Cam Lộ Quân Đồ Lợi Bồ Tát Cung Dưỡng Niệm Tụng Thành Tựu Nghi Quỹ

_I take refuge in the Great Bodhisattva,

Vajrapāṇi, Lord of Mysteries,

_Amṛta-kuṇḍali,

Who can extinguish every demonic obstruction,

And, through the skillful means of loving-kindness and wisdom,

Manifests a form of great wrath,

Becoming the sun of Great Majesty,

Illuminating boundless realms.

The practitioner, though benighted,

Quickly attains siddhi.

He pours forth the water of amṛta,

Cleansing within the Ālaya-vijñāna

The perfuming of miscellaneous seeds (bīja),

And swiftly gathers the accumulations of merit (puṇya) and wisdom (jñāna).

_Now, in accordance with the Mantra

And the wondrous principles of the Naya-śāstra,

I shall expound the Amṛta Ritual Manual.

The ācārya should first select

A disciple who practices the Mantra,

Who is pure and has faith in the Three Jewels (Tri-ratna),

Who cherishes and reveres the Mahāyāna,

Yearns for the Yoga teachings,

Delights in cultivating the bodhisattva conduct (Bodhi-caryā),

Whose mind is not weak or timid,

Who seeks to learn the corresponding gateway,

Who relinquishes body, life, and wealth

Without weariness, aversion, or stinginess,

Who is of good lineage and possesses all the faculties,

Is learned (Bahu-śrūta), and protects the True Dharma (Saddharma),

Who delights in the practice of the Six Perfections (Ṣaḍ-pāramitā),

Has compassion for sentient beings,

Constantly wears the armor of the Great Vow,

And vows to deliver all kinds of sentient beings

Throughout boundless realms,

Causing them swiftly to realize bodhi.

_If the ācārya sees a person who is such a suitable vessel for the Dharma,

He should skillfully exhort and guide that person.

First, he should expound

The wondrous bodhisattva path (Bodhisattva-mārga),

The skillful principle of prajnaparamita,

And the swift path to bodhi (Bodhi-mārga).

He should then confer the Three Refuges (Tri-śaraṇa-gamana)

And cause the disciple to arouse bodhicitta.

_Next, he confers upon the disciple the Threefold Unobstructed Precepts

Of the three times,

The bodhisattva discipline (Saṃvara),

And only then leads the disciple into the Wheel Maṇḍala,

Bestowing the Root Deity,

The Vidyādhara empowerments (Abhiṣeka), and the other empowerments.

He should reveal the maṇḍala,

And instruct the disciple concerning the samaya vow:

From this moment until the attainment of Buddhahood,

Never abandon bodhicitta.

Revere the ācārya

As equal to all Buddhas,

Just like Vajradhara.

_Among all fellow practitioners,

Maintain profound respect and do not harbor contempt or arrogance.

Receive the vajra from the master,

And also receive the vajra bell.

For the sake of seeking siddhi,

Until reaching the bodhimaṇḍa,

Always keep them and never cast them aside.

Draw near to the empowerment master,

Receive in full the teaching of the Root Deity,

And resolve it without doubt or error.

Thereafter, practice with courageous diligence.

After the practitioner of yoga has received the ritual manual of the Root Deity from the master, he should go to a secluded and tranquil place, or to a superior place such as a mountain, forest, or deep cave, as described in the teachings, and establish a pure chamber. Alternatively, he may practice in a monastery or within a stūpa. Having prepared the ground there, he should smear and cleanse it with gomayī (cow dung).

He should then use white sandalwood (śveta-candana) to delineate a maṇḍala, either square or round, of whatever size is appropriate, and scatter fine fragrant flowers upon the altar. According to his means, he should prepare and arrange as adornments scented ointments, incense, food and drink, lamps, argha offerings, and so forth. Within the chamber, he should install an image of the Root Deity facing west.

The yogin should face east, prostrate with his whole body upon the ground, and offer his own body in service, beseeching the Buddhas and bodhisattvas to accept and take possession of it.

The Mantra is:

"Án, tát phộc đát tha nghiệt đa, bố nhạ, bát-la thú đa nẵng dạ, đa-ma nam, nễ lý¬dạ đa, dạ nhĩ. Tát phộc đát tha nghiệt đa thất-giả, địa để sắt-trán đam, tát phộc đát tha đa nghiệt cật-nhương nam, a vĩ xả"

OṂ SARVA TATHĀGATA-PŪJA PRAŚODHANĀYA-ATMANĀṂ NIRYĀTA YĀMI SARVA TATHĀGATAŚCA ADHITIṢṬANĀṂ_ SARVA TATHĀGATA-JÑĀNĀṂ ĀVIŚA

While reciting this Mantra, he should form this contemplation: "Throughout all worlds in the ten directions, in Buddha realms as numerous as minute particles of dust, at every great oceanic assembly of the Buddhas, my body appears before each assembly of noble beings, relinquishing itself in service. Through the empowerment of the Mantra, may all the noble assemblies accept me."

_He should again prostrate with all five limbs touching the ground and visualize his own body bowing universally at the feet of all Tathagatas and bodhisattvas.

The Mantra is:

"Án, tát phộc đát tha nghiệt đa, bá na, mãn na nam, ca lộ nhĩ"

OṂ_ SARVA TATHĀGATA-PĀDA VANDANĀṂ KARA-UMI

Through the empowerment of this Mantra, the yogin, without leaving his seat, is enabled to travel throughout the ten directions and truly pay homage to all Buddha Tathagatas in the oceanic assemblies of every realm.

_Next, he should kneel with his right knee touching the ground, join his palms before his heart, close his eyes, and direct his mind to contemplate the Buddhas and bodhisattvas in the oceanic assemblies of immeasurable, boundless realms gathering together and descending to the yogin's place.

He should further visualize his own body before each Buddha and bodhisattva, holding every kind of scented ointment, powdered incense, flower garland, burning incense, wondrous celestial food, lamp, precious torch, and so forth, and offering them to all Buddhas and bodhisattvas. Without leaving this seat, he should compassionately recollect every sentient being wandering throughout the six destinies, without exception. Because of the false discriminations of their own minds, they are deluded about True Principle, commit unwholesome deeds, and thereby incur the various painful fruits of karmic maturation (Vipāka: the general term for the results received in accordance with wholesome and unwholesome deeds performed in the past).

He should contemplate beings in the human and heavenly destinies who, because they cling covetously to the five desires, endure the suffering of not obtaining what they seek, and those in the heavenly destinies who endure the suffering of change. With the flowers of Wondrous Awakening, he should reveal and unfold bodhicitta.

He should contemplate beings in the cold hells. With fragrant burning incense, he should free them from the suffering of freezing cold.

For those in the destiny of hungry ghosts, he should empower food and drink with celestial wonders. May those multitudes obtain complete satisfaction and abandon the karma of stinginess.

He should contemplate the destinies of the asuras and animals, as well as the form realm, the formless realm, and so forth: minds that are deceitful and fraudulent, wrathful minds, beings who harm one another, and those who cling to the flavor of amṛta. With the radiant lamp of prajna, he should completely dispel the delusions and bonds of those multitudes.

Then, before the Buddha's oceanic assembly, he should sincerely disclose the obstructions (Āvaraṇa) of the three times. He should rejoice in all Buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas. He should rejoice in the accumulations of merit (Puṇya) and wisdom (Prajña) of the three times.

He should then contemplate all kinds of defiled sentient beings throughout immeasurable, boundless worlds, all realizing unsurpassed, perfect, complete bodhi.

He should further visualize his own body before all Buddhas, bodhisattvas, and others, requesting them to turn the unsurpassed Dharma wheel, remain in the world for a long time, and not enter nirvana.

_The yogin should then sit in the full lotus posture or the half-lotus posture, as he prefers. A practitioner of yoga should not cling to external cleanliness, but should always use the intrinsic nature of ultimate truth and the pure water of Dharma to cleanse body and mind, corresponding with reality according to principle. Recite the Purification Mantra three times:

"Án, sa-phộc bà phộc, thuật đạt, tát phộc đạt mạc sa-phộc bà phộc, thuật độ hám"

OṂ_ SVABHĀVA ŚUDDHA, SARVA-DHARMA SVABHĀVA ŚUDDHA¬UHAṂ

As stated in the Vajraśekhara Yoga Sūtra: "The vajra of body, speech, and mind, with bodhicitta foremost; purification of the mind serves as bathing, bringing benefit and bliss to the practitioner."

_He should then take scented ointment, anoint both hands, and join his palms before his heart. He then forms the Tathagata Family Samaya Mudrā: joining the palms like an unopened lotus bud, placing the tips of the Progress and Strength fingers (the two index fingers) against the upper joints of the Patience and Vow fingers (the two middle fingers), and placing the Meditation and Wisdom fingers (the two thumbs) beside the Progress and Strength fingers (the two index fingers).

Having formed the Mudra, recite the Mantra, enter into Yoga, and contemplate all the Tathagatas filling empty space, praying that they empower me.

Again, visualize immeasurable rays of light streaming forth from the Mudra, illuminating and touching all sentient beings without exception, so that they may swiftly realize the equality of True Suchness. Through this Buddha Samaya Seal, may they swiftly realize Yoga; may all sentient beings attain ultimate Great Bodhi.

The Mantra is:

"Nẵng mạc tam mạn đa một đà nam. Án, đát tha nghiệt đố nạp-bà phộc dã, sa¬phộc hạ"

NAMAḤ SAMANTA-BUDDHĀNĀṂ OṂ TATHĀGATA-UDBHAVĀYA SVĀHĀ

By reciting, forming the Seal, and directing the mind in this way, one becomes equal to the Tathagatas and will fully acquire the thirty-two marks, the invisible uṣṇīṣa mark, and the perfection of the three bodies. Place this Seal upon the crown of the head, then release it at will.

_Next, form the Lotus Family Samaya Mudra. Again make the Puṣpa Añjali before your heart, with the Dāna and Prajñā fingers (the two little fingers) and the Dhyāna and Jñāna fingers (the two thumbs) raised together; spread open the remaining six fingers, then curve them like an eight-petaled lotus.

Having formed the Mudra, recite the Mantra and enter the exceedingly profound Great Compassion Yoga Samadhi. Visualize Avalokiteśvara Bodhisattva, together with immeasurable lotus-bearers (Padma-dhāra), filling empty space. Pray that they empower me.

Again, give rise to this contemplation: From the Mudra stream forth immeasurable rays of light, illuminating and touching the seeds of defilement within the fundamental store consciousness of sentient beings throughout the six destinies. They attain the unconditioned great compassion of equality between self and others and swiftly attain the Illusion-Like Samadhi. In accordance with the six destinies, they manifest all kinds of bodies, attain the four unobstructed liberations, and are endowed with the sixty-four kinds of Brahma voice (Brahma-ghoṣa).

With the perfect voice, they respond appropriately to all sentient beings, enabling them to accomplish the Buddha Path. The Mantra is: "Nẵng mạc kiếm ma la bá noa duệ. Án, bát nạp-mô nạp-bà phộc dã, sa-phộc hạ" NAMAḤ KAMALA-PĀṆĀYE OṂ PADMA UDBHAVĀYA SVĀHĀ Through the empowerment of this Mudra and Mantra, one becomes equal to Avalokiteśvara Bodhisattva and will

attain the ten bhumis, the ten masteries, and the three kinds of mind-made body. Place this Seal at your mouth, then release it.

_Next, form the Vajra Family Samaya Mudra. Place the backs of the two hands together, interlocking the Dāna and Prajñā fingers (the two little fingers) and the Dhyāna and Jñāna fingers (the two thumbs).

Having formed the Mudra, recite the Mantra and enter the Bodhicitta Samadhi. Visualize Vajrapāṇi Bodhisattva, together with Kuṇḍali and immeasurable assemblies of wrathful beings, gathered throughout the realm of empty space. Pray that they empower me.

Again, visualize immeasurable rays of light streaming forth from the Mudra, illuminating and touching all sentient beings—those upon uncertain paths, those on the path of ordinary beings (Pṛthag-jana: common beings who undergo various kinds of karmic retribution within the paths of samsara), and those proceeding toward the Two Vehicles (the Śrāvaka Vehicle and the Pratyekabuddha Vehicle)—so that they may swiftly accomplish Bodhi.

The Mantra is:

"Nẵng mạc tam mãn đá phộc nhật-la noản. Án, phộc nhật-lô nạp-bà phộc dã, sa¬phộc hạ"

NAMAḤ SAMANTA-VAJRĀṆĀṂ OṂ VAJRA-UDBHAVĀYA SVĀHĀ

By reciting, forming the Seal, and directing the mind in this way, before long one will attain the vajra body, speech, and mind of Vajrasattva and will be able to expound the Command Wheel of the Esoteric Teaching. By accomplishing the superior, middling, and lesser siddhis for all sentient beings without exception, one swiftly realizes siddhi. Then place this Mudra before your heart and release it.

_Again, form this thought: "Throughout all worlds without exception there are immeasurable and boundless sentient beings. Although they have generated the resolve for unsurpassed Bodhi and have accumulated the provisions (Sambhāra) of merit and wisdom, they lack the skillful wisdom of Yoga empowered by the Sublime Dharma. Thus they lose their roots of virtue, and the Māras find opportunities to harm them. How may I guide them into the Wheel of Liberation and teach each sentient being the Yoga of the Three Mysteries and the wondrous Mahayana, so that they may swiftly attain the supreme worldly and supramundane fruits of siddhi?"

Having generated such a resolve, one immediately dons the armor of the magnificently adorned Great Vow. Then form the Supreme Mudra of the Vajra Vidyaraja: Make the Inner Binding, extend the Kṣānti and Praṇidhāna fingers together (the two middle fingers), and bend the Upāya and Bala fingers (the two index fingers) like hooks, placing them against the backs of the first joints of the Kṣānti and Praṇidhāna fingers (the two middle fingers), so that they resemble a three-pronged vajra. Extend the Dhyāna and Jñāna fingers together (the two thumbs) alongside the Kṣānti and Praṇidhāna fingers (the two middle fingers).

The Mantra is:

"Án, phộc nhật-la ngân-nễ, bát-la niệp bả-đá dã, sa-phộc hạ"

OṂ_ VAJRĀGNI PRADĪPTĀYA SVĀHĀ

With this Mudra, seal the five places—the forehead, left shoulder, right shoulder, heart, and throat—then open and release it above the crown of the head.

By forming this Mudra, reciting the Mantra, and directing the mind in this way, one immediately forms vajra armor, and one’s body becomes equal to the majestic radiance of the Vajra Vidyaraja. No obstacle or malevolent sentient being can cause harm. From above in the realm of empty space down to the boundary of the Wind Wheel below, all classes of Vināyakas dwelling in the sky or upon the earth give rise to benevolent minds and cannot create obstructions for those who cultivate the Mantra and practice the bodhisattva path.

_Next, one should form the Mudra of the Vajra Wheel Bodhisattva and recite the Mantra in order to enter the Mandala and receive the disciplinary precepts of the three kinds of bodhisattvas without obstruction. By entering the Mandala, body and mind become fully endowed with samayas as numerous as the minute dust particles in worlds throughout the ten directions, themselves as numerous as minute dust particles. If one fails to observe the prohibitive precepts, or while bending, extending, lowering, raising, speaking, exhaling, or giving rise to thoughts and mental movements, forgets bodhicitta and loses roots of virtue, then by reciting, retaining, and contemplating through the supreme skillful means of this Mudra and Mantra, one can eliminate the transgressions one has committed.

The samayas become redoubled, radiance manifests, and body, speech, and mind are purified. One thereby immediately enters all Mandalas and attains the Abhiṣeka Samaya.

One should form the Seal and recite it seven times. Interlace the fingers of both hands and extend the Upāya and Bala fingers together (the two index fingers). Keep the Kṣānti and Praṇidhāna fingers (the two middle fingers) straight and bind them before the first joints of the Upāya and Bala fingers (the two index fingers), with their fingertips touching one another. Extend the Dhyāna and Jñāna fingers together (the two thumbs), then hold the Mudra before the heart.

Recite the Mantra:

"Nẵng mạc tất-để-lý-dã địa-vĩ ca nam, đát tha nghiệt đá nam. Xà, vĩ la nhĩ, vĩ la nhĩ, ma ha chước cật-la, phộc nhật-lý, sa đá sa đá, sa la đế sa la đế, đát-la dĩđát-la dĩ, vĩđà ma nễ, bạn nhạ nễ, đát-la ma để, tất đà nghĩ-lý, đát-lam, sa-phộc hạ"

NAMAḤ STRIYA-DHVIKĀNĀṂ TATHĀGATĀNĀṂ_ AṂ VIRAJI VIRAJI, MAHĀ-CAKRA-VAJRĪ, SATA SATA, SARATE SARATE, TRAYI TRAYI, VIDHA-MATI SAṂBHAṂJANI TRAMATI SIDDHA-AGRI TRĀṂ SVĀHĀ

While reciting the Mantra, make this contemplation: "May the sentient beings within the six destinies of birth and death throughout the three realms, extending to the limits of empty space and pervading the Dharma Realm, swiftly enter the Great Mandala of the Vajra Realm (Vajra-dhātu-mahā-maṇḍala) and become equal to the Great Bodhisattva Vajrasattva."

_Next, before your body, within the Wind Wheel (Vāyu-maṇḍala) of the realm below, visualize the black syllable Hāṃ (ᝢ:HAṂ), gradually assuming the shape of a half-moon and expanding throughout the Wind Wheel. One should contemplate the statement of truth: "All dharmas are free from causes and conditions."

_Next, above the Wind Wheel, visualize the syllable Vaṃ (ᜲ:VAṂ), radiating white light and gradually becoming perfectly round, equal in size to the original Water Wheel. One should contemplate the statement of truth: "The intrinsic nature of all dharmas is beyond speech."

_Again, above the Water Wheel (Jala-maṇḍala), visualize the syllable-gate Pra (㛺: PRA) transforming into a golden tortoise, radiating golden light and gradually expanding to an immeasurable number of yojanas. One should contemplate its true meaning: “The ultimate meaning of all dharmas is unobtainable; this is employed as a skillful means.”

_Again, in empty space, visualize the syllable-gate Khaṃ (ᗮ: KHAṂ) transforming into Vairocana Tathagata. The Buddha’s body is the color of pure white moonlight; upon his head he wears a jeweled vajra crown, his body is adorned with necklaces, and he is clad in wondrous, light, delicate celestial garments. He forms the Supreme Bodhi Mudra and gives rise to profound compassion for all sentient beings who are scorched by the afflictive fires of greed, hatred, and delusion and who have accumulated immeasurable, extremely evil and unwholesome karma.

Visualize the entire body of Vairocana Buddha pouring forth amrita water endowed with eight merits, colored like kha-ling gem (white agate), moistening and extinguishing the afflictive fires of all sentient beings throughout the six destinies, and filling the area above the tortoise’s back to form a vast sea of fragrant milk. One should form the Ocean Accomplishment Mudra: interlace the ten fingers in the inner binding, turn the palms upward, and rotate clockwise.

Recite this mantra:

“Oṃ, vĩ ma lộ nại địa, hūṃ”

OṂ_ VIMALA-UDHADI HŪṂ

_To accomplish the transformation into a lotus, visualize the syllable-gate Raṃ (᜚: RAṂ) spreading red flames and then becoming the Fire Wheel (Agni-maṇḍala), triangular in shape and gradually expanding until its dimensions equal those of the Water Wheel.

Suddenly, from the back of the golden tortoise arises a great eight-petaled lotus with a vajra stalk, extending across an immeasurable number of yojanas. Within the lotus dais, visualize the syllable-gate A (ㅥ: A). One should contemplate its true meaning: “All dharmas are originally unborn.”

From the Dharma-realm outflow of the syllable-gate A emerges Mount Sumeru, King of Mountains. To accomplish Mount Sumeru, form the Accomplishment Mudra of the Jeweled King of Mountains: make the inner binding with the ten fingers, interlace them to form fists, join them together, and hold them upright.

The mantra is:

“Oṃ, a ca la, hūṃ”

OṂ_ ACALA HŪṂ

Through this mudra, mantra, and samadhi, Mount Sumeru, King of Mountains, immediately comes into being, composed of the four precious substances and encircled by seven concentric ranges of golden mountains. Upon the mountain slopes are waters endowed with the eight merits. From the sides of the King of Mountains extend four continents. The celestial beings belonging to the retinues of the Four Heavenly Kings each abide in their respective quarters, while immeasurable attendants guard the jeweled pavilion of Vajra Peak. That mountain is eighty-four thousand yojanas in breadth, and its ground is level and even.

_To make it secure, sealed, and as firm as vajra, extending downward to the limits of empty space, form the Vajra Stake Mudra: the Ring finger (right ring finger) enters from behind Wisdom (left little finger), while Direction (left ring finger) enters the palm (?rests upon the back of the hand). Patience (right middle finger) enters between Vow (left middle finger), and Power (right index finger) does likewise. The fingertips of Direction (left ring finger) and Vow (left middle finger) extend outward from between Generosity (right little finger) and Ring (right ring finger), and between Advance (right index finger) and Patience (right middle finger); all the remaining fingertips rest together.

After forming it, recite the mantra. Visualize the mudra becoming a vajra stake (Vajra-kili), spreading immeasurable masses of fiercely blazing fire. Point the thumbs toward the ground and drive the stake down; with each recitation, drive it down once, stopping after three times. The Earth Boundary thereby becomes firm and secure.

The mantra is:

“Oṃ, chỉ lý chỉ lý, phộc nhật-la, phộc nhật-lý, bột, mãn đà mãn đà, hūṃ, phaṭ”

OṂ_ KILI KILI, VAJRA VAJRI, BHŪR BANDHA BANDHA, HŪṂ PHAṬ

Through the empowerment of this mudra and mantra, even if the ground of the ritual site where recitation is performed has not been purified according to the Dharma of all faults, inauspicious calamities, and every kind of obstructive adversity, through the empowerment of this mudra it becomes a vajra seat. Celestial māras and all obstructing beings cannot cause harm. With little effort, one swiftly attains great accomplishment. It should be understood that the dimensions of the ground of the altar correspond to the extent of one’s intention.

_Next, form the Vajra Wall Mudra of the Directions and Corners. Based upon the Stake Mudra, separate Meditation and Wisdom (the two thumbs) and hold them upright at the sides, in the shape of a wall.

One should visualize the mudra becoming a vajra. From the mudra pour forth immeasurable masses of blazing vajra fire. Rotate the mudra clockwise around the body three times, in accordance with the size of the altar, and it immediately becomes a firm vajra fortress.

The mantra is:

“Oṃ, tát la tát la, phộc nhật-la, bát-la ca la, hūṃ, phaṭ”

OṂ_ SARA SARA, VAJRA PRAKARA HŪṂ PHAṬ

When one forms the mudra, recites the mantra, and applies the empowerment through mental intention, even all the Buddhas do not transgress it; how much less could difficult-to-tame beings, Vināyakas, venomous creatures, or other beings with sharp fangs and claws invade and cause harm?

_The yogin should again visualize, upon the summit of Mount Sumeru, a great jeweled palace. That palace is made of priceless maṇi jewels, square and even in the four directions, and fully furnished with four gates. On the left and right sides of each gate stand auspicious banners. Eaves and balustrades encircle it, and everywhere hang strings of jewels, necklaces, bells, wooden chimes, silks, and banners, with every kind of ornament interspersed throughout the palace. Stirred by a gentle breeze, they produce harmonious sounds.

Again, outside the palace, at its four corners and the corners of the gates, ornaments shaped like half-moons and vajra jewels fill and adorn the space. Jeweled pillars stand in rows, with wondrous celestial robes hanging from them. Clouds of incense spread all around, and rains of various flowers pour down everywhere.

Again, farther outside, jeweled trees stand in rows. Devas vie with one another in playing every kind of wondrous music. There are jeweled vessels, argha water, wondrous celestial foods and drinks, and maṇi jewels (Maṇi) serving as lamps.

Having completed this visualization, recite this verse:

“By the power of my merit,

The empowering power of the Tathagatas,

And the power of the Dharma realm,

May offerings pervade all and then abide.”

After reciting this verse, immediately form the Great Treasury of Empty Space Mudra: make the vajra binding with the ten fingers; place Advance and Power (the two index fingers) one over the other in the shape of a jewel; extend Meditation and Wisdom (the two thumbs) together; press Patience and Vow (the two middle fingers), Generosity and Wisdom (the two little fingers), and Ring and Direction (the two ring fingers) into the form of a banner.

After forming this mudra, recite the mantra. Visualize the aforementioned arrays of offerings and pavilions pouring forth from the mudra.

The mantra is:

“Oṃ, nga nga nẵng, tam bà phộc, phộc nhật-la, hoḥ”

OṂ_ GAGANA SAṂBHAVA VAJRA HOḤ

Through the empowerment of this mantra and mudra, even if the visualization is not successfully formed, all the offerings become genuine and vast. Through this Dharma, that undertaking is accomplished.

_Again, in the very center of the jeweled pavilion, visualize the syllable A (ㅥ: A), and on its two sides visualize the syllable Hūṃ (㜪: HŪṂ). These are the seed syllables of the Dharma body of Amṛtakuṇḍali.

Next, in the eastern direction, visualize the syllable Huṃ (㰵: HUṂ), the seed syllable of the Dharma body of Trailokyavijaya.

Again, in the southern direction, visualize the syllable Trāḥ (㜩: TRĀḤ), the seed syllable of the Dharma body of Krodha-vajra-garbha.

Again, in the western direction, visualize the syllable Hrīḥ (㜫: HRĪḤ), the seed syllable of the Dharma body of Vajra-sena-kumāra.

Next, in the northern direction, visualize the syllable Aḥ (ㅴ: AḤ), which is Vajra-kaṇi [formerly translated as: the seed syllable of the Dharma body of Vajra-kumāra].

_Then form the Mudra of the Vajra Cause Bodhisattva. In order to accomplish the Ādeśana-cakra-maṇḍala, causing all deluded sentient beings everywhere to enter the assembly of the Vajradhātu Maṇḍala, the yogin thereby enters all maṇḍalas, receives all abhiṣekas, and binds together the rites established for all maṇḍalas, rendering them pure and auspicious, neither increasing nor diminishing them, and winning the praise of all Tathagatas.

One should form the Seal of the Vajra Cause while reciting the Esoteric Formula. With both hands make Vajra Fists; hook the Progress and Strength fingers (the two index fingers) and the Dāna and Prajñā fingers (the two little fingers) together.

Place the mudra before one’s mouth and recite three times; one thereby accomplishes entry into the Vajradhātu and all maṇḍalas of the Teaching-Command Wheel. Next, place it above the crown of the head; one thereby receives all abhiṣekas.

Again, press the mudra upon the ritual object that has been established, while contemplating the maṇḍala assembly formed above. It then becomes as real as the Cakra-maṇḍala established by Vajrasattva himself.

Recite this Esoteric Formula:

“Án, phộc nhật-la chước yết-la, hồng, nhược hồng, tông, hộc”

OṂ VAJRA-CAKRA HŪṂ JAḤ HŪṂ VAṂ HOḤ

_Next, form the Mudra of the Vajra Jeweled Vehicle: Interlace the ten fingers, turn the palms upward, and place the Progress and Strength fingers (the two index fingers) side by side. Let the Dhyāna and Wisdom fingers (the two thumbs) each press beneath the base of the Progress and Strength fingers (the two index fingers).

Visualize the Vajra Messenger (Vajra-ceṭa) riding upon the Vajra jeweled vehicle and traveling through space to the World of Abhirati. Recite the Esoteric Formula three times.

The mantra is:

“Án, đổ lô đổ lô, hồng”

OṂ_ TURU TURU HŪṂ

Through the empowerment of this Esoteric Formula and mudra, the vehicle adorned with the seven treasures proceeds to the Great Assembly in the World of Abhirati of Akṣobhya Tathagata, the Immovable Tathagata, and invites the principal deity, Amṛta-Kuṇḍali Bodhisattva, together with his retinue of Great Wrathful Bodhisattvas and the immeasurable Offering Bodhisattvas who surround him, to ride upon this vehicle.

_Next, form the Mudra for Inviting the Vehicle: Based upon the preceding mudra, turn the Dhyāna and Wisdom fingers (the two thumbs) toward oneself and snap the Patience and Vow fingers (the two middle fingers). Recite the Esoteric Formula three times.

The Esoteric Formula is:

“Nẵng mạc tất-để-lý-dã, địa-vĩ ca nam, đát đà nghiệt đá nam. Án, phộc nhật-lãng nghĩ nễ-dã, ca lý-sái dã, sa-phộc hạ”

NAMAḤ STRIYA-DHVIKĀNĀṂ TATHĀGATĀNĀM. OṂ_ VAJRAṂGNIYA AKARṢAYA SVĀHĀ

Through the empowerment of this mudra and Esoteric Formula, the noble assembly comes from its own lands and abides in the space above the place of enlightenment.

_Next, form the Mudra for Inviting the Samaya of the Principal Deity to Descend to the Place of Enlightenment. Interlace the ten fingers inwardly and make a fist. Bend the Dhyāna finger (the right thumb) into the palm, and beckon toward oneself with the Wisdom finger (the left thumb).

Recite the Esoteric Formula:

“Án, phộc nhật-la đặc-lặc, ê hệ duệ-hứ, bá nga tông, a mật-lý đá quân noa lý, sa-phộc hạ”

OṂ_ VAJRA-DHṚK EHYEHI BHAGAVAṂ AMṚTA-KUṆḌALI SVĀHĀ

Through the empowerment of this Esoteric Formula and mudra, the Bodhisattva, never transgressing his own vow, immediately comes to assemble at the place of enlightenment.

_Next, one should expel the māras and all classes of beings that create obstacles. One should employ the Wrathful Eye Mudra and Esoteric Formula of Trailokyavijaya. Upon the pupils of both eyes, visualize the syllable Hứ (᝚:HI) transforming into solar discs that emit immeasurable majestic light. Upon every ray appear many kinds of fierce, sharp, blazing vajras. With furrowed brows and glaring eyes, turn to the right and gaze upon the Bodhisattva and the great assembly. Gazed upon by these Vajra Wrathful Eyes, all māras concealed within the assembly retreat and disperse. Through this attentive gaze, the principal deity and the noble assembly are all delighted.

_Next, form the Mudra of the Vajra Net Above: Based upon the preceding Wall Mudra, let the Dhyāna and Wisdom fingers (the two thumbs) press against the lower joints of the Progress and Strength fingers (the two index fingers).

After forming the mudra, visualize it as a vajra. From the mudra, visualize immeasurable vajras streaming forth; each vajra emits boundless, fiercely blazing fire. They join together to form a net. Rotate the mudra three times above the crown of the head.

Recite this Esoteric Formula:

“Án, vĩ tắc-phổ la nại-la khất-xoa, phộc nhật-la, bán nhược la, hồng, phát tra”

OṂ_ VISPHURAD RAKṢA VAJRA-PAṂJALA HŪṂ PHAṬ

Through the empowerment of this Net Mudra and Esoteric Formula, an indestructible and adamantine vajra net is immediately formed.

_Next, form the Mudra of the Fire Enclosure and Secret Seam: Place the left hand over the back of the right hand and raise the Dhyāna and Wisdom fingers (the two thumbs).

After forming the mudra, one should perform this visualization: From the mudra streams forth a mass of brilliant vajra fire. Recite the Esoteric Formula three times and circle the body clockwise three times, visualizing a mass of fire surrounding the exterior of the vajra wall.

Recite this Esoteric Formula:

“Án, a tam ma ngân nễ, hồng phát tra”

OṂ_ ASAMĀṂGNI HŪṂ PHAṬ

_Again, form the Great Samaya Mudra: Interlace the ten fingers inwardly and make a fist. Raise the Patience and Vow fingers (the two middle fingers) together, and bend the Progress and Strength fingers (the two index fingers) like hooks, placing them on the two sides of the Patience and Vow fingers (the two middle fingers) so that they resemble a three-pronged vajra. Place the Dhyāna and Wisdom fingers (the two thumbs) against the sides of the Progress and Strength fingers (the two index fingers).

Rotate the mudra clockwise three times and recite the Esoteric Formula three times, guarding the exterior of the boundary of the fire enclosure.

The Esoteric Formula is:

“Án, thưởng yết lễ, ma ha tam ma diễm, sa-phộc hạ”

OṂ_ ŚAṂKARE MAHĀ-SAMAYAṂ SVĀHĀ

Through the empowerment of this mudra and Esoteric Formula, it is as stated in the Scripture of the Uṣṇīṣa of the Golden Wheel King and Other Buddha-Uṣṇīṣas:

If anyone recites and upholds the Uṣṇīṣa of the Wheel-Turning King and Other Buddha-Uṣṇīṣas, then within five hundred yojanas, practitioners of the Esoteric Formulas of other divisions who invite their own revered deities for recitation will find that the noble ones do not descend and respond, nor do they bestow siddhi. This is because they are held under the majestic power of the One-Syllable Uṣṇīṣa Wheel.

If one establishes this Great Boundary, then even if someone nearby recites and upholds the Uṣṇīṣa of the Wheel-Turning King, that person cannot obstruct one. One’s majestic power will not be taken away, and all Esoteric Formulas of other divisions that one upholds will swiftly be accomplished.

_Next, form the Lotus Seat Mudra: Join both hands in the Lotus Bud Añjali. Let the Dhyāna and Wisdom fingers (the two thumbs) press against the nails of the Dāna and Prajñā fingers (the two little fingers) to form the pedestal, while the remaining fingers are arranged like a vajra.

When the mudra is formed, visualize it as a vajra lotus. Further visualize immeasurable vajra lotus seats streaming forth from the mudra and being reverently offered to the principal deity and the noble assembly.

Recite this Esoteric Formula:

“Án, phộc nhật-la, vĩ la dã, sa-phộc hạ”

OṂ_ VAJRA-VĪRAYA SVĀHĀ

By forming this mudra and reciting the mantra, the principal deity and his retinue truly receive their seats.

_The yogin arranges

Argha: two new vessels,

Made of śaṅkha shells, or gold or silver,

Precious alloys, or refined copper.

Scatter seasonal flowers upon them,

And raise them with both hands level with the brow.

_Then contemplate the principal deity:

Kuṇḍali’s bodily form,

Within, like blue-green crystal;

His majestic radiance surpasses the fire at the end of an eon,

His blazing brilliance exceeds the sun.

His brows are furrowed, his face wrathfully smiling;

Above and below, his fangs appear.

A thousand eyes gaze without blinking,

Radiant and dazzling like the sun.

His thousand hands each firmly grasp

Vajras and various weapons.

He wears a jeweled vajra crown,

Is adorned with dragons, and wears a tiger-skin skirt.

An immeasurable host of wrathful beings,

Vajra beings and devas,

Surround him and serve as his guards.

Contemplate him until he is seen clearly,

Abiding within the maṇḍala.

_Again contemplate the argha water,

Streaming forth to wash both feet

Of the principal deity and the noble assembly.

They can use a single drop of water

To form an ocean-cloud of argha,

Pervading all Buddha-realms.

One should then recite the following Esoteric Formula:

"Nẵng mô la đát-nẵng, đát-la dạ dã. Nẵng mô phộc nhật-la củ-lộđà dã. Án, a mật¬lý đá quân noa lý, ha sa ha sa, át giả, hồng, phát tra, sa-phộc hạ"

NAMO RATNA-TRAYĀYA

NAMO VAJRA-KRODHĀYA

OṂ_ AMṚTA-KUṆḌALI, HASA HASA, ARGHA HŪṂ PHAṬ SVĀHĀ

By offering the fragrant Argha water, one swiftly attains the pure Wondrous Dharma Body.

_Next, form the Vajra Fragrant Unguent Mudra, empower the fragrant unguent (Gandha), and offer it to the Principal Deity and the holy assemblies. For this mudra: with the left hand grasp the right wrist; extend the five fingers of the right hand and raise the palm, as in the gesture of bestowing fearlessness.

Having formed the mudra, recite the Esoteric Formula. Contemplate that from the mudra pours forth an ocean-cloud of fragrant unguent, extending throughout all worlds to the farthest reaches of the realm of space and the Dharma realm, filling all Buddha lands as numerous as minute particles of dust. Before the holy assembly in the Great Oceanic Assembly, manifestations of oneself each hold a vessel of fragrant unguent and make offerings to every honored one, thereby accomplishing a vast offering.

Recite this Esoteric Formula:

"Án, hiến đà, ma lý nễ, phộc la nê, bát-la để nghĩ-lợi hận-quyền, sa-phộc ha"

OṂ_ GANDHA-MĀLINI VARADE PRATIGṚHṆA SVĀHĀ

By forming the mudra, reciting the Esoteric Formula, and directing the mind in this way, one swiftly attains the fivefold Dharma Body and can dispel the scorching afflictions of all sentient beings.

_Next, form the Vajra Flower Mudra. Empower the flowers and offer them to the Principal Deity and the holy assemblies. Even if there is only a single flower, it becomes an immeasurable ocean-cloud that spreads everywhere, making offerings to all the holy assemblies.

If there are no flowers, simply form this mudra and make the offering. For the mudra: interlace the ten fingers inwardly; curve Jìn and Lực (the two index fingers) so that their tips touch; place Thiền and Trí (the two thumbs) beside Jìn and Lực (the two index fingers).

Having formed the mudra, recite the Esoteric Formula. One should further contemplate that from the mudra pours forth an ocean-cloud of flowers of every kind, extending throughout all worlds, the realm of space, and the Dharma realm, filling all Buddha lands as numerous as minute particles of dust and becoming a vast offering before the great assembly in the Oceanic Assembly.

Recite this Esoteric Formula:

"Án, mãng la đà lễ, phộc nhật-la đà lễ, sa-phộc hạ"

OṂ_ MĀLA-DHĀRE VAJRA-DHĀRE SVĀHĀ

By forming this mudra and reciting the empowering Esoteric Formula, one swiftly attains the thirty-two marks and can cause all sentient beings to unfold the flower of the bodhi-mind.

_Next, form the Vajra Incense Mudra. Empower the burning incense and offer it to the Principal Deity and the holy assemblies. Place the backs of the two hands together; let the sides of the tips of Jìn and Lực (the two index fingers) touch, and rest Thiền and Trí (the two thumbs) against the sides of Jìn and Lực (the two index fingers).

Having formed the mudra, perform this contemplation: from the mudra pours forth an ocean-cloud of burning incense (Dhūpa), extending throughout all worlds to the farthest reaches of the realm of space and the Dharma realm, filling them with fragrance and making offerings throughout all lands as numerous as minute particles of dust. Before all the holy beings in the Great Oceanic Assembly, manifestations of oneself each hold various kinds of blended incense and burn them as offerings.

Recite this Esoteric Formula:

"Án, độ ma, thức khế, củ lỗ, phộc nhật lý nê, sa-phộc ha"

OṂ_ DHŪPA ŚIKHI KURU VAJRIṆĪ SVĀHĀ

By forming this mudra and reciting the empowering Esoteric Formula, one swiftly attains unobstructed wisdom.

_Next, form the Vajra Food and Drink Mudra and offer it to the Principal Deity and the holy assemblies. Join the palms together in the Lotus-Bud Añjali.

Having formed the mudra, recite the Esoteric Formula. One should further contemplate that from the mudra pours forth an immeasurable ocean-cloud of food and drink, extending throughout all worlds to the farthest reaches of the realm of space and the Dharma realm, filling all lands as numerous as minute particles of dust and accomplishing a boundlessly vast offering before every holy being in the Buddha’s Great Oceanic Assembly.

If this mudra is used to empower even a small amount of food and drink, it becomes an all-pervading ocean-cloud of heavenly ambrosial food, which is offered to all holy beings.

Recite this Esoteric Formula:

"Án, ma la ma la, minh già, mãng lý nễ, bát-la để nghĩ-lý hận-noa, phộc nhật-lý nê, sa-phộc ha"

OṂ_ MALLA MALLA-MEGHA-MĀLINI PRATIGṚHṆA VAJRIṆĪ SVĀHĀ

By forming this mudra and reciting the Esoteric Formula, one swiftly realizes the flavor of the three liberations and obtains the nourishment of Dharma joy and meditative bliss.

_Next, form the Vajra Lamp Mudra and offer it to the Principal Deity and the holy assemblies. For this mudra, clench the right hand into a fist and extend Nhẫn Độ (the right middle finger); place Thiền (the right thumb) against the side of the middle joint of Nhẫn (the right middle finger), then rotate it clockwise to cast illumination.

Perform this contemplation: from the mudra pours forth an immeasurable ocean-cloud of vajra lamps, extending throughout all worlds to the farthest reaches of the realm of space and the Dharma realm, filling all lands as numerous as minute particles of dust and accomplishing a vast offering before every holy being in the Buddha’s Great Oceanic Assembly.

By using this mudra to empower a single lamp, it immediately becomes an ocean-cloud of vajra lamps capable of pervading everywhere, making offerings to and illuminating the Oceanic Assemblies of holy beings in all Buddha lands.

Recite this Esoteric Formula:

"Án, nhập-phộc la, mãng lý nễ, niệp bả, thức khế, sa-phộc ha"

OṂ_ JVALA-MĀLINI DĪPA-ŚIKHI SVĀHĀ

Through the empowerment of this Esoteric Formula and mudra, one swiftly attains the Tathagata’s five kinds of pure vision.

_Next, form the Universal Offering Mudra and make offerings to the Principal Deity and the holy assemblies. Interlace the first joints of the ten fingers.

Having formed the mudra, recite the Esoteric Formula. Contemplate that from the mudra pours forth ocean-clouds of every kind of offering: wondrous heavenly music, song, dance, play, and entertainment; clothing, food and drink, lamps, Argha, auspicious vases, wish-fulfilling trees, jeweled banners, standards, parasols, and every kind of wondrous heavenly treasure; all articles enjoyed by humans, devas, and others; and many other diverse offerings, such as those described in the Mahayana sutras. They extend throughout all worlds to the farthest reaches of the realm of space and the Dharma realm, filling all lands as numerous as minute particles of dust. Before every holy being in the Oceanic Assemblies of the Buddhas, there are genuine offerings.

Recite this Esoteric Formula:

"Nẵng mạc tát phộc một đà, mạo địa tát đát-phộc nam. Tát phộc tha khiếm, ốt-na nga đế, sa-phả la hứ hàm, nga nga nẵng kiếm, sa-phộc ha"

NAMAḤ SARVĀ BUDDHA BODHI-SATVĀNĀṂ_ SARVATHĀ KHAṂ UDGATE SPHARAṆA HĪMAṂ GAGANAKAṂ SVĀHĀ

_After completing the offerings, clearly visualize, one by one, the Principal Deity together with the retinue. Then recite this hymn to praise the immeasurable virtues of the Holy One.

"Ma ha ma lá dã, chiến noa dã, vĩ nễ-dã, lá nhạ dã, sa đà phệ nột nạn đá nẵng ma ca dạ dã, nẵng ma tất-đế phộc nhật-la bá noa duệ"

MAHĀ-BALĀYA CAṆḌĀYA VIDYA-RĀJA ṢAḌAVA-UD-DAṆḌA NĀMA-KĀYĀYA_ NAMAḤ STHITA-VAJRA-PĀṆĀYE

_After praising the Principal Deity, arrange the syllables so that one’s own body becomes the Principal Deity’s samadhi-body. Form the Vajra Bond with both hands, hold it facing upward below the navel, close the eyes, settle the mind, and enter meditative concentration. Give rise to a mind of great loving-kindness toward all sentient beings, wishing that they may swiftly realize the Principal Deity’s samadhi and become equal to the Holy One in blazing majesty, lifespan, and supernormal powers.

Then, above the crown of one’s head, visualize the red syllable OṂ (㛸:OṂ), endowed with great radiance that illuminates the ten directions.

Next, contemplate the syllable A (゚:A) at one’s heart, white as pure snow, shining within and without like a great lunar disk.

Again, contemplate the syllable MṚ (㜮:MṚ) upon the two shoulders, colored like the arc of a rainbow and illuminating all worlds.

Again, contemplate the syllable TE (ᚒ:TE) at the navel disk, like lustrous, pure white light, illuminating all evil destinies throughout boundless worlds.

Next, visualize the syllable Hūṃ (ゖ:HŪṂ) upon both thighs, its color like brilliant golden light, shining upon and touching the evil destiny of the Avīci Hell.

Next, visualize the syllable Pha (ᛔ:PHA) resting upon both lower legs, its color like dark black clouds, shining upon and touching the asuras, swiftly causing them to awaken to the Right Path.

Next, visualize the syllable Ṭa (㪪:Ṭ) resting upon the soles of both feet, white in color and shaped like a half-moon, emitting light that shines upon and touches the followers of non-Buddhist paths, causing them to relinquish the net of wrong views and take faithful refuge in the Three Jewels.

Through this Syllable-Arrangement Samādhi, one's body transforms into the Principal Deity.

_Next, the Contemplation of Correspondence with the Body of the Principal Deity is explained: He has four faces and four arms. The right hand holds a vajra, the left hand forms the Wish-Fulfilling Mudrā, and the other two hands form the Karma Mudrā. Behind his body is a blazing garland of awe-inspiring light. He abides within a moon disc, is the color of a blue lotus, and sits upon a stone seat. The principal face is compassionate; the second face, on the right, is wrathful; the third face, on the left, bears an expression of great laughter; and the fourth face, behind, is slightly angry, with its mouth open.

Then form the Principal Deity's Karma Mudrā: Wisdom (the left thumb) presses upon the nail of the Perfection of Insight (the left little finger), while the remaining three fingers form the shape of a three-pronged vajra. The right hand is formed in the same way; place the right over the left and cross the forearms.

The mantra is:

"Án, a mật-lý đế, hồng, phát tra"

OṂ_ AMṚTE HŪṂ PHAṬ

Because one is empowered by this mantra and mudrā, one's body becomes equal to that of the Lord of Amṛta (Amṛta-nātha). According to one's inclination, one may visualize him with four arms, eight arms, two arms, or even a thousand arms. While abiding in the Yoga Samādhi of the Principal Deity, the visualization should become ever more lucid and distinct.

_Next, form the Māmakī Mudrā of the Vajra Family Mother. Interlace the fingers of both hands inwardly, then extend together Patience and Vow (the two middle fingers), Generosity and Insight (the two little fingers), and Meditation and Wisdom (the two thumbs), forming the shape of a three-pronged vajra.

After forming the mudrā, recite this mantra:

"Nẵng mô la đát-nẵng đát-la dạ dã. Nẵng ma thất-chiến noa, phộc nhật-la bá noa duệ, ma ha dược khất-xoa tế nẵng bảđát duệ. Đát nễ-dã tha: Án, củ lan đà lý, mãn đà mãn đà, hồng, phát tra, sa-phộc ha"

NAMO RATNA-TRAYĀYA

NAMAḤŚCAṆḌA-VAJRA-PĀNĀYE MAHĀ-YAKṢA-SENAPATAYE

TADYATHĀ: OṂ_ KULĀNDHĀRI BANDHA BANDHA HŪṂ PHAṬ SVĀHĀ

As before, seal the five places upon one's body. Because one is empowered by the Mudrā of the Family Mother, siddhi swiftly manifests before one, all demonic obstacles depart far away, and all enemies and those in the world who harbor unwholesome intentions are subdued and develop a mind of great loving-kindness toward the practitioner of yoga. If one should suddenly have an ominous dream or encounter an inauspicious occurrence, recite the mantra 108 times; all such things will then disappear, and great auspiciousness will be attained.

The practitioner should then visualize this Holy One before the Principal Deity, seated upon a lotus dais, wearing a crown and jeweled ornaments in the form of a celestial maiden. Her left hand holds a five-pronged vajra, and her right hand assumes the gesture of bestowing fearlessness.

Then imagine that golden syllables issue from the mouth of the Family Mother. The fully radiant syllables of the Principal Deity's mantra enter the practitioner's mouth and revolve clockwise upon the tongue like a garland.

After completing this contemplative practice, release this mudrā above the crown of the head.

_Next, form the Principal Deity's Samaya Mudrā: Interlace Generosity and Insight (the two little fingers) and draw them into the palms. Bend together Discipline and Method (the two ring fingers) and press them upon the point where the little fingers intersect. Extend together Patience and Vow (the two middle fingers). Bend Diligence and Strength (the two index fingers) like hooks and place them behind the upper joints of Patience and Vow (the two middle fingers), forming the shape of a three-pronged vajra. Extend together Meditation and Wisdom (the two thumbs), pressing them against the backs of Discipline and Method (the two ring fingers) in the space between Patience and Vow (the two middle fingers).

Recite this mantra:

"Nẵng mô la đát-nẵng đát-la dạ dã. Nẵng ma thất-chiến noa, ma hạ phộc nhật-la câu-lỗđà dã. Án, hộ lỗ hộ lỗ, để sắt-tra để sắt-tra, mãn đà mãn đà, hạ nẵng hạ nẵng, a mật-lý đế, hồng phát tra, sa-phộc ha"

NAMO RATNA-TRAYĀYA

NAMAḤŚCAṆḌA MAHĀ-VAJRA-KRODHĀYA

OṂ_ HULU HULU, TIṢṬA TIṢṬA, BANDHA BANDHA, HANA HANA, AMṚTE HŪṂ PHAṬ SVĀHĀ

Recite it seven times, each repetition perfectly clear, and visualize the Principal Deity together with one's own body as the Primordial Honored One. Because one is empowered by this mudrā and mantra, the Holy One does not transgress his original vow and bestows siddhi.

_Then take up the rosary and place it between both palms like an unopened lotus blossom. Raise it to the crown of the head and recite seven times the mantra of Vajravāc Bodhisattva to empower it.

The mantra is: "Án, phộc nhật-la ngu hứ-dã, nhược bả, tam ma duệ, hồng" OṂ_ VAJRA-GUHYA JĀPA-SAMAYE HŪṂ

Having empowered the rosary with this mantra, recite the mantra once while moving one bead. Having done this, recite the mantra one thousand times. Hold the rosary horizontally at the heart between the thumbs and index fingers, extending the remaining three fingers straight outward. The left hand guides the beads, while the right hand counts them, resembling the turning of the Dharma wheel.

Recite 108 times or one thousand times. If one does not complete 108 recitations, the prescribed number for fulfilling the prayer is incomplete.

During recitation, the mind must remain uninterrupted, and one should visualize one's body as the Principal Deity.

While reciting, one should not utter the mantra audibly. One should recite neither slowly nor hastily, and at the syllables Svāhā (SVĀHĀ), the bead should come precisely into place. When the prescribed number has been completed, once again raise the rosary, empower it, and set it down.

_Again form the Principal Deity's Samaya Mudrā and recite the mantra seven times. Then form the Mudrā of the Family Mother and recite it seven times. Imagine that the mantra one has recited once again issues from one's mouth, its golden syllables arranged in a row, and enters the mouth of the Family Mother. Together with the number of repetitions of the Principal Deity's mantra that one has completed, entrust the merit to the Family Mother, who gathers it into her palms and guards it so that it will not be dispersed or lost.

Afterward, form the Vajra-Bond Concentration Mudrā and enter the Samādhi of the True Root of the Principal Deity's Mantra-Syllable Wheel. Upon the pupils of both eyes, visualize the syllable Raṃ (᜚:RAṂ), its color like the flame of a lamp. Slightly bend the neck, close the eyes, and use the mind's eye of wisdom to illuminate clearly the Path of Mind.

Within the chest, visualize the perfectly full moon disc of bodhicitta. Hold it steadily present within the vital energies of the body, each aspect perfectly clear, free from outward distraction. Because the samādhi-water of wisdom is pure and still, the reflection of the bodhicitta moon appears within. Remain silently still for a while, with the mind concentrated upon a single object. Then, upon the perfectly rounded radiance, arrange each syllable of the Heart Mantra clockwise, and recite it mentally three or five times.

Then contemplate the first syllable Oṃ (㛸:OṂ): all dharmas have, from the beginning, never been apprehensible. When one corresponds with this meaning, the mind attends to the principle and does not attend to the syllable; the single path of purity pervades the Dharma Realm.

Then enter the gate of the second syllable, A (゚:A), and contemplate that all dharmas are fundamentally unborn.

Having completed this contemplation, enter the gate of the third syllable, Mṛ (㜮:MṚ): the self of all dharmas cannot be apprehended. One then realizes the equality of the true suchness of intrinsic nature and perfects merits as numerous as the sands of the Ganges.

Next, enter the gate of the fourth syllable, Te (ᚒ:TE): the true suchness of all dharmas cannot be apprehended. Having contemplated this thoroughly, within there are the perceiving subject, the perceived object, causes and conditions, and the subtle meanings of dharmas.

Then enter the gate of the fifth syllable, Hūṃ (ゖ:HŪṂ): neither perceiver nor perceived can be apprehended. Because the cause (hetu) is nowhere apprehensible, the result (phala) is likewise nowhere apprehensible.

Next, enter the sixth syllable-gate, Pha (ᛔ: PHA): the fruits of all dharmas are unobtainable. Because there is no fruit to be obtained, one immediately perfects the ultimate Dharma-body, the support upon which all uncontaminated dharmas depend.

Then contemplate the seventh syllable-gate, Ṭa (㪪: Ṭ): all dharmas are fundamentally unobtainable.

_Because all dharmas are free from contention, all dharmas are fundamentally unobtainable.

Because all dharmas have nothing that can be obtained, all dharmas are fundamentally unborn.

Because all dharmas are unborn, the self of all dharmas is unobtainable.

Because all dharmas are without self, the Suchness (Tathatā) of all dharmas is unobtainable.

Because the Suchness of all dharmas has nothing that can be obtained, the causes (hetu) of all dharmas are unobtainable.

Because the causes of all dharmas have nothing that can be obtained, the fruits (phala) of all dharmas are unobtainable.

Because the fruits of all dharmas have nothing that can be obtained, all dharmas are therefore free from contention.

Because all dharmas are free from contention, one attains the Samādhi of the Pure, Unelaborated True Aspect.

Having completed the circuit, return to the beginning. Because the mind accords with a single pure thought, one attains unobstructed prajnaparamita. All karmic hindrances, retributive hindrances, and afflictive hindrances accumulated since beginningless time are instantly extinguished together. All the Buddhas of the ten directions and the principal deity appear before one, and before long one will attain, according to one’s aspirations, both worldly and supramundane siddhis. In this very life one will realize the bodhisattva’s First Ground, the Ground of Joy, and after sixteen lives one will realize unsurpassed perfect awakening.

_Then emerge from this samādhi, form the Vajra Añjali with both hands, and mentally contemplate the principal deity and the assembly of noble ones. With the cadence of wondrous words of praise, extol their merits.

Again present the five kinds of offerings, mentally offering them as before.

Again offer argha. Aspiring in one’s mind for siddhi, address the noble assembly: “May the Noble Ones not transgress their original vows, but through their vast vows of great compassion bestow siddhi upon me.”

Then use the Fire-Enclosure Secret-Seam Mudrā and mantra, turning it to the left to release all the previously established boundaries.

Then form the Vehicle Mudrā. Visualize the principal deity and retinue seated upon the vehicle. Facing outward, flick the two middle fingers, Patience and Aspiration, to respectfully send the noble assembly back to their own realm, the World of Wondrous Joy. The mantra is as given previously.

Again form the preceding Mudrā of the Mother of the Vajra Family, turn the Wisdom finger—the left thumb—outward, and cast it forth.

Recite this mantra:

“Án, phộc nhật-la nghiệt sai nghiệt sai, bà nga tông, a mật-lý đá quân noa lý, sa phộc bà phộc nam, bổ nẵng la nga ma nẵng dã na, sa-phộc ha”

OṂ_ VAJRA AGACCHAGACCHA BHAGAVAṂ AMṚTA-KUṆḌALI SVABHĀVĀNĀṂ PUNĀ RĀGA MĀNAYĀNA SVĀHĀ

Again form the mudrās of the three Families and recite their mantras three times. After forming the Body-Protecting Mudrā, bow to the Buddhas and bodhisattvas. As one wishes, practice walking meditation (Caṅkramana) and read and recite the Mahāyāna scriptures. Dedicate the merit to all sentient beings, and pray that all beings may swiftly attain the siddhi sought in one’s mind.

_When the yogin eats, one should use the mantra and mudrā of the Lord of the Family to empower five places on one’s own body, and only then eat. When going to sleep, one should use the mudrā and mantra of the Mother of the Family to empower five places on one’s own body.

When urinating, defecating, or going to any impure place, use the Ucchuṣma Vajra Heart Mantra and Mudrā to empower five places. Then the māras will find no opportunity to cause harm, and accomplishment will swiftly be attained.

The Ucchuṣma Heart Mantra is: “Án, câu-lộ đà nẵng, hồng, nhược” OṂ_ KRODHANA HŪṂ JAḤ

THE RITUAL MANUAL FOR THE OFFERING, RECITATION, AND ACCOMPLISHMENT OF BODHISATTVA AMṚTA-KUṆḌALIN
ONE FASCICLE (End)