Vajrayāna — Diamond Vehicle · Chinese Esoteric Sutras (Mantrayāna)

Thánh Hạ Dã Hột Lí Phược Đại Oai Nộ Vương Lập Thành Đại Thần Nghiệm Cung Dưỡng Niệm Tụng Nghi Quỹ Pháp Phẩm quyển 2

Chinese title:聖賀野紇哩縛大威怒王立成大神驗供養念誦儀軌法品

📖23,065 words · ~92 min read

Interpreted by Inti AI (English)

🪷 AI interpretation

Next, form the Dāna Pāramitā Bodhisattva mudrā: Turn the right palm upward, bend the Patience finger (right middle finger) and touch it to the Dhyāna finger (right thumb), while extending all the other fingers straight. Then recite the mantra:

“ÁN – Bà Nga phộc để na nẵng địa bã đế, vĩ sa lật nhạ, bố la dãõ đã ná, sa phộc hạ”

*) OM. BHAGAVATE DÀNA ADHIPATI VISRJA PURAYA ĐANAM – SVÀHÀ

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds

of stinginess accumulated throughout immeasurable kalpas and obtains the merit of the three kinds of giving: the giving of material necessities, the giving of fearlessness, and the giving of Dharma. Thus the Perfection of Giving (Dāna pāramitā) is fulfilled. In this life, one becomes wealthy, is fully endowed with provisions and supporting conditions, attains mastery of mind, and swiftly increases one’s lifespan.

Next, form the Śīla Pāramitā mudrā: Interlace the two hands inward and raise the Dhyāna and Wisdom fingers (the two thumbs) upright. Recite the mantra:

“ÁN – Thi la đà lị nê, bà nga phộc đế, hồng hách”

*) OM – ‘STLA DHÀRINI BHAGAVATE HÙM HAH

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds of violating the precepts accumulated throughout immeasurable kalpas and obtains the merit of the three kinds of precepts: the precepts of restraining conduct, the precepts of embracing wholesome Dharma, and the precepts of benefiting sentient beings. Thus the Perfection of Morality (Śīla pāramitā) is fulfilled. One constantly adorns the karma of body, speech, and mind with the qualities of moral discipline. All transgressions of the four grave prohibitions, as well as the pārājika offenses committed by bhikṣuṇīs, are completely purified, and thereafter one may be reborn wherever one aspires.

Next, form the Kṣānti Pāramitā Bodhisattva mudrā: Based upon the Śīla Pāramitā mudrā, bring the Effort and Strength fingers (the two index fingers) together like a needle, alongside the upright Dhyāna and Wisdom fingers (the two thumbs). Then recite the mantra:

“ÁN – Bà nga phộc để khất sản để đà lị nê, Hồng, phát tra”

*) OM- BHAGAVATE KSÀNTI DHÀRINI HÙM PHAT

By forming this mudrā and reciting the mantra, one will extinguish the karmic seeds

of anger and hatred accumulated throughout immeasurable kalpas and obtain the merit of the three kinds of patience: patience under injury and resentment, patience in peacefully enduring suffering, and patience through discerning the truth of Dharma. Thus the Perfection of Patience (Kṣānti pāramitā) is fulfilled. One’s bearing becomes upright and dignified, pleasing to behold; others do not give rise to jealousy but all draw near and offer assistance. One attains profound resolute understanding and manifests transformations according to one’s thoughts.

– Next, form the Vīrya Pāramitā mudrā: Based upon the Kṣānti Pāramitā mudrā, separate the Effort and Strength fingers (the two index fingers), and it is formed. The mantra is:

“ÁN – Vĩ lị dã ca lị Hồng – Vĩ lị nãnh, vĩ lị nãnh, sa phộc hạ”

*) OM – VÌRYA KÀRI HÙM – VÌRYE VÌRYE – SVÀHÀ

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds of indolence and laziness and obtains the three kinds of diligence: armor-like diligence, diligence in embracing wholesome Dharma, and diligence in benefiting sentient beings. Thus the Perfection of Diligence (Vīrya Pāramitā) is fulfilled. Body and mind become peaceful and joyful, one is freed from all illnesses,

has no suffering or affliction, and fully accomplishes the merit and wisdom of both the mundane and supramundane realms.

Next, form the Dhyāna Pāramitā Bodhisattva mudrā: Sit at once in the full lotus posture. Turn the left palm upward and place it upon the crossed legs; turn the right palm upward and place it upon the left hand, with the nails of the two Dhyāna and Wisdom fingers (the two thumbs) touching each other. Then recite the mantra:

“ÁN – Bà nga phộc để, tát phộc bá bã ha lị nê, ma ha nại để duệ– Hồøng, Hồng, Hồng, Hồng phát tra”

*) OM – BHAGAVATE – SARVA PÀPA HÀRINIYE MAHÀ DETYE – HÙM, HÙM, HÙM, HÙM – PHẠT

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds of mental distraction accumulated throughout immeasurable kalpas and obtains the three kinds of meditative concentration: concentration that establishes peaceful abiding, concentration that induces higher qualities, and concentration that accomplishes activities. Thus the Perfection of Meditation (Dhyāna Pāramitā) is fulfilled. Body and mind become light and agile; one swiftly accomplishes the supernormal powers one cultivates; the māras dare not intrude or cause disorder; and all karmic obstructions are completely extinguished.

Next, form the Prajñā Pāramitā Bodhisattva mudrā: Extend the five fingers of the left hand evenly and place the upturned palm beneath the heart. Place the right hand over the left hand. Then recite the mantra:

“ÁN địa, thất lị, Thâu lỗ đa, Vĩ nhạ duệ, Sa phộc hạ”

*) OM - DHÌH – ‘SRÌ ‘SRÙTA VIJAYE – SVÀHÀ

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds of ignorance accumulated throughout immeasurable kalpas and obtains the three kinds of wisdom: nonconceptual wisdom realizing the emptiness of persons, nonconceptual wisdom realizing the emptiness of dharmas, and nonconceptual wisdom realizing the emptiness of both. Thus the Perfection of Wisdom (prajñā pāramitā) is fulfilled. One attains wisdom that penetrates the scriptures, awakens to and understands mundane and supramundane Dharma, and comprehensively penetrates the profound principles of the Five Sciences.

Next, form the Upāya Pāramitā Bodhisattva mudrā: With the left hand, the Wisdom finger (little finger) and Direction finger (ring finger) grasp the Wisdom finger (thumb) of the right hand; with the right hand, the Giving finger (little finger) and Precepts finger (ring finger)

grasp the Dhyāna finger (thumb). The two hands grasp each other. Place the backs of the Patience and Vow fingers (the two middle fingers) together and raise them upright like a needle; extend the Effort and Strength fingers (the two index fingers) evenly so that they touch. Then recite the mantra:

“ÁN Ma hạ mỗi đát la tức đế, sa phộc hạ”

*) OM – MAHÀ MAI TRA CITTE – SVÀ HÀ

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds of unskillful means accumulated throughout immeasurable kalpas and obtains the two kinds of skillful means: skillful means in dedicating merit and skillful means in rescuing sentient beings. Thus the Perfection of Skillful Means (upāya pāramitā) is fulfilled through cultivating the six mundane pāramitās.

Through yogic correspondence with this mudrā and mantra, by performing only a small amount of practice, one will swiftly accomplish vast merit and become fully endowed with the provisions for the supreme and ultimate attainment of unsurpassed bodhi.

Next, form the Praṇidhāna Pāramitā Bodhisattva mudrā: Raise the five fingers of the left hand upright, with the palm facing outward while seated, making the gesture of bestowing fearlessness. Then recite the mantra:

“ÁN – Ca lễ nê, hạ hạ hạ

*) OM – KARUNI HA HA HA

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds of evil aspirations accumulated throughout immeasurable kalpas and obtains the two kinds of supreme vows: the vow to seek unsurpassed bodhi and the vow to benefit sentient beings. Thus the Perfection of Vows (Praṇidhāna pāramitā) is fulfilled. From the initial generation of bodhicitta until the attainment of Buddhahood, throughout this interval, all mundane and supramundane aspirations,

and all sublime and extraordinary vows, are completely fulfilled.

Next, form the Bala Pāramitā Bodhisattva mudrā: Based upon the preceding Śīla Pāramitā mudrā, raise upright the Dhyāna and Wisdom fingers (the two thumbs), the Effort and Strength fingers (the two index fingers), and the Patience and Vow fingers (the two middle fingers), bringing their respective fingertips together. Recite the mantra:

“ÁN – Ná ma Nãnh, Mẫu hưu đế, hồng hạ hạ hạ, hồng, nhược”

*) OM – DAMANI MUDITE HÙM HA HA HA, HÙM JAH

By forming this mudrā and reciting the mantra three times, one immediately extinguishes the karmic seeds of “inferior aspiration” toward mundane and supramundane attainments accumulated throughout immeasurable kalpas and obtains the two kinds of power: the power of discerning investigation and the power of cultivation. Thus the Perfection of Power (Bala Pāramitā) is fulfilled. Through the counteractive dharmas, one subdues all afflictions and severs all delusive obstructions. While cultivating the Path, one attains decisive resolute understanding; all violent and evil celestial māras dare not sway one, and one attains non-retrogression.

Next, form the Jñāna Pāramitā Bodhisattva mudrā: Interlace the two hands outward and make fists. Raise the Giving and Wisdom fingers (the two little fingers) upright so that they cross slightly. Bend the tips of the Effort and Strength fingers (the two index fingers) into a rounded shape. Raise the Patience and Vow fingers (the two middle fingers) upright so that their fingertips meet. Then recite the mantra:

“ÁN – Ma ma chỉ nhương nẵng ca lị hồng, sa phộc hạ”

*) OM – MAMA JNÀNA KÀRI HÙM SVÀHÀ.

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seeds of innate attachment to self and the seeds of innate attachment to dharmas accumulated throughout immeasurable kalpas, and attains the two kinds of Wisdom of Enjoyment: the Wisdom of Enjoying

the Bliss of the Dharma and the Wisdom of Accomplishing the Welfare of Sentient Beings. Thus one perfects the Perfection of Wisdom (Jñāna pāramitā), severs the two kinds of obstructions—the afflictive obstructions and the cognitive obstructions—and realizes that all dharmas are like illusions, mirages shimmering beneath the sun, dreams, reflected images, echoes, plays of light, the moon reflected in water, magical transformations, Indra’s Net, and empty space. Before long, one fulfills the ten bhūmis, abides upon the Dharma Cloud Bhūmi, and becomes a great Dharma master.

Next, form the Bà La Đá Na Youth Mudra: Interlace the fingers of both hands inward and close them into fists. Extend the two index fingers so that their tips touch, forming a circle, and likewise extend the two thumbs together. The mantra is:

“ Nẵng Mạc Tam Mãn Đá Một Đà Nẫm – Đát nể dã tha, bột địa, bột địa, tố bột địa, nhân đạt lê bột địa, ma mê thâu ca lam, bà la mô giã đô, sa phộc hạ “

*) NAMAH SAMANTA BUDDHÀNÀM. TADYATHÀ : BUDDHI BUDDHI SUBUDDHI, INDRIBUDDHI MÀME SUGRAM BHARA MUKTO SVÀHÀ.

By forming this mudra and reciting the mantra three times, the Vināyakas find no opportunity to cause harm. If wicked persons unjustly create hindrances, place those wicked persons beneath the practitioner’s feet and recite the mantra twenty-one times; all such hindrances will then be dispelled. They will give rise to loving-kindness toward one another and will be unable to create obstructions. Moreover, they themselves can augment the power of the Yidam.

Next, form the Ba La Già Na Youth Mudra: Interlace the fingers of both hands inward. Extend the two index fingers together and bend them slightly, and likewise extend the two thumbs together. The mudra is thereby formed. The mantra is:

“ Nẵng mạc Tam Mãn đá một đà nam – Đá điệt tha: Tát la, bát la Tát la, xã gia, tỳ xã gia – bạt chiết la cú la tam bà bá, sa bả na ca, sa nhật đô tử – sa phộc hạ”

*) NAMAH SAMANTA BUDDHÀ NÀM .

TADYATHÀ : SÀRA PRASÀRA JAYA VIJAJA – VAJRA KULA SAMHBAVA, SAMPANAKA (complete, excellent) SAMUKSATI (scattered evenly and beautifully, acting wholeheartedly and devotedly) SVÀHÀ

By forming this mudra and reciting the mantra three times, one can subdue and eliminate all evil māras and all bandits and thieves. None can inflict harm, and they may assist the Yidam.

Next, form the Single-Locked-Hair Rākṣasa Youth Mudra: Based upon the preceding Ba La Già Na Mudra, bring the tips of the two index fingers together like the point of a needle. The mudra is thereby formed. The mantra is:

“ Đá điệt tha : Án – Thấp bế đa dạ, Thấp bế đa bồ bế dạ – eÂ hế ê hế , bát la ma thâu đa, tát đỏa– ma ha ca lô nị ca, sa phộc hạ “

*) TADYATHÀ : OM – ‘SVETÀYA ‘SVETA PUSPEYA EHYEHI PRAMA ‘SUDDHA SATVA – MAHÀ KARUNIKA SVÀHÀ

By forming this mudra and reciting the mantra three times, one eliminates

all hosts of māras, ghosts, and spirits in the four directions, and they may assist the Yidam.

Next, form the A Bà La Để Youth Mudra: Based upon the preceding Single-Locked-Hair Rākṣasa Mudra, bend the two index fingers slightly like lotus petals. The mudra is thereby formed. The mantra is:

“ ÁN – Lị Tất, để lị lô ca tỳ xã dạ – A mô già ba xã – Ma Ha cưu lê đà la xà lạ – lị đà dạ A Ba la để ha đá, hồng hồng, phát, phát – sa phộc hạ “

*) OM – RSÌ – TRILOKA VIJAYA – AMOGHA PÀ’SA-MAHÀ KRODHA RÀJAYA – ARDÀYA APRATIHATA HÙM, HÙM- PHẠT PHẠT – SVÀHÀ

By forming this mudra and reciting the mantra three times, one can completely eliminate all evil māras, ghosts, spirits, and so forth. In the empty sky above the heavens, one accomplishes all activities without obstructing calamities, and may augment the power of the Yidam. The practitioner accomplishes all siddhis according to his intention.

Next, form the Mudra of Nanda, the Nāga King: Hold the two thumbs firmly together, with each touching the tip of its corresponding little finger. Hold both hands firmly together so that they touch. Place the two index fingers directly above the two thumbs; arrange the two little fingers and the two ring fingers in the same manner. Position the two middle fingers directly above them, with their tips slightly separated, while the lower portions of the palms touch. The mantra is:

“ ÁN – Ma ha thất lị duệ, sa phộc hạ “

*) OM – MAHÀ ‘SRÌYE SVÀHÀ

Next, form the Mudra of Bà Tố Nan, the Nāga King: From the index fingers downward, interlace the four fingers of each hand crosswise, turn them inward, and let them touch one another. Bend the thumb into the space beside the index finger.

Extend the right thumb straight inward without bending it. Join the two wrists and move the right thumb back and forth. The mantra is:

“ ÁN – Ma ha thuế đê, sa phộc hạ “

*) OM – MAHÀ ‘SUDDHE SVÀHÀ

Next, form the Mudra of Takṣaka, the Nāga King: Join the wrists. Bend the tips of the two index fingers, two middle fingers, and two ring fingers so that they rest against one another, with their corresponding joints evenly aligned. Hold the two thumbs firmly together so that they touch, resting them beside the tips of the index fingers. Extend the two little fingers straight so their tips touch. Move the thumbs back and forth. The mantra is:

“ ÁN – Tứ, đát lê đát lêâ, vĩ xà duệ, sa phộc hạ “

*) OM – HE TURU TURU VIJAYE SVÀHÀ

Next, form the Mudra of Yết Cố Tra, the Nāga King: Join the wrists and the two thumbs. Extend the two little fingers straight so their tips touch. Extend the remaining fingers straight without allowing them to touch one another. The mantra is:

“ ÁN – Bồ đề bồ đà bát để, thâu đà nể, sa phộc hạ

*) OM – BUDDHE BUDDHAPATI ‘SODHANE SVÀHÀ

Next, form the Mudra of Padma, the Nāga King: Turn the middle, ring, and little fingers of both hands outward, interlace them, and join the palms, with the right hand over the left and the fingertips resting against the backs of the hands. Hold the two index fingers together so that they touch. Do likewise with the thumbs, each grasping an index finger. Move the thumbs back and forth. The mantra is:

“ ÁN – ô đặc già để, tức phổ lỗ, sa phộc hạ”

*) OM – UDGATE SPHURU SVÀHÀ

Next, form the Mudra of Mahāpadma, the Nāga King: Bend the left thumb toward the palm. Then bend the index finger so that its tip is four or five fen from the tip of the thumb. Beginning with the middle finger,

bend the three lower fingers so that their nails touch and they clasp one another. Hold the mudra horizontally against the heart, with its side touching the heart and the fingertips pointing to the right. The mantra is:

“ ÁN – Thấp đế đê xà nể, sa phộc hạ “

*) OM – ‘SVETE JANI SVÀHÀ

Next, form the Mudra of Śaṅkhapāla, the Nāga King: Place each ring finger separately upon the back of its corresponding middle finger. Extend the two middle fingers so that their tips are firmly joined. Hold the two little fingers together so that they touch, and do the same with the two thumbs. Bend the two index fingers so that their tips touch, each pressing upon the tip of a thumb. Place the index fingers horizontally at the level of their second joints so they are evenly aligned. Move the index fingers back and forth. The mantra is:

“ ÁN – Tỳ lê câu đê phương, bà la đề già la ba, sa phộc hạ “

*) OM – BHRKUTIM PRATIGARBHA SVÀHÀ

Next, form the Mudra of Kulika, the Nāga King: Bend the two ring fingers into the palms, with the right over the left. Extend the two little fingers and the two middle fingers so that each pair touches. Bend the two index fingers, placing their tips beneath the first joints of the middle fingers. Bend the two thumbs so that they grasp the sides of the lower joints of the index fingers. The mantra is:

“ ÁN – Bà già bà để biệu, tỳ lợi câu đề biệu bát la na nể biệu , bát la bà bá đề, sa phộc hạ “

*)OM–BHAGAVATEBHYAH HRKUTEBHYAH

PRADÀNEBHYAH PRABHÀVATI SVÀHÀ

By forming the mudras of the Eight Great Nāga Kings and reciting each mantra three times, the Eight Great Nāga Kings, together with immeasurable hosts of nāgas, will gather and surround the practitioner,

augmenting the power of the Yidam. The practitioner of Yoga accomplishes all activities with majestic power and sovereign mastery.

Next, form the Ishvara Mudra: Make a fist with the right hand and place it at the right hip. Hold the five fingers of the left hand upright and together; bend the middle joints of the two earth and water fingers (little finger and ring finger), while keeping the three fruit, wind, and space fingers (middle finger, index finger, and thumb) slightly apart; thus it is formed. Extend the mudra outward while seated upright. The mantra is:

“ Nẵng mạc tam mãn đa bột đà nẵm – Án - y xá nẵng duệ , sa phộc hạ “

*) NAMAH SAMANTA BUDDHÀNÀM - OM – I’SANÀYE SVÀHÀ

Next, form the Indra Mudra: The right hand is as before. Hold the five fingers of the left hand upright and together; bend the middle joints of the two earth and water fingers (little finger and ring finger); place the wind finger (index finger) against the back of the fire finger (middle finger), and bend the middle joint of the space finger (thumb). The mantra is:

“ ÁN – Nhẫn Nại la dã, sa phộc hạ “

*) OM – INDRÀYA - SVÀHÀ

Next, form the Agni Mudra: Clench the left hand tightly into a fist at the hip. Hold the five fingers of the right hand upright and together; bend the space finger (thumb) into the palm and bend the middle joint of the wind finger (index finger). The mantra is:

“ ÁN – A nga na duệ, sa phộc hạ “

*) OM – AGNÀYE – SVÀHÀ

Next, form the Yama Mudra: First join the two hands

together. Bend the middle joints of the two earth fingers (little fingers) so that their backs touch each other. Bend both wind fingers (index fingers) so that their sides touch, and use both thumbs to press upon the middle joints of the wind fingers (index fingers); thus it is formed. The mantra is:

“ ÁN – Diễm Ma gia, sa phộc hạ”

– OM – YAM MÀYA – SVÀHÀ

Next, form the Rakshasa Mudra: Make a fist with the right hand and place it at the hip. Hold the five fingers of the left hand upright and together; bend the middle joints of the earth and water fingers (little finger and ring finger), then use the tip of the space finger (thumb) to press upon the nails of the earth and water fingers (little finger and ring finger); thus it is formed. The mantra is:

“ ÁN – Địa lị đề duệ, sa phộc hạ”

– OM – DRTYE – SVÀHÀ

(Another version gives: OM – NRTYE – SVÀHÀ)

Next, form the Varuna Mudra: The right hand is as before. Clench the left hand into a fist without placing the space finger (thumb) inside the palm; hold the wind finger (index finger) upright and slightly bent; thus it is formed. The mantra is:

“ÁN – phộc lỗ noa dã, sa phộc hạ”

– OM – VARUNÀYA – SVÀHÀ

Next, form the Vayu Mudra: The right hand is as before. Hold the five fingers of the left hand upright and together, then bend the middle joints of the earth finger (little finger) and water finger (ring finger); thus it is formed. The mantra is:

“ ÁN – phộc gia phệ, sa phộc hạ”

– OM – VAYÀVE – SVÀHÀ

Next, form the Vaishravana Mudra: As above, first join the two hands together and interlace the ten fingers inward. Raise the two water fingers

(ring fingers) so that their tips support each other. Slightly bend the two wind fingers (index fingers). Place the left space finger (left thumb) inside the palm, pressing upon the nail of the left fire finger (left middle finger). Pass the right space finger (right thumb) over the back of the left space finger (left thumb) into the left palm, pressing upon the right fire finger (right middle finger). The mantra is:

– ÁN – phệ Thất la phộc noa dã, sa phộc hạ”

– OM – VAI’SRAVANÀYA – SVÀHÀ

Next, form the Brahma Mudra: Make a fist with the right hand and place it at the hip. Hold the five fingers of the left hand upright and together, then bend them slightly. Raise the mudra above the eyebrows; it thereby becomes the Lotus Palm. Its mantra is:

“ ÁN – Một la hàm ma ninh – sa phộc hạ”

– OM – BRAHMANI – SVÀHÀ

Next, form the Earth Deity Mudra: First join the two hands together. Bring the tips of the four fingers from the wind fingers (index fingers) downward together, then open them widely toward the front. Place both space fingers (thumbs) against the four sides of the wind fingers (index fingers). The mantra is:

“ ÁN – Tất lị thể vi duệ, sa phộc hạ”

– OM – PRTHIVÌYE – SVÀHÀ

Next, form the Sun Deity Mudra. It is no different from the preceding Earth Deity Mudra, except that the tips of both space fingers (thumbs) are placed against the lower joints of the water fingers (ring fingers). The mantra is:

“ ÁN – A nễ đát dã, sa bã ha”

– OM – ÀDITYA – SVÀHÀ

Next, form the Moon Deity Mudra: It is like the preceding Brahma Mudra, except that the hand is clenched into a fist, within which is the pure white form

of the moon. The mantra is:

“ ÁN – chiến nại la dã, sa bà ha”

– OM – CANDRÀYA – SVÀHÀ

By forming the mudras of the Twelve Heavenly Kings and reciting their mantras, the practitioner of Yoga gains majestic virtue and mastery in carrying out all activities.

Furthermore, the Noble Hayagriva, the Great Wrathful King, taught the great protection of the body, the establishment of the boundary, the mudra, and the mantra: With both hands, interlace outward the three fingers from the middle fingers downward while seated, each clasping against the back of the hand, and then join the palms together. Hold the two index fingers upright and about five fen apart. Join the two thumbs together, bending each at the first joint so that they do not touch the index fingers, and move their tips back and forth. The mantra is:

“ ÁN – bát la tỳ ca tất đá, bạt chiết la bộ phiệt la la chi, sa phộc hạ”

– OM – PRAVIKASITA VAJRA BHÙRA ARCI – SVÀHÀ

The Noble Hayagriva, the Great Wrathful King, further taught the Mudra and Mantra of the Great Dharma Body: With both hands, interlace outward the three fingers from the index fingers downward while seated, so that all the fingertips cling against the backs of the hands, and then join the palms together. Hold the two little fingers upright and joined together. Join the two thumbs together and bend them, wrathfully moving the thumbs back and forth. The mantra is:

“ Nẵng mạc Tam mãn đa một đà nam – ÁN – đỗ na, đỗ na – ma tha, ma tha – khả đà, khả đà – Ha dã hột lị phộc – Hồng, pháp tra – sa phộc hạ”

– NAMAH SAMATA BUDDHÀNÀM

OM – DHUNA DHUNA, MATHA MATHA,

KBADA KBADA – HÀYAGRIVA HÙM PHAT - SVÀHÀ

The Noble Hayagriva, the Wrathful King, further taught the Mudra and Mantra of the Great Dharma Heart: With both hands, interlace outward the four fingers from the index fingers downward while seated, so that all the fingertips cling against the backs of the hands, and then join the palms together. Join the two thumbs together, bending each by one joint without allowing them to touch the index fingers, and move the thumbs back and forth. The mantra is:

“ Nẵng mạc tam mạn đa một đà nam – A mật lợi đô nạp bà phộc, Hồng phát tra, sa phộc hạ”

– NAMAH SAMANTA BUDDHÀNÀM – AMRTA UDBHAVA HÙM PHAT SVÀHÀ.

The Noble Hayagriva, the Wrathful King, further taught the Mudra and Mantra of the Great Dharma Head: Follow the preceding Body-Protection Mudra, changing only the two index fingers so that their tips support each other, and bend both little fingers so that their tips protrude. The mantra is:

“ Nẵng mạc tam mạn đa một đà nam – dá điệt tha chước ca lội bố, chước ca la xoa lội bố, chước ca la bã đàm ma xoa lợi bố – A mô già tả thủy la chỉ vị – bả la xả võng già xa đô, sa phộc hạ”

The Noble Hayagriva, the Great Wrathful King, further taught the Mudra and Mantra of the Great Dharma Crown: Follow the preceding Head Mudra, changing it only by holding one index finger upright with the tips touching, and separately placing the two middle fingers before the index fingers so that their tips support each other. The mantra is:

“ Nẵng mạc tam mạc đa một đà nam – Thất lị la lị

hí, Hồng phát tra, sa phộc hạ”

– NAMAH SAMANTA BUDDHÀNÀM - ‘SARIRA ARCI HÙM PHAT – SVÀHÀ

The Noble Hayagriva, the Wrathful King, further taught the Mudra and Mantra of the Great Dharma Mouth: Interlace the fingers of both hands in reverse within the palms. Hold the two middle fingers upright with their tips supporting each other, and also hold the two thumbs upright. Use the right index finger to brace the tip of the right thumb; keep the left index finger slightly bent and rigid, placing it beside the middle finger. The mantra is:

“ Nẵng mạcd tam mạn đa một đà nam – ÁN – thể lỗ lô, cưu lỗ đà na, ô hòng phán, sa phộc hạ”

– NAMAH SAMANTA BUDDHÀNÀM – OM VIRULA KRODHANA HÙM PHAT –SVÀHÀ

The Noble Horse-Headed Great Wrathful King further taught the Great Dharma Fang Mudra Mantra: Following the preceding mudra, merely straighten the two middle fingers so that their tips touch each other, and likewise raise the two thumbs so that they rest against the middle fingers. First, use the left little finger to grasp the back of the right ring finger, and use the right little finger to grasp the back of the left little finger. The Mantra is:

“Nẵng mộ la đa na đát la dạ gia – Nam mô A lợi gia, bà lô cát đế, nhiếp ba la gia, bồ đề tát đả bà gia, ma ha tát đỏa bà gia, ma hạ ca lô ni ca gia – Dá điệt tha: Dá la tra, dá la tra – mạt tra, mạt tra – san đà, san đà, tần đà, tần đà – Hồng Hồng – phát tra phát tra – sa phộc hạ”

– NAMO RATNA TRAYÀYA NAMAH ÀRYA AVALOKITE’SVARÀYA BODHISATRÀYA MAHÀ

SATRÀYA, MAHÀ KÀRUNIKÀYA

TADYATHÀ: TRÁT TRÁT – MAT MAT – CCBINDHA CCBINDHA – BHINDHA BHINDHA – HÙM HÙM – PHAT PHAT – SVÀHÀ

The Noble Horse-Headed Great Wrathful King further taught the Mudra and Mantra for Feeding All Obstructing Spirits: Raise all five fingers of the left hand, and place the right hand facing downward so that the tips of the middle fingers, ring fingers, and thumbs rest against one another. The Mantra is:

“Nẵng mạc tam mạo đa một đà nam – Hùm Hồng khư na dã, bạn nhạ, la cự tra dã, sa phộc hạ”

– NAMAH SAMANTA BUDDBÀNÀM – HÙM HÙM BHAMJA SPHATYA – SVÀHÀ

The Noble Horse-Headed Great Wrathful King further taught the Sharp-Bladed Mudra and Mantra for Cutting Off All Obstructions: Both the Samadhi and Prajna hands form Vajra Fists; extend the Fire and Wind fingers (the middle and index fingers), and use Space (the thumbs) to hold Earth and Water (the little and ring fingers). The Samadhi hand (left hand) forms a sheath, and the Prajna hand (right hand) forms a blade. The blade of wisdom enters, remains within, and emerges, all while abiding in the sheath of samadhi. This is the majestic deportment of the Horse-Headed One’s Final Mudra for Cutting Off All Obstructions.

Both Samadhi and Prajna hands rest at the heart. Rotate the Wisdom hand (right hand) all around; know that whatever it touches is thereby cleansed of defilement. Turning it to the left accomplishes expulsion. When forming the boundaries of the cardinal and intermediate directions, always

turn it to the right. Other activities, such as extinguishing evil and pacifying obstructions, should likewise be performed in this manner, each according to its appropriate category. The Mantra is:

“Nẵng mạc Tam mạn đa một đà nam – Đá điệt Tha: Ha lị, ha lị, vô ha lị, vật ha lị – Tát phộc đột sắt đảm, chiêm bà dạ nhĩ dạ bạt kiệt lan địa na văn đỗ nhĩ – sa bà hạ”

– NAMAH SAMANTA BUDDHÀNAM

TADYATHA, HARI, HARI, MOHARI, VIHARI (move across) SARVA DUSTAM ( ) STAMBHAYA ME ( ) – YABA ( ) KRÀNTI DARVATA ( ) UMIØ – SVÀHÀ.

The Noble Horse-Headed Great Wrathful King further taught the Supreme Root Mudra: Join the palms together, bend the two index fingers and ring fingers into the palms so that their nails meet back-to-back, and spread the two thumbs firmly apart; thus it is formed.

As soon as this mudra is formed, recite the Mantra. Light radiates from this mudra, and from the mouth pours forth a transformative emanation. It transforms all heavenly maras, followers of non-Buddhist paths, obstructing adversities, and beings harboring unwholesome intentions—from above, throughout the realm of space, down below, as far as the boundary of the wind wheel. All classes of beings who travel through the air, dwell upon or beneath the earth, Vinayakas, and others dare not inflict harm. They all give rise to loving-kindness and cannot create obstructions. Bodhisattvas who cultivate the practice of Mantra

remain far removed from all obstructing adversities and attain sovereign majestic power. Because they form the mudra and recite the Mantra, they become equal to the body of the Great Wrathful King, without any difference.

The Noble Horse-Headed Great Wrathful King further taught the Great Mantra:

1. Nam mô la đát na đá la dạ gia

2. Na mô A lị gia bà lô chỉ đế nhiếp phạt la gia

3. Bồ đề tát đỏa bà gia

4. Ma ha tát đỏa bà gia

5. Ma ha ca lỗ ni ca gia

6. Ná ma tát bà tát đỏa tỳ gia sa ba na ca đế nễ

7. Ná mô tát phộc tát đỏa bà gia mục xoa ca la gia

8. Ná mô tỳ tri gia, A lậu ca đà mô đà duệ

9. Ma ha dụ ca du chỉ ni

10. Đá tất căn na ma tất yết lị đỏa

11. Ế đảm A lị gia phộc lô chỉ đế nhiếp phiệt la

12. Mô cô tri chỉ lị nam

13. Bạt chiết la cú la sa bà yếm

14. Ha dã hột lị phộc na ma

15. Bà la mạt đá yễm

16. Ma đá ma đá đế khâm nhĩ

17. A sa diễn tát phộc đô đá nan

18. Dược xoa nan đà tỳ na xà ca xà

19. A mô vu tát phộc ca lị dạ nan

20. Tỳ nại nan xà ni bá la nan

21. Tỳ nại nan xà tỳ na xả nan

22. Đá diệt tha

23. ÁN

24. Đà lỗ la, đà lỗ la

25. Tỳ lỗ la, tỳ lỗ la

26. Tát bà tỳ sa khư đá ca

27. Thời bá lý đà

28. Tỳ tất phổ lăng già đà hạ sa

29. Kê sa la trác bà

30. Bạt la phạt lị đà tỳ ca

31. Bạt chiết la khuất la

32. Nê ca đà nam

33. Xà lý đà bà tô đã đá la

34. Ni thi bá tử đà hạ tử đà

35. Ma lỗ đô sáp đà

36. Bà la tỳ đà bồ đà ca noa

37. Tăng sô bàn na ca la

38. Bà la tỳ tri gia bạc xoa na ca la

39. Bà la ma xa án trị ca la

40. Bộ tri gia, bộ tri gia

41. Bạc già phạm

42. Ha dã hột lị phộc

43. Khả đà, khả đà

44. Bà la mạn đà la Án

45. La xoa, la xoa

46. A tri ma mạn đà la Án

47. Tử điện mai đà lị xả gia

48. A tỉ xã, A tỉ xã

49. Cụ la tỳ xã xà

50. Tát phộc ca lị ê sáp há

51. A ba la đề hạ đồ bả phộc

52. Bá la bạt chiết la đăng sắt tra la

53. Hệ chỉ la dạ

54. Ế đàm đột sắt tra yết la hán

55. Đột sắt tra tỷ xả xà Án

56. Đột sắt tra lộ la

57. Đột sắt tra thời bá lam

58. Đột sắt tra tỷ sản

59. A độ gia, a độ gia

60. Tỳ độ gia, tỳ độ gia

61. Ma địa, ma địa

62. Ba la ma tha, ba la ma tha

63. Đá tha già đà

64. A chỉ nhương bá la gia

65. Bồ đà đạt ma tăng già nô tri nhạ đàn

66. Yết ma mê thí yết án

67. Cú lỗ, cú lỗ

68. Hạ dã hột lị phộc gia, phát tra

69. Bạt chiết la cố la gia, phát tra

70. Bạt chiết la đặng sắt tra la gia, phát tra

71. Bạt chiết la đặng sắt tra lỗ tri ca tra phả gia, bà di la ma dạ, phát tra

72. Ba la mạn đà la, na xả gia, phát tra

73. Tát bà yết hô sai đà na ca la na, phát tra

74. Tát bà yết hề sắt bà, A bả la đề ha đồ bà ma gia, phát tra

75. Ba la tỉ tri gia bà sử na, ca la gia, phát tra

76. Tát bà tỉ sa nê ca đà na gia, phát tra

77. Tát bà yết la ha, tỳ xả xà mê bá xa ma na gia, phát tra

78. Bá tra bá mục khư gia, phát tra

79. Dã phộc đồ, ma ma (state one’s own name.......)

80. A ê đệ sử na Tất đả tát tấn

81. Bá tra bá mục khế

82. Vĩ yết lan tra gia

83. Phát tra, phát tra

84. Na mô la đát na đát la dạ gia

85. Na mô A lị gia bà lô chỉ đế nhiếp phiệt la gia

86. Bồ đề tát đỏa bà gia

87. Ma ha tát đỏa bà gia

88. Ma ha ca lỗ ni ca gia

89. A tỉ xả, A tỉ xả

90. Hạ dã hột lị phộc

91. Ô chỉ nha bà dạ đề

92. Sa phộc hạ

This Face Mantra, Ba đế tra tất đà ha phán đề—even without receiving the Dharma of altar offerings, its recitation will nevertheless produce efficacy.

Next, the Mantra for Empowering Mantra Recitation is:

“ÁN – vĩ lô tả nẵng ma la, sa phộc hạ”

– OM – VAIROCANA MÀLA – SVÀHÀ

Next, the Thousand-Revolution Mantra is:

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

– OM – VAJRA GÙHYA JAPA SAMAY’E HÙM

Next, the Hundred-Syllable Mantra of the Lotus Family is:

1. ÁN – Bả ná ma tát đả phộc

2. Tam ma dã, tam nỗ bá bá dã

3. Bả ná ma tát đát phộc

4. Đát phệ nỗ bả đề sắt tra

5. Niết lị trạc mính bã phộc

6. Tố đố số dụ mính bã phộc

7. A nỗ la khát đố mính bà phộc

8. Tô báo số mính bà phộc

9. Tất phộc tất để địa viện mính bát la duệ sai

10. Tát phộc yết ma tố tả mính

11. Tức đá thất lị dược củ lỗ

12. Hồng, Ha Ha Ha Ha hốc, bà nga noan

13. Tát phộc đát tha nghiệt đa

14. Bá ná ma ma mính môn tả

15. Bả ná nhĩ bà phộc

16. Ma hạ tam ma dã tát đát phộc, ác

17. Hột lị

– OM – PADMASATRA SAMAYAM ANUPALÀYA PADMASATRA TRENA UPATISTA DRDHO ME’BHAVA – SUTOSYO ME BHAVA – ANURAKTO ME HBAVA – SUPOSYO ME BHAVA

SARVA SIDDBINI ME PRAYACCHA – SARVA KARMASU CA ME CITTAM ‘SRÌYAM KURU HÙM – HA HA HA HA HOH – BHAGAVAM SARVA TATHÀGATA PADMA MÀ ME MUNCA – PADMI BHARA – MAHÀ SAMAYATRA – ÀH – HÙH

Because one recites the Hundred-Syllable Mantra to empower oneself, one can abide firmly in the samadhi of the principal deity. Even if, during this lifetime, one has committed the five heinous offenses or slandered the Vaipulya Mahayana sutras, all such defilements of transgression will be entirely extinguished, and in this very life one’s aspirations for supreme siddhi will all be fulfilled.

Next, form the Dispatching Mudra. As with the previous Vajra Bond, extend the two middle fingers upright and place them together like lotus petals. Then insert a branch of surabhi-puspa at the tips of the mudra, recite the Dispatching Mantra, and strike the image seven times; the entire assembly of holy beings and the principal deity will then return to their respective abodes.

The Venerable Hayagriva further taught the Dharma gateway of the incomparable and inconceivable power of the Heart of Venerable Hayagriva, which can accomplish all undertakings.

Eat vegetables and perform the recitation until completing one hundred thousand repetitions. Fast for one day and one night, then arrange a great offering and perform the homa rite. Use wood from the bitter neem tree, cut at both ends, and burn eight thousand pieces; this completes the foundational practice. When this initial practice has been fulfilled, everything sought within one’s heart will be accomplished.

There is also another method. Perform homa using the fruit of mật la phộc; after completing three hundred thousand repetitions, one will attain royal status—the position of Māra, Lord of Māras. If one wishes to obtain great efficacy, one should construct before the image of Hayagriva a mandala four cubits wide. Within the mandala, place a white-copper vessel filled with fragrant water. From the first through the fifteenth day of the month, burn incense, scatter flowers, pay reverent homage with utmost sincerity, and perform the recitation continuously by day and night. One must not lie down to rest, but remain constantly diligent and steadfast, sitting motionless without

walking or standing. If one continues uninterrupted for about fifteen days and completes five lakshas of repetitions, the Great Wrathful King will manifest his wondrous body and bestow empowerment. The practitioner will acquire great supernormal powers, immediately comprehending the affairs of the three times. Moreover, one will be able to retain all worldly scriptures and thoroughly comprehend every art, Veda, and scripture of the heterodox paths.

Furthermore, if one wishes to attain great efficacy, one can cause the mountains, rivers, rocks, forests, and waters of the four great oceans within the three-thousandfold great-thousand world-system to boil and surge upward. One can cause Mount Sumeru and the Cakravada Mountains to tilt and shake, and even crumble into fine dust. All sentient beings therein who are touched by the radiance of the Great Wrathful King will be freed from every suffering and attain great peace and bliss.

There is also another method. If one wishes to summon a “Mê Cổ,” take sumana flowers and, before the image of the Great Wrathful King, empower them with twenty-one recitations, then scatter them beneath the feet of the image. Afterward, with the right hand pick up a flower from wherever it has fallen, and one may summon the “Mê Cổ” as desired. From then onward, empower flowers with seven recitations and scatter them, and the Mê Cổ will come.

Furthermore, if one harbors the intention of bringing another under one’s influence, empower a fruit with twenty-one recitations and have someone give it to that person to eat. That person’s mind will immediately become bewildered, and they will cherish and long for oneself intensely, without any other thought.

There is also another method. If one wishes to engage in debate, take bovine bezoar,

incense, camphor, and samadhi incense, blend and grind them together, then empower the mixture with 108 recitations. Mark dots upon the crown of the head, both upper arms, the heart, throat, the space between the eyebrows, the hairline, forehead, and back of the head. Then empower white mustard seeds with twenty-one recitations. Grasp them in the right hand, go to the place of debate, and scatter them on the eight sides of the doorway, retaining

a small quantity in the left hand. When the debate formally begins, hold the mustard seeds in the right hand, extend the left hand toward the opponent in debate, scatter them mixed with honey, and then snap the fingers. One will thereby prevail over all others. One will not be afflicted by calamities of heaven, calamities of earth, or calamities of disease, and will attain great accomplishment.

There is also another method. If anyone suffers from a headache, take that person’s name and immediately recite the mantra to empower water. Utter the syllable HÙM, then use this water and impress the mudra upon the painful place on the person’s head; the pain and illness will be cured. Wind disorders, fevers, diseases of the head, diseases of the feet, the 404 illnesses, and the myriad afflictions will all be eliminated and utterly cut off. Even the eighty-four thousand kinds of illnesses caused by spirits found in the world can all be treated. There is no illness that will not be cured; all aims will be accomplished.

There is also another method. If one wishes to destroy various rites and prevent mantra rites performed by others from being successfully accomplished, one should construct a three-colored powdered mandala four cubits wide. On its southern, northern, and western sides, place lotus seats. Upon those seats, place jars bearing clearly visible fangs. Upon the lotus seat on the eastern side, place a vajra mudra. Light twelve lamps, and place foods of one hundred different flavors in eight bowls. Replace these foods with fresh ones every day. Make each offering for a full seven days. Each day, empower white mustard seeds with 108 recitations, and with each recitation cast one seed into the fire to be

burned. All those who perform such rites will have their practices destroyed and will be unable to accomplish or manifest them. Even if a Tenth-Bhumi bodhisattva hears the mantra of the Great Wrathful King but does not comply, their Dharma rite can be shattered. Even one who is a Perfectly Enlightened One but does not obey the Command Wheel can be shattered, to say nothing of devas,

nagas, the eight classes of beings, and other kinds that create obstructive calamities. By reciting the wondrous mantra a full ten thousand times and performing the fire offering, one can obtain all forms of fierce subjugating rites. Through the awesome power of the Great Wrathful King, the siddhis of other deities cannot be attained within a radius of five hundred yojanas; the practitioner who relies upon the empowerment of the Great Wrathful King will attain sovereign majesty and virtue.

There is also another method. Before the image of Venerable Hayagriva, first take wood from the Lăng tree, cut it into pieces eight finger-widths long, and place them in the fire to burn. Remove them from the fire, then form An Tát incense into 108 pellets. With each recitation of the mantra, cast one pellet into the fire and burn it. Continue until all the incense has been consumed; the Vinayakas will then bind themselves.

There is also another method. If an evil person or enemy conceives malicious intent against a virtuous person and wishes to harm them, one should use tin to make an image of the Vajra Wrathful King, of whatever size one wishes. The image has four faces and eight arms.

From each of the upper and lower mouths protrude four fangs. The eight hands hold vajra implements. Above the crown of the principal face appears a dark-blue horse’s head; the hair curls like flames.

The figure is exceedingly fierce and rides a blue buffalo. On the buffalo’s back is the form of a lotus, and upon that lotus the principal deity sits in a squatting posture. His entire body blazes with scorching flames, radiant like the conflagration at the end of an age.

Such is the wondrous form of the Great Wrathful King who subjugates the satrus—enemies—throughout the three realms.

Before this image, one should construct a triangular mandala. On the floor of the mandala, draw the figure of that evil person or write their full name. Face the image northward or toward the direction where the evil person resides. The reciting practitioner should wear black garments, with the face turned toward

Having seated oneself before the image, arouse a fiercely wrathful mind and recite in an angry, growling voice for three days and three nights, performing the recitation during the three periods. When the three days are completed, that evil person will die, and not one of his retinue will remain. If one wishes to restore them to life, arouse a mind of profound compassion, grind lotus roots into powder, and employ the Great Compassion Samaya Mantra.

For one day and one night, one must neither eat nor drink. Upon completing 108 recitations, that evil person and his retinue will all return to life. With reverence toward the Buddha-Dharma, join the palms, bend the Progress and Strength fingers—the two index fingers—to form the mouth of a cave, and arouse the mind of great loving-kindness and compassion.

The mantra is:

“Naẵng mạc tam mạn đa một đà nam – Già vĩ ba la đốt lê, ô Hồng, sa phộc hạ”

– NAMAH SAMANTA BUDDHÀNÀM – KÀ’SI (luminous torch) PRASURU HÙM SVÀHÀ.

There is another rite. If one wishes to subdue the Tejas—those possessing majestic power—make a triangular altar before the image of the Venerable Horse-Head and recite 10,000 or 100,000 times. For three days and three nights, take no food.

Anoint the head with fragrant paste and make offerings of every kind of incense and flower, pure food and drink, milk, porridge, fruits, and all other things. Grind sa xà la xa incense, mix it with white honey, and form 8,000 pellets. For each pellet, recite once and cast it into the fire to burn.

Continue in this manner until all the incense has been consumed. When those Tejas come searching, the first person they see will transform into Horse-Head; after a short while, that person will become the head of Hạ dã hột lị phộc (Hayagriva—Horse-Head). When the reciter faces those beings, all the Tejas will be utterly destroyed.

There is another rite. If various calamities arise, throwing the land

and nation into disorder; if enemies from another country invade, causing the people unrest; if great ministers plot rebellion; if disease spreads; if the waters cease to flow harmoniously; or if the sun and moon deviate from their proper courses—when such calamities arise, the ruler of that country must reform his body and mind and earnestly invite a Vidyadhara to perform recitation before the image of the Great Wrathful King.

Burn the Lỗ grass soaked in ghee, milk, and honey, and perform the homa for precisely 100,000 recitations. The enemies of the foreign country will then be subdued of their own accord and will all return home to govern their country properly. With minds of loving-kindness, all will turn toward the prince.

All the officials will be loyal; the consorts, queens, beautiful maidens, and elders will show reverence toward the king. Dragons, ghosts, and spirits will protect that country; rain will fall in due season; fruits and food will be abundant; and the people will rejoice.

There is another rite. If a household encounters grave and malignant illnesses, numerous strange portents arise, or ghosts, spirits,邪 demons, and māras cause disturbances; if that household is subjected to malicious slander by evil and overbearing persons or is harmed by their schemes; or if the members of that household, young and old, inside and outside, are in disharmony—simply face the image of Horse-Head and perform the recitation. When the number reaches 10,000 recitations, all evil circumstances will be extinguished.

There is another rite. If demonic officials confiscate one’s documents, if one is imprisoned, confined, and subjected to cangues, fetters, and chains, merely recollect the Great Wrathful King, and the official will of his own accord grant a pardon and allow one to return home. From kings and officials above down to the prisons below, a person who practices this Dharma with single-minded concentration will never encounter such circumstances.

There is another rite. First take barley and cow dung, extract the grains from the dung, wash and dry them, wipe and grind them, and prepare them as

milk porridge. From the first day of the bright fortnight until the fifteenth day, eat this milk porridge. Each time it is eaten, empower it; whatever remains should be placed in a clean location and offered to the messengers of the Venerable Horse-Head.

Then cease eating. First recite before the Great Holy One, anointing the head with fragrant paste, scattering various flowers, burning renowned incenses, and presenting every kind of food and drink. After completing the offerings, grind Ca Tỉ Xà incense into fine powder, mix it with water, and form somewhat more than 8,000 pellets.

Use Khadira wood as fuel to kindle a fire. For each pellet of incense, recite the mantra once and cast the pellet into the fire to burn. Continue in this manner until all 8,000 pellets have been consumed.

The ashes will then transform into suvarṇa gold weighing approximately one hundred thousand taels.

There is another rite. If one wishes to receive and master other mantras, mix a small amount of blood from one’s own body with white mustard seeds and form 8,000 pellets. On the fourteenth day of the dark fortnight, fast for one day and kindle a fire of Khadira wood in the hearth. Take the previously prepared white mustard pellets; with each recitation, cast one pellet into the fire to burn. Continue until all the mustard pellets have been consumed, whereupon all mantras will be fully received and mastered.

There is another rite. Simply recite the mantra while traveling through wildernesses and among sand dunes. If food or drink is needed, it will naturally flow forth.

There is another rite. If a person experiences an impure emission during the early part of the night, take a white thread and first empower it with the mantra above 108 times. Then make it into a mantra cord: with each recitation, tie one knot, making a full 21 knots. Tie it around the waist, and there will be no further seminal leakage as before.

There is another rite. At the time of a solar or lunar eclipse, place one

tael of pure cow ghee in a new bowl. Holding the bowl, face upward toward the sun or moon and recite the mantra over the ghee in the bowl until the ghee becomes warm or smoke and flames arise from it. At that very moment, drink the ghee. After drinking it, wherever one wishes to go, one need only form the intention and will immediately arrive there. If a person constantly recites this mantra, even when encountering anything terrifying, that person will feel no fear, and all obstacles and calamities will be overcome.

There is another rite. If one suffers from Lộ Đà abscesses, bites from venomous creatures, Kiến Tỳ Tra Diêu abscesses, or other abscesses of these kinds, recite the mantra over yellow earth a full 1,000 times and apply it to the abscesses; one will immediately recover from the illness. Whenever any fear arises in the mind, merely recollect the mantra, and the fear will be dispelled.

There is another rite. If a person suddenly encounters any peril involving water, merely recollect it mentally and that person will not be swept away or drowned. Rites such as these cannot be expounded in full. Whatever one wishes will immediately be accomplished. If one constructs the Great Mandala, one must not engage in sexual activity.

Next is taught the method for the image of Hạ dã hột lị phộc. The method for painting the image is as follows: Take pure white silk that has not been previously used or reprocessed. Invite a skilled painter and do not bargain over the price. The painter must bathe with perfumed water, put on new, clean garments, and receive the Eight Precepts. This must be done every day. In a pure place, make a WATER ALTAR approximately four cubits wide. After the reciter has protected the body and established the boundary, the reciter must likewise protect the painter. Within the altar, burn every kind of incense, scatter various flowers as offerings, and make supplication. Inside the altar, paint an image of the Great Wrathful

King. He has four faces, all wrathful, and four mouths; from every mouth, above and below, canine fangs protrude. The hair upon his head is exceedingly fine and firm, like a mass of fierce flames.

Each of the four faces wears a celestial crown, and the ears are adorned with gold. Upon the celestial crowns sits a Buddha in the lotus posture. Atop the central face is a dark blue horse’s head.

Around his neck hang precious necklaces and jeweled garlands. His body blazes majestically like the sun, and his entire form is enveloped in fierce flames like the conflagration at the end of a kalpa. He has eight arms.

Two hands, one on the left and one on the right, form the fundamental secret Horse-Mouth mudra. One right hand holds a sharp sword; one left hand holds a vajra club; one right hand holds a vajra axe; one left hand holds a precious vajra wheel; one right hand displays the gesture of granting fearlessness; and one left hand holds a rosary. He sits firmly upon a precious stone seat atop a blue lotus pedestal.

That stone seat is red, blue, and yellow. Each wrist of the eight arms is adorned with a golden bracelet. The adornments of his body are as described elsewhere.

To make this image, begin the work on the fourteenth day of the bright lunar fortnight. Eat barley, milk, and well-cooked porridge. Then, on the thirteenth, fourteenth, and fifteenth days, for three days and three nights one must not eat, must cease speaking, and perform recitation.

Take sa ca Tỳ già incense and càn đà na cú lợi flowers, and empower these two substances with the mantra. With each recitation, cast them once directly upon the forehead of the face. Upon reaching 8,000 repetitions, light will issue from the mouth of that face.

That light will radiate all around the practitioner, then return and enter the mouth of the image. From within that mouth a wish-fulfilling jewel will emerge, which should immediately be taken. After obtaining this jewel, one will live for 14,000 years, obtain the seven treasures of a wheel-turning sage king, and, after death, be born in the Land of

Bliss, emerging from beneath the feet of Hayagriva.

There is another method. One should subsist on alms food, barley, milk, and well-cooked pure porridge, and perform recitation until completing seven lakṣas of repetitions:

– At one lakṣa of repetitions, the Vināyakas will be bound.

– At two lakṣas of repetitions, the mantra method will be accomplished.

– At three lakṣas of repetitions, one will first accomplish the medicinal method of An Thiện Na and ma na xí la.

For three days and three nights, without eating, perform the rite. Hold the medicine in the hand and empower it directly with the mantra. When three kinds of signs appear in the medicine, one will know that the method has been accomplished. The three signs are warmth, the emission of smoke, and the emission of flame. One will then accomplish An Đà La Đà Na, ascend into space, and descend again.

– At four lakṣas of repetitions, one will travel freely four finger-widths above the ground.

– At five lakṣas of repetitions, one will be able to fly through space and travel at will.

– At six lakṣas of repetitions, one will live for 1,000 years and, retaining the body of this very life, will certainly journey to the lands of the Buddhas in the ten directions. The Vidyādhara will become an accomplished mantra-immortal. Whatever one undertakes will naturally be accomplished, and whenever anyone summons one, one will arrive that very day.

– At seven lakṣas of repetitions, the practitioner’s hair will become spiraled. Whatever practice one undertakes will be accomplished, and upon merely thinking of a destination, one will immediately arrive there. One will personally attend upon the Great Wrathful King and know the births and deaths of all sentient beings throughout the three times. In this very life, that person will attain accomplishment.

If śramaṇas or brahmins, good men or good women, wish to receive the Dharma of the Great Wrathful King, they should follow

the preceding instructions. When constructing an altar four cubits wide, they should seek an excellent, tranquil place, sweep it, sprinkle it, and make it clean. Then use scented water, cow dung, and clay to prepare the ground. Hang various multicolored banners, canopies, precious bells, wind chimes, and ornaments of gold and silver, arranging all these things alternately to adorn the place of practice.

Within the place of practice, establish a five-colored altar approximately four cubits wide. The first color should be white, followed by yellow, red, blue, and black, and then make four gates. In the center of the altar, make one lotus seat and place upon it the image of the Venerable Hayagriva. Directly at the eastern gate, make two lotus seats and place upon them the two youths Ba la đa ma and Ba la già na. Directly at the northern gate, make two lotus seats and place upon them the two youths Nhất kế la sát and A ba đề.

Outside the altar on its southern side, arrange all the various offerings. In the remaining area, without making lotus seats, install the Eight Great Dragon Kings. These Eight Great Dragon Kings should be offered only washed rice, milk, and well-cooked porridge, although all other kinds of offerings may also be used. Light forty-five lamps and summon the eight Dragon Kings.

Close to the western gate of the altar, as at the southern gate, place a fire hearth. Mix sesame, rice grain, flowers, ghee, and honey together. Recite the Heart True Mantra of the Great Wrathful King once to empower the substances previously mixed. After empowering them, cast them into the fire to be burned. Continue in this manner, one by one, until completing 1,008 repetitions. For one day and one night, do not eat. If one cannot fast, one may consume only ghee. Bathe with warm scented water and put on new, clean garments. Enter the place of practice and make offerings for either seven days, fourteen days, twenty-one days, thirty-five days, forty-nine days, or ninety days, practicing either six

periods, three periods, two periods, or one period each day. Perform the homa and recitation as described above, without limiting the number of repetitions. One will then be able to carry out and attain accomplishment in the five kinds of activities: pacification, enrichment, subjugation, attraction, and summoning.

Every hoped-for reward, both worldly and transcending the world, will be fully accomplished. The Root Teaching does not explain the method of accomplishment. If one performs before this image the methods of the Lotus Family, accomplishment will certainly be attained.

I and all the venerable ones within this Dharma possess great efficacy. By constantly recollecting the Great Wrathful King, one extinguishes immeasurable transgressions and obtains immeasurable merit. After death, one will be born in the Land of Bliss, emerging from the right side of the Venerable Hayagriva.

There is another method. If one wishes to engage in debate, one should construct an altar four cubits wide as before and make offerings. One will attain supreme victory and will not suffer other calamities or the affliction of disease.

Once the altar has been made, there is no illness that will not be cured.

If one has been poisoned, afflicted by venomous creatures, or bitten by a tiger, one should recite the Root True Mantra and empower the place that was bitten; there is nothing that will not be cured.

Pound the seeds of Tô Mộc Khư into an exceedingly fine powder and mix it properly with the liquid of Lạc. Recite the New True Mantra of the Great Wrathful King twenty-one times to empower it, and then give it to the sick person to drink when the stomach is empty and distended. All poisonous creatures will then be completely vomited out. Because beings suffer from every kind of illness and affliction, I become the King of Physicians to heal them. It is impossible for an illness not to be cured. My ancient original vow is this profound and weighty great vow: the “Greatly Loving and Greatly Compassionate Horse-Mouthed One” transforms and delivers all sentient beings and surpasses all the Venerable Ones.

Because of great compassion, he is not attached to samsara. Because of great compassion, he does not abide in nirvana. He constantly dwells within the various realms of ignorance, completely cutting off every kind of evil destiny and extinguishing all the sufferings of birth, aging, sickness, and death endured by the four modes of birth within the six destinies. Moreover, he selects whatever is nearest as food, swallowing and utterly destroying it, just as a hungry horse knows only to eat grass and gives no thought to anything else. Because of the power of this original vow, there is no realm in the ten directions where he does not manifest a body.

If a yogin gives rise to the profound bodhicitta and recites the mantra eight times each day, the Great Wrathful King will manifest and serve that yogin, respectfully like a maidservant, just as Bà Nga Noan (the Blessed One—how could one fail to attain bodhi within two lifetimes?

Those who recollect the Great Wrathful King will not fall into the three evil destinies and will certainly be reborn in the Buddha-lands. When one receives the empowerment of this Wrathful Venerable One, should evil people, evil māras, vicious beasts, or even agents of sorcery, poisonous magic, Ly mỵ, võng lượng, evil ghosts, spirits, and others give rise to malicious intentions and seek to afflict the practitioner, then as soon as they approach the place where the practitioner dwells, they will be slain along the way. Such is this divine efficacy: throughout a circumference of forty miles, it ensures that no obstacles remain. Moreover, it constantly empowers vidyā-holders so that their bodhicitta will not regress.

Next is explained the method for “the images of the four great youths.” These four great youths are, in each pair, identical in substance and without difference. Their forms are exceedingly fierce and violent, possessing mighty strength. Their bodies are blue and red, and strands of hair hang down on both the right and left sides. Each body wears a red kāṣāya draped over the front, back, waist, and loins. Tiger skin is wrapped around the hips and used as a blade. Upon both wrists there are

jeweled bracelets. Only Paraḍama has two hands holding a sharp, pointed spear; Parajana has two hands holding an axe; Ekaja Rakshasa holds a vajra club in his right hand and a noose in his left; Aparati holds a jeweled sword in his right hand and a vajra in his left. The four great messengers all possess the sovereign awe-inspiring virtue of kings.

They all guard the Wrathful King and stand upon iron chime-stones. Their entire bodies blaze with great, brilliant flames, shining like the radiant light of the sun. Their forms are exceedingly fierce and evil-looking, capable of subjugating non-Buddhist paths, heavenly maras, evil yakshas, evil ghosts and spirits, and so forth, causing them all to take refuge in the Buddha-Dharma.

Because they remain mindful of the Great Wrathful King, the four great Youths constantly accompany and guard the assembly, never departing. They remain as close as the body and its surroundings, never separated, protecting him as one guards the pupils of one’s eyes and preserves one’s own life. Because they are guardian messengers, they can thoroughly comprehend the three times.

If a person who has not yet recited the mantra merely brings the Great Wrathful King and the two guardian messengers to mind, then when that person recites and upholds the mantra, the four great Youths will guard him day and night without ever departing, always remaining close beside him.

Next is taught the method of the “images of the Eight Great Dragon Kings.” These Eight Great Dragon Kings are identical in essence, without distinction. They have dragons’ heads and serpents’ bodies, and their entire bodies blaze with flames. If lightning and thunderbolts descend, or great hail and heavy rain pour down, one should invoke the names of the Eight Great Dragon Kings. They can restrain and halt them, and all such calamities will immediately dissipate.

If, moreover, the great earth quakes, sinks, or collapses, shattering mountains, rivers, rocks, and walls; if violent, evil winds blow, breaking great trees; and when such evil calamities arise and sentient beings are frightened and uneasy, then

one should invoke the names of the Eight Great Dragon Kings. They will certainly be able to halt all calamities of fire and evil winds. The five grains will be abundant and plentiful, the myriad kinds of accumulated wealth will bring peace and happiness, the winds and seasons will always be favorable, and the land and mountains will be peaceful and free from calamity. How much less could the practitioner himself be afflicted by such disasters? This can never occur. The maras will find no opportunity to do him harm; he will swiftly attain great bodhi and, before long, become a Buddha.

The Dharma gateway of the messengers of the Primordial Accomplished Honored Great Wrathful King has now been fully taught.

The Ritual Procedures for Invoking Hạ Dã Hột Lị Phộc, the Great Wrathful King, Making Offerings, and Recitation,

(Lower Fascicle — End)

Next, form the mudra of the Dana Paramita Pishṭi: Turn the right palm upward, bend the Patience degree (the right middle finger) so that it touches the Dhyana degree (the right thumb), and extend all the other fingers straight. Then recite the mantra:

“ÁN – Bà Nga phộc để na nẵng địa bã đế, vĩ sa lật nhạ, bố la dãõ đã ná, sa phộc hạ”

*) OM. BHAGAVATE DÀNA ADHIPATI VISRJA PURAYA ĐANAM – SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seed of

miserly karma accumulated throughout immeasurable kalpas and obtains the merit of the three kinds of giving: the giving of material necessities, the giving of fearlessness, and the giving of Dharma. Thus one perfects Dana Paramita (Dàna pàramita). In this life, one obtains wealth and an abundance of necessary provisions; the mind attains mastery, and one’s lifespan swiftly increases.

Next, form the mudra of Shila Paramita: Interlace the fingers of both hands inwardly and raise the Dhyana and Wisdom fingers (the two thumbs) upright. Recite the mantra:

“ÁN – Thi la đà lị nê, bà nga phộc đế, hồng hách”

*) OM – ‘ STLA DHÀRINI BHAGAVATE HÙM HAH

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seed of the karma of breaking the precepts accumulated throughout immeasurable kalpas and obtains the merit of the three kinds of precepts: the precepts of restraining conduct, the precepts of embracing wholesome Dharmas, and the precepts of benefiting sentient beings. Thus one perfects Shila Paramita (‘Sìla pàramita), constantly adorning the karma of body, speech, and mind with the qualities of the precepts. All transgressions of the four grave prohibitions, and all pārājika offenses committed by bhikshunis, are completely purified; afterward, one may be reborn according to one’s vow.

Next, form the mudra of the Bodhisattva of Kshanti Paramita. Based on the mudra of Shila Paramita, bring the Progress and Strength fingers (the two index fingers) together like a needle and place the Dhyana and Wisdom fingers (the two thumbs) upright side by side. Then recite the mantra:

“ÁN – Bà nga phộc để khất sản để đà lị nê, Hồng, phát tra”

*) OM- BHAGAVATE KSÀNTI DHÀRINI HÙM PHAT

By forming this mudra and reciting the mantra, one will extinguish the seed of the karma of

anger and hatred accumulated throughout immeasurable kalpas and obtain the merit of the three kinds of patience: patience in enduring injury and resentment, patience in peacefully enduring suffering, and patience in discerning the truth of the Dharma. Thus one perfects Kshanti Paramita (Ksànti pàramita). One’s appearance becomes upright and dignified, pleasing to behold. Others will not give rise to jealousy but will all draw near and offer assistance. One attains profound resolute understanding and transformations according to one’s mindfulness.

– Next, form the mudra of Virya Paramita: Based on the mudra of Kshanti Paramita, open and separate the Progress and Strength fingers (the two index fingers), and the mudra is formed. The mantra is:

“ÁN – Vĩ lị dã ca lị Hồng – Vĩ lị nãnh, vĩ lị nãnh, sa phộc hạ”

*) OM – VÌRYA KÀRI HÙM – VÌRYE VÌRYE – SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seed of the karma of indolence and laziness and obtains the three kinds of diligence: armor-like diligence, diligence in embracing wholesome Dharmas, and diligence in benefiting and bringing happiness to sentient beings. Thus one perfects Virya Paramita (Vìrya Pàramita). Body and mind are peaceful and joyful, and one remains far removed from all illnesses,

free from suffering and affliction. The merit and wisdom of both worldly and supramundane matters are entirely accomplished.

Next, form the mudra of the Bodhisattva of Dhyana Paramita: Sit in the full-lotus posture, turn the left palm upward and place it upon the crossed legs, then turn the right palm upward and place it upon the left hand, with the nails of the two Dhyana and Wisdom fingers (the two thumbs) touching each other. Then recite the mantra:

“ÁN – Bà nga phộc để, tát phộc bá bã ha lị nê, ma ha nại để duệ– Hồøng, Hồng, Hồng, Hồng phát tra”

*) OM – BHAGAVATE – SARVA PÀPA HÀRINIYE MAHÀ DETYE – HÙM, HÙM, HÙM, HÙM – PHẠT

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seed of the karma of distraction accumulated throughout immeasurable kalpas and obtains the three kinds of meditative concentration: concentration that establishes one in abiding, concentration that gives rise to attainments, and concentration that accomplishes activities. Thus one perfects Dhyana Paramita (Dhyàna Pàramita). Body and mind become light and agile; one swiftly accomplishes the supernormal powers one cultivates; the maras dare not invade or disturb one; and all karmic obstructions are entirely extinguished.

Next, form the mudra of the Bodhisattva of Prajnaparamita: Extend the five fingers of the left hand evenly, turn the palm upward, and place it beneath the heart. Place the right hand over the left hand. Then recite the mantra:

“ÁN địa, thất lị, Thâu lỗ đa, Vĩ nhạ duệ, Sa phộc hạ”

*) OM - DHÌH – ‘SRÌ ‘SRÙTA VIJAYE – SVÀHÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seed of the karma of ignorance accumulated throughout immeasurable kalpas and obtains the three kinds of wisdom: the non-discriminating wisdom of the emptiness of persons, the non-discriminating wisdom of the emptiness of dharmas, and the non-discriminating wisdom of the emptiness of both. Thus one perfects Prajnaparamita (prajna pàramita), attains wisdom that penetrates the scriptures, awakens to and understands worldly and supramundane Dharmas, and comprehensively penetrates the profound principles of the Five Sciences.

Next, form the mudra of the Bodhisattva of Upaya Paramita: With the left hand, use the Wisdom finger (little finger) and the Method finger (ring finger) to grasp the Wisdom degree (thumb); with the right hand, use the Dana finger (little finger) and the Precepts finger (ring finger)

to grasp the Dhyana degree (thumb). Bring both hands together; place the backs of the Patience and Vow fingers (the two middle fingers) together and raise them straight like a needle; extend the Progress and Strength fingers (the two index fingers) evenly so that they touch. Then recite the mantra:

“ÁN Ma hạ mỗi đát la tức đế, sa phộc hạ”

*) OM – MAHÀ MAI TRA CITTE – SVÀ HÀ

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seeds of unskillful karmic means accumulated throughout immeasurable kalpas and attains two kinds of skillful means: the skillful means of dedication and the skillful means of rescuing sentient beings. Thus one perfects the Perfection of Skillful Means (upaya pāramitā), cultivated from the six worldly pāramitās.

Through correspondence with the yoga of this mudra and mantra, merely performing a little ritual practice will swiftly bring the accomplishment of vast merit and virtue, fully providing the provisions for the most excellent, ultimate attainment of unsurpassed bodhi.

Next, form the Mudra of the Bodhisattva of the Perfection of Vows: Extend the five fingers of the left hand upright, turn the palm outward, and make the gesture of granting fearlessness. Then recite the mantra:

“ÁN – Ca lễ nê, hạ hạ hạ

*) OM – KARUNI HA HA HA

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seeds of evil karma and vows accumulated throughout immeasurable kalpas, and attains two kinds of supreme vows: the vow to seek unsurpassed bodhi and the vow to benefit and bring happiness to sentient beings. Thus one perfects the Perfection of Vows (Praṇidhāna pāramitā). From the initial generation of the aspiration until the attainment of Buddhahood, throughout this interval, every worldly and supramundane aspiration,

and every excellent supreme vow, will be fulfilled.

Next, form the Mudra of the Bodhisattva of the Perfection of Power: Following the preceding Mudra of the Perfection of Discipline, extend upright the meditation and wisdom fingers (the two thumbs), the progress and power fingers (the two index fingers), and the patience and vow fingers (the two middle fingers), bringing their respective fingertips together. Recite the mantra:

“ÁN – Ná ma Nãnh, Mẫu hưu đế, hồng hạ hạ hạ, hồng, nhược”

*) OM – DAMANI MUDITE HÙM HA HA HA, HÙM JAH

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seeds of the karma of “inferiority of mind,” both worldly and supramundane, accumulated throughout immeasurable kalpas, and attains two kinds of power: the power of discernment and the power of cultivation. Thus one perfects the Perfection of Power (Bala Pāramitā). Through the Dharma methods of counteraction, one subdues all afflictions and severs all delusive obstructions. While cultivating the Path, one possesses decisive superior resolve; all violent and evil heavenly māras dare not sway one, and one attains non-retrogression.

Next, form the Mudra of the Bodhisattva of the Perfection of Wisdom: Interlace the two hands outwardly and close them into fists. Extend upright the generosity and insight fingers (the two little fingers), crossing them slightly. Bend the tips of the progress and power fingers (the two index fingers) into a rounded shape. Extend upright the patience and vow fingers (the two middle fingers), bringing their tips together. Then recite the mantra:

“ÁN – Ma ma chỉ nhương nẵng ca lị hồng, sa phộc hạ”

*) OM – MAMA JNÀNA KÀRI HÙM SVÀHÀ.

By forming this mudra and reciting the mantra three times, one immediately extinguishes the seeds of innate self-attachment and the seeds of innate attachment to dharmas accumulated throughout immeasurable kalpas, and attains two kinds of wisdom of enjoyment: the wisdom of enjoying

the bliss of the Dharma and the wisdom of bringing sentient beings to accomplishment. Thus one perfects the Perfection of Wisdom (Jñāna pāramitā), severs the two kinds of obstruction—the obstruction of afflictions and the obstruction of the knowable—and realizes that all dharmas are like illusions, like mirages, like dreams, like reflected images, like echoes, like shadows of light, like the moon reflected in water, like magical transformations, like Indra’s net, and like space. Before long, one will fulfill the ten bhūmis, abide on the Dharma Cloud Bhūmi, and become a great Dharma master.

Next, form the Mudra of the Youth Bà La Đá Na: Interlace the fingers of both hands inwardly and close them into fists. Extend the progress and power fingers (the two index fingers), joining their tips to form a circle, and extend the meditation and wisdom fingers (the two thumbs) together. The mantra is:

“Nẵng Mạc Tam Mãn Đá Một Đà Nẫm – Đát nể dã tha, bột địa, bột địa, tố bột địa, nhân đạt lê bột địa, ma mê thâu ca lam, bà la mô giã đô, sa phộc hạ”

*) NAMAH SAMANTA BUDDHÀNÀM. TADYATHÀ: BUDDHI BUDDHI SUBUDDHI, INDRIBUDDHI MÀME SUGRAM BHARA MUKTO SVÀHÀ.

Because one forms this mudra and recites the mantra three times, the Vināyakas gain no opportunity to cause harm. If wicked persons obstruct an innocent person, place those wicked persons beneath the practitioner’s feet and recite the mantra twenty-one times; all obstructions will then be dispelled. They will give rise to loving-kindness toward one another and will be unable to create hindrances. This mudra can also itself augment the power of the principal deity.

Next, form the Mudra of the Youth Ba La Già Na: Interlace the two hands inwardly, join and extend the two progress and power fingers (the two index fingers), bending them slightly, and extend the meditation and wisdom fingers (the two thumbs) together. The mudra is thereby formed. The mantra is:

“Nẵng mạc Tam Mãn đá một đà nam – Đá điệt tha: Tát la, bát la Tát la, xã gia, tỳ xã gia – bạt chiết la cú la tam bà bá, sa bả na ca, sa nhật đô tử – sa phộc hạ”

*) NAMAH SAMANTA BUDDHÀ NÀM.

TADYATHÀ: SÀRA PRASÀRA JAYA VIJAJA – VAJRA KULA SAMHBAVA, SAMPANAKA (complete, excellent) SAMUKSATI (scatter evenly and beautifully; act wholeheartedly and devotedly) SVÀHÀ

By forming this mudra and reciting the mantra three times, one can subdue and expel all evil māras and all bandits and robbers. They cannot cause harm, and this mudra can augment the principal deity.

Next, form the Mudra of the One-Haired Rākṣasa Youth: Following the preceding Mudra of Ba La Già Na, bring the tips of the progress and power fingers (the two index fingers) together like a needle. The mudra is thereby formed. The mantra is:

“Đá điệt tha: Án – Thấp bế đa dạ, Thấp bế đa bồ bế dạ – eÂ hế ê hế, bát la ma thâu đa, tát đỏa– ma ha ca lô nị ca, sa phộc hạ”

*) TADYATHÀ: OM – ‘SVETÀYA ‘SVETA PUSPEYA EHYEHI PRAMA ‘SUDDHA SATVA – MAHÀ KARUNIKA SVÀHÀ

Because one forms this mudra and recites the mantra three times, it expels

all hosts of māras, ghosts, and spirits in the four directions and can augment the principal deity.

Next, form the Mudra of the Youth A Bà La Để: Following the preceding Mudra of the One-Haired Rākṣasa, slightly bend the progress and power fingers (the two index fingers) like lotus petals. The mudra is thereby formed. The mantra is:

“ÁN – Lị Tất, để lị lô ca tỳ xã dạ – A mô già ba xã – Ma Ha cưu lê đà la xà lạ – lị đà dạ A Ba la để ha đá, hồng hồng, phát, phát – sa phộc hạ”

*) OM – RSÌ – TRILOKA VIJAYA – AMOGHA PÀ’SA-MAHÀ KRODHA RÀJAYA – ARDÀYA APRATIHATA HÙM, HÙM- PHẠT PHẠT – SVÀHÀ

Because one forms this mudra and recites the mantra three times, it can entirely expel all evil māras, ghosts, spirits, and so forth. In the expanse of space above the heavens, it accomplishes all undertakings without obstructive calamities and can augment the power of the principal deity. The practitioner accomplishes all siddhis according to the aspiration of the mind.

Next, form the Mudra of the Nāga King Nanda: Hold the two thumbs firmly together, each touching the tip of a little finger. Hold both hands firmly together so that they touch. Place the two index fingers directly upon the two thumbs; do likewise with the two little fingers and the two ring fingers. Position the two middle fingers above, with their tips slightly apart, while the lower parts of the palms touch. The mantra is:

“ÁN – Ma ha thất lị duệ, sa phộc hạ”

*) OM – MAHÀ ‘SRÌYE SVÀHÀ

Next, form the Mudra of the Nāga King Bà Tố Nan: Beginning with the index fingers, interlace the four fingers of each hand horizontally, turning them inward so they touch one another. Bend the thumbs into the spaces between the index fingers.

Extend the right thumb straight inward without allowing it to bend. Join the two wrists and move the right thumb back and forth. The mantra is:

“ÁN – Ma ha thuế đê, sa phộc hạ”

*) OM – MAHÀ ‘SUDDHE SVÀHÀ

Next, form the Mudra of the Nāga King Đức Xoa Ca: Join the wrists. Bend the tips of the two index fingers, two middle fingers, and two ring fingers so that the corresponding fingertips and knuckles meet evenly. Hold the two thumbs firmly together so that they touch, resting them against the sides of the index fingertips. Extend the two little fingers straight so that their tips touch, and move the thumbs back and forth. The mantra is:

“ÁN – Tứ, đát lê đát lêâ, vĩ xà duệ, sa phộc hạ”

*) OM – HE TURU TURU VIJAYE SVÀHÀ

Next, form the Mudra of the Karkotaka Dragon King: Join the wrists and hold the two thumbs and two little fingers upright, with their fingertips pointing straight upward; hold the remaining fingers upright without letting them touch one another. The mantra is:

“ÁN – Bồ đề bồ đà bát để, thâu đà nể, sa phộc hạ”

*) OM – BUDDHE BUDDHAPATI ‘SODHANE SVÀHÀ

Next, form the Mudra of the Padma Dragon King: With both hands, extend the middle, ring, and little fingers outward, interlace them, and then join the palms, with the right over the left and the fingertips resting against the backs of the hands. Keep the two index fingers together; likewise join the thumbs, each clasping an index finger, and move the thumbs back and forth. The mantra is:

“ÁN – ô đặc già để, tức phổ lỗ, sa phộc hạ”

*) OM – UDGATE SPHURU SVÀHÀ

Next, form the Mudra of the Mahapadma Dragon King: Bend the left thumb inward toward the palm. Then bend the index finger so that its tip is

four or five fen from the tip of the thumb. Hold the three fingers from the middle finger downward together, their nails supporting one another. Place the mudra horizontally, with its side against the heart and the fingertips pointing to the right. The mantra is:

“ÁN – Thấp đế đê xà nể, sa phộc hạ”

*) OM – ‘SVETE JANI SVÀHÀ

Next, form the Mudra of the Sankhapala Dragon King: Place each ring finger separately upon the back of its corresponding middle finger. Hold the two middle fingers upright so that their tips are firmly joined. Keep the two little fingers and the two thumbs together. Bend the two index fingers so that their tips touch and both press upon the tips of the two thumbs. Hold the index fingers level across the second joints, forming an even line, and move them back and forth. The mantra is:

“ÁN – Tỳ lê câu đê phương, bà la đề già la ba, sa phộc hạ”

*) OM – BHRKUTIM PRATIGARBHA SVÀHÀ

Next, form the Mudra of the Kulika Dragon King: Bend the two ring fingers into the palms, with the right pressing upon the left. Hold the two little fingers and the two middle fingers upright and joined together. Bend the two index fingers, placing their tips beneath the first joints of the middle fingers. Bend the two thumbs to clasp the sides of the lower joints of the index fingers. The mantra is:

“ÁN – Bà già bà để biệu, tỳ lợi câu đề biệu bát la na nể biệu, bát la bà bá đề, sa phộc hạ”

*) OM – BHAGAVATEBHYAH HRKUTEBHYAH

PRADÀNEBHYAH PRABHÀVATI SVÀHÀ

By forming the mudras of the Eight Great Dragon Kings and reciting each mantra three times, together with immeasurable hosts of dragons who surround him,

the practitioner augments the power of the Principal Deity. The practitioner of Yoga accomplishes all undertakings with majestic virtue and mastery.

Next, form the Mudra of Isvara Deva: Make a fist with the right hand and place it at the right hip. Hold the five fingers of the left hand upright and together. Bend the middle joints of the two fingers of earth and water (the little finger and ring finger), while keeping the three fingers of fruit, wind, and space (the middle finger, index finger, and thumb) slightly apart; the mudra is thereby formed. Hold the mudra upright, facing outward. The mantra is:

“Nẵng mạc tam mãn đa bột đà nẵm – Án – y xá nẵng duệ, sa phộc hạ”

*) NAMAH SAMANTA BUDDHÀNÀM – OM – I’SANÀYE SVÀHÀ

Next, form the Mudra of Sakra Deva: Keep the right hand as before. Hold the five fingers of the left hand upright and together. Bend the middle joints of the two fingers of earth and water (the little finger and ring finger). Place the wind finger (index finger) against the back of the fire finger (middle finger), and bend the middle joint of the space finger (thumb). The mantra is:

“ÁN – Nhẫn Nại la dã, sa phộc hạ”

*) OM – INDRÀYA – SVÀHÀ

Next, form the Mudra of Agni Deva: Make a firm fist with the left hand and place it at the hip. Hold the five fingers of the right hand upright and together. Bend the space finger (thumb) into the palm and bend the middle joint of the wind finger (index finger). The mantra is:

“ÁN – A nga na duệ, sa phộc hạ”

*) OM – AGNÀYE – SVÀHÀ

Next, form the Mudra of Yama Deva: First join the two palms

together. Bend the middle joints of the two earth fingers (little fingers) so that their backs touch one another. Likewise bend the two wind fingers (index fingers) so that their sides touch. Use the two thumbs to press upon the middle joints of the wind fingers (index fingers); the mudra is thereby formed. The mantra is:

“ÁN – Diễm Ma gia, sa phộc hạ”

– OM – YAM MÀYA – SVÀHÀ

Next, form the Mudra of the Raksasa Deva: Make a fist with the right hand and place it at the hip. Hold the five fingers of the left hand upright and together. Bend the middle joints of the earth and water fingers (little finger and ring finger). Press the nails of the earth and water fingers (little finger and ring finger) with the tip of the space finger (thumb); the mudra is thereby formed. The mantra is:

“ÁN – Địa lị đề duệ, sa phộc hạ”

– OM – DRTYE – SVÀHÀ

(Another version gives: OM – NRTYE – SVÀHÀ)

Next, form the Mudra of Varuna Deva: Keep the right hand as before. Make a fist with the left hand without placing the space finger (thumb) inside the palm. Hold the wind finger (index finger) upright and slightly bent; the mudra is thereby formed. The mantra is:

“ÁN – phộc lỗ noa dã, sa phộc hạ”

– OM – VARUNÀYA – SVÀHÀ

Next, form the Mudra of Vayu Deva: Keep the right hand as before. Hold the five fingers of the left hand upright and together. Bend the middle joints of the earth finger (little finger) and water finger (ring finger); the mudra is thereby formed. The mantra is:

“ÁN – phộc gia phệ, sa phộc hạ”

– OM – VAYÀVE – SVÀHÀ

Next, form the Mudra of Vaisravana Deva: First, join the two palms and interlace the ten fingers inward. Hold the two water fingers

(ring fingers) upright so that their tips touch. Slightly bend the two wind fingers (index fingers). Place the left space finger (left thumb) inside the palm, pressing upon the nail of the left fire finger (left middle finger). Pass the right space finger (right thumb) over the back of the left space finger (left thumb) and into the left palm, pressing upon the right fire finger (right middle finger). The mantra is:

“ÁN – phệ Thất la phộc noa dã, sa phộc hạ”

– OM – VAI’SRAVANÀYA – SVÀHÀ

Next, form the Mudra of Brahma Deva: Make a fist with the right hand and place it at the hip. Hold the five fingers of the left hand upright and together, then bend them slightly. Raise the mudra above the eyebrows; it thereby becomes the Lotus Palm. Its mantra is:

“ÁN – Một la hàm ma ninh – sa phộc hạ”

– OM – BRAHMANI – SVÀHÀ

Next, form the Mudra of the Earth Deva: First join the two palms. Bring together the fingertips of the four fingers from the wind fingers (index fingers) downward, and then open them widely toward the front. Place each of the two space fingers (thumbs) against the outer side of its corresponding wind finger (index finger). The mantra is:

“ÁN – Tất lị thể vi duệ, sa phộc hạ”

– OM – PRTHIVÌYE – SVÀHÀ

Next, form the Mudra of the Sun Deva. It is no different from the preceding Mudra of the Earth Deva, except that the tips of the two space fingers (thumbs) are each placed against the lower joint of a water finger (ring finger). The mantra is:

“ÁN – A nễ đát dã, sa bã ha”

– OM – ÀDITYA – SVÀHÀ

Next, form the Mudra of the Moon Deva: It is like the preceding Mudra of Brahma Deva, except that the hand is made into a fist, within whose center appears the moon’s pure white mark. The mantra is:

“ÁN – chiến nại la dã, sa bà ha”

– OM – CANDRÀYA – SVÀHÀ

By forming the mudras of the Twelve Deva Kings and reciting their mantras, the practitioner of Yoga performs all undertakings with majestic virtue and mastery.

Furthermore, the Sacred Hayagriva, Great Wrathful King, expounds the great mudra and mantra for protecting the body and establishing the boundary: With both hands, interlace outward the three fingers from the middle fingers downward, each grasping and touching the back of the other hand, and then join the palms. Hold the two index fingers upright and about five fen apart. Keep the two thumbs together and bend each at the first joint so that they do not touch the index fingers, then move their tips back and forth. The mantra is:

“ÁN – bát la tỳ ca tất đá, bạt chiết la bộ phiệt la la chi, sa phộc hạ”

– OM – PRAVIKASITA VAJRA BHÙRA ARCI – SVÀHÀ

The Sacred Hayagriva, Great Wrathful King, further expounds the mudra and mantra of the Great Dharma-Body: With both hands, interlace outward the three fingers from the index fingers downward so that their tips rest against and touch the backs of the hands, and then join the palms. Hold the two little fingers upright and together. Keep the two thumbs together and bend them; with a wrathful demeanor, move the thumbs back and forth. The mantra is:

“Nẵng mạc Tam mãn đa một đà nam – ÁN – đỗ na, đỗ na – ma tha, ma tha – khả đà, khả đà – Ha dã hột lị phộc – Hồng, pháp tra – sa phộc hạ”

– NAMAH SAMATA BUDDHÀNÀM

OM – DHUNA DHUNA, MATHA MATHA,

KBADA KBADA – HÀYAGRIVA HÙM PHAT - SVÀHÀ

The Noble Horse-Headed Great Wrathful King then expounded the Great Dharma Heart-Mudra Mantra: With both hands, interlace outwardly the four fingers from the index fingers downward, so that all the fingertips adhere to the backs of the hands, and then join the palms. Place the two thumbs together, each bent by one joint without touching the index fingers, and move the thumbs back and forth. The Mantra is:

“Nẵng mạc tam mạn đa một đà nam – A mật lợi đô nạp bà phộc, Hồng phát tra, sa phộc hạ”

– NAMAH SAMANTA BUDDHÀNÀM – AMRTA UDBHAVA HÙM PHAT SVÀHÀ.

The Noble Horse-Headed Great Wrathful King then expounded the Great Dharma Head-Mudra Mantra: Following the preceding Body-Protecting Mudra, alter only the two index fingers so that their tips rest against each other. Bend both little fingers and thumbs so that their fingertips protrude. The Mantra is:

“Nẵng mạc tam mạn đa một đà nam – dá điệt tha chước ca lội bố, chước ca la xoa lội bố, chước ca la bã đàm ma xoa lợi bố – A mô già tả thủy la chỉ vị – bả la xả võng già xa đô, sa phộc hạ”

The Noble Horse-Headed Great Wrathful King then expounded the Great Dharma Crown-Mudra Mantra: Following the preceding Head Mudra, alter it only by raising one index finger so that their tips touch each other. Place the two middle fingers separately before the index fingers so that their fingertips rest against each other. The Mantra is:

“Nẵng mạc tam mạc đa một đà nam – Thất lị la lị

hí, Hồng phát tra, sa phộc hạ”

– NAMAH SAMANTA BUDDHÀNÀM - ‘SARIRA ARCI HÙM PHAT – SVÀHÀ

The Noble Horse-Headed Great Wrathful King then expounded the Great Dharma Mouth-Mudra Mantra: Interlace the fingers of both hands inward within the palms. Raise the two middle fingers straight so that their tips rest against each other, and raise both thumbs together. Place the right index finger against the tip of the right thumb. Keep the left index finger slightly bent and firm, placing it beside the middle finger. The Mantra is:

“Nẵng mạcd tam mạn đa một đà nam – ÁN – thể lỗ lô, cưu lỗ đà na, ô hòng phán, sa phộc hạ”

– NAMAH SAMANTA BUDDHÀNÀM – OM VIRULA KRODHANA HÙM PHAT –SVÀHÀ

The Noble Horse-Headed Great Wrathful King then expounded the Great Dharma Fang-Mudra Mantra: Following the preceding Mudra, alter it only by raising the two middle fingers straight so that their tips touch, and raise both thumbs together so that they rest against the middle fingers. First, place the left little finger around the back of the right ring finger, then place the right little finger around the back of the left little finger. The Mantra is:

– NAMO RATNA TRAYÀYA NAMAH ÀRYA AVALOKITE’SVARÀYA BODHISATRÀYA MAHÀ

SATRÀYA, MAHÀ KÀRUNIKÀYA

TADYATHÀ: TRÁT TRÁT – MAT MAT – CCBINDHA CCBINDHA – BHINDHA BHINDHA – HÙM HÙM – PHAT PHAT – SVÀHÀ

The Noble Horse-Headed Great Wrathful King then expounded the Mudra and Mantra for Devouring All Obstructions: Raise all five fingers of the left hand. Turn the right hand downward so that the fingertips of the middle finger, ring finger, and thumb respectively rest against one another. The Mantra is:

“Nẵng mạc tam mạo đa một đà nam – Hùm Hồng khư na dã, bạn nhạ, la cự tra dã, sa phộc hạ”

– NAMAH SAMANTA BUDDBÀNÀM – HÙM HÙM BHAMJA SPHATYA – SVÀHÀ

The Noble Horse-Headed Great Wrathful King then expounded the Sharp-Blade Mudra and Mantra for Severing and Restraining All Obstructions: The hands of Samadhi and Prajna both form Vajra Fists. Extend the Fire and Wind fingers—the middle and index fingers—straight, while the Space fingers—the thumbs—hold the Earth and Water fingers—the little and ring fingers. The Samadhi hand, the left hand, forms the sheath, and the Prajna hand, the right hand, forms the blade. As the Wisdom Blade enters, remains within, and emerges, it always abides in the Samadhi Sheath. This is precisely the deportment of the Horse-Headed Lord’s Terminal Mudra for Severing and Restraining All Obstructions.

The hands of Samadhi and Prajna both rest at the heart. Rotate the Wisdom hand, the right hand, completely around; know that whatever it touches is thereby Cleansed of Defilement. Turning it toward the left accomplishes Expulsion. When establishing the directional and corner boundaries, always

have it turn toward the right. Other rites, such as destroying evil and pacifying obstructions, should likewise be performed in this manner, corresponding appropriately to their respective kinds. The Mantra is:

– NAMAH SAMANTA BUDDHÀNAM

TADYATHA, HARI, HARI, MOHARI, VIHARI (moving across) SARVA DUSTAM ( ) STAMBHAYA ME ( ) – YABA ( ) KRÀNTI DARVATA ( ) UMIØ – SVÀHÀ.

The Noble Horse-Headed Great Wrathful King then expounded the Supreme Root Mudra: Join the palms together. Bend the two index fingers and ring fingers into the palms so that their nails meet back-to-back. Spread the two thumbs firmly apart, and the Mudra is formed.

As soon as one forms this Mudra, recite the Mantra. Light streams forth from this Mudra, and from the mouth pours forth the transformative emanation. It transforms all heavenly maras, adherents of heterodox paths, obstacles and calamities, and beings possessing unwholesome intentions—from above, as far as the realm of empty space, and below, as far as the boundary of the wind disk. All such classes of beings, including those who travel through the air, those dwelling upon and beneath the earth, Vinayakas, and others, dare not inflict harm. They all give rise to loving-kindness and are unable to create obstructions. The bodhisattva who cultivates the practice of Mantra

becomes far removed from all obstacles and calamities and attains sovereign majestic virtue. Because that person forms the Mudra and recites the Mantra, that person becomes equal to the body of the Great Wrathful King, without any difference.

The Noble Horse-Headed Great Wrathful King then expounded the Great Mantra as follows:

1. Nam mô la đát na đá la dạ gia

2. Na mô A lị gia bà lô chỉ đế nhiếp phạt la gia

3. Bồ đề tát đỏa bà gia

4. Ma ha tát đỏa bà gia

5. Ma ha ca lỗ ni ca gia

6. Ná ma tát bà tát đỏa tỳ gia sa ba na ca đế nễ

7. Ná mô tát phộc tát đỏa bà gia mục xoa ca la gia

8. Ná mô tỳ tri gia, A lậu ca đà mô đà duệ

9. Ma ha dụ ca du chỉ ni

10. Đá tất căn na ma tất yết lị đỏa

11. Ế đảm A lị gia phộc lô chỉ đế nhiếp phiệt la

12. Mô cô tri chỉ lị nam

13. Bạt chiết la cú la sa bà yếm

14. Ha dã hột lị phộc na ma

15. Bà la mạt đá yễm

16. Ma đá ma đá đế khâm nhĩ

17. A sa diễn tát phộc đô đá nan

18. Dược xoa nan đà tỳ na xà ca xà

19. A mô vu tát phộc ca lị dạ nan

20. Tỳ nại nan xà ni bá la nan

21. Tỳ nại nan xà tỳ na xả nan

22. Đá diệt tha

23. ÁN

24. Đà lỗ la, đà lỗ la

25. Tỳ lỗ la, tỳ lỗ la

26. Tát bà tỳ sa khư đá ca

27. Thời bá lý đà

28. Tỳ tất phổ lăng già đà hạ sa

29. Kê sa la trác bà

30. Bạt la phạt lị đà tỳ ca

31. Bạt chiết la khuất la

32. Nê ca đà nam

33. Xà lý đà bà tô đã đá la

34. Ni thi bá tử đà hạ tử đà

35. Ma lỗ đô sáp đà

36. Bà la tỳ đà bồ đà ca noa

37. Tăng sô bàn na ca la

38. Bà la tỳ tri gia bạc xoa na ca la

39. Bà la ma xa án trị ca la

40. Bộ tri gia, bộ tri gia

41. Bạc già phạm

42. Ha dã hột lị phộc

43. Khả đà, khả đà

44. Bà la mạn đà la Án

45. La xoa, la xoa

46. A tri ma mạn đà la Án

47. Tử điện mai đà lị xả gia

48. A tỉ xã, A tỉ xã

49. Cụ la tỳ xã xà

50. Tát phộc ca lị ê sáp há

51. A ba la đề hạ đồ bả phộc

52. Bá la bạt chiết la đăng sắt tra la

53. Hệ chỉ la dạ

54. Ế đàm đột sắt tra yết la hán

55. Đột sắt tra tỷ xả xà Án

56. Đột sắt tra lộ la

57. Đột sắt tra thời bá lam

58. Đột sắt tra tỷ sản

59. A độ gia, a độ gia

60. Tỳ độ gia, tỳ độ gia

61. Ma địa, ma địa

62. Ba la ma tha, ba la ma tha

63. Đá tha già đà

64. A chỉ nhương bá la gia

65. Bồ đà đạt ma tăng già nô tri nhạ đàn

66. Yết ma mê thí yết án

67. Cú lỗ, cú lỗ

68. Hạ dã hột lị phộc gia, phát tra

69. Bạt chiết la cố la gia, phát tra

70. Bạt chiết la đặng sắt tra la gia, phát tra

71. Bạt chiết la đặng sắt tra lỗ tri ca tra phả gia, bà di la ma dạ, phát tra

72. Ba la mạn đà la, na xả gia, phát tra

73. Tát bà yết hô sai đà na ca la na, phát tra

74. Tát bà yết hề sắt bà, A bả la đề ha đồ bà ma gia, phát tra

75. Ba la tỉ tri gia bà sử na, ca la gia, phát tra

76. Tát bà tỉ sa nê ca đà na gia, phát tra

77. Tát bà yết la ha, tỳ xả xà mê bá xa ma na gia, phát tra

78. Bá tra bá mục khư gia, phát tra

79. Dã phộc đồ, ma ma (state one’s own name.......)

80. A ê đệ sử na Tất đả tát tấn

81. Bá tra bá mục khế

82. Vĩ yết lan tra gia

83. Phát tra, phát tra

84. Na mô la đát na đát la dạ gia

85. Na mô A lị gia bà lô chỉ đế nhiếp phiệt la gia

86. Bồ đề tát đỏa bà gia

87. Ma ha tát đỏa bà gia

88. Ma ha ca lỗ ni ca gia

89. A tỉ xả, A tỉ xả

90. Hạ dã hột lị phộc

91. Ô chỉ nha bà dạ đề

92. Sa phộc hạ

This Ba đế tra tất đà ha phán đề Face Mantra—although one has not received the Dharma of offerings from the mandala, its recitation nevertheless brings accomplishment.

Next, the Mantra for Empowering the Recitation is:

“ÁN – vĩ lô tả nẵng ma la, sa phộc hạ”

– OM – VAIROCANA MÀLA – SVÀHÀ

Next, the Thousandfold Turning Mantra is:

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

– OM – VAJRA GÙHYA JAPA SAMAY’E HÙM

Next, the Hundred-Syllable Mantra of the Lotus Family is:

1. ÁN – Bả ná ma tát đả phộc

2. Tam ma dã,tam nỗ bá bá dã

3. Bả ná ma tát đát phộc

4. Đát phệ nỗ bả đề sắt tra

5. Niết lị trạc mính bã phộc

6. Tố đố số dụ mính bã phộc

7. A nỗ la khát đố mính bà phộc

8. Tô báo số mính bà phộc

9. Tất phộc tất để địa viện mính bát la duệ sai

10. Tát phộc yết ma tố tả mính

11. Tức đá thất lị dược củ lỗ

12. Hồng, Ha Ha Ha Ha hốc,bà nga noan

13. Tát phộc đát tha nghiệt đa

14. Bá ná ma ma mính môn tả

15. Bả ná nhĩ bà phộc

16. Ma hạ tam ma dã tát đát phộc, ác

17. Hột lị

– OM – PADMASATRA SAMAYAM ANUPALÀYA PADMASATRA TRENA UPATISTA DRDHO ME’BHAVA – SUTOSYO ME BHAVA – ANURAKTO ME HBAVA – SUPOSYO ME BHAVA

SARVA SIDDBINI ME PRAYACCHA – SARVA KARMASU CA ME CITTAM ‘SRÌYAM KURU HÙM – HA HA HA HA HOH – BHAGAVAM SARVA TATHÀGATA PADMA MÀ ME MUNCA – PADMI BHARA – MAHÀ SAMAYATRA – ÀH – HÙH

Because one recites and empowers with the Hundred-Syllable Mantra, one can dwell firmly in the samadhi of the principal deity. Even if, during this present life, one has committed the five heinous offenses or slandered the Vaipulya scriptures of the Mahayana, all such defilements of wrongdoing will be extinguished, and in this very life one’s aspirations for supreme siddhi will all be perfectly fulfilled.

Next, form the Mudra of Dismissal. As with the previous vajra binding, raise the Patience and Vow fingers (the two middle fingers) upright, touching each other like lotus petals. Then place a branch of Tố la vi bố sắt ba at the tips of the mudra, recite the Mantra of Dismissal, and strike the image seven times; the assembly of holy beings and the principal deity will then return.

The Venerable Horse-Headed One further taught the incomparable Dharma gateway of the inconceivable power of the Venerable Horse-Headed One’s face and heart, capable of accomplishing all undertakings.

Eat vegetables and perform the recitation until completing one hundred thousand repetitions. Fast for one day and one night, then arrange a great offering and perform the homa rite. Use wood from the khổ luyện tree, burning eight thousand pieces from both ends; the fundamental practice will then be accomplished. Once the initial practice has been completed, everything sought within the heart will be accomplished.

There is another method: use the fruit called mật la phộc for the homa. Upon completing three hundred thousand repetitions, one will attain royal sovereignty (the demonic rank of the Lord of Mara). If one wishes to attain great efficacy, one should construct before the image of Horse-Head a mandala four cubits wide. Within the mandala, place a vessel of white bronze filled with scented water. From the first through the fifteenth day of the month, burn incense, scatter flowers, pay homage with utmost sincerity, and perform the recitation continuously by day and night. One must not lie down to rest but must remain constantly diligent and steadfast, sitting motionless without

walking or standing. If, for approximately fifteen days without interruption, one completes five lakshas of recitations, the Great Wrathful King will manifest his wondrous body and bestow empowerment. The practitioner will attain great supernormal powers and thereby comprehend the affairs of the three times. Moreover, the practitioner will be able to retain all the scriptures and writings of the world and will also comprehend all the doctrines, Vedas, and canonical works of non-Buddhist traditions.

Furthermore, if one wishes to attain the great accomplishment: within the three-thousandfold great-thousand world-system, one can cause the mountains, rivers, rocks, forests, and waters of the four great oceans to boil and surge upward. One can cause Mount Sumeru and the Iron Encircling Mountains to tilt and quake, and even shatter into fine dust. All sentient beings therein who are touched by the radiant majesty of the Great Wrathful King will leave behind every affliction and attain great peace and bliss.

There is another method: if one wishes the “Mê cổ” to come, take jasmine flowers and, before the image of the Great Wrathful King, empower them with twenty-one recitations, then scatter them beneath the image’s feet. Afterward, with the right hand pick up the flowers from where they have fallen and receive the “Mê Cổ” accordingly. From that time onward, empower flowers with seven recitations and scatter them, and the Mê Cổ will come.

Furthermore, for a person toward whom one harbors the intention of “this and that,” take a fruit, empower it with twenty-one recitations, and have someone give it to that person to eat. That person’s mind will immediately become bewildered, and they will love and yearn for oneself intensely, with no other thought.

There is another method: if one wishes to engage in debate, take bovine bezoar,

incense, camphor, and samadhi, grind and blend them together, then empower the mixture with 108 recitations. Mark dots on the crown of the head, both upper arms, the heart, throat, glabella, hairline, forehead, and back of the head. Then take white mustard seeds and empower them with twenty-one recitations. Hold them in the right hand, go to the debate, and scatter them on the eight sides of the doorway, retaining

a small amount in the left hand. When the formal debate begins, grasp the mustard seeds with the right hand and extend the left hand toward the disputant. Scatter the seeds mixed with honey and then snap the fingers; one will thereby prevail over all others. One will not suffer calamities from the heavens, calamities from the earth, or calamities of disease, and will attain great accomplishment.

There is another method: for anyone suffering from a headache, take that person’s name and recite the mantra to empower water. Utter the syllable Hồng (HÙM), then use this water and impress the mudra upon the painful place on the person’s head; that painful illness will be cured. Wind illnesses, febrile illnesses, illnesses of the head, illnesses of the feet, the 404 diseases, and the myriad afflictions will all be eliminated and utterly severed. Even the eighty-four thousand kinds of illnesses caused by spirits that exist in the world can all be treated; there is none that will not be cured, and all attain accomplishment.

There is also a method: if one wishes to destroy various rites and prevent mantra rites performed by others from being successfully accomplished, one should make a three-colored powdered mandala four cubits wide. On its southern, northern, and western sides, place lotus seats. Upon those seats place bright, tusked vases. Upon the lotus seat on the eastern side, place a vajra seal. Light twelve lamps, and place foods of one hundred different flavors in eight bowls. These foods should be replaced with fresh ones every day. Make each offering for a full seven days. Each day, empower white mustard seeds 108 times; with each recitation of the mantra, cast one seed into the fire and burn it.

Then all rites performed by others will be destroyed and cannot be manifested or accomplished. Even if a bodhisattva of the Ten Grounds hears the mantra of the Great Wrathful King yet does not comply, the obstructing rite can dissolve his bonds. Likewise, even one Equal and Perfectly Enlightened who does not comply with the Wheel of Command can have his bonds dissolved—how much more so the devas,

nagas, the eight classes of beings, and other beings who cause obstructive difficulties. Reciting the wondrous true mantra a full ten thousand times enables one to accomplish all kinds of fierce rites of subjugation. Through the awesome power of the Great Wrathful King, within five hundred yojanas no siddhi of any other deity can be attained; thus, a practitioner who relies upon the empowerment of the Great Wrathful King will attain sovereign awesome virtue.

There is also a method: before an image of the Venerable Horse-Headed One, first take wood from the Ling tree, cut it into pieces eight finger-widths long, and place them in the fire. Remove them from the fire, make An Sa incense into 108 pellets, and, with each pellet, recite the mantra once and cast it into the fire to be burned. Continue until the incense is exhausted. The Vinayakas will then bind themselves.

There is also a method: if an evil person or enemy forms malicious intentions toward a good person and seeks to harm him, one should use tin to make an image of the Vajra Wrathful King, of whatever size is desired. The image has four faces and eight arms. From each mouth, above and below, four tusks protrude.

The eight hands hold vajra weapons. Atop the principal face appears a deep blue horse’s head. Its hair curls upward like flames; its form is exceedingly fierce, and it rides a blue buffalo.

On the buffalo’s back is the form of a lotus, and upon that lotus the principal deity squats. His entire body blazes with scorching flames, shining like the conflagration at the end of an aeon. Such is the wondrous form of the Great Wrathful King who subjugates Shatru (‘stru—enemies) throughout the three realms.

Before this image, one should make a triangular mandala. On the floor of the mandala, draw the likeness of that evil person or write his name. Face the image toward the north or toward the direction in which the evil person dwells. The reciter should wear black garments, face

the image, and sit down. Arousing a greatly wrathful mind, he should angrily recite in a harsh voice for three days and three nights, performing recitation during the three periods of each day. When the three days are completed, that evil person will die, and none of his retinue will remain.

If one wishes to restore them to life, one should arouse a mind of profound compassion, pound lotus roots into meal, and use the Great Compassion Samaya True Mantra. For one day and one night, one must neither eat nor drink. Upon completing 108 recitations, that evil person and his retinue will all return to life.

They will give rise to reverence for the Buddha-Dharma. Join the two palms, bend the Progress and Strength fingers—the two index fingers—to form the mouth of a cave, and arouse the mind of great loving-kindness and compassion. The True Mantra is:

“Na mo tam man da mot da nam – Gia vi ba la dot le, u Hong, sa phoc ha”

– NAMAH SAMANTA BUDDHÀNÀM – KÀ’SI (burning torch) PRASURU HÙM SVÀHÀ.

There is also a method: if one wishes to strike down the Tejas—those possessing awesome virtue—make a triangular mandala before an image of the Venerable Horse-Headed One and recite ten thousand or one hundred thousand times. For three days and three nights, do not eat. Anoint the head with fragrant ointment, and make offerings of various incenses, flowers, pure foods and drinks, milk, porridge, fruits, and all manner of other things.

Pound sajjarasa incense and mix it with white honey to make eight thousand pellets. For each incense pellet, recite once and cast it into the fire to be burned. Continue in this way until the incense is exhausted.

When those Tejas come seeking, the first person they see will transform into a horse-headed being and, after a short while, will become the head of Hayagriva—the Horse-Headed One. When the reciter faces those beings, all the Tejas will be utterly destroyed.

There is also a method: if various calamities arise, throwing the

country into disorder; if enemies from another country invade, causing the people unrest; if great ministers plot rebellion; if disease spreads; if the waters cease to flow in harmony; or if the sun and moon deviate from their proper courses—when such calamities arise, the ruler of the country must reform and purify his body and mind and diligently invite a vidyadhara to perform recitation before an image of the Great Wrathful King.

Soak burning grass in ghee, milk, and honey, and perform homa for only one hundred thousand recitations. Then the enemies of the foreign country will naturally be subjugated and will all return home. Those who govern the country will open their hearts with loving-kindness and turn toward the crown prince.

All the officials will be loyal. Consorts, queens, beautiful maidens, and the elderly will all show reverence toward the king. Nagas, ghosts, and spirits will protect that country; rain will fall in due season; fruits and food will be abundant; and the people will rejoice.

There is also a method: if a household is afflicted by dangerous illnesses, numerous strange phenomena arise, and ghosts, spirits, and evil demons cause disturbances; if that household is slandered and plotted against by violent, wicked people; or if the members of that household, old and young, within and without, are not in harmony—one need only face an image of the Horse-Headed One and perform recitation a full ten thousand times. All evil circumstances will then be extinguished.

There is also a method: if one’s records are confiscated by an official, one’s body is confined in prison, and one is restrained in stocks, cangues, and chains—if one but thinks of the Great Wrathful King, the official will spontaneously bestow clemency and release one to return home. From kings and officials above down to the prison below, one who single-mindedly practices this method will never encounter such misfortunes.

There is also a method: first use barley and cow dung. Extract the grains from the dung, wash and dry them, then clean and pound them and prepare them as

milk porridge. From the first day of the waxing moon until the fifteenth day, eat this milk porridge. Empower it each time before eating, and place any remainder in a clean place as an offering to the messengers of the Venerable Horse-Headed One.

Then cease eating. First recite before the Great Holy One, anoint the head with fragrant paste, scatter various flowers, burn renowned incenses, and offer all kinds of food and drink. When the offerings are complete, pound Kapittha incense into fine powder, mix it with water, and make eight thousand pellets.

Use khadira wood as fuel to kindle the fire. With each incense pellet, recite the mantra once and cast it into the fire to be burned. Continue in this way until all eight thousand pellets are exhausted.

The ashes will then transform into suvarna gold, weighing approximately hundreds of thousands of taels.

There is also a method: if one wishes to receive and master other mantras, take a little blood from one’s own body and mix it with white mustard seeds to make eight thousand pellets. On the fourteenth day of the waning moon, fast for one day and kindle a fire of khadira wood in the hearth. Take the previously prepared white mustard pellets; with each recitation of the mantra, cast one pellet into the fire to be burned. Continue in this way until all the mustard pellets are exhausted; then all mantras will be completely received and mastered.

There is also a method: merely recite the True Mantra while traveling through wildernesses and sand dunes. If food or drink is needed, it will naturally pour forth.

There is also a method: if a person experiences an impure emission at the beginning of the night, take a white thread and first empower it 108 times with the above mantra. Then make it into a mantra cord: with each recitation, tie one knot, until twenty-one knots have been made. Tie it around the waist, and there will be no further leakage as before.

There is also a method: at the time of a solar or lunar eclipse, take one

taels of pure cow ghee placed in a new alms bowl. Then hold up this bowl, face the sun and moon, and recite the mantra over the ghee in the bowl until the ghee becomes warm or smoke and flames arise from it... At that very moment, drink this ghee. After drinking it, wherever one wishes to go, one need only form the intention and will immediately arrive there. If a person constantly recites this mantra, even when encountering all manner of terrifying things, that person will feel no fear whatsoever, and all obstacles and calamities will be completely dispelled.

There is another method. If one suffers from Rudra sores, from places bitten by venomous creatures, or from Kiến Tỳ Tra Diêu sores and other sores of this class, recite the mantra over yellow earth a full 1,000 times and then apply it to the sore; the illness will immediately be cured. Whenever fear arises in the mind, merely recollecting the mantra will dispel it.

There is another method. If a person suddenly encounters any danger from water, merely contemplating it in the mind will prevent that person from being swept away or drowned. Methods such as these cannot be described in full. Whatever one wills shall immediately be accomplished. If one constructs the Great Mandala, one must not engage in sexual conduct.

Next, the method concerning the image of Hạ Dã Hột Lị Phộc is explained. The method for painting the image is as follows: Take a piece of pure white cloth that has not been previously used. Invite a skilled painter and do not haggle over the price. The painter should bathe with water, put on new, clean garments, and undertake the Eight Precepts. This should be done each day. In a purified place, make a WATER ALTAR approximately four cubits wide. After the practitioner has performed self-protection and established the protective boundary, the practitioner should also protect the painter. Within the altar, burn all kinds of incense and scatter all kinds of flowers as offerings, and then make the supplication. Within the altar, paint an image of the Great Wrathful

King. He has four faces, all wrathful, and four mouths; from each mouth, both above and below, canine fangs protrude. The hair on his head is exceedingly fine and rigid, like a mass of fierce flames.

Each of the four faces wears a celestial crown, and the ears are adorned with gold. Upon the celestial crown sits a transformation Buddha in the full lotus posture. On the crown of the central face is a dark-blue horse’s head.

Around his neck hang various necklaces of precious jewels. His bodily color is majestic like the sun, and his entire body is enveloped in fierce flames like the fire at the destruction of an aeon. He has eight arms.

Two hands, one on the left and one on the right, form the fundamental Horse-Mouth Secret Mudra. One right hand holds a sharp sword; one left hand holds a vajra club; one right hand holds a vajra axe; one left hand holds a precious vajra wheel; one right hand displays the gesture of granting fearlessness; and one left hand holds a rosary. He sits firmly upon a precious stone seat on a blue lotus dais.

That stone seat is red, blue, and yellow. Each wrist of the eight arms is adorned with a golden bracelet. The adornments of his body are as described elsewhere.

In making this image, begin the work on the fourteenth day of the bright fortnight. Eat barley, milk, and soft-cooked porridge. Then, on the thirteenth, fourteenth, and fifteenth days, for three days and three nights, take no food, cease speaking, and recite the mantra.

Take sa ca Tỳ già incense and càn đà na cú lợi flowers, and empower these two substances with the mantra. With each recitation, cast one portion directly upon the face and forehead. When 8,000 recitations have been completed, light will issue from the mouth of that face.

This light will surround the practitioner and then return and enter the mouth of the image. From that mouth a wish-fulfilling jewel will emerge, which should immediately be taken. After obtaining this jewel, one will live for 14,000 years, acquire the seven treasures of a Wheel-Turning Sage King, and, after death, be born in the Land

of Bliss, emerging from beneath the feet of the Horse-Headed One.

There is another method. One should subsist on alms food, barley, milk, and soft-cooked pure porridge. Perform recitation until completing seven lakshas:

– At one laksha of recitations, the Vinayakas will be bound.

– At two lakshas of recitations, the mantra method will be accomplished.

– At three lakshas of recitations, one will first accomplish the medicinal methods of An Thiện Na and ma na xí la.

For three days and three nights, take no food and perform the rite. Hold the medicine in the hand and recite the mantra directly over it. When three kinds of signs appear in the medicine, one will know that the method has been accomplished. The three signs are warmth, the arising of smoke, and the arising of flame. One will then accomplish An Đà La Đà Na, ascending into the sky and descending again.

– At four lakshas of recitations, one will travel freely four finger-widths above the ground.

– At five lakshas of recitations, one will be able to fly freely through the sky and travel wherever one wishes.

– At six lakshas of recitations, one will live for 1,000 years and, retaining this present body, will certainly travel to the Buddha lands of the ten directions. The Vidyadhara will attain the state of an immortal through the mantra. Whatever is undertaken will spontaneously be accomplished, and whenever anyone summons that person, that person will arrive immediately.

– At seven lakshas of recitations, the practitioner’s hair will become spirally curled. Whatever practice is undertaken will be accomplished, and wherever the practitioner wishes to go, the practitioner will arrive in response to the thought. The practitioner will draw near to and serve the Great Wrathful King and will know the births and deaths of all sentient beings throughout the three times. In this very life, that person will attain accomplishment.

If śramanas, brahmins, good men, or good women wish to receive the Dharma of the Great Wrathful King, they should follow

the foregoing instructions. When making an altar four cubits wide, they should seek an excellent and tranquil place, sweep it, sprinkle it, and cleanse it. Then use perfumed water, cow dung, and clay to prepare the ground. Hang various multicolored streamers, banners, canopies, precious bells, wind chimes, and objects of gold and silver, interspersing all these to adorn the place of practice.

Within the place of practice, establish a five-colored altar approximately four cubits wide. First apply white, followed by yellow, red, blue, and black, and then make four gates. In the center of the altar, make a lotus seat and place upon it the image of the Venerable Horse-Headed One. Directly inside the eastern gate, make two lotus seats and place upon them the two youths Ba la đa ma and Ba la già na. Directly inside the northern gate, make two lotus seats and place upon them the two youths Nhất kế la sát and A ba đề.

Outside the altar on its southern side, arrange all kinds of offerings. In the remaining space, without making lotus seats, establish the Eight Great Dragon Kings. These Eight Great Dragon Kings should be offered only cleaned rice, milk, and soft-cooked porridge, though all other kinds of offerings may also be used. Light forty-five lamps and summon the Eight Dragon Kings.

Near the western gate of the altar, as on the southern side, set up a fire pit. Mix sesame, rice, flowers, ghee, and honey together, then recite the Heart Mantra of the Great Wrathful King once to empower the previously mixed substances. After reciting the mantra, cast them into the fire to be burned. Proceed in this manner, one offering at a time, until completing 1,008 recitations. Take no food for one day and one night. If one cannot fast, one may consume only ghee. Bathe with warm, fragrant water and put on new, clean garments. Enter the place of practice and make offerings for either seven days, fourteen days, twenty-one days, thirty-five days, forty-nine days, or ninety days, and practice either at six

periods, three periods, two periods, or one period each day. Perform the homa as described above and carry out the recitation without limiting the number of repetitions. One will then be able to conduct the rite and attain accomplishment in the five kinds of activities: pacification, enrichment, subjugation, attraction, and summoning.

All aspirations for worldly and supramundane fruits will be completely fulfilled. The Root Teaching does not explain the method of accomplishment. If one performs before this image the methods of the Lotus Family, accomplishment will certainly be attained.

I and all the deities within this Dharma possess great efficacy. By constantly recollecting the Great Wrathful King, one extinguishes immeasurable transgressions and gains immeasurable merit. After death, one will be born in the Land of Bliss, emerging from the right side of the Venerable Horse-Headed One.

There is another method. If one wishes to engage in debate, one should make an altar four cubits wide as described above and then present offerings. One will gain supreme victory and will not suffer other calamities or illnesses.

After the altar has been constructed, there is no illness that will not be cured.

If one has been poisoned, bitten by venomous creatures, or bitten by a tiger, one should recite the Fundamental Mantra to empower the place of the bite; there is nothing that will not be cured.

Pound the seeds of Tô Mộc Khư into an exceedingly fine powder. Using the juice of Lạc Hòa according to the Dharma, recite the New True Mantra of the Great Wrathful King 21 times to empower it, and then have the sick person drink it while the stomach is empty and distended. All poisonous worms will then be completely vomited out. Because beings suffer from every kind of illness and affliction, I become the King of Physicians to cure them. If the illness were not cured, that would be impossible. That ancient Fundamental Vow is my profound and weighty Great Vow: the “Great Loving-Kindness and Great Compassion Horse-Mouthed One,” who transforms and liberates all sentient beings and surpasses all the honored ones.

Because of great compassion, he is not attached to samsara; because of great compassion, he does not abide in nirvana. He constantly dwells within all realms of ignorance, completely cutting off every kind of evil path and extinguishing all the sufferings of birth, aging, sickness, and death undergone by the four modes of birth within the six destinies. Moreover, he is able to choose the nearest thing and devour it, swallowing and destroying it completely—just as a hungry horse knows only to eat grass and does not think of anything else. Because of the power of this Fundamental Vow, throughout the Buddha-fields of the ten directions there is no place where he does not manifest a body.

If a yogin profoundly arouses bodhicitta and recites this eight times each day, the Great Wrathful King will manifest and serve that yogin—reverently like a maidservant, just like Bà Nga Noan (the Blessed One)—how could one fail to attain bodhi within two lifetimes?

Those who recollect the Great Wrathful King will not fall into the three evil destinies and will assuredly be reborn in the Buddha-lands. When empowered by this Wrathful Honored One, even if evil people, evil maras, evil beasts, or even practitioners of sorcery, poisonous magic, ly mỵ, võng lượng, evil ghosts and spirits, and so forth, give rise to malicious thoughts and seek to harm the practitioner, as soon as they hasten toward the place where the practitioner resides, they will be slain along the way. Through this divine efficacy, an area forty li in circumference around the practitioner’s seat will be freed from all obstacles. Moreover, he constantly empowers those who uphold the Vidya, ensuring that their bodhicitta never regresses.

Next is explained the method for the “images of the Four Great Youths.” These Four Great Youths, in pairs, are identical in substance and do not differ. Their forms are exceedingly fierce and evil, and they possess mighty strength. Their bodies are blue-red in color, with locks of hair hanging down on both the right and left sides. Each body is clad in a red kasaya covering the front, back, waist, and loins. Tiger skin is wrapped around the hips and used as a blade. Upon both wrists are

jeweled bracelets. Ba La Đa Ma alone holds a sharp-pointed spear in both hands. Ba La Già Na holds an axe in both hands.

Nhất Kế La Sát holds a vajra club in his right hand and a rope in his left. A Ba La Đề holds a jeweled sword in his right hand and a bạt chiết la in his left. All four great messengers possess the sovereign majesty and virtue of kings, and all guard the Wrathful King.

Each stands upon a slab of bell-metal stone, and his entire body blazes with immense, brilliant flames, shining as brightly as sunlight. Their greatly fierce and evil forms can subdue the non-Buddhist paths, heavenly maras, evil yakshas, evil ghosts and spirits, and so forth, causing them all to take refuge in the Buddhadharma. Because one recollects the Great Wrathful King, the Four Great Youths constantly accompany and guard one, never departing.

They remain as close as one’s own body, inseparable from one’s surroundings, protecting one as one protects the pupils of one’s own eyes and guarding one as one guards one’s own body and life. Because these messengers provide protection, one can immediately comprehend all three times. If anyone who has not yet recited the True Mantra merely recollects the Great Wrathful King and the two protecting messengers, then the Four Great Youths will guard the reciter of the True Mantra day and night without ever departing, remaining close beside that person.

Next is explained the method for the “images of the Eight Great Dragon Kings.” These Eight Great Dragon Kings are identical in substance and do not differ. They have dragon heads and serpent bodies, and their entire bodies blaze with flames. If thunder and lightning strike, or great hailstorms or heavy rain descend, one should invoke the names of the Eight Great Dragon Kings. They can restrain and halt them, and all such afflictions will immediately dissipate.

If, moreover, the great earth quakes, collapses, and shatters mountains, rivers, rocks, and walls; if violently evil winds blow in and break great trees; or if evil calamities such as these arise, causing sentient beings to become frightened and uneasy, then

one should invoke the names of the Eight Great Dragon Kings. They will surely be able to halt all disasters of scorching heat and evil winds. The five grains will be abundant and plentiful, the myriad households will dwell in peace and happiness, all winds and seasons will proceed harmoniously, and the land and mountains will be peaceful, with no calamities. How much less could the holy practitioner suffer such calamities? That would never be possible. The maras will have no opportunity to inflict harm; the practitioner will swiftly attain great bodhi and, before long, become a Buddha.

The Dharma gateway of the messengers of the Honored Great Wrathful King, which establishes the initial accomplishment, has now been completely explained.

The Ritual Procedure for Invoking and Making Offerings to Hạ Dã Hột Lị Phộc, the Great Wrathful King, and for Recitation

(Lower Fascicle—End—)

🌏Why is this sūtra summarized by Inti AI?

The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.

Translation source: Linh Sơn Pháp Bảo Đại Tạng KinhLicense: Linh Sơn Pháp Bảo Đại Tạng Kinh (Việt dịch) · nguồn: rongmotamhon.net (Liên Phật Hội) · EN: AI translation from Vietnamese source, awaiting source English

Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.

←PreviousThánh Hạ Dã Hột Lí Phược Đại Oai Nộ Vương Lập Thành Đại Thần Nghiệm Cung Dưỡng Niệm Tụng Nghi Quỹ Pháp Phẩm quyển 1 NextThánh Lục Tự Tăng Thọ Đại Minh Đà La Ni Kinh→

🕯️ Light a candle