Địa Tạng Bồ Tát Nghi Quỹ

At that time, the Buddha Shakyamuni was dwelling on Mount Kharadiya, surrounded by immeasurable Kshitigarbha Bodhisattvas, ten koti bhikshus and bhikshunis, the eight classes of devas and nagas, ghosts and spirits, together with an immeasurable great assembly of hundreds of thousands, to speak the Dharma.

Then in the great assembly there was a great being named Kshitigarbha (Ksïitigarbha). He arranged his robe to bare his right shoulder, knelt with his right knee on the ground, joined his palms respectfully, and said to the Buddha: “I have a divine mantra, wishing thereby to bring benefit to beings. I pray that the World-Honored One, out of compassion, listen and permit me to speak this divine mantra.”

The Buddha told Kshitigarbha Bodhisattva: “You should quickly speak, in order to benefit all sentient beings.”

At that time, Kshitigarbha Bodhisattva leapt up into empty space, praised and took refuge in the World-Honored One, and there in empty space manifested immeasurable spiritual powers. With a divine mouth he spoke the mantra:

Án, diêm ma tha, diêm ma nễ, câu bật, câu bật, tam mạn đa, sa bà ha

輆 兇亙伏 兇亙市 乃冰乃冰 屹亙阢 渢扣

OMÏ YAMÏMAYA , YAMÏMANI , KURU KURU , SAMANTA SVÀHÀ

Next he spoke the heart mantra:

Án, viêm ma tha, kỳ, sa bà ha

輆 兇亙伏 珂 渢扣

OMÏ YAMÏMAYA I _ SVÀHÀ

Next he spoke the innermost heart mantra:

Án, yết tứ

輆 朱

OMÏ KSÏI

As soon as this mantra was spoken, bodhisattvas of the ten bhumis immediately lost their original mind and became bewildered. The eight classes of devas and nagas, yakshas, ghosts, and spirits fled in fear. The sun, moon, and stars lost their radiance and hid within empty space. A rain of jeweled flowers fell in profusion. Even to the end of a kalpa, the power of this mantra could not be fully described.

_ Next, the method for painting the image is taught:

Make the form of a shravaka wearing the kasaya robe properly, covering the left shoulder. The left hand holds the form of a seal-flower, and the right hand makes the gesture of fearlessness, seated upon a lotus seat.

Again make an image of the Great Being seated on a throne, wearing a crown on the head, wearing a kasaya robe, the left hand holding a lotus branch, the right hand as before, seated calmly upon a nine-grade lotus seat (the nine grades are nine layers, nine tiers; it is also called the Central Terrace Eight-Petaled Court).

_ Next, the body mantra mudra is taught: The two hands make the Samputa gesture, bringing the Ring Directions (the two ring fingers) into the palms and moving them back and forth. The mantra is:

Án, viêm ma trí lợi, sa bà ha

輆 兇亙伏 冑 渢扣

OMÏ YAMÏMA ‘SRÌ SVÀHÀ

Next, the Universal Offering Mudra is taught: The two hands make the Samputa gesture, erect the Meditation and Wisdom fingers (the two thumbs), and move them back and forth.

Án, bố nhạ ma ni, sa phộc hạ

輆 觢介 亙仗 渢扣

OMÏ PÙJA MANÏI SVÀHÀ

Next, the General Mudra is taught: The two hands make the Samputa gesture, erect the Progress and Strength fingers (the two index fingers), and move them back and forth. The mantra is:

Án, yết chỉ nễ gia, sa phộc hạ

輆 朱市伏 渢扣

OMÏ KSÏINIYA SVÀHÀ

Next, the Invitation and Praise Mudra: The two hands make the Samputa gesture and move the Progress and Strength fingers (the two index fingers) back and forth.

Next, the sending forth: The Contemplation hand (the right hand) uses Meditation (the thumb) and Progress (the index finger) to flick against each other.

_ Again, the practices for accomplishment are taught:

If, when reciting, one wishes to obtain great merit and virtue, hold aca wood and perform homa for seventy thousand repetitions.

If one wishes to accomplish the five grains, use rice-paddy flowers and perform homa.

If one wishes to obtain merit and virtue for another person, take earth from the hearth of that person’s house and perform homa.

If one wishes to obtain high virtue and a great position, use tiri flowers and perform homa.

If one wishes, life after life and kalpa after kalpa, to subdue enemies and adversaries, use khổ luyện wood and perform homa.

If one wishes to bind evil spirits and perverse families, use poisonous substances and perform homa.

If one wishes to remove and heal madness and insanity, use lotus-seed grass and perform homa for thirty thousand repetitions.

If one wishes to extinguish sins, give rise to goodness, and pray that one’s relatives be reborn in Sukhavati, use grass and perform homa for thirty thousand repetitions.

If one wishes the curses of evil people to return to their own bodies, chop and cut bitter grass and throw it into the homa fire for thirty thousand repetitions.

If one wishes to obtain the fruit of immeasurable flourishing and emoluments, use white-flower bird grass and perform homa for thirty thousand repetitions.

If one wishes to obtain the samadhi of eloquence, use skull grass and perform homa for thirty thousand repetitions.

If one wishes to transform and liberate all beings, causing them to leave suffering and attain peace and happiness, use white mustard seeds and perform homa for thirty thousand repetitions.

If one wishes to transform and liberate immeasurable beings in the Buddha’s world, use thi ca grass and perform homa for thirty thousand repetitions.

If one wishes dried-up fields to again produce the five grains, empower old man tinh and scatter it.

If one is troubled by the ten thousand illnesses, use achyranthes and perform homa for thirty thousand repetitions.

If one is troubled by all kinds of illnesses belonging to the three yins and four heats, use giáng càn các môn grass and perform homa.

If husband and wife are not in harmony, use tỳ la grass and perform homa for thirty thousand repetitions, and they will surely become harmonious again.

If bad friends and good friends are in conflict with each other, use vine-leaf grass and perform homa.

If, on the 8th, 10th, or 15th day of the bright fortnight (the first fifteen days of the month), one cultivates and upholds the above Dharma, one will certainly attain accomplishment.

KSHITIGARBHA BODHISATTVA RITUAL MANUAL (End)