Thánh Quán Tự Tại Bồ Tát Tâm Chơn Ngôn Du Già Quán Hạnh Nghi Quỹ

A practitioner of yoga should first establish a maṇḍala, a place of practice, in a pure location. Sprinkle it with scented water and scatter various seasonal flowers over the altar. The practitioner should first bathe and put on fresh, clean robes. Then enter the place of practice and, before the image of the principal deity, prostrate with the five limbs touching the ground, reverently and earnestly bowing to all Tathagatas and bodhisattvas. Then sit in the full lotus posture and visualize the Buddhas as being directly before one’s eyes. Afterward, sincerely repent of all transgressions and declare:

“I, named …, have wandered in saṃsāra from beginningless time until this day, creating immeasurable and boundless transgressions without realizing it. I have committed them myself, instructed others to commit them, or rejoiced in seeing them committed. Today I repent and dare not commit them again. May all Buddhas compassionately accept me and cause my karmic obstructions to be swiftly eliminated.” (Say this three times.)

One should then personally receive the precepts of the Three Refuges and declare:

“May all Buddhas and bodhisattvas compassionately assist me. I, named …, from this day until I sit at the Bodhi-maṇḍala, take refuge in the unsurpassed Three Bodies of the Tathagata, take refuge in the vast Mahayana treasury of Dharma, and take refuge in the assemblies of bodhisattvas of the Sangha.” (Say this three times.)

“I, named …, have taken refuge in the Buddha, taken refuge in the Dharma, and taken refuge in the Sangha. From now until I attain buddhahood, I shall not take refuge in the Two Vehicles or in non-Buddhist schools. May all Buddhas compassionately accept me.”

Next one should offer one’s body, declaring:

“May all Buddhas and bodhisattvas compassionately accept me. From now until I attain buddhahood, I shall continually offer my body to all Tathagatas and bodhisattvas. May they compassionately pity and bless me.” (Say this three times.)

Next, at the furthest extent of space below, visualize the black syllable HA (成HA). This syllable transforms into the Wind Disc, shaped like a semicircle ( ). Above the Wind Disc, visualize the white syllable VA (向_VA).

This syllable transforms into the Water Disc, perfectly circular in shape ( ). Above the Water Disc, visualize the yellow syllable RA (先_RA). This syllable transforms into a fierce, sharp vajra blazing with vajra-fire, triangular in shape ( ).

From below upward as far as the Earth Disc, the raging fire burns everything completely, including one’s own body, leaving only ashes. These ashes then transform into the Vajra Disc, white, firm, and solid, square in shape and of an appropriate size ( ). Next, above the Vajra Disc, visualize an eight-petaled lotus complete with precious stamens.

Upon the lotus dais, visualize the golden-yellow syllable SA (屹_SA), endowed with immeasurable light. The syllable SA (屹) transforms into the bodhisattva Avalokiteśvara seated in the full lotus posture. His body is golden, with a perfectly round and brilliant halo.

He wears beautiful silk garments and a red lower robe. His left hand, held level with the navel, holds an unopened lotus. His right hand, held before his chest, forms the gesture of opening the flower—the Mudrā for Opening the Lotus Petals.

His body is adorned with a crown and jeweled necklaces. Upon his head is Amitāyus Buddha abiding in the sign of meditative concentration.

Having completed this visualization, form the Samaya Mudrā: place both hands before the heart in the esoteric joined-palms gesture, with the two thumbs held straight together, and recite the mantra:

“Na mô tam mãn đa mẫu đà nẫm. A tam minh, để-lị tam minh, tam ma duệ, sa-phộc hạ”

巧休 屹亙阢 后湑觡 狣屹伙 注屹伙 屹亙份 渢扣

NAMAHÏ SAMANTA BUDDHÀNÀMÏ_ ASAME TRISAME SAMAYE SVÀHÀ

Recite the mantra three times. With the mudrā, empower the five places—the forehead, right shoulder, left shoulder, heart, and throat—and then release the mudrā above the crown of the head. By forming this mudrā, one swiftly fulfills the practices and vows of the ten bhūmis and ten pāramitās and can behold the stage of all Tathagatas. One can transcend the stages of the Dharma path, namely the Stage of Resolute Understanding, the Stage of Purified Mind, and the Stage of the Tathagata. This is called transcending the stages of the Dharma path.

Next form the Mudrā of the Birth of the Dharmadhātu: make both hands into vajra fists, place the edges of the hands together, and raise both index fingers so that their tips touch along the edges. Place the mudrā on the crown of the head and visualize the syllable RAMÏ (劣RAMÏ). From this syllable streams white light that illuminates one’s entire body, both within and without. Then contemplate that one’s body is identical with the dharmadhātu. Recite the mantra:

“Na mô tam mãn đa mẫu đà nam. Đạt ma đà đô, sa-phộc bà phộc cú hàm”

巧休 屹亙阢 后湑觡 叻猣四加 辱矢向人詶

NAMAHÏ SAMANTA BUDDHÀNÀMÏ _ DHARMADHÀTU SVABHÀVAKA UHÀMÏ

Recite the mantra three times. From the crown of the head, divide the mudrā into two fists, slowly lower them along both sides of the head, and then release them.

_Next form the Mudrā for Turning the Dharma Wheel: place both hands before the heart with the backs of the hands against each other, the right over the left. Interlock the four fingers; place the left index finger inside the right palm and grasp it together with the right thumb. Visualize your body as the bodhisattva Vajrasattva: the left hand holds a vajra bell at the left eye, and the right hand holds a five-pronged vajra before the heart in the gesture of leaping and casting. The body is the color of a white moon disc, the head wears the crown of the Five Buddhas, and one sits within the moon disc. Recite the mantra:

“Ná mô tam mãn đa phộc nhật la noản. Phộc nhật-la đát ma cú hàm”

巧休 屹亙阢 向忝跧 向忝 狣摓人詶

NAMAHÏ SAMANTA VAJRANÏÀMÏ _ VAJRA ATMAKA UHÀMÏ

After reciting the mantra three times, release the mudrā above the crown of the head.

_Next form the Sword Mudrā of Mahāvairocana Tathagata: join the palms before the heart, bend the two middle joints of the index fingers so that their tips lie horizontally and touch, and place the two thumbs side by side, pressing them upon the upper joints of the middle fingers, thus forming the shape of a sword. Having formed this mudrā, visualize an eight-petaled lotus directly within your heart. Within the lotus, visualize the syllable A (狣) emitting yellow light corresponding to the mudrā. Having contemplated this syllable A, realize that all dharmas are originally unborn. Then recite the mantra:

“Ná mô tam mãn đá mẫu đà nam. Aùc vĩ la hồng khiếm”

巧休 屹亙阢后盍觡 珆 合先 猲 丈

NAMAHÏ SAMANTA BUDDHÀNÀMÏ _AHÏ VIRA HÙMÏ KHAMÏ

Recite the mantra eight times. With the mudrā, empower the five places on your body as before, then release the mudrā above the crown of the head.

_Next form the Mudrā of Universal Offering: join the palms, with the right over the left, and cross the upper joints of the fingers. Recite the mantra:

“Ná mô tam mãn đa mẫu đà nam. Tát phộc tha, khiếm, ôn ná-nghiệt đế, táp-phả la, tứ hàm, nga nga nẵng kiếm, sa-phộc hạ”

巧休 屹亙阢 后盍觡 屹楠卡 廜 栥怐包 剉先 托伐 丫丫巧入 送扣

NAMAHÏ SAMANTA BUDDHÀNÀMÏ _ SARVATHÀ KHAMÏ UDGATE SPHARA HÌMÏAMÏ GAGANAKAMÏ SVÀHÀ

Hold the mudrā before the heart and recite the mantra five times. Visualize immeasurable incense, flowers, food, drink, and other offerings streaming from the mudrā and being offered throughout space and the dharmadhātu to all sages and noble beings. Then release the mudrā above the crown of the head.

Next, the Contemplative Practice of Arranging the Syllables: the yoga practitioner should visualize his own body. At the point between the eyebrows, place the yellow-red syllable HÙMÏ (狫HÙMÏ), which transforms into the white ūrṇā mark. At the junction within the brain, place the syllable AMÏ (珃AMÏ), whose white light completely fills the brain. Upon the crown of the head, place the syllable RAMÏ (劣RAMÏ), with red light and flames rising upward. Above the Buddha-crown, visualize the syllable OMÏ (輆OMÏ), whose white light illuminates the dharmadhātu. Continually place the syllable SVÀ (送SVÀ) on the sole of the right foot and the syllable HÀ (扣_HÀ) on the left foot.

Then contemplate that your own heart is bodhicitta, free from every notion of self. It is free from the skandhas, ayatanas, dhatus, apprehending subject, apprehended object, and so forth. Within the equality of dharmas, clearly know that your own mind has from the beginning never arisen; it is empty and without intrinsic nature.

Therefore, you must examine your own mind and see that it is not the nature of a self, a person, a sentient being, or a living being. Why is this? Because the nature of a self and person has neither an agent nor anything attained; thus a self and person are fundamentally not established according to anything possessing intrinsic nature.

One thereby swiftly becomes free from every view of self. This mind is also not the nature of the skandhas, ayatanas, or dhatus. Why?

Because in ultimate truth, the nature of these skandhas cannot actually be obtained. The conceptually discriminated intrinsic nature of the skandhas, ayatanas, and dhatus is not this mind. This mind is also neither apprehending subject nor apprehended object.

It is not the deluded mind that apprehends, nor is it the blue, yellow, and other characteristics that are apprehended. The World-Honored One said: “Mind abides neither within nor without, nor does it abide between the two. Why?

Because it is originally pure and without discrimination.”

By examining your own mind in this way, you immediately know equality. Thoroughly understand that all dharmas have from the beginning never arisen, are free from false discrimination, and are all without intrinsic nature, like space. Take sentient beings as the object of contemplation: reflect upon and pity them because, from beginningless time until now, they have not known that their own minds are originally pure.

Instead, they falsely generate inverted discrimination, like ravenous demons knowing only how to devour, and undergo every kind of suffering within birth and death. Now I shall arouse great diligence: how can I cause sentient beings to awaken to their own minds and thoroughly understand the pure Dharma, so that they may swiftly become free from false discrimination? Such great compassion is bodhicitta.

Having generated this resolve, add the circular dot above the syllable RA (先RA), forming the syllable RAMÏ (劣RAMÏ), the seed syllable (bīja) of the dharmadhātu. Visualize two syllables RA (先), one in each eye, like great blazing lamps radiating light that illuminates everything. Together with the wisdom-light of this radiance, contemplate the syllable A (狣) directly within your heart and thoroughly understand that all dharmas have from the beginning never arisen.

White light then streams from the syllable A, illuminating boundless worlds numerous as dust and sand and dispelling all ignorance and delusion within the bodies of sentient beings. Then visualize your body transforming into Vairocana Tathagata, complete with crown and jeweled necklaces, seated upon a white lotus throne. His body shines like golden light, and he abides in samādhi.

One should contemplate in correspondence with this.

_Next form the Heart Mudrā of the bodhisattva Avalokiteśvara: interlace the fingers inwardly and clasp them firmly—the Vajra Binding Mudrā—then raise the right thumb upright, thereby forming the mudrā. Hold the mudrā before the heart and recite the Heart Mantra of the bodhisattva Avalokiteśvara seven times. With the mudrā empower the heart, forehead, throat, and crown of the head. Recite the mantra:

“Án, a lô lực ca, sa-phộc hạ”

湡 狣刎印塴 送扣

OMÏ AROLIK SVÀHÀ

While reciting the mantra, move the right thumb inward toward the body in a summoning motion; this forms the Hook of Invitation (ākarṣa). Then contemplate a tranquil, perfectly full moon disc upon the heart of the principal deity. Within the moon disc, arrange the syllables of the dhāraṇī clockwise. Each syllable emits white light that fills the dharmadhātu. That light returns and enters through the crown of the practitioner’s head. Within the moon disc at the heart of the yoga practitioner, arrange the syllables as before, each one distinctly clear. Those syllables again emit light; perform the visualization as before.

Having completed this visualization, the yoga practitioner’s own body and the body of the principal deity, the bodhisattva Avalokiteśvara, are equal and without difference, like an image in a mirror—neither one nor different.

Next contemplate the meanings of the syllables:

The syllable-gate A (狣_A): all dharmas are originally unborn.

The syllable-gate RO (刎_RO): all dharmas swiftly become free from defilement.

LA (匡LA): the characteristics of all dharmas cannot be obtained. When a sound is added to this syllable LA, it becomes the syllable LI (印LI).

From within this syllable LI emerges the syllable K (塴K). The syllable-gate KA (一KA): all dharmas are without activity or creation.

One should thus contemplate the mind through the written syllables of the mantra. Then reflect upon the doctrinal meanings indicated beneath the syllables, namely: originally unborn, and the other four meanings above. Having performed this contemplation, the end returns to the beginning; this is the samādhi recitation.

If one performs audible recitation, one should use this formula within the mantra. Recite the mantra:

“Án, a lô lực ca, chỉ la-để, lạc khất-nhĩ, vĩ bộ đề, minh, ná ná, sa-phộc hạ”

湡 狣刎印塴 七魛 先眸 合穴包 伙 叨叨 送扣

OMÏ AROLIK KIRTTI RA’SMI VIBHÙTE ME DADA SVÀHÀ

_Next contemplate that the preceding four syllables A RO LI K (狣刎印塴) are golden. By reciting the preceding mantra, one immediately obtains increase and accomplishes every aspiration within the Dharma.

In the preceding visualization, the syllable A (狣) within the heart and the syllable AMÏ (珃) within the brain are one essence. The syllable RA (先) is within the eyes, and the syllable RAMÏ (劣) is upon the crown. The meanings of these four syllables form the awakening formula of one’s own body.

_Again contemplate bodhicitta. Then form the preceding Samaya Mudrā. Again form the Mudrā of the Birth of the Dharmadhātu, the Mudrā for Turning the Dharma Wheel, and the Sword Mudrā. As before, empower the five places on your body, reciting each respective root mantra. Then bow to the Buddha, make vows, and dedicate the merit.

Afterward, leave the place of practice. Continually turn the teachings of the universal Mahayana, such as the Avataṃsaka and Prajnaparamita; make Buddha seals and stūpa seals, practice walking meditation, and circumambulate stūpas so that accomplishment may swiftly be attained.