏ - MAHÀ MAITRA CITTE - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the karmic seeds of lacking skillful means accumulated throughout immeasurable kalpas and acquires the two kinds of skillful means: skillful means in dedication and skillful means in rescuing sentient beings. Thus one perfects the Perfection of Skillful Means (upaya pàramita). One cultivates and maintains the six worldly perfections. Because this mudra and mantra correspond with yoga, even the performance of only a little practice swiftly produces vast merit; all reaches the ultimate and becomes the provisions for unsurpassed bodhi.

Next form the mudra of the Bodhisattva of the Perfection of Vows. Erect the five fingers of the left hand and turn the palm outward in the gesture of granting fearlessness. Then recite the mantra:

“ÁN – Ca lỗ ni – Hạ Hạ Hạ – Thảm”

OMÏ - KÀRUNÏI - HA HA HA - SAMÏ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seeds of evil vows accumulated throughout immeasurable kalpas and acquires the two kinds of supreme vows: the vow to seek unsurpassed bodhi and the vow to benefit and bring joy to sentient beings. Thus one perfects the Perfection of Vows (pranïidhànïa pàramita). From the initial arising of the aspiration until accomplishment, all worldly and supramundane aspirations, together with supreme and extraordinary vows, are fulfilled.

Next form the mudra of the Bodhisattva of the Perfection of Power. Based on the preceding mudra of the Perfection of Morality, erect both thumbs and both index fingers so that their tips meet. Then recite the mantra:

“ÁN – Ná ma nãnh, mẫn nễ đế, Hồng, Hạ Hạ Hạ, Hồng, Nhược”

OMÏ - DAMANI MUDITE HÙMÏ HA HA HA HÙMÏ JAHÏ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the karmic seeds of weak resolve concerning worldly and supramundane matters accumulated throughout immeasurable kalpas and acquires the two kinds of power: the power of discernment and the power of cultivation [thus perfecting the Perfection of Power (Bala pàramita)]. Through the dharmas of antidotal practice, one subdues the afflictions and severs the obstructions of delusion. While cultivating the path, one certainly attains supreme resolve; all celestial maras and evil companions dare not sway one, and one attains nonretrogression.

Next form the mudra of the Perfection of Knowledge. Interlace the fingers outward and make fists. Erect the two little fingers and cross them slightly. Bend the tips of the two index fingers so that they touch in a rounded shape. Erect the two middle fingers so that their tips meet. Then recite the mantra:

“ÁN – Ma ma chỉ-nhương nẵng, ca lị, Hồng, Sa-phộc hạ”

OMÏ - MAMA JNÕÀNA KÀRI HÙMÏ - SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seeds of innate attachment to self and innate attachment to dharmas accumulated throughout immeasurable kalpas and acquires the two kinds of knowledge of enjoyment: knowledge that enjoys the bliss of Dharma and knowledge that brings sentient beings to accomplishment [thus perfecting the Perfection of Knowledge (jnõàna pàramita)].

One severs the two kinds of obstruction: the afflictive obstructions and the cognitive obstructions. One realizes that all dharmas are like illusions, mirages, dreams, reflected images, echoes, shadows, the moon reflected in water, magical transformations, Indra’s net (Indra Jala), and empty space. Before long one completes the ten bhumis and abides on the Stage of the Dharma-Cloud as a great Dharma master.

Next form the mudra of White-Robed Avalokitesvara Bodhisattva. Interlace the fingers inward and make fists. Erect the two index fingers so that their tips touch in a rounded shape, and erect the two thumbs together. Recite the mantra:

“Nẵng mô da đát-nẵng đát la dạ dã

Ná mô A lị-dã phộc lộ chỉ đế Thấp-phộc la dã, mạo địa tát đát-phộc dã, ma ha tát đát-phộc dã, ma hạ ca lỗ ni ca dã.

Ná la-xả nẵng, sa-bát xả nẵng tỳ diễm, phộc Thất-la phộc noa, sa-ma la ni, nẵng phộc tả phộc noa. Tát phộc tát đát-phộc nam, Tát phộc nhạ-dã địa sái ca.

Đát nễ-dã tha: Yết tai, vĩ yết tai, yết ni yết tai, yết tra, vĩ yết tra, yết vi yết ta. Bà nga phộc để, vĩ nhạ duệ, sa-phộc hạ”

NAMO RATNATRAYÀYA

NAMAHÏ ÀRYA AVALOKITE’SVARÀYA BODHISATVÀYA MAHÀ SATVÀYA - MAHÀ KÀRUNÏIKÀYA

DÀR’SANA SVRÏ ‘SANABHYA VASRAVANÏA SMARANÏE NAVACASYA VANÏA - SARVA SATVÀNÀMÏ SARVA VYADHI CAHISAKA

TADYATHÀ: KATÏE VIKATÏE KANIKATÏE - KATÏA VIKATÏA KAVIKATÏE - BHAGAVATE VIJAYE - SVÀHÀ

By forming this mudra and reciting the mantra seven times, one receives the empowerment of the Noble Mother of the Lotus Family, so maras and vinayakas find no opportunity to cause harm. From the initial preliminary practice until seeking accomplishment, dedicate the prescribed number of recitations to this deity without failing to maintain them. Even if one leaves the place of recitation, mistakenly loses control of the three karmas, or violates the samaya precepts, if all prescribed recitations are certainly added to the number required for accomplishment of the preliminary practice, the effort will not be wasted and siddhi can be mastered.

If malicious people cause calamities without reason, those calamities will all dissolve; they will turn toward benevolence and be unable to create obstacles.

Next form the mudra of Great White-Robed Avalokitesvara Bodhisattva. Interlace the fingers inward, erect the two index fingers together and separate them slightly, and erect the two thumbs together; the mudra is then complete. The mantra is:

“Nẵng mô la đát-nẵng đát-la dạ dã.

Ná mạc A lị-dã phộc lộ chỉ đế Thấp-phộc la dã, mạo địa tát đát-phộc dã, ma hạ tát đát-phộc dã, ma hạ ca lỗ ni ca dã.

Đát nễ-dã tha: Thếp-phệ đế, thấp-phệ đảng nghê, Thấp-phệ đa bộ nhạ, Thấp-phệ đa phộc tát-đát-lê, thấp-phệ đa vua lê la lăng ngật-lị đế. Nhạ duệ, vĩ nhạ duệ, A nhĩ đế, A ba la nhĩ đế, Tát phộc tất đà ná mạc sa ngật-lị đế. Tứ lý, nhĩ lý, chỉ lý. Nại la-xả dã, sa đà dã, sa-phộc hạ”

NAMO RATNATRAY ÀYA

NAMAHÏ ÀRYA AVALOKITE’SVARÀYA MAHÀ SATVÀYA, MAHÀ KÀRUNÏIKÀYA

TADYATHÀ: ‘SVETE - ‘SVETÀMÏGE - ‘SVETA BHÙJA ‘SVETA VÀSTRA - ‘SVETA MÀHYA RALAMÏ KRÏTE - JAYE VIJAYE APARAJITE - SARVA SIDDHA NAMAHÏSKRÏTE HILI MILI KILI DAR’SÀYA SÀDHYA - SVÀHÀ

By forming this mudra and reciting the mantra three times, all the black karma of the ten unwholesome deeds accumulated throughout immeasurable kalpas is entirely extinguished. All wholesome qualities, pure dharmas, and the undefiled perfect quiescence are fulfilled. Yogins who have long maintained this mantra must not give rise to doubt.

If one wishes to know whether a future wholesome or unwholesome undertaking will succeed, then, when preparing to sleep, cover the head with a robe, rub the right side of the face clockwise with the right hand, and recite this Great White-Robed Mantra twenty-one times. Lie down on the right side, abandon all other thoughts, and contemplate only Great White-Robed Avalokitesvara Bodhisattva. After falling asleep, one will shortly dream of an elderly person, a king of pure conduct, a young woman dressed in white, flowers and fruits, or various other supremely auspicious things. One will then know that later the obstacles will be overcome and supreme auspicious accomplishment attained.

If in a dream one sees a candala wearing torn, filthy, and wretched clothing; a woman of ugly and evil appearance; or an inauspicious object, one should know that the desired undertaking will not succeed and that obstacles will certainly arise.

Next form the mudra of Tara Bodhisattva. Based on the preceding Great White-Robed Mudra, join the tips of the two index fingers like a needle; the mudra is complete. The mantra is:

“Nẵng mô la đát-nẵng đát-la dạ dã

Ná mạc a lị-da phộc lộ chỉ đế thấp-phộc la dã, mạo địa tát đát-phộc dã, ma hạ tát đát-phộc dã, ma hạ ca lỗ ni ca dã.

Đát nễ dã tha: ÁN – đa lê, đốt đa lê, đốt lê sa-phộc hạ”

NAMO RATNATRAYÀYA

NAMAHÏ ÀRYA AVALOKITE’SVARÀYA BODHISATVÀYA MAHÀ SATVÀYA , MAHÀ KÀRUNÏIKÀYA

TADYATHÀ: OMÏ TÀRE TUTTÀRE TURE - SVÀHÀ

By forming this mudra and reciting the mantra three times, the power of the principal deity assists the yogin, enabling profound great compassion for sentient beings to be swiftly accomplished.

Next form the mudra of Bhrkuti Bodhisattva. Based on the preceding Tara Mudra, slightly bend the two index fingers into the shape of a lotus; the mudra is complete. The mantra is:

“Nẵng mạc Tát phộc đát tha nghiệt đế Tỳ-dụ, la-hát Tỳ-dược, Tam miệu tam mẫu đệ Tỳ-dược.

ÁN – Bà dã, nẵng xả nãnh, đát-la tát nãnh đát-la sa dã, dát-la tế. Tị-lị cự đê, đát đê, phệ đát đê, phệ đát đê, phệ la đê, phệ la đê, Thấp-phệ đế, nhạ trí nãnh, sa-phộc hạ”

NAMAHÏ SARVA TATHÀGATEBHYAHÏ - ARHATEBHYAHÏ SAMYAKSAMÏBUDDHEBHYAHÏ

OMÏ - BHAYA NA’SANI - TRÀSANI TRÀSAYA TRÀSE BHRÏKUTÏI TATẠI VAITATÏI VAITANI - VAIRATÏI VAIRATÏI ‘SVETE JATÏINI - SVÀHÀ

By forming this mudra and reciting the mantra three times, one attains sovereign majesty and power, and the obstructive activities of maras cannot intrude or disturb one.

Next form the Root Mudra of the principal deity, Thousand-Armed, Thousand-Eyed Avalokitesvara Bodhisattva. Join the palms in the Vajra Añjali, bring the two middle fingers together, and spread apart and erect the two little fingers and two thumbs; the mudra is complete. Recite the Root Dharani:

1. Nẵng mô la đát-nẵng đát-la dạ dã

2. ná mạc a lị-dã phộc lộ chỉ đế thấp-phộc la dã

3. Mạo địa tát đát-phộc dã

4. Ma hạ tát đát-phộc dã

5. Ma hạ ca lỗ ni ca dã

6. Ma hạ vĩ la dã

7. Sa ha sa-la khất-sái dã

8. Sa ha sa-la Thất-lị sái dã

9. Sa ha sa-la bá ná dã

10. Sa ha sa-la nhĩ hạ-phộc dã

11. Sa ha sa-la bộ nhạ dã

12. Ế tứ bà nga vẫn

13. A lị-dã phộc lộ chỉ đế thấp-phộc la

14. Ô cật-la, A đề-dữu cật-la

15. Ma hạ Ô cật-la

16. Ma hạ nẵng na

17. Chỉ lý, chỉ lý, chỉ lý, chỉ lý

18. Nhĩ lý, nhĩ lý, nhĩ lý, nhĩ lý

19. Tức lý, tức lý, tức lý, tức lý

20. Nẵng trụ, nẵng trụ, nẵng trụ

21. Ngật-la sa, ngật-la sa, ngật-la sa, ngật-la sa

22. Cự lỗ, cự lỗ, cự lỗ

23. Ê hế duệ tứ

24. Ma hạ vĩ la

25. Ma lại ná ná

26. Vĩ lị-diễn ná ná

27. Tát phộc ca hàm mính, bát-la duệ sai

28. Thí già-lam phộc trần mính

29. La sắt-tra, la sắt-tra, sa la nhạ cạnh, cự lỗ

30. Sa hạ sa-la bộ nhạ

31. Sa hạ sa-la vĩ la

32. Lộ kế thấp-phộc la, sa đà dã

33. Sa ná tất trẫm, mính bà phộc

34. Phộc la nộ bà phộc

35. A nghiệt-lỗ bà phộc nhĩ

36. ÁN – Nẵng mô tốt-đổ đế, bà nga vẫn

37. A lị-dã phộc lộ chỉ đế thấp-phộc la

38. Bát-la một địa-dã, bát-la tỷ ná hàm

39. Phộc la nộ ma ma

40. Bà phộc tứ, sa-phộc hạ

NAMO RATNATRAYÀYA

NAMAHÏ ÀRYA AVALOKITE’SVÀRÀYA BODHISATVÀYA MAHÀ SATVÀYA, MAHÀ KÀRUNÏIKÀYA

MAHÀ VÌRÀYA, SAHASRA AKSÏÀYA, SAHASRA ‘SIRSÏ ÀYA , SAHASRA PADÀYA, SAHASRA JIHVÀYA, SAHASRA BHUJÀYA

EHI BHAGAVAN ÀRYA AVALOKITE’SVARA

UGRA, STYA UGRA , MAHÀ UGRA , MAHÀ NÀDA

KILI KILI KILI KILI

MILI MILI MILI MILLI

CILI CILI CILI CILI

NATÏU NATÏU NATÏU NATÏU

KRASA KRASA KRASA KRASA

KURU KURU KURU KURU

EHYEHI MAHÀ VÌRA – VARAMÏ DADA, VÌRYAMÏ DADA – SARVA KÀMAMÏ ME PRAYACCHA

‘SÌGHRAMÏ VA’SAMÏ ME RÀSÏTÏRA - SARÀJAKAMÏ KURU - SAHASRA BHUJA, SAHASRA VÌRA, LOKE’SVARA SÀDHAYA - SADÀ SIDDHIMÏ ME BHAVA

DHARA DO BHAVA , AGROBHAVA MI

OMÏ - NAMO STUTE - BHAGAVAN ÀRYA AVALOKITE ‘SVARA - PRAPUNÏYA PRASÌDAMAMÏ VARADOMAMA BHAVA MI - SVÀHÀ

After reciting this dharani seven times, release the mudra above the crown of the head.

By forming the Root Mudra and reciting this dharani, one can accomplish four kinds of activity: first, pacification; second, enrichment; third, subjugation; and fourth, attraction and summoning through loving regard. All worldly and supramundane aspirations are fulfilled. This root teaching does not explain the method of performing the rites of accomplishment. If one performs them before an image using the rites of the Lotus Family, accomplishment will certainly be attained.

Next form the mudra for empowering the rosary. Place a rosary made of lotus seeds in the palms, join the hands, recite the Rosary-Purification Mantra, and empower it seven times. The mantra is:

“ÁN – Vĩ lô tả nẵng, ma la. Sa-phộc hạ”

OMÏ - VAIROCANA MÀLA - SVÀHÀ

Then raise the rosary to the crown of the head. Afterward, hold the beads with the right thumb and ring finger and with the left thumb and ring finger. Erect the remaining six fingers before the heart, separated by about two or three fen. Recite the Thousand-Revolution Mantra and empower the rosary seven times. The mantra is:

“ÁN – phộc nhật-la ngục tứ-dã, nhạ bả, tam ma duệ, Hồng”

OMÏ - VAJRA GÙHYA JAPA SAMAYE - HÙMÏ

Then bring the five fingertips of each hand together like an unopened lotus. Move the beads with the left thumb and ring finger. Recite the Thousand-Armed, Thousand-Eyed Dharani once; as soon as the sound of the word Sa-phộc hạ (Svàhà) ends, move one bead. Recite in this manner, neither slowly nor hastily, and do not utter the words loudly. Make each syllable of the mantra distinct and clear. Recite silently, free from distraction, single-mindedly contemplating the principal deity without engaging any other object. Maintain a fixed number, either one hundred or one thousand. When the recitation is complete, raise the rosary to the crown of the head, make vows with utmost sincerity, and return the rosary to its original place.

For the sake of unsurpassed bodhi, the yogin should arouse a mind of pure faith and be utterly sincere in every thought. Toward sentient beings, arouse a profound mind of compassionate rescue. Regarding the siddhi, practices, and vows one hopes to accomplish, maintain a resolute mind and apply oneself with utmost sincerity, diligently day and night without shrinking from hardship.

From the beginning of the preliminary practice, through recitation and service, until siddhi is sought and accomplished, there must be no interruption. One must not change one’s residence or fall short in the prescribed number of recitations. In the purified chamber, recite with sincere diligence during four or three periods each day.

Before the image of the principal deity, constantly arrange external offerings according to one’s ability, allowing no interruption. By practicing according to the teaching in this way, one will attain vast accomplishment before long.

After completing the contemplative recitation in this manner, again form the mudra of the principal deity and recite the Root Dharani three times. Without releasing this mudra, recite the Lotus Hundred-Syllable Mantra once, then release the mudra above the crown of the head. The mantra is:

1. ÁN – Bả ná-ma tát đát-phộc

2. Tam ma dã ma nỗ bá là dã

3. Bả ná-ma tát đát-phộc

4. Đát phệ nộ bả đề sắt-xá

5. Một-lị sái, mính bà phộc

6. Tố đố số, mính bà phộc

7. A nỗ la ngật-đế, mính bà phộc

8. Tố bảo số, mính bà phộc

9. Tát phộc tất địa-viện, mính, bát la duệ sái

10. Tát phộc yết ma tố tả mính

11. Tức đá, Thất-lị dược cự lỗ

12. Hồng, Ha Ha Ha Ha Hộc. Bà nga noan

13. Tát phộc đát tha nghiệt đa

14. Bả ná-na, ma, mính, môn tả

15. Bả ná-nhĩ bà phộc

16. Ma hạ Tam ma dã, Tát đát-phộc, Ác

OMÏ PADMASATVA SAMAYAM ANUPALÀYA PADMASATVA - TVENÏA UPATISÏTA - DRÏDHO ME BHAVA - SUTOSÏYO ME BHAVA - ANURAKTO ME BHAVA - SUPOSÏYO ME BHAVA - SARVA SIDDHIMÏ ME PEAYACCHA - SARVA KARMASU CA ME CITTAMẠ ‘SRÌYAMÏ KURU - HÙMÏ HA HA HA HA HOHÏ BHAGAVAMÏ - SARVA TAHTÀGATA PADMA MÀ ME MUNÕCA - PADMI BHAVA - MAHÀ SAMAYA SATVA - ÀHÏ

Through the empowerment of reciting the Hundred-Syllable Mantra, the samadhi of the principal deity is made to abide firmly within one’s body. Even if one has previously committed the five heinous offenses or slandered the Vaipulya Mahayana sutras, all defilements of sin are entirely extinguished. In this life one’s aspirations for supreme siddhi are fulfilled.

Again form the Eight Offering Mudras, reciting each mantra once.

Again form the mudras of the Ten Perfection Bodhisattvas and the mudras of the four great bodhisattvas beginning with White-Robed Avalokitesvara, reciting each respective mantra once.

Then present the argha and freely announce all the wishes and aspirations in one’s heart.

Then form the mudra of Trailokyavijaya Bodhisattva and turn it to the left to dissolve the boundary.

Then, before the noble assembly, openly confess and repent, rejoice in merit, request the turning of the Dharma wheel and the abiding of the Buddhas, dedicate the merit, and make vows.

Next form the mudra for respectfully sending forth the noble assembly. As with the preceding Vajra Bond Mudra, erect the two middle fingers and place them together like lotus petals; the mudra is complete. Hold a seasonal flower at the tip of the mudra. Recite the Sending-Forth Mantra once, then release the mudra above the crown of the head. The mantra is:

“ÁN – Ngật-lị cấu, phộc. Tát phộc tát đát-phộc la-tha tất địa nại đá, duệ tha, nỗ nga, nghiệt nại đà-nam, mẫu đà vĩ sái diêm. Bổ nẵng la nga, ma nẵng dã đổ. ÁN . Phộc nhật-la, bả ná-ma, mục”

OMÏ - KRÏTO VAHÏ - SARVA SATVA ARTHA SIDDHIRDATTA YÀTHA ANUGÀGACCHATHAMÏ BUDDHA VISÏAYAMÏ PUNARÀYA MANÀYATU - OMÏ VAJRA PADMA MUHÏ

Again use this Sending-Forth Mudra to empower the heart, forehead, throat, and crown of the head.

Then form the Abhiseka Mudra, followed, as before, by the Garland-Binding, Armor-Donning, and Vajra Clapping mudras, reciting each respective mantra once. Afterward, bow to the Buddha and leave the place of practice at will.

Always keep body and mind harmonious and joyful. Abide in the yoga contemplation of the principal deity and do not become distracted. Always delight in cultivating wholesome qualities. Frequently use scented clay to stamp and make stupas, thereby supporting the yoga of the principal deity.

At the place of recitation, one should wipe and bathe the Buddha image. Circumambulate stupas containing relics. Enter deeply into the samadhi of the six recollections and the three gates of liberation. Dedicate all wholesome qualities thus produced, the accumulated merit both conditioned and unconditioned, to all sentient beings: “Regarding the supreme siddhi I seek, may all sentient beings, free from every obstruction, attain this accomplishment.”

THE METHOD OF RECITATION FOR THOUSAND-ARMED, THOUSAND-EYED

AVALOKITESVARA BODHISATTVA IN THE VAJRADHATU YOGA

END

I shall now explain the four kinds of rites of accomplishment: the Santika Rite (‘sàntika—Pacification, white), the Pustika Rite (Pusïtïka—Enrichment, yellow), the Vasikarana Rite (Va’sikaranïa—Attraction, red), and the Abhicaruka Rite (Abhicàrùka—Subjugation, black).

If one wishes to perform the Pacification Rite (‘sàntika), sit facing north, with the image facing south. Before the principal deity, coat and prepare a circular mandala. Visualize the principal deity as white. The flowers, fruits, food, drink, and one’s own clothing that are offered should all be white. Use white sandalwood as scented paste, aloeswood as incense, and an oil lamp, while corresponding with a mind of loving-kindness.

Begin the practice at midnight on the first day of the month and complete one period on the eighth day. Each day, bathe three times and change clothing three times. On the day the period is completed, either fast or eat the three kinds of white food. Recitation according to this rite can eliminate calamities, karmic obstructions, and grave offenses. When the five planets oppress the constellation governing one’s life, they bring many kinds of calamity—slander and disputes, oppression by rulers and officials, disharmony in the nation, illness, famine, and ominous spirits. All these are eliminated. One attains auspiciousness, peace and joy of body and mind, and fulfillment of one’s wishes. The cultivation of worldly and supramundane practices and vows is accomplished without obstruction.

If one performs the Enrichment Rite (Pusïtïika), sit facing east, with the image facing west. Before the image of the principal deity, make a square mandala. Visualize the principal deity as yellow. The flowers, fruits, food, and one’s own clothing that are offered should all be yellow. For scented paste, use white sandalwood with a little turmeric. Burn white sandalwood incense and light a lamp with sesame oil, while corresponding with a joyful mind.

Begin the practice at sunrise on the ninth day of the month and complete one period on the fifteenth day. As before, bathe three times and change clothing three times. On the day the period is completed, fast or eat the three kinds of white food as previously instructed. Such recitation can transform one’s official rank and honor, increase lifespan, and bring merit, keen wisdom, and renown. If one requires hidden treasure, wealth and possessions, family and retinue, elephants and horses, ripened grain, official or royal appointments, influence, or advantage, all such supreme wishes are enriched and fulfilled.

If one performs the Attraction Rite (Va’sikaranïa), sit facing west, with the image facing east. Before the principal deity, coat and prepare a lotus-shaped mandala. Visualize the principal deity as red, wearing peach-colored silk robes. The flowers, fruits, food, drink, and everything else offered should all be red. Use turmeric as scented paste. Mix clove and storax incense with honey and burn it. Light a lamp using oil extracted from fruits, while corresponding with a mind of joyful passion.

Begin the practice at night on the sixteenth day and complete one period on the twenty-third day. On the final day, bathe and fast according to the preceding method. Through such recitation, one becomes loved and respected by everyone.

If a household or nation is in disharmony, or enemies seek means to cause trouble, and one wishes particular people to respect one another and live harmoniously, or wishes relatives and friends to be close and deeply bound by affection and gratitude, to serve in official circles, possess a fine appearance, or enjoy affection among loved ones, then seeking these things according to this rite will certainly bring harmony.

If one also seeks eloquence in teaching the Dharma, a majestic voice that delights listeners, the protection of sages and noble ones, and the joyful favor of the eight classes of devas, nagas, and others, one should sincerely recite according to this rite, and one’s wishes will swiftly be fulfilled.

If one performs the Subjugation Rite (Abhicàruka), sit facing south, with the image facing north. Before the image of the principal deity, coat and prepare a triangular mandala. Visualize the principal deity as blue or black, wearing dark blue-black robes. Offer blue flowers, foul-smelling flowers, scentless flowers, and mandara flowers. Dye the food and drink black or blue with pomegranate juice. Use cypress as scented paste. For the argha use cow urine; add black flowers, mustard seeds, cypress scented paste, and other such substances, placing a little ghee in the argha. Burn benzoin incense, light a lamp with mustard-seed oil, and correspond with a wrathful mind. Recite the mantra of Hayagriva Vidyaraja or the mantra of the Lotus Family Messenger, the One-Locked-Hair Deity.

Begin the practice at noon or midnight on the twenty-fourth day and complete one period on the last day of the month. Bathe and fast according to the preceding method. Such recitation can subdue vicious spirits and vicious nagas that cause the land to become dry, or cause windstorms, fog, and hail that damage crops, or spread epidemics.

It also subdues evil people within the country who are disloyal, kill immeasurable sentient beings, destroy Buddhism, slander the true Dharma, are icchantikas or evil people of wrong views, and non-Buddhists who sever roots of goodness; those who harm teachers transmitting the true Dharma, betray masters, Sangha members, and parents, forget kindness, and bring calamity upon people; as well as vicious beasts, insects, wolves, lions, evil people, and hostile enemies intending harm.

When this rite is performed against such beings who give rise to evil intentions, if its power touches them, their bodies and minds become uneasy, they fall ill, or they come but are unable to carry out their purpose. One should then exhort them to arouse a wholesome mind. If they can repent and reproach themselves, they will permanently sever that evil intention.

When the practitioner performs the Pacification Rite and recites, those beings are immediately freed from calamity.

If one seeks the highest siddhis, both worldly and supramundane, one will swiftly perfect the two accumulations of merit and wisdom, complete the perfections of the ten bhumis, pass beyond the three incalculable kalpas of difficult practice and difficult progress, and, through the conditions of karma, eliminate all internal and external obstructions.

The practitioner must resolve upon three things: first, taking the principal deity as the object; second, samadhi; and third, the uninterrupted mind of esoteric correspondence, relying upon the power of the great compassionate vows of the Buddhas and bodhisattvas for assistance. Through the three mysteries, one accomplishes the provisions corresponding to the four mudras.

The yogin should not reduce the prescribed period because of fatigue, causing the mind to become distracted and preventing progress in samadhi. In the four modes of deportment—walking, standing, sitting, and lying down—keep body and mind at ease and joyful. Thought after thought, correspond with the ultimate meaning of yoga.

Within the pure dharmadhatu, constantly engage in contemplation: there is no time, no direction, no day, and no night, but only a single path of purity like empty space. In everything seen, heard, and known, contemplate only suchness. In both names and characteristics, know the syllable A.

With great compassion free from conditions, regard self and others as equal, and always delight in benefiting and bringing joy to boundless sentient beings, swiftly enabling them to accomplish the practice of the perfections and become equal to Avalokitesvara.

If one can cultivate in this way, whether on a mountainside, in a deep ravine, in a supremely adorned cave, or in a pure monastery, one should devote the four months of the four seasons to concentrated recitation, utterly ceasing speech and restless movements of body and mind, without attachment to sleep or indolence. According to whether the yogin’s faculties are sharp or dull, there will be differences in purity, disposition, and resolute understanding.

In that mountain place, the ease and lightness of samadhi will certainly become present. Then, within samadhi, one sees innumerable assemblies of Buddhas, hears the wondrous sound of Dharma, realizes the stages of the ten bhumis and the perfections, and perfects the transformation of the basis of body and mind. After sixteen lives, one realizes unsurpassed bodhi.

One who wishes to accomplish worldly and supramundane attainments must previously have entered the Great Mandala of the Vajradhatu and received the Vidyadhara Abhiseka of the principal deity. From an acarya, one must fully receive the seals and mudras, mantras, and yoga contemplations. According to the rite, paint an image of the principal deity in whatever size and manner one’s means and preference allow. Seek an auspicious and meritorious place, together with assistants and disciples who know the Dharma, and fully assemble the provisions for accomplishment.

Such disciples should honor and revere the master, skillfully accord with the master’s intention, possess pure faith in the profound Dharma, and abide in bodhicitta. Together with the assistants, they must be united in sincerity and remain unwavering regarding the one kind of siddhi sought.

There are four kinds of objects to be accomplished:

1. A wheel, hook, sword, staff, axe, club, or khakkhara.

2. Realgar, orpiment, bezoar, and various medicines.

3. Figures of birds and beasts made from earth taken from both banks of a river: elephants, horses, buffaloes, chickens, geese, peacocks, and garudas.

4. An image of the principal deity.

Carry out the accomplishment according to the Susiddhi (susiddhi—Wondrous Accomplishment) teaching, accomplishing such things as wheels, medicines, objects, figures of birds and beasts, and images of the principal deity. Their lengths, dimensions, forms, and appearances, as well as white silk woven by a virgin, should conform to that teaching. From among these, choose one object and perform the rite of accomplishment, completing the mantra and the prescribed number of preliminary recitations. Then, together with assistants and disciples who know the Dharma, establish a fixed period of hours, days, months, or years. With great diligence day and night, like a person kindling fire, do not interrupt the practice. Seek the manifestation of the three signs: warmth, smoke, and light.

When the yogin is accomplishing the rite, many kinds of obstacles arise. One should perform homa for subjugation and pacification. According to whether the object accomplished is of the highest, middle, or lowest grade, one may hold it, rub it on the body, ride upon it, or carry it in the hand, and fly through the sky together with assistants and spiritual companions. If someone sees another person attain accomplishment, or the accomplished practitioner sees that person, both can fly away and travel through the worlds, making offerings to the Buddhas and bodhisattvas. They all live for one great kalpa, or attain the first bhumi and the one hundred Dharma illumination gateways.

If one merely follows this method of recitation for one, two, three, or four periods each day in a purified chamber before the image of the principal deity, forming the seals and reciting without interruption, one’s three karmas become pure in this life. All worldly wishes for glory, wealth, and nobility are fulfilled, and one acquires abundant treasure. One becomes pleasing to behold, gains extensive mastery of sutras and treatises, and is renowned throughout the ten directions.

The Buddhas and bodhisattvas protect and empower one. One sleeps peacefully and wakes peacefully, and the maras cannot cause harm. At the time of death, the principal deity appears before one and leads one to the Land of Ultimate Bliss.

One is born from a lotus womb in the highest grade of the highest birth, attains the stage of a bodhisattva, and receives the prediction of unsurpassed bodhi.

END OF THE LOWER FASCICLE