Thánh Hạ Dã Hột Lí Phược Đại Oai Nộ Vương Lập Thành Đại Thần Nghiệm Cung Dưỡng Niệm Tụng Nghi Quỹ Pháp Phẩm quyển 1

Homage to Vajrapani,

The Great Bodhisattva, Lord of Mysteries,

Who can expound the Supreme Vehicle

And swiftly bring realization of bodhi.

Hayagriva—the Horse-Headed One—

Can crush all demonic obstacles.

Through the skillful means of compassion,

He manifests a form of great wrath,

Becoming a sun of great majesty

That brilliantly illuminates boundless realms.

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Those practitioners obscured by ignorance

Quickly attain siddhi.

He pours forth the water of amrta,

Cleansing the assorted seeds

Perfumed within the alaya consciousness,

Swiftly gathering merit and wisdom,

And attaining the perfectly pure Dharma-body;

Therefore, I bow my head in homage.

I shall now, in accordance with the subtle and wondrous purport

Of the Mantra Teaching,

Expound this most secret ritual manual.

The acarya should first select

A disciple who practices the Mantra Teaching,

Who has pure faith in the Three Jewels,

Reveres the Mahayana Dharma,

Yearns for the Yoga Teaching,

Delights in cultivating the bodhisattva conduct,

Is neither timid nor weak in mind,

Seeks to study the corresponding gateway,

Relinquishes body, life, and wealth

Without weariness, fatigue, or regret,

Is of good lineage and possesses all faculties,

Is learned and protects the true Dharma (Samyak Dharma),

Delights in the practice of the Six Paramitas,

Cherishes and remembers all sentient beings,

Constantly wears the armor of the Great Vow,

And vows to deliver all beings throughout boundless realms.

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He shall cause all kinds of sentient beings

Swiftly to realize bodhi.

Acarya! If you see

A person who is such a suitable vessel for the Dharma,

Skillfully exhort and guide that person.

First, you should expound

The subtle and wondrous path of bodhi,

The skillful principle of prajna,

And the swift way to bodhi.

Then permit the disciple to receive the Three Refuges,

Cause the mind of bodhi to arise,

And next confer the “Three Kinds of Unobstructed Precepts

Of the Three Times,”

The bodhisattva’s disciplinary precepts.

Only then lead the disciple into the Wheel Mandala

To receive the Original Venerable One,

The Vidyadhara empowerment and protection,

And the corresponding Mandala.

Cause the disciple to establish samaya, the Original Vow.

From now until attaining Buddhahood,

Never abandon the mind of bodhi.

Revere the acarya

As equal to all Buddhas,

Just like Vajradhara.

Toward fellow practitioners,

Be respectful and never contemptuous.

Receive the vajra from the master,

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And also receive the Vajra Bell, a crescent-shaped musical instrument.

For the sake of seeking siddhi,

Until reaching the seat of bodhi,

Always preserve these and never relinquish them.

Remain close to the empowerment master,

Receive the complete teaching of the Original Venerable One,

And be resolute, without doubt.

Thereafter, practice with courageous diligence.

After a yoga practitioner has received from the master the ritual manual of the Original Venerable One, the practitioner should dwell in a secluded place, or in a forested mountain, a remote valley, or another excellent place as prescribed by the Teaching. Construct a pure chamber or stay in a monastery. Perform the rite for purifying the ground, smear and cleanse it with gomaya, and then coat the ritual ground with white sandalwood paste.

Hang banners all around and spread a canopy above. On the western side of the altar, place an image of the Original Venerable One. The practitioner should sit on the eastern side of the altar, facing the image, upon a mat woven of kusa grass, or sit cross-legged upon a small platform.

Divide the Mandala, arrange the positions of the holy venerable ones, place two arghya vessels filled with scented water, and set four bhadra kundali vessels at the four corners of the altar. Each day, scatter all kinds of seasonal flowers upon the altar, burn incense, apply fragrant ointments, light bright lamps, and offer food, drink, and fruit. Consecrate and arrange offerings on the four sides.

According to one’s means, prepare and adorn the place with utmost magnificence.

Whenever entering the altar, sincerely pay homage, express repentance, rejoice in merit, entreat the Buddhas to teach and remain, dedicate the merit, and make vows.

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At that time, Vajrapani Bodhisattva said to Manjusri: “There is the Holy Venerable Horse-Headed Great Wrathful King. I shall now speak of his Heart and wondrous mudra. Let the entire assembly come here.”

Then Vajrapani Bodhisattva again said to Manjusri: “Good son! Listen attentively! This Great Wrathful King possesses boundless merit and heroic power, and boundless Tathagatas attend upon him. Moreover, in times past, innumerable Tathagatas all wished to instruct beings so that they might attain unsurpassed perfect enlightenment. Immeasurable members of the Eight Classes of devas and nagas constantly make offerings to him, revere him, and attend upon him.

“If one merely recollects this Wrathful King, he can cause all kinds of obstructing Maras to be utterly destroyed. All makers of obstacles dare not approach and always flee far away. Within forty miles of the dwelling place of such a practitioner, there will be no demonic disturbances or classes of ghosts and spirits. The practitioner will always dwell together with the great bodhisattvas in the same place.”

At that time, from within samadhi, Vajrapani Bodhisattva alerted and summoned all sravakas, pratyekabuddhas, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans and nonhumans, and all living beings, who all came and assembled. He then drew forth the discriminating minds of those beings and caused them to become one in essence and abide together in the samadhi

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Called “Fire Extinction of Koti-Portions of Celestial Worlds.” Although they became a great mass of fire, like the radiance of seven suns shining forth, all those beings streamed from the mouth of the Great Horse, gathered together, and were swallowed without remainder, becoming a fierce flame. Thus is described the Subtle Heart of that Holy Venerable Horse-Headed Great Wrathful King: just as the great horse’s mouth engulfs and consumes, it burns away the assorted seeds perfumed within the alaya consciousness of all sentient beings.

The supreme root mantra is:

“Nẵng mạc Tam Mạn đa phộc nhật la nãn (1) Đá điệt tha (2) chủ lễ chủ lễ (3) Tỳ chủ lể, Tỳ chủ lễ (4) già đá dược xoa (5) ma ha bà la (6) Tát phộc tỳ để ná Tỳ na dạ ca (7) bá đà Tạp mô chỉ để (8) một đà dã, hồng, phát tra (9)”

*NAMAHÏ SAMANTA VAJRANÏÀMÏ

TADYATHA : CULU CULU – VICULU VICULU – CATÏA YAKSÏA. MAHÀ BÀLA – SARVA VIGHNÀMÏ VINÀYAKA VADÏA SAMUKTI BUDDHÀYA HÙMÏ PHATÏ.

As soon as this wondrous mantra was recited, the three-thousandfold great-thousand world-system shook in six ways. All Buddha-realms were burned by the fiery radiance of the Great Wrathful King, becoming a single mass of fire, identical in essence and appearance. Mount Sumeru, Mount Mahasumeru, the Iron Encircling Mountains, the Great Iron Encircling Mountains, and all the great oceans were entirely burned and dried up,

Becoming a mass of ashes. Such is the wondrous Heart Samadhi of the Holy Venerable

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Horse-Headed Great Wrathful King.

The practitioner should constantly abide in the mind of great bodhi and arouse profound compassion. The practitioner should then direct the mind to visualize all Tathagatas filling space, endowed with all the excellent marks, each entering the Samadhi of the Dharma-dhatu. Next, visualize one’s own body abiding within the ocean-like assembly of the Buddhas. Then form the Mudra for Alerting All Tathagatas. Both hands form Vajra Fists; hook the two little fingers together, then extend both index fingers straight so that they rest side by side. Recite the mantra:

“ÁN – phộc nhật la để sắt xá, Hồng”

– OM VAJRA TISÏTÏA HÙMÏ

By forming this mudra and reciting the Alerting Mantra, all Tathagatas emerge from samadhi. The yogi should make this petition to the Buddhas: “My body is deficient, my wisdom meager, and my merit scant; I am submerged in the ocean of suffering. I implore the majestic spiritual power of the Buddhas. May you not forsake your original vows of great compassion. Please compassionately pity me, behold and protect me, and rescue and deliver me.” All those Tathagatas then use their spiritual power to consecrate, protect, and keep the yoga practitioner in mind, enabling the practitioner to obtain immeasurable accumulations of merit and mastery over body and mind.

Next, one should pay homage to the Tathagatas of the four directions and request their blessing. First, pay homage to all the Tathagatas of the family of Tathagata Akshobhya in the East. The yogin should cast the entire body upon the ground, form the Vajra Añjali with both hands, extend them above the head, place the heart against the ground, and pay homage with utmost sincerity. The mantra is:

“ÁN – Tát phộc đát tha nghiệt đa (1) Bố Nhạ bả ba -tha nẵng dạ đa-ma nam (2) Nãnh lị dã đa dạ mính (3) Tát phộc đát tha nghiệt đa (4) phộc nhật-la tát đát-phộc địa sắt -xá sa- phộc hàm (5) Hồng”

– OMÏ – SARVA TATHÀGATA PÙJA PASVÀNÀYA ATMANÀMÏ NIRYÀTA YÀMI – SARVA TATHÀGATA VAJRASATVA ADHISÏTÏA SVÀMÀMÏ HÙMÏ.

By forming the mudra of offering up the body and reciting the mantra in worshipful offering and homage, the yogin, from this practice until the attainment of Buddhahood, will always receive the blessing of Vajrasattva, causing the bodhicitta to be perfected.

Next, one should pay homage to all the Tathagatas of the family of Tathagata Ratnasambhava in the South. As before, extend the body and cast it upon the ground, lower the Vajra Añjali to the heart, place the forehead against the ground, and pay homage with utmost sincerity. The mantra is:

“ÁN – Tát phộc đát tha nghiệt đa, bố nhạ tị sái ca dạ đa-ma nam, nãnh lị -dã đa dạ mính – Tát phộc đa tha nghiệt đa, phộc nhật-la la đát-nãnh tị tru tả hàm, đát la”

*OMÏ – SARVA TATHÀGATA PÙJA ABHISÏEKÀYA ATMANÀMÏ NIRYÀTA YÀMI – SARVA TATHÀGATA VAJRARATNA ABHISIMÏCA MÀMÏ TRÀHÏ.

By forming the mudra of offering up the body and reciting the mantra to present offerings and pay homage, until the attainment of Buddhahood, at each and every bhumi one will always receive the Dharma of abhisheka from Akashagarbha Bodhisattva (Àkà’sa garbha), perfect merit, possess all excellent marks, and always be the Dharma King of the Three Realms.

Next, pay homage to all the Tathagatas of the family of Tathagata Amitayus in the West. As before, extend the body, place the Vajra Añjali upon the crown of the head, set the mouth against the ground, and pay homage with utmost sincerity. The mantra is:

“ÁN – Tát phộc đát tha nghiệt đa, bố nhạ, bát la miệt đát nẵng dạ đa-ma nam, nãnh lị-dã đa dạ mính – Tát phộc đát tha nghiệt đa, phộc nhật-la đạt ma, bát-la miệt đát dã, Hàm, Hột- lị”.

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

By forming the mudra of offering up the body and reciting the mantra to present offerings and pay homage, until the attainment of Buddhahood one will always receive the blessing of Avalokiteshvara Bodhisattva (Avalokite’svara), perfect wisdom, and turn the wheel of the wondrous Dharma.

Next, pay homage to all the Tathagatas of the family of Tathagata Amoghasiddhi. As before, place the Vajra Añjali at the heart, set the crown of the head against the ground, and pay homage with utmost sincerity. The mantra is:

“ÁN – Tát phộc đát tha nghiệt đa, bố nhạ, yết ma nê A đa-ma nam, nãnh lị- dã đa dạ mính – Tát phộc đát tha nghiệt đa, phộc nhật- la yết ma củ lỗ Hàm A”.

– OMÏ - SARVA TATHÀGATA PÙJA KARMANÏI ATMANÀMÏ NIRYÀTA YÀMI – SARVA TATHÀGATA VAJRAKARMA KURU MÀMÏ ÀHÏ.

By forming the mudra of offering up the body and reciting the mantra to present offerings and pay homage, until the attainment of Buddhahood one will always receive the blessing of Vajrakarma Bodhisattva (Vajra Karma) and accomplish the great work of making offerings throughout the worlds of all Buddhas.

The yogin should then sit in the full lotus posture, keep the body upright and mindfulness properly established, leave the limbs unmoving, close the eyes, abide in tranquility, and enter the contemplation of the Four Immeasurables. Then form the meditation mudra and first enter the samadhi of the Immeasurable Mind of Loving-Kindness. With a mind of loving compassion, universally take as its objects all sentient beings born through the four modes of birth—egg-born, womb-born, moisture-born, and spontaneously born—within the six realms.

All possess the Tathagata-garbha and are endowed with the three vajras of body, speech, and mind. Through the power of the merit from my cultivation of the Three Mysteries, may all sentient beings become equal to Samantabhadra Bodhisattva (samanta Bhadra). Having contemplated in this manner, recite the Mantra of the Great Loving-Kindness Samadhi:

“ÁN – Ma hạ mạt đát-la dạ saphả la”

– OM – MAHÀ MAITRÌYA SPHARA.

Next, one should enter the Samadhi Wisdom of Immeasurable Compassion. With a compassionate mind, universally take as its objects all sentient beings born through the four modes of birth within the six realms, who are submerged in the ocean of suffering of birth and death. Because they do not awaken to their own minds, they delusively produce discriminations, manifold afflictions, and subsidiary afflictions. Therefore, they do not realize true suchness, which is equal to space and transcends merits as numerous as grains of sand. Through the empowering force of my cultivation of the Three Mysteries, may all sentient beings become equal to Akashagarbha Bodhisattva. Having contemplated in this manner, recite the Mantra of the Great Compassion Samadhi:

“ÁN – Ma ha ca lỗ noa dạ, saphả la”

– OMÏ – MAHÀ KARUNÏÀYA SPHARA.

Next, one should enter the Samadhi Wisdom of the Immeasurable Mind of Joy. With a pure mind, universally take as its objects all sentient beings born through the four modes of birth within the six realms. From the beginning they have been pure, like the intrinsic purity of a lotus flower unstained by adventitious dust. Through the power of the merit from my cultivation of the Three Mysteries, may all sentient beings become equal to Avalokiteshvara Bodhisattva. Having contemplated in this manner, recite the Mantra of the Great Joy Samadhi:

“ÁN – Truật đà bát-la mô ná, sa-phả la”

– OMÏ – ‘SUDDHA PRAMODA SPHARA

Next, one should enter the Samadhi Wisdom of the Immeasurable Mind of Equanimity. With a mind of equality, universally take as its objects all sentient beings born through the four modes of birth within the six realms. All are free from self and what belongs to self, from the skandhas, dhatus, and ayatanas, and from apprehender and apprehended. They are equal in the Dharma; mind is fundamentally unborn, and both nature and characteristics are empty. Through the power of the merit from my cultivation of the Three Mysteries, may all sentient beings become equal to Gaganagarja Bodhisattva (Gagana Garja or Àøkà’sa garja). Having contemplated in this manner, recite the Mantra of the Great Equanimity Samadhi:

“ÁN – Ma hô bế khất-sái, sa-phả la”

– OMÏ – MAHÀ UPEKSÏA SPHARA.

Through cultivating the samadhis of the Four Immeasurable Minds and the mantras of the Immeasurable Minds, the yogin will, in future lives, eliminate every kind of obstruction and difficulty, as well as the demonic activities of humans and devas. Immeasurable accumulations of merit will gather within the body, and the mind will become gentle, pliant, capable, patient, and masterful.

The yogin should not cling to external purity, but should constantly use the Dharma water of the intrinsic purity of ultimate truth to cleanse body and mind. Corresponding with reality according to principle, recite the Purification Mantra three times. The mantra is:

“ÁN – Sa-phộc bà phộc truật đà – Tát phộc đạt mạc sa-phộc bà phộc, truật độ hám”

– OMÏ – SVÀBHAVA ‘SUDDHA – SARVA DHARMA SVÀBHAVA ‘SUDDHA UHAMÏ

As stated in the Vajrashekhara Yoga Sutra: “When the vajras of body, speech, and mind and the bodhicitta have been lost, performing the rite of bathing with a purified mind will bring benefit.”

The yogin should then anoint both hands with fragrant oil and join them together at the heart. Then form the samaya seal of the Tathagata Family: join the palms like an unopened lotus; place the upper joints of the Progress and Strength fingers—the two index fingers—against the Forbearance and Vow fingers—the two middle fingers; bend the Meditation and Wisdom fingers—the two thumbs—against the sides of the Progress and Strength fingers—the two index fingers.

Having formed the mudra, recite the mantra and enter the “Yoga Contemplation of Intentional Awareness.” All Tathagatas fill the whole of space; may they anoint and bless me. Again visualize immeasurable rays of light streaming forth from the mudra, illuminating and touching every sentient being without exception, so that they may swiftly realize true suchness and equality. Through this Buddha Samaya Seal, may they swiftly realize yoga; may all sentient beings realize ultimate great bodhi.

Then recite the mantra:

“Nẵng mạc Tam Mãn đa một đà nam – ÁN – đát tha nghiệt đố nạp-bà phộc dã, saphộc hạ”

– NAMAHÏ SAMANTA BUDDHÀNÀMÏ – OMÏ TATHÀGATA UDBHAVÀYA SVÀHÀ

By reciting this Mantra, forming this Mudra, and directing the mind accordingly, one becomes equal to all Tathagatas, will fully attain the Thirty-Two Marks together with the Invisible Crown Mark, and will perfect the Three Bodies. Place this Mudra upon the crown of the head, then release it at will.

Next, form the Lotus Family Samaya Mudra. Again join the palms in the lotus-bud gesture (palms joined with a hollow between them) and place them directly before one’s heart. Keep the Tan and Hui fingers (the two little fingers) and the Dhyana and Prajna fingers (the two thumbs) upright together, while spreading open the remaining six fingers like an eight-petaled lotus.

After forming the Mudra, recite the Mantra and enter the “Contemplation of the Samadhi of Profound Great Compassion Yoga.” Visualize Avalokitesvara Bodhisattva, together with immeasurable Lotus-Bearers (those holding lotuses in their hands), filling the entire realm of empty space, and beseech them to empower me. Again arouse 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 in the six destinies.

They attain sovereign, impartial, objectless great compassion; swiftly attain the Illusory Samadhi; manifest every kind of body in accordance with the six destinies; attain the liberations of the Four Unobstructed Knowledges; become endowed with the sixty-four kinds of Brahma sounds; and respond directly to all sentient beings so that they may accomplish the Buddha Path. The Mantra is:

“Nẵng mạc kiếm Ma La bả noa duệ – Án bát-nạp mô nạp-bà phộc dã,saphộc hạ”

– NAMAHÏ KAMALA PÀNÏAYE - OMÏ PADMA UDBHAVÀYA SVÀHÀ

Through forming this Mudra and reciting this Mantra for empowerment, one becomes equal to Avalokitesvara Bodhisattva and will attain the Ten Bhumi, the Ten Masteries, and the three kinds of mind-made bodies. Place the Mudra before one’s mouth, then release it.

Next, form the Vajra Family Samaya Mudra. Cup both hands together; interlock the Tan and Hui fingers (the two little fingers) and the Dhyana and Prajna fingers (the two thumbs), crossing them over each other. After completing the Mudra, recite the Mantra and enter the “Contemplation of the Samadhi of Bodhicitta.” Visualize Vajrapani Bodhisattva, Hayagriva, and an immeasurable assembly of wrathful beings gathered together and filling the entire realm of empty space, and beseech them to empower me. Again visualize immeasurable rays of light streaming forth from the Mudra, illuminating and touching all sentient beings in the indeterminate destiny who incline toward the Two Vehicles, so that they may swiftly attain Great Bodhi. The Mantra is:

“Nẵng Mạc Tam mãn đá phộc nhật-la nản – ÁN – phộc nhật-lễ nạp-bà phộc dã saphộc hạ”

NAMAHÏ SAMANTA VAJRANÏÀMÏ_ OMÏ VAJRA UDBHAVÀYA SVÀHÀ

By reciting this Mantra, forming the Mudra, and directing the mind accordingly, before long one will attain the Vajra Body, Speech, and Mind of Vajrasattva; will be able to proclaim the Wheel of Command of the Esoteric Teaching; will bestow the superior, middling, and lower attainments upon all sentient beings without exception; and will swiftly realize attainment at once. Then place this Mudra before one’s heart and release it.

Again, form this thought: “Throughout the worlds, without leaving out any place,

there are immeasurable and boundless sentient beings who, although they have aroused bodhicitta and accumulated provisions of merit and wisdom, nevertheless lack wisdom, empowering skillful means, and the wondrous Dharma of Yoga. Because their roots of virtue have diminished, the various maras find an opportunity. How may these persons be led into the Wheel of Liberation? For each and every sentient being, I shall teach the Yoga of the Three Mysteries and the subtle and wondrous Mahayana, so that they may swiftly attain at once the supreme fruits of attainment, both mundane and supramundane.” Arousing the mind in this way constitutes being arrayed in the Great Vow’s Adorned Armor (donning the armor adorned by the great vow).

Next, one should form the Supreme Mudra of the Vajra Wisdom King. Interlock the two hands inwardly. Join the Ren and Yuan fingers (the two middle fingers); bend the Jin and Li fingers (the two index fingers) twice like hooks and place them against the backs of the first joints of the Ren and Yuan fingers (the two middle fingers), resembling a three-pronged vajra pestle held level. Join the Dhyana and Prajna fingers (the two thumbs) and rest them beside the Ren and Yuan fingers (the two middle fingers). The Mantra is:

“Nẵng mạc tam mạn đa một đà nam – ÁN phộc nhật-la ngân-nễ, bát-la niệm bả-đá dã, saphộc hạ”

– NAMAHÏ SAMANTA BUDDHÀNÀMÏ – OMÏ VAJRA AGRI PRADÌPTAYA SVÀHÀ.

With this Mudra, seal the five places: the forehead, left shoulder, right shoulder, heart, and throat; then open it above the crown of the head. By forming this Mudra, reciting the Mantra, and directing the mind accordingly, one immediately becomes clad in vajra armor, equal to the blazing radiance of the Vajra Wisdom King (Vajra Vidyaraja), and is guarded by immeasurable and boundless messengers of the Vajra Family. No obstacle, calamity, or ill-intentioned sentient being will dare cause harm. From the realm of empty space above down to the boundary of the Wind Wheel below, all sky-roaming and earth-dwelling beings, including the various classes of Vinayakas beneath, will arouse loving-kindness and will be unable to obstruct a bodhisattva who cultivates the Mantra Practice.

Next, one should form the Mudra of the Vajra Wheel Bodhisattva and recite the Mantra in order to enter the Mandala (Manïdïala—the sacred ritual ground) and receive the moral discipline of the Three Kinds of Unobstructed Bodhisattvas of the Three Times. Through entering the Mandala, body and mind become fully endowed with samayas (samaya—fundamental vows) as numerous as the minute dust particles throughout the ten realms and the three worlds, yet one has failed to observe the prohibitory precepts.

Through bending and extending the limbs, lowering and raising the head, uttering words, spitting, and giving rise to thoughts and mental movements, one forgets bodhicitta and loses one’s roots of virtue. By means of the supreme skillful means of this Mudra and Mantra, reciting, retaining, and directing the mind accordingly, one can eliminate the offenses of violating the samaya. One should therefore strive to manifest further radiance; one can purify body, speech, and mind, thereby entering all Mandalas and receiving the Samaya Abhiseka.

One should then form the seal: interlace the two hands inwardly; extend the Jin and Li fingers (the two index fingers) straight together; wind the Ren and Yuan fingers (the two middle fingers) around them so that they emerge before the first joints of the Jin and Li fingers (the two index fingers), each taking the form of an upright mountain peak. Extend the Dhyana and Prajna fingers (the two thumbs) straight together, place the Mudra at the heart, and recite the Mantra seven times.

The Mantra is:

“Nẳng mạc Tất- để- lị dã địa -vĩ ca nam, đát tha

nghiệt đa nam – Aùm vĩ la nhĩ, vĩ la nhĩ – ma ha chước-yết la phộc nhật-la – sa đá sa đá – sa la đế, sa la đế – Đát-la dĩ, đát-la dĩ – vĩ đà ma nhĩ – Tam bạn nhạ nễ – đát- la ma để, Tất đà ngại-lị đát-lam, sa phộc hạ”

NAMAHÏ STRIYA DHVIKANÀMÏ TATHÀGATANÀMÏ – AMÏ VIRAJI VIRAJI, MAHÀ CAKRA VÀJRI, SATA SATA, SARATE SARATE, TRAYI TRAYI, VIDHAMATI SAMÏBHAMÏJANI, TRAMATI SIDDHA AGRI TRÀMÏ – SVÀHÀ.

While reciting this Mantra, contemplate as follows: “May all sentient beings in the six destinies of birth and death throughout the entirety of empty space and to the utmost limits of the Dharma Realm swiftly enter the Great Mandala of the Vajra Realm and become equal to the Great Bodhisattva Vajrasattva.”

Next, form the Vajra Joined-Palms Mudra: interlace the ten fingers of both hands, with the right over the left, and join the palms together; the Mudra is thereby formed. The Mantra is:

“ÁN – phộc nhật-lãng nhạ lị”

– OMÏ VAJRA JÀLI

By forming this Vajra Joined-Palms Mudra, one swiftly perfects the Ten Paramitas and attains the Ten Masteries.

Next, form the Vajra Bond Mudra: using the preceding Mudra, interlace the ten fingers outwardly and close them into a fist; the Mudra is thereby formed. The Mantra is:

“ÁN – phộc nhật-la mãn đà”

– OMÏ VAJRA BANDHA

By forming this Vajra Bond Mudra, the yoga practitioner swiftly

perfects the Ten Bhumi.

Next, form the Vajra Bond Mudra for Crushing the Ten Kinds of Delusive Obstructions and Attaining Realization: as with the preceding Vajra Bond, draw the Mudra back and strike the heart three times; the Mudra is thereby formed. The Mantra is:

“ ÁN – phộc Nhật- la mãn đà, đát- la tra”

– OMÏ – VAJRA BANDHA TRÀTÏ

By forming this Mudra, one can crush and destroy the ten kinds of delusive obstructions within the mind, thereby manifesting and bringing forth Vajra Body, Speech, and Mind.

Next, form the Vajra Pervasive Entry Mudra: As with the preceding Vajra Bond Mudra, bend Dhyana and Wisdom (the two thumbs) into the palms, each pressing against Precepts and Method (the two ring fingers), and place it over the heart. The mantra is:

“ ÁN – phộc nhật- la phệ xả Aùc”

– OMÏ – VAJRA AVI’SA AHÏ

By forming this mudra, the Three Mysteries within the yogin’s body are brought into accord and submission, and the empowerment remains undispersed.

Next, form the Vajra Fist Samaya Mudra: As with the preceding Vajra Pervasive Entry Mudra, bend Diligence and Strength (the two index fingers) and rest them against the backs of Dhyana and Wisdom (the two thumbs); it is thereby formed. The mantra is:

“ ÁN – phộc nhật-la mẫu Sắt-Trí – noan”

– OMÏ VAIJRA MUSÏTÏI – VAMÏ

By forming the Vajra Fist Samaya Mudra, the vajras of body, speech, and mind unite into a single essence. The practitioner of yoga will swiftly attain all accomplishments.

Next, form the Complete Samaya Mudra: As with the preceding Vajra Bond Mudra, extend Patience and Vow (the two middle fingers) upright and

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join them together; it is thereby formed. Recite the mantra once. The mantra is:

“ ÁN – Tam ma dã, sa đát noan”

– OM - SAMAYA STRAM

Then contemplate your own body as being like Vajrasattva, abiding within a moon-disc. Also contemplate Vajrasattva directly before your body, like an image in a mirror, so that the two bodily forms face each other without any difference. By forming this mudra, reciting the mantra, and maintaining the corresponding contemplation, one becomes master of all mudras.

Next, form the Great Samaya True Mudra: With both hands form the Vajra Bond. Bend Patience and Vow (the two middle fingers) into the palms so that their faces meet; extend Charity and Wisdom (the two little fingers) straight and join Dhyana and Wisdom (the two thumbs) together. Touch the tips of Patience and Vow (the two middle fingers) to the heart. The mantra is:

“ ÁN – Tam ma dã, Hốc, Tố la đa, sa đát noan”

– OM – SAMAYA HOH SURATA STRAM

By forming this mudra, Vajrasattva within the body of the practitioner of yoga is awakened and, through the power of his divine majesty, empowers the practitioner swiftly to attain the body of Samantabhadra Bodhisattva.

Next, form the Lotus Samaya Mudra: As with the preceding Vajra Bond, raise Charity and Wisdom (the two little fingers), join Dhyana and Wisdom (the two thumbs), and place the mudra before the mouth. Recite the mantra:

“ ÁN – phộc nhật la Bả ná ma, Tam ma dã, sa đát

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noan”

– OM – VAJRA PADMA SAMAYA STRAM

The yogin should reflect: “This body of mine is now equal to Avalokiteshvara Bodhisattva.” Visualize the left hand holding a lotus at the heart and the right hand making the gesture of opening the lotus. Abide within a perfectly full moon-disc, visualizing every detail clearly.

By forming this mudra and reciting the mantra for empowerment, one swiftly attains all samadhis and all skillful means of prajnaparamita.

Next, form the Summoning Sins Mudra: With both hands form the Vajra Bond. Extend Patience and Vow (the two middle fingers) like a needle, and bend Diligence and Strength (the two index fingers) like hooks. Arouse the mind of great compassionate pity, move the mudra back and forth, and visualize summoning into your palms all the sins of sentient beings, every accumulation of wrongdoing, and the three evil destinies within your own body. They appear black like mist and as numerous as a host of demons. The mantra is:

“ÁN – Tát phộc há ha, ca li sái noa, vĩ Thú đà nẵng, phộc nhật la tát đát phộc, Tam ma gia, Hồng, phát Tra”

– OM – SARVA PÀPA AKARSANA VI’SODHANA VAJRASATRA SAMAYA HÙM PHAT

Next, form the Crushing Sins Mudra: Interlace the eight fingers inwardly, and extend Patience and Vow (the two middle fingers) upright as before. Visualize holding a single-pronged vajra in the hands, and visualize your own form transforming into Trailokyavijaya. Recite the mantra with the mouth while inwardly arousing loving-kindness and compassion. Snap Patience and Vow (the two middle fingers)

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three times, crushing all the sins of sentient beings and the three evil destinies, causing them all to be pacified and eliminated. The mantra is:

“ ÁN – phộc nhật la mãn đà đát la tra “

– OM – VAJRA BANDHA TRAT

By forming this mudra, one can crush and extinguish the ten kinds of delusive obstruction in the mind, revealing and bringing forth the vajras of body, speech, and mind.

Next, form the Samadhi Mudra: As with the preceding Vajra Bond, place it palms upward upon the cross-legged lap. Bend the middle joints of Diligence and Strength (the two index fingers), keeping their backs straight together. Place Dhyana and Wisdom (the two thumbs) horizontally, resting them together upon Diligence and Strength (the two index fingers). Recite the mantra:

“ ÁN – Tam Ma địa bá ná mính, Hột lị”

– OM – SAMADHI PADME – HRÌH

Next, form the Mudra of Paying Homage to the Buddha While in Samadhi: First bow with the five limbs touching the ground. Join both hands in the Lotus Añjali, and visualize your own body bowing universally at the feet of all Tathagatas and bodhisattvas. The mantra is:

“ ÁN – Tát phộc đát tha nghiệt đa bã ná mãn ná nẫm ca lộ nhĩ”

– OM – SARVA TATHÀGATA PÀDA

VANDANAM KARA UMI.

Through the empowerment of this mantra, the practitioner of yoga, without leaving the seat, can manifest throughout the ten directions and truly bow to all Buddha-Tathagatas in the ocean-like assemblies of all lands numerous as dust motes.

The yogin sits upright, the body unmoving, and visualizes being within the ocean-like assembly of all the Tathagatas. Contemplate each subtle Buddha as being like a sesame seed, each perfectly endowed with the major and minor marks,

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clearly and distinctly visible. Then enter the contemplative wisdom of Avalokiteshvara Bodhisattva and reflect: “Because all dharmas are originally pure, I too am pure. Since worldly desire is entirely pure, anger is also pure. Since worldly defilements are entirely pure, all sins are also pure. All worldly dharmas are entirely pure. Since worldly prajnaparamita is entirely pure, sarvajna (omniscience) is also pure.”

When the yogin has completed this contemplation, body and mind suddenly become pure. Recite the Mantra of Penetrating the Mind:

“ ÁN – Tức Đa bát la để phệ đặng ca lỗ nhĩ”

– OM – CITTA PRATIVEDHAM KARA UMI.

If the yogin recites it without limiting the number, the twofold selflessness—the selflessness of persons and the selflessness of dharmas—will be realized, the Tathagata-garbha will be revealed, and the perfect mind of bodhi will be attained. Recite the Mantra of the Bodhi-Mind:

“ ÁN – Mao địa tức đa Mẫn đa bả ná dạ nhĩ”

– OM - BODHICITTAM UTPADA YÀMI

Then close the eyes and still the mind. Contemplate at the very center of your chest a pure white moon-disc, cool and perfectly full. With one-pointed concentration, do not engage with anything else. Upon this luminous disc, visualize an eight-petaled lotus. At the center of its dais, contemplate the syllable Hột lị ( : - Hrìh), the color of rose crystal. Then recite the Empowerment Mantra:

“ ÁN – Để sắt xá bả ná ma”

– OM TISTA PADMA

Visualize that lotus gradually expanding until it completely fills the Small

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Thousandfold World-System, the Medium Thousandfold World-System, and the Great Thousandfold World-System. That flower possesses great rays of light that illuminate the beings of the six destinies, eliminating all their suffering and afflictions and causing them to obtain peace, joy, and bliss. Then recite the Mantra for Expanding the Lotus:

“ ÁN - sa phả la bả ná ma”

– OM – SPHARA PADMA

Again visualize that lotus gradually contracting until it is the same size as your own body. Then recite the Mantra for Contracting the Lotus:

“ ÁN – Tăng ha la, bả ná ma”

– OM – SAMHARA PADMA

Again visualize all the Tathagatas throughout space entering the lotus and uniting into one essence. That lotus transforms into Avalokiteshvara Bodhisattva, whose body is the color of rose crystal. He sits upon the lotus dais and wears a jeweled crown upon his head; within the crown is a manifested Buddha. Visualize every detail clearly and distinctly. With a resolute mind, recite the Yoga Mantra for Transforming One’s Own Body into the Principal Deity:

“ ÁN – phộc nhật la đạt mô hàm”

– OM VAJRA ATMAKA UHÀM

Through the empowerment of reciting this mantra, the yogin’s own body becomes identical to the principal deity, without any difference.

Next, form the Empowerment Mudra: As in the preceding Vajra Bond, join and raise the Index and Strength fingers (the two index fingers), bending them like lotus petals, and also raise the Dhyana and Wisdom fingers (the two thumbs); thus the mudra is formed. With this mudra, empower the four places—the heart, forehead, throat, and crown of the head—reciting the mantra once at each place. The mantra is:

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“OM – phộc nhật la đạt ma địa sắt xá sa phộc Hàm”

– OM – VAJRA DHARMA ADBISTA SRÀMÀM (HRIH)

By forming this mudra for empowerment, the practitioner attains mastery, becomes free from all hindrances and adversities, and swiftly accomplishes the yoga of the Principal Deity.

Next, form the Buddha-Jewel Crown-Abhiseka Mudra: As in the preceding Vajra Bond, extend the Endurance and Vow fingers (the two middle fingers) and the Index and Strength fingers (the two index fingers), placing them together like lotus petals. Hold the mudra above the forehead and recite the mantra three times. The mantra is:

“OM – Đát tha nghiệt đa đạt ma Hồng”

– OM – TATHÀGATA DHARMA – HÙM

By forming this mudra and reciting the mantra, one receives the crown-abhiseka of Amitayus Tathagata.

Next, form the Lotus Garland Mudra: Make the Lotus Fist with each hand and place them at the forehead as though fastening a garland, then circle them three times. Also circle the crown of the head three times, then separate them to the two sides and gradually lower them as though letting ribbons hang down. Beginning with the Altar and Wisdom fingers (the two little fingers), release and extend the ten fingers in sequence. Recite the mantra:

“OM – Bả ná ma ma lê, đạt ma, hột lị, hàm”

– OM – PADMA MÀLE DHARMA HRÌH HÙM

By forming the Lotus Garland Mudra, one shall be chosen as a Dharma king within the Lotus Family.

Next, form the Lotus Armor Mudra: Make the

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Vajra Fist with each hand and extend the Index and Hook fingers (the two index fingers). At the tips of these two fingers, visualize the two syllables OM and CHÂN—one at the tip of the right index finger and the other at the tip of the left index finger. Then recite the Armor Mantra:

“OM – phộc nhật la ca phộc tả, phộc nhật lị cũ lễ, phộc nhật la phộc nhật la Hàm”

– OM – VÀJRA KAVACE, VÀJRA KURU, VÀJRA VAJREDA HÙM

While reciting the mantra, place the two Index and Strength fingers (the two index fingers) above the heart and circle them three times. Separate them evenly toward the back and circle there three times as well. Then circle them around the navel, next around the right knee, and then around the left knee.

Return to the navel and circle them there; next proceed to the lower back, and afterward return to the front of the heart. Then circle them around the right shoulder, then the left shoulder, then proceed to the throat and afterward to the neck. Again proceed to the front of the forehead and then to the back of the head.

At each place, circle them three times. As before, slowly lower them along the two sides as though letting ribbons hang down. Beginning with the Altar and Wisdom fingers (the two little fingers), release and extend the ten fingers in sequence.

Then rotate both hands as though dancing, place them at the heart, and clap three times. Thereupon recite the Hand-Clapping Mantra:

“OM – Bả ná ma để sử dã, hốc”

– OM PADMA MSYA HOH

By forming the Vajra Armor Mudra, until the attainment of Buddhahood, in every place and every lifetime one shall always wear the armor of Great Compassion and Vajra, adorning body and mind. Whatever worldly or supramundane siddhis one seeks shall all be completely accomplished. All inner and outer hindrances and Vinayakas

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dare not intrude or cause disturbance. Through reciting the mantra of the Vajra Hand-Clapping Mudra, the entire assembly of holy beings becomes joyful.

Next, visualize before the body: upon the Wind Disk of the realm below, visualize the black syllable HAM, which gradually transforms into the shape of a half-moon, corresponding to the WIND DISK. One should contemplate the true statement: “All dharmas are free from causes and conditions.”

Next, above the Wind Disk, visualize the white syllable VAM radiating light, gradually expanding until it fills an area equal in size to the original Water Disk. One should contemplate the true statement: “The intrinsic traces of all dharmas are beyond verbal expression.”

Again, above the Water Disk, visualize the syllable-gate PRA transforming into a golden tortoise that radiates golden light, gradually expanding until it extends for immeasurable yojanas. One should contemplate the true statement: “The ultimate meaning of all dharmas cannot be apprehended; this is employed as skillful means.”

Again, within empty space, visualize the syllable-gate KHAM transforming into Vairocana Tathagata. One should contemplate the true meaning: “All dharmas are like empty space.” The Buddha’s body is the color of a pure white moon. Upon his head he wears a Vajra crown and is adorned with strands of lapis lazuli jewels. His body is clothed in the subtle, light, and wondrous garments of the heavenly realm, and his hands form the Supreme Bodhi Mudra. He arouses profound compassion and pities 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 pouring forth amrita water endowed with the eight virtues, its color

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like a snow-white conch shell, thoroughly moistening and extinguishing the afflictive fires of all sentient beings in the six destinies. It fills the entire back of the golden disk and the tortoise, forming a vast ocean of fragrant milk. One should then form the Ocean Accomplishment Mudra: interlace the ten fingers inwardly in an inner bond, turn the palms upward, and rotate them toward the right. Recite the mantra:

“OM – Vĩ ma lộ nại địa Hồng”

– OM – VIMALA UDHADI HÙM

To accomplish the Transformation Lotus, contemplate the syllable-gate LAM emitting red flames, which then form a triangular Fire Disk that gradually expands until it equals the Water Disk in size. Suddenly, from the back of the golden tortoise there springs forth a great eight-petaled lotus, with Vajra as its body, extending for immeasurable yojanas. Within the flower’s dais, contemplate the syllable-gate A. One should contemplate the true meaning: “All dharmas are originally unborn.” From the Dharma-realm of equality of the syllable-gate A there arises Mount Sumeru, King of Mountains. To accomplish Mount Sublime Height, form the Accomplishment of the Jeweled Mountain King Mudra: interlace the ten fingers inwardly, then clench them tightly into a fist. The mantra is:

“OM – A Tả La Hồng”

– OM ACALA HÙM

Through this mudra, esoteric mantra, and samadhi, Mount Sumeru, King of Mountains, is immediately formed from the conjunction of four bases. It is surrounded by seven ranges of golden mountains, and along its slopes are waters endowed with the eight virtues. From the sides of the King of Mountains project four terraces, the heavenly realms of the Four Heavenly Kings and their retinues. Each abides in his own direction, with immeasurable attendants guarding the Vajra peaks in successive watches. That mountain measures

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approximately eighty-four thousand yojanas across, and its ground is level. To make it exceedingly secret, firm, and indestructible like Vajra, extending below as far as the boundary of empty space, one should visualize the syllable A within the pavilion. Next, in the east visualize the syllable HUM; in the south visualize the syllable TRAH; in the west visualize the syllable HRIH; and in the north visualize the syllable AH.

These transform into the palaces in which the five Devas dwell. Then form the Vajra Stake Mudra: insert the right Precept finger (right little finger), from behind the left Wisdom finger (left little finger) and the left Direction finger (left ring finger), into the palm. Insert the right Endurance finger (right middle finger) behind the left Vow finger (left middle finger); do likewise with the right Strength finger (right index finger).

The tips of the Direction finger (left ring finger) and Vow finger (left middle finger) project outward from between the Altar and Wisdom fingers (the two little fingers) and the Index and Strength fingers (the two index fingers). All the remaining fingers are joined together in the form of a mountain peak, thus forming the mudra. Through the mantra and the form of the Vajra Stake Mudra, immeasurable fiercely blazing flames pour forth.

Point the thumbs downward and plant them toward the ground; with each recitation, plant them once. After doing so three times, stop. The earth boundary then becomes firm and indestructible.

The mantra is:

“OM – Chỉ lị chỉ lị, phộc nhật la, phộc nhật lị bộ luật, mãn đà mãn đà, Hồng phát Tra”

“OM – KILI KILI VAJRA VAJRI BHRÙ BANDHA BANDHA HÙM PHAT.”

Because of the empowerment of this Mudra and Mantra, even if, within the great ritual ground of recitation, there are any obscure faults or other causes that might summon obstacles, through the empowerment of this Mudra the seat becomes a

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Vajra Seat; the devas, demons, and all classes of obstructing beings dare not cause harm. With little effort, one swiftly attains great accomplishment. It should accord with the greater or lesser scope of one’s aspiration and correspond to the dimensions of the ritual ground. Thus should this be understood.

Next, form the Vajra Wall Mudra for enclosing the directions and corners: Extend Thiền and Trí (the two thumbs) upright and outward to the sides in the shape of a wall. One should contemplate the Mudra becoming a blazing vajra. From the Mudra pour forth immeasurable, fiercely blazing vajra flames. Rotate the Mudra clockwise around the body three times, corresponding to the size of the mandala, and it immediately forms an adamantine Vajra Wall. The Mantra is:

“ÁN – Tát la, Tát la, phộc nhật la – Bát la ca la, Hồng phát tra”

– OM - SARA SARA VAJRA PRAKÀRA HÙM PHAT

Because one forms this Mudra, recites the Mantra, and mentally performs the empowerment, even all the Buddhas would not act contrary to it; how much less could the various difficult-to-subdue classes of spirits—Vinayakas, poisonous insects, and beings with sharp fangs and claws—invade or harm one?

The yogin should further contemplate, upon the summit of Mount Sumeru, an immense jeweled palace. This palace is fashioned from priceless mani jewels. Precisely in the four directions are four gates. On both the right and left sides of each gate stand auspicious banners. All around the broad crossbeams are suspended strings of jewels, jeweled necklaces, small bells, silken banners, and all manner of intermingled ornaments, wondrously adorning the palace. A gentle breeze stirs them, producing harmonious music.

Furthermore, outside the palace, at each of the four corners, are four gates adorned with semicircular vajra jewels. Jeweled pillars are arranged in

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rows, from which exquisite long garments hang. Clouds of incense drift everywhere, raining down flowers of every kind.... Furthermore, outside that palace, immeasurable wish-fulfilling trees stand in rows. The devas perform every kind of wondrous music; there are jeweled argha vessels, exquisite foods and drinks of the heavenly realm, lamps made of mani jewels.....

Having completed this contemplation, recite the 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 abide.

Having spoken this verse, immediately form the Treasury of Space Mudra and recite the Mantra, imagining that from the Mudra pour forth offerings like those in the palace described above. The Mantra is:

“ÁN – Nga nga nẵng, tam bà phộc, phộc nhật la cốc”

– OM – GAGANA SAMBHAVA VAJRA HOH

Because of the empowerment of this Mantra and Mudra, even if the contemplation has not been successfully formed, it nevertheless becomes a vast and genuine Dharma offering.

Further contemplate a lotus dais within the palace. Within the lotus dais, visualize the syllable Hột lị ( ) emitting a great radiance that universally illuminates the boundless Buddha-worlds. All suffering sentient beings touched by this radiance attain liberation. From within this great radiance appears HAYAGRIVA, the Great Wrathful King, with four wrathful faces, tiger fangs protruding upward and downward, and eight arms, each holding a weapon. He is seated upon a lotus seat atop a jeweled stone platform. Upon the crown

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of the central face is a deep-blue horse’s head. His hair is curled like spirals, and the majestic color of his body is like the sun. His entire body blazes with scorching fire like the conflagration at the end of a kalpa, burning away the karmic obstacles within humans and devas. Immeasurable wrathful beings and the bodhisattvas of the Ten Paramitas surround him as attendants. The eight offering bodhisattvas each abide in their original positions. At the four corners of the palace are the four groups Ba La Đá Ma, Bà La Già Na, Nhất Kế Dạ Sát, and A Bà La Để, together with the four Kumāras, all surrounded before and behind by immeasurable retinues.

There are also eight ranks of Great Dragon Kings surrounding the four sides, together with the other Eight Classes of devas as their retinues.

Thus contemplate the immeasurable host of noble beings and the principal deity with perfect clarity and distinctness, without forgetting their proper sequence. Immediately form the “Bodhisattva Who First Resolves to Turn the Dharma Wheel Mudra”: Both hands form Vajra Fists; Tiến and Lực (the two index fingers), and Đàn and Tuệ (the two little fingers), interlock like hooks. Then recite the Mantra:

“ÁN – phộc Nhật la chước yết la, Hồng, nhược, Hồng Noan, Hốc.”

– OM – VAJRA CAKRA HÙM – JAH HÙM VAM HOH

Place this Mudra upon the mandala before the body, and it becomes the Great Mandala of the Lotus Family Mother of Subjugation. Place the Mudra upon the heart, and oneself becomes the Great Mandala. Touch the image of the principal deity with the Mudra—whether the image is a painting, a bronze statue, or a silk image—and it becomes the Great Mandala. Place the Mudra in space before the body, and throughout the entire Realm of Space

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it becomes the Great Mandala. Even if the practitioner has transgressed the Dharma through error, corrupted the three karmas, or broken the Samaya Precepts, because of forming this Mudra and reciting the Mantra for empowerment, all faults can be removed and everything brought to perfection.

Next, form the Mudra for Universally Inviting and Awakening All the Noble Assembly: As in the previous Vajra Bond, raise Nhẫn and Nguyện (the two middle fingers) upright and bend Tiến and Lực (the two index fingers) like hooks; the Mudra is thereby formed. The yogin should, in an elegant Brahma voice, recite three times the Mantra for Awakening the Noble Assembly, awakening the principal deity, the bodhisattvas of the Ten Paramitas, and the noble assembly of the Lotus Family. The Mantra is:

“ÁN – Dạ tứ thí già lam Tố nghiệt đá, chỉ những phệ Nga đa, bát la ma nhĩ đán đế phộc la, tát đát phộc, vĩ khất la ma – ca lỗ, tứ tát noan, Tát la ná, ma hạ ma la – A Tán noa ca, tát đát phộc, vĩ truật địa, ca la ca – Đát đát lệ nan, để la diêm, để la diêm – vĩ la diêm, vĩ la diêm – A la la khất lị bá ma dã, sa phộc hạ”

Next, form the Mudra for Universally Summoning the Buddhas and Bodhisattvas. Separate the preceding Mudra, cross the forearms before the chest with the left over the right, and position Nhẫn and Nguyệt (the two middle fingers) and Thiền and Trí (the two thumbs) as though snapping the fingers. Then imagine that the left hand holds open a vajra bell while the right hand holds a single-pronged vajra pestle. The sound of the bell resounds throughout the worlds of the ten directions. Having heard it, the Buddhas, bodhisattvas, and entire noble assembly all come and gather in the space above the mandala. The yogin then abides in the samadhi of Avalokitesvara Bodhisattva and recites the praise of the 108 names of the Lotus Family, universally inviting the entire noble assembly. Recite the praise:

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“Nhạ dã, đổ một lị noa la hướng khư nhạ tra kế xả ca la khí đà lam – Bát ná ma phộc lãng Nga duệ sắt trí đát la dã, mật đát la, sa hạ sa la bộ Lịch – Sa đát đa na mộ sa khất lị, đố tỷ vĩ nễ dã đà la nhĩ phộc nga nẫm – A ha ma phộc lộ chỉ đế Thấp phộc la, canh lam sa đa lật bát la noa đa – Bả ná ma la nga nãnh ma lam – Ca ma la nga mẫu đát hàm – Lộ ca nẵng tha, mạn đà mính – Tát phộc truật đà.”

Next, form the Hayagriva Hook Mudra: Both hands form the Vajra Bond; bend Tiến and Lực (the two index fingers) like hooks, and recite the Mantra three times. The Mantra is:

“ÁN – ha dã cật lị phộc – Ma hạ bả ná mang củ xá – yết la sái dã thí già lam – Tát phộc bả xá ma củ la, Tam ma diễm – Bá ná mang củ xá đà la – Hồng, nhược”

– OM – HÀYAGRIVA, MAHÀ PADMA ANKU”SA AKARSÀYA”SÌGRAM – SARVA PADMA KÙLA SAMAYAM, PADMA ÀNKU’SA DHÀLA – HÙM JAH.

By forming this Mudra and issuing the summons, the entire noble assembly comes and gathers.

Next, form the Amoghapasa Bodhisattva Mudra: Join both hands in the Lotus Añjali. Tiến and Lực (the two index fingers) and Thiền and Trí (the two thumbs) form the Vajra Bond, with the right thumb entering the tiger’s mouth of the left hand. Then recite the Mantra:

“ÁN – A mộ già bả ná ma bá xả – củ lỗ đà yết la

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sāya – Praveśāya – Mahā Paśupati – Yama, Varuṇa, Kubera – Brahmā, Veśadhara – Padma Kula Samayam – Hūṃ, Hūṃ, Hūṃ, Hūṃ”

– OM – AMOGHA PADMA PÀ’SA KRODHA AKARSÀYA PRAVE’SÀYA – MAHÀ PÀ’SUPÀTI, YAMA, VARUNA, KUBERA, BRAHMA, VE’SADHÀRA, PADMA KÙLA SAMAYAM – HÙM HÙM HÙM HÙM

By forming this Mudra, all the holy assembly is led into the Great Mandala.

Next, form the Lotus Chain Bodhisattva Mudra: Join the two hands in the Lotus Añjali; form the Vajra Bond with the Progress and Strength fingers (the two index fingers) and the Meditation and Wisdom fingers (the two thumbs), each touching the other like a ring. Then recite the Mantra:

“OM – Padma Sphoṭa Bandha – Sarva Padma Kula Samaya Śīghram – Hūṃ Vaṃ”

– OM – PADMA SPHOTA BANDHA – SARVA PADMA KÙLA SAMAYA SÙGRAM – HÙM VAM.

By forming this Mudra, all the holy assembly, through the essential nature of Great Compassion, each abides firmly and immovably in its original place within the place of enlightenment, without dispersing.

Next, form the Lotus Garland Mudra: Join the two hands in the Lotus Añjali; bend the Meditation and Wisdom fingers (the two thumbs) into the palms, each placing them between the Altar and Wisdom fingers (the two little fingers) and the Precept and Direction fingers (the two ring fingers). Then recite the Mantra:

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“OM – Samukha Sanaudaka Māla – Veśadhara – Padma Ghaṇṭāya Veśāya – Sarva Padma Kula Samayam – Sarva Mudrāṃ Bandhāya – Sarva Siddhaya Me Prayaccha – Padmāviśa Aḥ – Āviśa Aḥ”

– OM – SAMUKHA SANAUDAKA MÀLA – VE’SA DHÀRA – PADMA GHAMTÀYA VE’SÀYA – SARVA PADMA KÙLA – SAMAYAM – SARVA MUDRAM BANDHÀYA – SARVA SIDDHAYAME PRÀYUSAI – PADMAVI’SA AH, AVI’SA AH

By forming this Mudra and reciting the Mantra three times, all the holy assembly becomes exceedingly joyful.

Next, one should expel the obstructing māras. Use the Wrathful Trailokyavijaya Mudra and Mantra, and visualize above the two pupils the syllable Hrīḥ ( ), transforming into suns that pour forth immeasurable rays of awesome light. Upon each ray is a fierce, blazing vajra. Knit the brows and glare with wrathful eyes; turn clockwise and gaze upon the great assembly of bodhisattvas. Because they are beheld by the wrathful Vajra gaze, all evil beings concealed within the great assembly withdraw and disperse. Through this gaze, the principal deity and the holy assembly are all delighted.

Then form the Mudra: Make Vajra Fists with both hands, place the right hand over the left wrist, hook the Altar and Wisdom fingers (the two little fingers) together, and extend the Progress and Strength fingers (the two index fingers) straight. Hold the Mudra before the heart and recite the Mantra:

“OM – Sumbhani Sumbha Hūṃ – Gṛhṇa

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Gṛhṇa – Apaya Hūṃ – Ānaya Hoḥ – Bhagavan Vajra Hūṃ Phaṭ”

– OM – SUMBHÀNI SUMBHA HÙM – GRHỤA GRHNA/A PAYA HÙM - ANAYA HOH – BHAGAVAM VAJRA HÙM PHAT.

By forming this Mudra, reciting the Mantra, and abiding in the wrathful samadhi, all afflictions, karmic obstructions, and hindrances of body and mind are completely consumed by the Vajra’s fiercely blazing flames of wisdom. Then rotate the Mudra three times counterclockwise to expel obstructions. Next, rotate it clockwise three times, making the circuit as large or small as desired, thereby establishing the boundary in the cardinal and intermediate directions. Then seal the heart, forehead, throat, and crown. After reciting the Mantra once, release the Mudra above the crown.

Next, form the Upper Vajra Net Mudra: Following the preceding Wall Mudra, have the Meditation and Wisdom fingers (the two thumbs) each touch the lower joint of the Progress and Strength fingers (the two index fingers). Once the Mudra is formed, visualize it as a vajra. From the Mudra, immeasurable vajras then stream forth, each pouring out boundless, fierce, blazing flames, which gather together to form a net. Rotate the Mudra clockwise three times above the crown. Then recite the Mantra:

“OM – Visphurad Rakṣa – Vajra Pañjara Hūṃ Phaṭ”

– OM – VISPHURAD RAKSA – VAJRA PAMJALA HÙM PHAT.

By forming this Net Mudra and empowering it through recitation of the Mantra,

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it immediately becomes a firm and indestructible net.

Next, form the Secret Fiery Enclosure Mudra: Press the left hand upon the back of the right hand and raise the Meditation and Wisdom fingers (the two thumbs). When the Mudra has been formed, perform this visualization: “From the Mudra pour forth the fiercely blazing flames of the Vajra.” Recite the Mantra three times and rotate the Mudra clockwise around the body three times. Visualize that outside the Vajra wall, fierce flames form a surrounding enclosure. Then recite the Mantra:

“OM – Asama Agni Hūṃ Phaṭ”

– OM – ASAMA AGNI HÙM PHAT

Next, form the True Great Samaya Mudra: Interlace the ten fingers inward and close them into fists. Raise the Patience and Aspiration fingers (the two middle fingers) together. Bend the Progress and Strength fingers (the two index fingers) like hooks and place them on the two sides of the Patience and Aspiration fingers (the two middle fingers), forming the shape of a three-pronged vajra. Place the Meditation and Wisdom fingers (the two thumbs) alongside the Progress and Strength fingers (the two index fingers), and then rotate the Mudra clockwise three times. Recite the Mantra:

“OM – Saṃkare Mahā Samayam – Svāhā”

– OM – SAMKARE MAHÀ SAMAYAM – SVÀHÀ.

Through the empowerment of this Mudra and Mantra, it is as stated in the Sutra of the Golden Wheel and Other Buddha-Crowns: “If a person recites and upholds the Buddha-Crown of the Wheel-Turning King, then within five hundred yojanas, practitioners of the mantras of other families may invoke their own revered deities and recite, yet the holy ones will neither descend nor bestow siddhi. This is because they are constrained by the awesome virtue of the One-Syllable Buddha-Crown Wheel-Turning King.” If this great boundary is established, then even should someone nearby recite and uphold the Wheel-Turning King,

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there will be no obstruction whatsoever, nor can that person seize one’s power; all the mantras one upholds will swiftly be accomplished.

Next, offer the arghya water. With both hands, raise the vessel containing the arghya to the level of the forehead and present it. Recite the Mantra seven times while visualizing the washing of the feet of the entire holy assembly. The Mantra is:

“Namo Samanta Buddhānāṃ. OM Gagana Sama Asama Svāhā”

– NAMAH SAMANTA BUDDHÀNÀM – OM – GAGANA SAMA ASAMA – SVÀHÀ.

When the yogin offers the arghya, aspiration arises within the mind. One should then make this vow and supplication: “Holy Ones! May the siddhi I seek be swiftly accomplished.”

Next, form the Offering of the Flower Seat Mudra: Join both hands in the Puṇḍarīka Añjali, like a lotus not yet in bloom, and hold them at the heart. Have the Meditation and Wisdom fingers (the two thumbs) each touch the nail of the Altar and Wisdom fingers (the two little fingers), forming the dais; arrange the remaining fingers as in the Vajra Mudra. After forming it, visualize the Mudra as a Vajra Lotus and offer it universally to the principal deity and the holy assembly. Recite the Mantra:

“OM – Vajra Kamala – Svāhā”

– OM - VAJRA KAMALA – SVÀHÀ

By forming this Mudra and reciting the Mantra, the principal deity and retinue will assuredly and truly each receive a seat.

Next, form the Lotus Delight Bodhisattva Mudra: Join the two hands in the Lotus Añjali, raise the Meditation and Wisdom fingers (the two thumbs) together and open them slightly, and place the Mudra upon the heart; it is thereby accomplished. The yogin visualizes their own body as equal to the Bodhisattva of Delight, and visualizes immeasurable Bodhisattvas of Delight streaming forth from the heart to make offerings to the principal deity and the entire holy assembly. The Lotus Delight Mantra is:

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“OM – Padma Rati Rāgaya Mahā Devi, Rāga Pūjā Samaya Hūṃ”

– OM – PADMA RATI RÀGAYA MAHÀ DEVI, RÀGA PÙJA SAMAYA HÙM.

By forming this Mudra, reciting the Mantra, and making offerings, before long one attains the Tathagata-bhumi, abides in the perfection of the Dharma, manifests abiding in the bliss of Dharma, and realizes unsurpassed bodhi.

Next, form the Lotus Garland Bodhisattva Mudra. Using the preceding mudra, extend the arms forward level with one’s forehead, and visualize immeasurable Lotus Garland Bodhisattvas streaming forth from the forehead to make offerings to the Principal Deity and the entire assembly of sages. The Lotus Garland Mantra is:

“ÁN – Bả ná ma ma lê, tị tru tả, tị sái ca, bố nhạ, tam ma dã, Hồng.

– OM – PADMA MÀLE, ABHISIMCA ABHISEKA PÙJA SAMAYA HÙM

By forming this mudra and reciting the mantra as an offering, one will swiftly perfect the excellent marks and become a Dharma King of the three realms.

Next, form the Lotus Song of Praise Bodhisattva Mudra. Using the preceding mudra, lower it directly beneath the navel, then gradually raise the Lotus Palms to the mouth. From the mouth, move the mudra forward and downward in a flowing motion. Visualize immeasurable Lotus Song of Praise Bodhisattvas streaming forth from the mouth to make offerings to the Principal Deity and the entire assembly of sages. The Lotus Song of Praise Mantra is:

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“ÁN – Bả ná ma nghĩ đế, nga ná nghĩ đa, bố nhạ,

Tam ma duệ, Hồng”

– OM – PHADMA GÌTE, GÀTHA GÌTA, PÙJA SAMAYL HÙM

By forming this mudra and employing the mantra as an offering, before long one will perfect the sixty-four kinds of Brahma voice and the four unobstructed eloquences, and will be able to turn the great Dharma wheel in immeasurable worlds.

Next, form the Lotus Dance Bodhisattva Mudra. With both hands form Lotus Fists. First, before the chest, rotate them around each other as though dancing. Next, at the breast, likewise rotate them around each other toward the left as though dancing. Then, at the cheek, rotate toward the right, and afterward rotate toward the left at the other cheek as before. Recite the mantra without interruption. Finally, place the Lotus Palms together above the crown of the head, visualizing immeasurable Lotus Dance Bodhisattvas streaming forth from the crown to make offerings to the Principal Deity and the entire assembly of sages. The Lotus Dance Mantra is:

“ÁN – Bả ná ma nãnh lật để duệ – Tát phộc bố nhạ Bát la vạt đa nẵng, Tam ma duệ – Hồng”

– OM - PADMA NRTYE – SARVA PÙJA PRAVATTANA SAMAYE HÙM.

By forming this mudra and reciting the mantra as an offering, one will attain the three kinds of swift, mind-created bodies. In a single instant, one will display miraculous powers and spiritual play throughout immeasurable worlds, benefit sentient beings, and extensively perform the works of a Buddha.

Next, form the Lotus Incense Bodhisattva Mudra. Join both hands in the Lotus Palms, turn both hands downward, and scatter them open. Visualize an ocean of clouds of wondrous fragrance streaming forth from the mudra,

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filling the Dharma realm and making offerings to all the ocean-like assemblies of Tathagatas. The Lotus Incense Mantra is:

“ÁN – Bả ná ma độ bả, bố nhạ, Tam ma duệ bát la hạ la ná dã,Bả ná ma củ la ná dĩ đế Ma ha nga nê kế, bả ná ma la để, Hồng”

– OM – PADMA DHÙPA PÙJA SAMAYE, PRAHLA DAYA PADMA KÙLAN AJITE – MAHÀ GANIKE – PADMA RATI HÙM.

By forming this mudra and reciting the mantra as an offering, one will attain the Tathagata’s unobstructed Vajra Wisdom of Liberation.

Next, form the Lotus Flower Offering Bodhisattva Mudra. Join both hands in the Lotus Palms and extend them forward as though scattering flowers. Mentally visualize all kinds of wondrous celestial flowers streaming forth from the mudra to make universal offerings to all the ocean-like assemblies of Tathagatas. The Lotus Flower Offering Mantra is:

“ÁN – Bổ sáp bả, bố nhạ, Tam ma duệ – Bả ná ma phộc tất nãnh, ma ha Thất lị duệ – Bả ná ma củ la bát la để hạ lị – Tát phộc la Than, sa đà dã, Hồng”

– OM – PUSPA PÙJA SAMAYE – PADMA VÀSÌNI MAHÀ ’SRÌYE – PADMA KÙLA PRATIHÀRE - SARVA ARTHA SÀDHAYA – HÙM

By forming this mudra and reciting the mantra as an offering, one will swiftly attain the boundless Enjoyment Body adorned with the hundred merits.

Next, form the Lotus Lamp Bodhisattva Mudra. Join both hands in the Lotus Palms and hold the Dhyana and Wisdom fingers—the two thumbs—upright,

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meeting together in the shape of a lotus flower. From the mudra, immeasurable light from MANI lamps streams forth, illuminating all Buddha lands. The Lotus Lamp Mantra is:

“ÁN – Nĩ bã bố nhạ Tam ma duệ – bả ná ma củ la Tốn ná lị - Ma ha nễ để dã lộ kiến tán nhạ nẵng dã – bả ná ma Tát la sa phộc để, Hồng”

– OM – DÌPA PÙJA SAMAYE – PADMA KÙLA CANDALI MAHÀ AMUSYA ÀLOKA SSAMJNÀNAYA. (SANJANAYA) PADMA SÀRASVATI HÙM

By forming this mudra and reciting the mantra as an offering, one will swiftly attain the Tathagata’s five kinds of purified eyes.

Next, form the Lotus Anointing Incense Bodhisattva Mudra. Join both hands in the Lotus Palms before the chest, then separate and spread them as though applying fragrant ointment. Visualize an ocean of clouds of fragrant oil streaming forth from the mudra to make universal offerings to all the ocean-like assemblies of Tathagatas. Then recite the Lotus Anointing Incense Mantra:

“ÁN – Nghiễn đà, bố nhạ, Tam ma duệ – Ma hạ bả ná ma củ la Tế Trí củ lỗ – Tát phộc yết ma nê mê – Bả ná ma Tất địa, Hồng”

– OM – GANDHA PÙJA SAMAYE – MAHÀ PADMA KÙLA ‘SÀNTIM KURU – SARVA KARMANI ME PADMA SIDDHI HÙM.

By forming this mudra and reciting the mantra, one will swiftly attain the five constituents of the Dharma body: morality, concentration, wisdom, liberation, and the knowledge and vision of liberation.

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Next, form the Universal Offering Mudra and make offerings to the Principal Deity and the assembly of sages. Interlace the tips of the ten fingers of both hands. Once the mudra has been formed, recite the mantra and contemplate all kinds of ocean-like clouds of offerings streaming forth from the mudra: celestial music, song, dance, joyful play, and so forth; celestial garments, food and drink, lamps, arghya water, auspicious vases, wish-fulfilling trees, precious banners, precious pennants, precious canopies, various jewels, and every kind of article enjoyed by all humans and devas.

There are exceedingly many distinct offerings, such as the offerings described in the Mahayana sutras. They pervade all worlds, extending throughout empty space and the Dharma realm to every Buddha’s ocean-like assembly in lands as numerous as all motes of dust. Before each member of the assembly of sages, there are genuine offerings.

Recite the mantra:

“Nẵng mạc tát phộc một đà, mạo địa tát đát phộc nam – Tát phộc tha khiếm, ổn ná nga đế, sa phả la tứ hàm, nga nga nẵng kiếm, sa phộc hạ”

– NAMAH SARVA BUDDHA BODHISATVANÀM – SARVATHÀ KHAM – UDGATE SPHARA HÌMAM GAGANAKAM SVÀHÀ.

Next, recite the Praise of the Principal Deity:

“ÁN – phộc nhật la đạt ma, tô sa đát phộc la tha – phộc nhật la bát ná ma tô thân đà ca, lộ kế thấp phộc la, tô phộc nhật la khất xoa – phộc nhật la ninh đát la – Nẵng mạc tát đô đế”

– OM – VAJRA DHARMA SUSATVA ARTHA – VAJRA PADMA SU’SUDDHAKA – LOKE’SVARA –

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SUVAJRÀKSA VAJRA NETRE – NAMO STUTE.

THE RECITATION RITUAL MANUAL OF THE HOLY HAYAGRIVA

UPPER FASCICLE (END)