Thất Câu Chi Phật Mẫu Sở Thuyết Chuẩn Đề Đà La Ni Kinh

Thus have I heard. At one time, the Bhagavan was dwelling in Anathapindika's Garden in the Jeta Grove of the Great City of Renown, surrounded by a great assembly of bhiksus, bodhisattvas, and the eight classes of devas and nagas.

Out of compassion for sentient beings of little merit and much evil karma in the future age, the Blessed One entered the Cundhi Samadhi and proclaimed the dharani spoken by seven kotis—seven hundred million—Buddhas of the past:

“Na mac tat da nam, tam mieu tam mot da, cau de nam. Dat ne da tha: An—Gia le, chu le, chuan ne, sa-phoc ha.”

NAMAH SAPTĀNĀM SAMYAKSAMBUDDHA KOTINĀM

TADYATHĀ: OM—CÀLE CÙLE CUNDHE—SVĀHĀ

If a lay or monastic bodhisattva who cultivates the practice of mantra recites and upholds this dharani a full nine hundred thousand times, then the ten evil deeds, the four grave offenses, the five rebellious offenses, and the five Avici offenses committed throughout immeasurable kalpas will all be extinguished. Wherever that person is born, they will always encounter Buddhas and bodhisattvas, possess abundant wealth and treasures, and always have the opportunity to enter the monastic life.

If a lay bodhisattva cultivates and upholds the precepts firmly without retreating and recites this dharani, that person will always be born in the heavenly realms. Or, if born among humans, that person will become a king, will not fall into the evil destinies, will draw near to sages and saints, and will be cherished, protected, and empowered by the devas. If that person conducts worldly affairs, no calamity or misfortune will occur; their appearance and bearing will be upright and dignified, their speech will command respect, and their mind will be free from anxiety and sorrow.

If a monastic bodhisattva fully observes all the prohibitory precepts and recites it during the three periods of the day, cultivating in accordance with the Teaching, and in this very life seeks supramundane siddhi, samadhi and wisdom will become manifest before them. They will perfectly realize the bhumis and paramitas and swiftly attain unsurpassed, complete, perfect enlightenment.

If one completes ten thousand recitations, one will see Buddhas and bodhisattvas in a dream and then vomit a black substance. If that person has extremely grave offenses, upon reciting it twenty thousand times, they will dream of devas, houses, monasteries, and chambers; or of climbing a high mountain; or of being in a tree; or of bathing in a great pond; or of flying through space; or of enjoying delightful recreation with celestial maidens; or of teaching the Dharma; or of plucking out or shaving off their hair; or of eating rice cooked with curds and drinking white amrita; or of crossing a great sea, a great river, or a small river; or of ascending a lion throne; or of seeing the Bodhi tree; or of sitting in a boat; or of seeing a sramana; or of seeing the sun and moon;

or of seeing boys and girls; or of seeing a tree bearing milky fruit; or of seeing a black man whose mouth emits fierce flames, fighting with him and prevailing; or of seeing vicious oxen or horses attempting to gore or strike them, whereupon the reciter beats or rebukes them, causing them to flee in fear; or of eating milk porridge or rice cooked with curds; or of seeing sumana flowers, the Flowers of Fulfilled Wishes; or of seeing a king.

If one does not see such signs, know that this person committed the five Avici offenses in a previous life and must complete seven hundred thousand recitations; then the signs described above will appear. Know that their offenses have been extinguished and that they have completed the preliminary practice. Thereafter, in accordance with the Dharma, they should paint an image of the principal deity and make offerings according to the prescribed method during three, four, or six periods of the day. Whatever worldly or supramundane siddhi they seek, even unsurpassed bodhi, will all be attained.

One who cultivates and upholds this dharani may learn whether the place where the accomplishment is to occur will later be beset by danger or free from danger, and whether siddhi will be attained slowly or swiftly. In a secluded chamber, one should smear a small altar with gomaya, the dung of a white ox from the Snow Mountains, and make offerings according to one's means. Using the Boundary-Establishing Mantra, establish the boundary in the ten directions. Place a vessel of fragrant water upon the altar and single-mindedly recite. If the vessel moves, know that the desired undertaking will be accomplished. If it does not move, the undertaking will not succeed.

There is another method. Take a porcelain bowl, anoint it with fragrance, and place it upon the altar. Recite with concentrated attention. If the bowl moves, the undertaking will be accomplished; if it does not move, the undertaking will not succeed.

There is another method. If one wishes to know future events, first smear and prepare a small altar. Have a child endowed with the marks of merit and virtue bathe until clean and put on fresh, clean garments. Empower incense with the Seven Koti Mantra and anoint both palms of the child. Then empower a flower with seven recitations, place it in the child's hands, and have the child cover their face while standing within the altar. Take another flower and empower it by reciting the mantra. With each recitation, strike the back of the child's hand once. After doing so twenty-one times, ask the child about auspicious and inauspicious matters, and the child will speak of them.

There is another method. Place a bright mirror upon the altar. First empower a flower with 108 recitations of the mantra. Then continue reciting the mantra and, with each recitation, cast the flower against the face of the mirror once. Written characters will then appear upon the mirror, revealing auspicious and inauspicious matters.

There is another method. If one wishes to know whether a matter is wholesome or unwholesome, and whether it will or will not be accomplished, take sumana flowers and fragrant oil, empower them with 108 recitations of the mantra, and then anoint the nail of the right thumb. Recite the mantra without ceasing and have a child gaze upon the nail. Images of Buddhas and bodhisattvas will appear there, or written characters will appear and fully reveal the auspicious and inauspicious aspects of the matter.

There is another method. If a person is afflicted by a possessing spirit, take a willow branch or kusa grass, recite the mantra, and brush it over the sick person's body. The illness will immediately be dispelled.

There is another method. If a person is gravely ill, recite the mantra 108 times, pronounce that person's name, and perform homa with cow's milk. The illness will immediately be cured.

If an infant suffers from night crying, have a young girl twist a cord to the right. Empower it by reciting the mantra, tie twenty-one knots in it, and hang it beneath the infant's neck. The infant will immediately be cured of night crying.

There is another method. First empower white mustard seeds with 108 recitations. Then take the mustard seeds and, with each recitation of the mantra, cast them once at the person afflicted by a possessing spirit. After twenty-one recitations, the possessing spirit will flee, and the sick person will immediately recover.

There is another method. If a person is afflicted by a possessing spirit, smear and prepare a small altar with gomaya. Use rice-husk ash to draw the form of the possessing spirit upon the ground. Recite the mantra and strike it with a pomegranate branch used as a whip. The possessing spirit will weep, and when driven away it will depart.

There is another method. If a person is troubled by a possessing spirit, or if a sick person is far away and cannot come in person, or if the reciter cannot go to that place, take a willow branch, a peach branch, flowers, or another suitable object, and empower it with 108 recitations. Send someone to take it to the sick person and brush the sick person with the branch. Alternatively, have the sick person smell the flowers, or strike the sick person with the flowers. The possessing spirit will immediately depart, and the sick person will recover.

There is another method. If a person has been bitten by a snake or seized by a dakini, circle around the sick person while reciting the mantra, and that person will immediately recover.

There is another method. If a person suffers from an abscess or swelling, or has been bitten by any kind of venomous creature, mix sandalwood juice with earth to make a paste. Recite the mantra seven times and apply the paste to the wound. The affliction will immediately be cured.

There is another method. If one recites this mantra while traveling, one will not be harmed by bandits or robbers and will also remain far removed from dangers caused by vicious beasts.

There is another method. In disputes, lawsuits, debates, or discussions in which one seeks victory, reciting this mantra will bring victory.

There is another method. If one recites this mantra while traveling upon rivers or other waters, one will not be swept away or drowned, nor will one be harmed by nagas, makara fish, aquatic serpents, flood dragons, or other creatures dwelling in the water.

There is another method. If one is imprisoned, confined, bound, or fettered, reciting this dharani will swiftly bring liberation.

There is also this method. If an epidemic afflicts a country, for seven days perform the homa using sesame oil, ordinary rice mixed with butter, and honey. The epidemic will then be eliminated, and the country will be peaceful and secure.

There is also this method. If one seeks abundant wealth and treasures, perform the homa each day with various kinds of food, and one will obtain riches and treasures in abundance.

There is also this method. If one wishes to cause another person to regard one with affection and delight, recite that person's name within the mantra phrase, and that person will become joyful and compliant.

There is also this method. If one is free of particular desires, one need only recite, and one's wishes will be fulfilled.

There is also this method. If someone suffers pain in the limbs and joints, empower the palm of the hand twenty-one times and then rub and touch the painful place; the pain will immediately be removed.

There is also this method. If one suffers from malarial fever or headache, empower the palm of the hand twenty-one times and then rub and touch the afflicted place; these ailments will also be removed.

There is also this method. Plaster a small altar and take a copper bowl filled with clean ashes. Have a young boy press both hands upon the bowl of ashes. The practitioner should recite the mantra, whereupon the messenger of the principal deity will enter the boy's body. The bowl will begin to move, and words will descend through the boy. Form the samaya mudras of the Three Divisions and recite the mantras of the Three Divisions. Then hand a bone stylus to the boy. The boy will draw back and forth upon the ground and speak of the good and evil, auspiciousness and misfortune, of future events. Concerning lost sutras and treatises, or when questions are raised about the meanings of mantras and mudras, understanding will immediately be attained.

There is also this method. When the armies of two sides are at war, write this dharani upon birch bark, hang it from the tip of a bamboo pole, and have someone carry it. Recite the mantra, and the enemy army will be defeated.

There is also this method. If a woman seeks a child, use bezoar to write this mantra upon birch bark and have her wear it. Before long, she will have a child.

There is also this method. If a woman is not respected by her husband, take a new vase and fill it with clean water. Place within the vase the seven treasures, various efficacious medicines, the five grains, and white mustard seeds. Tie colored silk around the neck of the vase and empower it with the mantra 108 times. Then have the woman form the Root Mudra and place it upon the crown of her head. Pour the water over her crown, and she will immediately be loved and respected by her husband. Not only will she be respected, but she will also have a child, and the fetus will remain secure.

There is also this method. Whenever the practitioner recites, one should form the Great Mudra, recite the mantra, and seal stupas a full 600,000 times. Whatever is sought will then be completely fulfilled. Avalokitesvara Bodhisattva, Vajrapani Bodhisattva, and Tara Bodhisattva will manifest themselves and cause one's wishes to be fulfilled. One may enter the palace of the asuras, attain a bodhisattva bhumi, obtain the medicine of longevity, or accomplish the Dharma of affection and respect.

There is also this method. At the Bodhi place of enlightenment, before the Great Caitya (Mahācaitya—a great stupa-shrine), recite this dharani. One will behold a noble monk who comes to discuss the Way and bestow accomplishment in siddhi. If one is able to accompany him, one will become equal to that noble monk.

There is also this method. On the summit of a high mountain, recite one koti (100 million) times. Vajrapani Bodhisattva will cause that person to lead 560 people together into the palace of the asuras. They will live for one kalpa, behold Maitreya Bodhisattva, and listen to the True Dharma. After hearing the Dharma, they will attain a bodhisattva bhumi and attain non-retrogression.

There is also this method. One may practice on Mount Vipula or upon another high mountain. Before a stupa containing relics, recite according to one's ability and make offerings of incense and flowers. Sustain one's life by begging for food. From the first day of the month through the fifteenth, recite the dharani a full 300,000 times. On the day when the prescribed period is completed, abstain from food for one day and one night and make twice the usual offerings. During the following night, Vajrapani Bodhisattva will appear and lead the practitioner into his palace. For the practitioner, he will reveal the entrance to the asura cavern. Upon entering the cavern, the practitioner will obtain wondrous celestial amrita and live as long as the sun and moon.

There is also this method. At the jeweled stairway of the three paths by which the Buddha descended from heaven, where there is a jeweled stupa, the practitioner should beg for food, circumambulate, and recite one koti times. One will then behold Aparajita Bodhisattva, who will grant one's wishes, expound the wondrous Dharma, and reveal the path to unsurpassed bodhi.

Or one may behold Mother Hariti (Hārītī Mātṛ—the Mother of Demon Children), who will lead that person into her palace and give the medicine of longevity. One will again become a handsome and delightful youth, obtain hidden treasures, and receive the approval of great persons. One should extensively benefit the Three Jewels, receive the consoling assurance of all bodhisattvas, and be shown the True Path, extending as far as the bodhi place of enlightenment.

There is also this method. Even if a person previously had no roots of goodness and no seed of bodhi, upon reciting it only once, that person will certainly give rise to the bodhi of the Dharma-body. How much more so if one constantly recites, cherishes, and upholds it.

THE SAPTAKOTI CUNDI DHARANI: RITUAL PROCEDURE FOR RECITATION

If anyone cultivates this dharani and seeks accomplishment, one should first bathe, put on clean robes, adorn the place of practice, install the principal deity, and arrange offerings according to one's ability.

For the place of practice, choose an excellent site and construct an altar four cubits wide. Dig down three cubits and remove bricks, tiles, bad soil, hair, bones, ashes, charcoal, insects, ants, and the like. Fill it with good, clean earth, tamping it firmly and evenly.

If no bad soil is encountered while digging, replace the original soil and tamp it firmly. If earth remains after filling, know that the site is greatly auspicious and that accomplishment will swiftly be attained. Mix the remaining earth with gomaya (the dung of a white cow from the Snow Mountains), fragrant water, and good soil to make a paste.

Recite the mantra of Aparajita Bodhisattva twenty-one times to empower it, and then construct the altar. When it is finished, blend together the five purifying substances. The five purifying substances are: the liquid essence of gomaya, cow urine, curds, fresh milk, and butter.

Empower them 108 times with the Aparajita Mantra, then, moving clockwise, smear the entire altar with them.

If the altar is established upon a mountain rock, in an upper chamber, aboard a boat, or at a place where any sage or noble being attained the Way, simply wipe it with the five purifying substances. The practitioner should sit facing east, form the Aparajita Mudra, press it upon the ground, and recite the mantra seven times to empower the center of the altar. Then take various medicines, the seven treasures, and the five grains, using a small amount of each. Dig one cubit down at the center of the altar, place the medicines and seven treasures within it, replace the original earth, and tamp it level.

Having prepared it, press down with the right hand and recite the verse to the Earth Deity three times. The verse for awakening the celestial spirits is:

You, nearby deities, protect and assist

The place where the Buddhas, the Guides,

Cultivate the most excellent practice

And perfect the paramita of purifying the ground.

Just as the Lion of the Sakya clan,

The Savior of the world, destroyed the hosts of Mara,

So too shall I subdue Mara

As I draw this mandala.

The mantra to the Earth Deity is:

“Na ma tam man da mot da nam. Tat-li the vi due, sa-phoc ha”

NAMAḤ SAMANTA BUDDHĀNĀṂ—PṚTHIVĪYE—SVĀHĀ

After reciting the verse and performing the empowerment, use sandalwood paste to mark nine places for the noble ones, each shaped like a full moon. In newly cleansed vessels made of gold, silver, refined copper, conch shell, shell, jade, stone, earthenware, wood, or other new materials, place food and drink, fine incense and flowers, lamps, and fragrant arghya water. Arrange these offerings according to one's ability.

If a lay or ordained bodhisattva seeks accomplishment, each time one enters the place of practice, one should first pay homage to the Buddha, repent, rejoice in merit, request the turning of the Dharma wheel and the abiding of the Buddhas, and make vows. One should solemnly undertake the precept of bodhicitta. The mantra is:

“An—Mot dia chi da mau dat-ba na da nhi”

OṂ—BODHICITTAM UTPĀDAYĀMI

Bodhicitta is free from all notions of self and dharmas. Swiftly depart from the skandhas, ayatanas, and dhatus, and from both grasper and grasped. In the equality of all dharmas, one’s own mind is originally unborn, and its intrinsic nature is empty.

Just as all Buddhas and bodhisattvas of the past aroused bodhicitta, so do I now. This is called personally vowing to receive the bodhicitta precept. By reciting this once and contemplating the Truth of Ultimate Meaning, one acquires immeasurable and boundless unconditioned merit, which adorns the three karmas until one reaches the bodhimanda.

This merit remains uninterrupted, swiftly extinguishes all karmic obstructions, and quickly brings accomplishment in the mantra, so that the principal deity manifests before one, just as in the Entry into the Dharma Realm chapter of the Avatamsaka Sutra, where Bodhisattva Maitreya explained the merit of bodhicitta to the youth Sudhana.

Having personally vowed to receive the bodhicitta precept, sit at will in the half-lotus or full-lotus posture, hold the body upright, close the eyes, and form the Samadhi Mudra. Visualize in space the Buddha-Mother Cundi (Cunõdhe Buddha Mātr), surrounded by seven kotis (700 million) of Buddhas filling all of space. While in samadhi, bow to all the Buddhas and the Buddha-Mother Cundi. Then anoint the hands with incense and form the mudras.

Buddha Family Samaya Mudra: Join the palms together, leaving the center hollow (Hollow-Heart Joined Palms). Extend the two index fingers and bend them so that they rest beside the first joints beneath the nails of the two middle fingers. Place both thumbs beneath the bases of the two index fingers. The mudra is thereby formed. Hold it level with the heart, recite the mantra seven times, and visualize the Tathagata endowed with the thirty-two excellent marks and eighty beautiful characteristics. Visualize these excellent marks distinctly, as though they were directly before your eyes. The mantra is:

“Án_ Đát tha nghiệt đô nạp-bà phộc dã, sa-phộc hạ”

OM TATHĀGATA UDBHAVĀYA SVĀHĀ

By forming this mudra and reciting the mantra, all Tathagatas are immediately alerted and will protect, remember, empower, and bless the practitioner. When their light shines upon and touches the practitioner, all transgressions and obstructions are extinguished; lifespan is swiftly increased; merit and wisdom grow; and the holy assembly of the Buddha Family joyfully protects and supports the practitioner. Life after life and kalpa after kalpa, the practitioner remains free from the evil destinies, is born by transformation within a lotus flower, and swiftly realizes unsurpassed, perfect, complete enlightenment.

Lotus Family Samaya Mudra: Join the palms together, leaving the center hollow. Spread apart the two index fingers, two middle fingers, and two ring fingers, then curve them into the shape of a lotus flower. Hold the mudra level with the heart and recite the mantra seven times. Visualize Bodhisattva Avalokitesvara fully endowed with the excellent marks, and then release the mudra to the right of the crown of the head. The mantra is:

“Án_ Bả ná-mô nạp bà phộc dã, sa-phộc hạ”

OM PADMA UDBHAVĀYA SVĀHĀ

By forming this mudra and reciting the mantra, the lotus-bearing noble ones of the assembly of Bodhisattva Avalokitesvara are immediately alerted. When the light of all the bodhisattvas shines upon and touches the practitioner, all karmic obstructions are entirely extinguished, and all bodhisattvas constantly serve as good spiritual friends.

Vajra Family Samaya Mudra: Turn the left palm outward. Place the back of the right hand against the back of the left hand, with the thumbs and index fingers of the left and right hands mutually hooked together. Visualize Bodhisattva Vajrapani, recite the mantra seven times, and then release the mudra to the left of the crown of the head. The mantra is:

“Án_ Phộc nhật-lô nạp bà phộc dã, sa-phộc hạ”

OM VAJRA UDBHAVĀYA SVĀHĀ

By forming this mudra and reciting the mantra, the entire vajra holy assembly is immediately alerted and will empower, bless, protect, and support the practitioner. All transgressions and obstructions are extinguished; no illness or suffering will ever cling to the body; and one constantly attains the firm and indestructible Vajra Body.

Next form the Second Fundamental Mudra (for protecting the body): Interlace the fingers of both hands outwardly, and hold the two index fingers and two thumbs together and upright. The mudra is thereby formed. Recite the Heart Mantra of the Buddha-Mother and seal the five places on the body: the forehead, right shoulder, left shoulder, heart, and throat. Then release the mudra above the crown of the head. The mantra is:

“Án_ Ca ma lê, vĩ ma lê, chuẩn nê, sa-phộc hạ”

OM KAMALE VIMALE CUNÕDHE SVĀHĀ

When forming the Body-Protecting Mudra, arouse great compassion embracing the four modes of birth throughout the six destinies. Vow that all sentient beings shall don the firm vajra armor of the magnificent great vow and swiftly realize unsurpassed, perfect, complete enlightenment.

Next form the Earth Boundary Peg Mudra: Interlace the fingers of both hands inwardly. Hold the two thumbs, two index fingers, and two little fingers upright, with each pair touching. Bend the left index finger into the shape of a hook and draw the thumb back three times while pointing toward the ground. The mudra is thereby formed. Each time it is drawn back, recite the mantra once. The mantra is:

“Án_ Chuẩn nễ, nễ, chỉ la dã, sa-phộc hạ”

OM CUNDHE DHE KÌLĀYA _ SVĀHĀ

By forming this mudra and reciting the mantra to empower the earth boundary, everything below, as far as the boundary of the waters, becomes like the Vajra Seat. Celestial maras and all obstructing beings dare not inflict harm or distress. With only a little additional effort, accomplishment is swiftly attained.

The practitioner should next remain within the altar. Mentally visualize a great eight-petaled lotus, upon which stands a lion throne. Upon the throne is a jeweled pavilion hung with necklaces, silks, banners, pennants, and canopies, with jeweled pillars arranged in rows and wondrous celestial outer garments suspended from them. All around, arrange clouds of incense that rain down flowers of every kind; present performances of various kinds of music; and offer jeweled vessels, arghya, wondrous celestial food and drink, and mani jewels as lamps. If there is no mandala, merely visualize all this in space, and it will thereby be established. Having completed this visualization, recite the verse:

Through the power of my merit,

The empowering power of the Tathagatas,

And the power of the Dharma Realm,

May these offerings pervade all places and abide.

Having recited this verse, immediately recite the Mantra of the Great Akasagarbha Bodhisattva:

“Án_ Nga nga nẵng, tam bà phộc, phộc nhật-la, hộc”

OM_ GAGANA SAMBHAVA VAJRA HOH

Through the empowerment of reciting this mantra, visualize that the articles of offering all become genuine articles, without any difference, and that the entire holy assembly receives and enjoys them.

Next form the Jeweled Carriage Mudra: Interlace the fingers of both hands inwardly. Turn the palms upward, place the two index fingers horizontally with their tips touching, and brace both thumbs beneath the bases of the index fingers. Visualize a seven-jeweled carriage. A messenger of the Buddha Family mounts this seven-jeweled carriage and travels to the palace of Vairocana Buddha in the Akanistha Heaven (the Heaven of Ultimate Form), at the summit of the Form Realm. Recite the mantra seven times. The mantra is:

“Án_ Đổ lỗ, đổ lỗ, hồng”

OM_ TURU TURU HŪM

Through the empowerment of reciting the mantra and forming the mudra, the seven-jeweled carriage travels to the summit of the Form Realm. The Buddha-Mother Cundi, together with the eight great bodhisattvas and the holy assembly of their retinues, takes a seat upon that seven-jeweled carriage.

Next form the Mudra for Inviting the Jeweled Carriage: Maintaining the preceding mudra, turn the thumbs toward the body and flick the middle fingers. The mudra is thereby formed. Recite the mantra seven times. The mantra is:

“Nẵng mạc tất-để-lị dã địa-vĩ ca nam, đát tha nghiệt đa nam. Án_ Phộc nhật-lãng nghĩ yết lị-sái dã, sa-phộc hạ”

NAMAH STRIDHVIKANĀM _ TATHĀGATĀNĀM

OM VAJRĀMGNI AKARSĀYA SVĀHĀ

Through the empowerment of reciting the mantra, the holy assembly comes from its native land to the bodhimanda and abides in space.

Next form the Principal Deity Mudra, causing the deity to descend from the jeweled carriage to the bodhimanda. Following the first Fundamental Mudra described previously, turn the two thumbs toward the body in a beckoning gesture and recite the mantra three times. The mantra is:

“Án_ Giả lễ, chủ lễ, chuẩn nê, ê hế duệ tứ, bà nga phộc để, sa-phộc hạ”

OM CALE CULE CUNÕDHE EHYEHI BHAGAVATI _ SVĀHĀ

Next form the Mudra of the Invincible Bodhisattva to dispel obstructing beings. Place the right hand over the left, interlace the fingers inwardly, and make a fist. Extend the two middle fingers upright with their tips touching. The mudra is thereby formed. Circle it around the body three times counterclockwise while contemplating: “May all obstructing beings, Vinayakas, and malevolent ghosts and spirits swiftly flee. Those who come to the place of the holy assembly must abide without transgressing the fundamental samaya of great compassion. I pray that you grant your protection.”

“Nẵng mạc tam mãn đa bột đà nam. Án_ Hộ lỗ, hộ lỗ, chiến noa lý, ma đắng kỳ, sa-phộc hạ”

NAMAH SAMANTA BUDDHÀNÀM OM HURU HURU CANDARI MATANÕGI SVĀHĀ

Next, form the Boundary-Wall Mudra: Following the preceding Earth-Boundary Mudra, bend the right index finger, extend the left index finger, and turn clockwise three times. According to the extent, near or far, intended in one’s mind, it immediately forms a solid wall. Even Buddhas and bodhisattvas do not transgress it, much less other beings difficult to subdue. Vinayakas, poisonous creatures, and creatures with fangs and claws cannot approach. The mantra is:

“Án_ Chuẩn nễ, ninh, bát-la ca la gia, sa-phộc hạ”

OM CUNÕDHE DHE PRAKARĀYA _ SVĀHĀ

Next, form the Upper Net-Boundary Mudra: Following the preceding Boundary-Wall Mudra, extend the left index finger and place the right over the left so that their middle joints cross; it is then formed. Recite this mantra three times. The mantra is:

“Án_ Chuẩn nễ, ninh, bán nhạ la, sa-phộc hạ”

OM CUNÕDHE DHE PAMJALA _ SVĀHĀ

Next, form the Fire-Court Esoteric Seam Mudra: Place the left hand over the right so that the backs of the hands overlap, and hold the two thumbs upright; it is then formed. Recite the mantra three times and turn clockwise three times. Visualize that outside the Vajra wall there is Vajra fire encircling it. The mantra is:

“Án_ A tam mãng nghĩ nễ, hồng, phát tra”

OM_ ASAMĀMGNI HŪM PHAT

By forming this mudra and reciting the mantra, the Great Esoteric Seam Protection is established, and no mara can enter.

Next, form the Argha Mudra: Interlace the fingers of both hands inwardly, hold the two middle fingers upright and touching, place the two index fingers against the backs of the two middle fingers, and place the sides of the two thumbs against the bases of the two index fingers; this forms the Fundamental Mudra. Following the preceding Fundamental Mudra, bend the two thumbs slightly into the palms; this forms the Argha Mudra. Recite the mantra three times. The mantra is:

“Án_ Giả lễ, chủ lễ, chuẩn nê, át kiềm, bát-la để sai, bà nga phộc để, sa-phộc hạ”

OM CALE CULE CUNÕDHE ĀRGHĀM PRATICCHA BHAGAVATI _ SVĀHĀ

The practitioner contemplates each member of the sacred assembly distinctly. Visualize oneself beneath the feet of the Buddhas and the sacred assembly, holding a seven-jeweled argha vessel filled with fragrant water and washing the feet of the sacred assembly. By offering the fragrant argha water, the practitioner’s three karmic activities are purified, the stains of afflictions are cleansed, and karmic hindrances are extinguished.

Next, form the Lotus-Seat Mudra: Following the preceding Fundamental Mudra, join the two thumbs and hold them upright, pointing toward the body. Visualize that from this mudra flow immeasurable lion thrones, offered to the entire sacred assembly, and that each member of the sacred assembly is seated upon one. The mantra is:

“Án_ Ca ma la, sa-phộc hạ”

OM KAMALA SVĀHĀ

By forming the Seat Mudra, reciting the mantra, and making offerings to the sacred assembly, the practitioner will swiftly fulfill the Ten Grounds and attain the Vajra Seat.

Next, form the Bathing Mudra: Following the preceding Fundamental Mudra, place the tips of the two thumbs against the middle joints of the two middle fingers; it is then formed. Recite the mantra three times. The mantra is:

“Án_ Giả, sa-phộc hạ”

OM CA SVĀHĀ

Visualize immeasurable rays of light streaming from this mudra. Within each ray are immeasurable seven-jeweled auspicious vessels filled with wondrously fragrant celestial water, which is poured forth to bathe the entire sacred assembly. Also visualize immeasurable celestial music in space, offered to the principal deity, the Buddhas and bodhisattvas, and the entire sacred assembly.

By forming this mudra and reciting the mantra, the practitioner will before long realize the Dharma-Cloud Ground.

Next, form the Anointing-Incense Mudra: Following the preceding Fundamental Mudra, clasp the lower joint of the right index finger with the two thumbs; it is then formed. Recite the mantra three times. The mantra is:

“Án_ Lễ, sa-phộc hạ”

OM LE SVĀHĀ

Visualize immeasurable rays of light streaming from this mudra. Within each ray are immeasurable ocean-clouds of celestial powdered incense and wondrous fragrant oils, offered to the principal deity, the Buddhas and bodhisattvas, and the entire sacred assembly.

By forming this mudra and reciting the mantra, one will realize the fragrant morality, samadhi, wisdom, liberation, and knowledge and vision of liberation of all Tathagatas.

Next, form the Flower Mudra: Following the preceding Fundamental Mudra, clasp the lower joint of the left index finger with the two thumbs; it is then formed. Recite the mantra three times. The mantra is:

“Án_ Chủ, sa-phộc hạ”

OM CU SVĀHĀ

Visualize immeasurable rays of light streaming from this mudra. Within each ray are immeasurable ocean-clouds of wondrous celestial flowers, offered to the principal deity, the Buddhas and bodhisattvas, and the entire sacred assembly.

By forming this mudra and reciting the mantra, one will accomplish the Samadhi of Great Loving-Kindness, be able to benefit boundless sentient beings, and remain untouched by all calamities.

Next, form the Burning-Incense Mudra: Following the preceding Fundamental Mudra, bend the right index finger and place it against the tips of the two thumbs; it is then formed. Recite the mantra three times. The mantra is:

“Án_ Lễ, sa-phộc hạ”

OM LE SVĀHĀ

Visualize immeasurable rays of light streaming from this mudra. Within each ray are immeasurable ocean-clouds of wondrous celestial incense, blended and naturally arising together, offered to the principal deity and the sacred assembly.

By forming this mudra and reciting the mantra, one will accomplish the Samadhi That Universally Fills the Dharma Realm.

Next, form the Food-and-Drink Mudra: Following the preceding Fundamental Mudra, place the left index finger against the tips of the two thumbs; it is then formed. Recite the mantra three times. The mantra is:

“Án_ Chuẩn, sa-phộc hạ”

OM CUNÕ SVĀHĀ

Visualize immeasurable rays of light streaming from this mudra. Within each ray are immeasurable ocean-clouds of every kind of wondrous celestial food and drink, offered to the principal deity, the Buddhas and bodhisattvas, and the entire sacred assembly. One will accomplish the Samadhi of the Supreme Flavor of the Three Liberations—the nourishment of Dharma joy and meditative bliss.

Next, form the Lamp Mudra: Following the preceding Fundamental Mudra, place the two index fingers against the tips of the two thumbs; it is then formed. Recite the mantra three times. The mantra is:

“Án_ Nê, sa-phộc hạ”

OM DHE SVĀHĀ

Visualize immeasurable rays of light streaming from this mudra. Within each ray are immeasurable ocean-clouds of every kind of wondrous celestial seven-jeweled lamp and torch, offered to the principal deity, the Buddhas and bodhisattvas, and the entire sacred assembly. One will attain the Light of Prajnaparamita and the purity of the Five Eyes.

Next, recite the praise:

A phộc đát la tả đổ la-ná xá la-đà, sa-ma la, lị bổ cú trí, bát-la noa ma bả ná vĩ tứ đế. A giả lễ đát tai sa lị tố nễ, tổ lễ tất đình, tư chuẩn nê tát-la muộn để nam. Sa phộc xả ma nễ, sa-phộc hãn đế, tát phả-la noa phệ.

Đát-nễ dã tha: Ngật-lệ la noa nghiệt đế. A vĩ nễ đa tát đát-phộc, ná ma nãnh-la cức na lộ ca đát-la dã, la-tha ca lợi la ngật-đa la-vĩ na thú tị nãnh bá đát-la, ca la đạc ngật-sử nãnh, sa-phổ châm tất-thể đát-phộc. Chuẩn đề đa ma la-tham sắt-châm lý khư, nhạ nẵng nẵng, na nễ để, ma đế, nẵng phả-la nẵng phả-la, khố-vũ địa lệ la thủy lê dã. Tát-đát phạm, đế la nhĩ-diễm nhạ bế đát-mẫu nãnh, mạo nễ, phộc nhật-lị, đảm chỉ la đà niệm, tố la tị bổ bà phộc nam. Phả-la phệ xả dã để.

A lị-dã phộc lộ chỉ đế, bá tất đình, để nặc tăng xả gian, tát đát đa nhạ bả đa nẵng tất-để tát-đát-phạm. Nẵng na ná nhạ nghiệt để khẩn chỉ nễ-dã, yết-để tỳ-dược. Nhất để sa ca la bả phả nẵng xá ninh, bà nga phộc để, phả xỉ đa ma đát-la tất địa. Ca lị, bố la dã, ma nỗ la tham minh cức ná để nẵng đát-phạm, sa-ma lãm ca thất-tử đa.

Bà nga phộc để, chuẩn nê đà la ni, tát-đố đát-la tát ma phả-đa.

Next is explained the Dharma of Arranging the Syllables of the Principal Deity’s Dharani.

From the crown of the head down to the feet, visualize every letter of the mantra, distinctly curved and winding, streaming forth light that illuminates sentient beings revolving in samsara through the four modes of birth and the six realms. Arouse profound compassion and bestow peace and happiness upon them.

Arrange the nine letters of the dharani upon the practitioner’s body, and accomplishment will immediately be attained. Through the Tathagata Mudra, the eight great bodhisattvas empower the body.

If performing Pacification (Śāntika), Enrichment (Puṣṭika), Attraction (Vaśīkaraṇa), or Subjugation (Abhicāruka), employ respectively the four colors—white, yellow, black, and red—to accomplish siddhi.

Then form the Letter-Arrangement Mudra: interlace the fingers of both hands inwardly. Extend the two thumbs, the two index fingers, and the two little fingers upright and join each pair together; the mudra is thereby formed.

Visualize the letter Án (_OM) placed upon the crown of the head, and touch the top of the head with the thumb.

Visualize the letter Giả (JA? CA), and again use the thumb to touch the right and left eyes.

Visualize the letter Lễ (_LE) placed upon the neck, and touch it with the thumb.

Visualize the letter Chủ (CO? CU) level with the heart, and touch it with the thumb.

Visualize the letter Lễ (_LE) placed upon the left and right shoulders. Touch them with the thumb.

Visualize the letter Chuẩn (CA? CUṆ) placed upon the navel, and touch it with the thumb.

Visualize the letter Nê (NDE? DHE) placed upon the right and left thighs. Touch them with the little finger.

Visualize the letter Sa-phộc (_SVĀ) placed upon the right and left calves. Touch them with the little finger.

Visualize the letter Ha (_HĀ) placed upon the soles of the right and left feet. Touch them with the little finger.

Because one visualizes the arrangement of the mantra and forms the mudra for empowerment, the practitioner’s body immediately becomes the body of Cundī Buddha-Mother, extinguishing all karmic hindrances and accumulating immeasurable auspicious merit. That body becomes an indestructible vajra body.

If one constantly concentrates upon this contemplative practice, all siddhis will manifest before one, and one will swiftly realize unsurpassed, complete, perfect enlightenment.

Next, form the Root Mudra, recite the Root Mantra seven times, and then release the mudra above the crown of the head.

Then take exactly 108 bodhi seeds and, according to the prescribed method, string them into a rosary. Anoint that rosary with fragrant oil. With both hands, hold the rosary at heart level and recite the mantra seven times to empower it. The mantra is:

“Án_ Vĩ lô giả na, ma la, sa-phộc hạ”

OM VAIROCANA AMALA SVĀHĀ

After empowering it, place it upon the crown of the head. In mind and speech, make this vow: “I now wish to undertake recitation. May the principal deity and all Buddhas and bodhisattvas empower, protect, and remain mindful of me. May I swiftly attain, according to my wishes, the complete fulfillment of the siddhi I seek.”

Thereafter, support the rosary with the ring finger and thumb of the left hand. With the thumb and ring finger of the right hand, advance the beads one by one. Holding the hands in the gesture of expounding the Dharma before the heart, hold the rosary and recite. The sound of the recitation should be neither slow nor hurried. Visualize your own body as identical to the body of the principal deity, complete with all excellent marks.

Again, before your body, within the mandala, visualize the Seven-Koṭi Buddha-Mother surrounded by her retinue, each figure distinct and facing your seat. Each time you utter the syllables Sa-phộc ha (SVĀHĀ), advance one bead. Either 108 or 1,080 recitations may constitute the prescribed number, which should always be fixed. If one does not complete 108 recitations, one has not fulfilled the number required for seeking siddhi.

When the recitation is finished, hold the rosary in your palms, raise it to the crown of your head, and make a vow. Make this vow: “Through the merit of my recitation, may all sentient beings who cultivate the mantra practice and seek superior, middling, or lesser siddhi swiftly attain accomplishment.” When finished, place the rosary in its case.

Then form the Meditation Mudra, keep the body upright, close the eyes, calm the mind, and settle the intention. Within the body, at the center of the chest, one should manifest a perfectly round radiance like a brilliant full moon. Arouse great diligence and resolve to attain realization. If one is not indolent but applies oneself single-mindedly, one will certainly attain the pure mind of the fundamental source.

Within the perfect radiance, visualize the letter Án, while the remaining eight letters turn clockwise and are arranged upon the luminous disk. While in samadhi, one must see the letters of the mantra clearly and without wavering; one will thereby attain samadhi corresponding with prajnaparamita. Then draw the perfectly luminous lunar disk.

Next, contemplate the meanings of the seed syllables of the alphabet.

The letter Án (_OM) signifies the three bodies and also means that all dharmas are originally unborn.

The letter Giả (_CA) means that all dharmas neither arise nor cease.

The letter Lễ (_LE) means that the characteristics of all dharmas are unobtainable.

The letter Chủ (CO? CU) means that all dharmas are without arising or cessation.

The letter Lễ (_LE) means that all dharmas are undefiled (stainless).

The letter Chuẩn (CU? CUṆ) means that all dharmas are without Equal Enlightenment (Unequaled Enlightenment).

The letter Nê (NDE? DHE) means that all dharmas are without grasping or rejecting.

The letter Sa-phộc (_SVĀ) means that all dharmas are equal and beyond verbal expression.

The letter Ha (_HĀ) means that all dharmas are without cause.

Because all dharmas are originally unborn, one thereby attains neither arising nor cessation.

Because there is neither arising nor cessation, one thereby attains the characteristic of unobtainability.

Because there is the characteristic of unobtainability, one thereby attains freedom from arising and cessation.

Because there is no arising or cessation, one thereby attains freedom from defilement.

Because there is no defilement, one thereby attains freedom from Equal Enlightenment.

Because there is no Equal Enlightenment, one thereby attains freedom from grasping and rejecting.

Because there is no grasping or rejecting, one thereby attains equality beyond verbal expression.

Because there is equality beyond verbal expression, one thereby attains neither cause nor effect. Corresponding with the unobtainability of prajna, one uses this as the skillful means for entering ultimate truth and genuinely realizes the true suchness of the dharmadhatu.

Use this as the samadhi recitation.

When finished, one should form the Root Mudra.

Next, one should form the Bathing Mudra.

Next, form the Five Offerings Mudra.

Next, recite praises and offer arghya.

Next, form the A Tam Ma Nghĩ-nễ Mudra (Asamāṃgni Mudra), turn it once counterclockwise, and dissolve the boundary.

Next, form the Jeweled Chariot Mudra. Turn the thumbs outward and snap them against the tips of the middle fingers, respectfully sending the noble ones back to their original palace. The mantra for respectfully sending them forth is:

“Án_ Giả lễ, chủ lễ, chuẩn nê, nghiệt xa nghiệt xa, bà nga phộc để, sa-phộc bà phộc nam, bố ná la nga ma na dã, sa-phộc hạ”

OM CALE CULE CUṆDHE GACCHA GACCHA BHAGAVATI SVABHĀVĀNĀM BUDDHA ĀRGHA MANĀYA _ SVĀHĀ

Next, form the Samaya Mudras of the Three Families, recite each mantra, circumambulate once, and bow to the Buddha. As before, perform repentance, rejoicing, exhortation and invitation, the making of vows, and dedication toward unsurpassed enlightenment. As one wishes, engage in walking meditation and read aloud Mahayana scriptures such as the Avatamsaka Sutra and the Great Prajnaparamita Sutra; make impressions of stupas and images and bathe relics. Circumambulate clockwise, contemplate the six recollections, and dedicate the accumulated merit toward the siddhi one seeks.

Next are explained the four kinds of rites: Pacification, Enrichment, Attraction, and Subjugation.

The Śāntika rite: It is performed to seek the elimination of offenses, the transformation of hindrances, and the removal of calamities. Malevolent spirits, illness, imprisonment, stocks and shackles, epidemics, national calamities, untimely rain or drought, insects damaging young crops, and oppression of one’s natal destiny by the five planets and constellations—all are completely eliminated, and one is liberated from afflictions. This is called the Pacification Rite.

When performing this rite, wear white garments, face north, cross the lower legs, raise the knees, and sit in the auspicious posture. Visualize the principal deity as white. The offered food, drink, fruit, incense, flowers, lamps, earth, and all other articles should be white. Perform it from the first through the eighth day of the month. Recite during three periods each day and perform homa at night. The Pacification Mantra is:

“Oṃ_ Cale, Cule, Cundhe (May I, named…. If this is performed for another person, recite that person’s name), Śāntiṃ Kuru, Svāhā”

OM CALE CULE CUNÕDHE (May I….) ‘SĀNTIM KURU SVĀHĀ

The Pustika Rite: This is performed to seek longevity, official glory, hidden treasures, official rank, intelligence and wisdom, the ability to retain what one hears without forgetting, accomplishment in the Dharma of medicines, accomplishment of the vajra pestle, and so forth. Alternatively, make an image of a lion, elephant, or horse. Empower it with the mantra until the three signs appear.

According to whether one seeks the superior, middling, or lesser attainment, one will obtain the corresponding fruit, as extensively explained in the teachings on siddhi. If one wishes to become a vidyādhara-ṛṣi, enter an asura cavern, or enter the caverns of the various spirits among the eight classes of beings, all such aims will be attained. One will realize a stage of spiritual powers; the two kinds of provisions one seeks will be fulfilled; and one will swiftly attain unsurpassed bodhi.

This is called the Rite of Increase.

When performing this rite, wear yellow garments, face east, and sit in the full lotus posture. Visualize the principal deity as yellow. The incense, flowers, food, drink, fruits, lamps, earth, and all other offerings should be yellow. Perform the rite from the eighth day of the month through the fifteenth day. Recite during three periods each day, and perform homa at night. The mantra is:

“Oṃ_ Cale, Cule, Cundhe (May I….) Puṣṭiṃ Kuru, Svāhā”

OM CALE CULE CUNÕDHE (May I….) PUSTIM KURU SVĀHĀ

The Vaśīkaraṇa Rite: If one wishes to cause all who see one to give rise to joyful minds; to attract, summon, or subjugate men or women, the eight classes of devas and nāgas, yakṣiṇīs, difficult-to-subdue spirits, or hostile enemies who cause harm—this rite will cause them all to turn their minds around and become joyful, while the Buddhas protect, remember, and empower the practitioner. This is called the Rite of Attraction, Summoning, Reverence, and Love.

The person performing this rite should wear red garments, face west, raise both knees with the lower legs together, and sit in the noble seated posture. Visualize the principal deity and the place of offering as red. The incense, flowers, food, drink, fruits, lamps, earth, and all other offerings should likewise be red. Perform the rite from the sixteenth day through the twenty-third day. Recite during three periods each day, and perform homa at night. The mantra for attraction and summoning is:

“Oṃ_ Cale, Cule, Cundhe (May I….) Vaśī Kuru, Svāhā”

OM CALE CULE CUNÕDHE (May I….) VA’SI KURU SVĀHĀ

The Abhicāruka Rite: Those who commit the five heinous crimes, slander the Vaipulya Mahayana teachings, destroy the Buddha-nature, rebel against the sovereign, or disrupt the True Dharma—for persons such as these, one should give rise to profound compassion and perform the Rite of Subjugation.

Take donkey dung, camel dung, or ashes from a cremated corpse, and use them to coat the altar. When performing this rite, wear black or blue garments, face south, place the left lower leg over the right, and sit in the squatting posture. Visualize the principal deity as black. Offer black or blue flowers that are foul-smelling and without fragrance. The place of offering, food, drink, incense, flowers, fruits, lamps, earth, and all other offerings should be black or blue. Perform the rite from the twenty-third day of the month through the final day of the month. Choose two periods for recitation: noon and midnight. Perform homa at night. The mantra is:

“Hūṃ, Cale, Cule, Cundhe (May I…..) Pranāṃ Jatāya, Hūṃ, Phaṭ”

HŪM CALE CULE CUNÕDHE (May I….) PRANĀM JATĀYA _ SVĀHĀ

Next is explained the method for painting an image of Cundī, Mother of the Buddhas:

Take a single piece of uncut white silk. Remove any animal hair or human hair from it, then hang it upon a clean wall. First, one should coat the altar.

According to one’s means, make offerings of arghya, food, and drink. The painter should undertake the pure Eight Precepts for a day before painting the image. Among the pigments, do not use glue made by boiling animal hides; mix the colors in new vessels.

One should paint the image of Cundī, Mother of the Buddhas, with a yellowish-white body, seated in the full lotus posture upon a lotus flower. Her body emits a circular halo. Her garments are lightly adorned with grains of rice, like the robes of the bodhisattvas of the Ten Paramitas, and both the upper and lower garments are white.

The corners of her outer celestial robe are adorned with strands of jeweled necklaces. She wears a celestial crown, and all her arms are adorned with bracelets. Her two palms are also adorned with jeweled bracelets.

The image has three eyes and eighteen arms.

The two uppermost hands form the gesture of teaching the Dharma.

On the right: The second hand forms the gesture of bestowing fearlessness; the third hand holds a sword; the fourth holds a jeweled flower garland; the palm of the fifth holds a mātuluṅga fruit; the sixth hand holds an axe; the seventh holds a hook; the eighth holds a vajra pestle; and the ninth holds a rosary.

On the left: The second hand holds a wish-fulfilling jeweled banner; the third holds a half-opened red lotus; the fourth holds a kuṇḍikā; the fifth holds a rope; the sixth holds a wheel; the seventh holds a śaṅkha (conch shell); the eighth holds an auspicious vase; and the ninth holds a chest containing the Prajnaparamita Sutra.

Below the lotus, paint a pool of water. Within the pool are the nāga king Nanda (Nanda Nāga Rāja) and the nāga king Upananda (Upananda Nāga Rāja), supporting the lotus throne.

On the left, paint the vidyādhara practitioner holding an incense burner in his hands and gazing reverently upon the Holy One. Cundī, Mother of the Buddhas, compassionately looks downward toward the vidyādhara practitioner.

Above, paint two princes of the Śuddhāvāsa heavens. One is named the celestial prince Jusa Tuo. Holding a flower garland directed downward, he approaches through space to make offerings to the Holy One.

After the image has been completed, according to one’s means, invite seven members of the Sangha and make offerings to them; arrange radiant lights, make prayers, and offer praises.

Below the image, paint the verse on the dependently arisen Dharma-body. Then place the image in a pure chamber and make offerings to it in secret. Completely cover the image with silk. When reciting, remove the covering silk, gaze reverently upon the image, bow, and make offerings. When the recitation is finished, cover the image completely with the silk once more, allowing no one else to see it. Why is this? Because one has received from one’s master the ritual method for painting the image. If the image is shown to others, Māra will gain an opportunity to cause disturbances. Therefore, it must be kept secret.

THE DHARANI SUTRA SPOKEN BY THE MOTHER OF SEVEN KOTIS OF BUDDHAS

(The End)