Phổ Biến Quang Minh Thanh Tịnh Sí Thạnh Như Ý Bảo ấn Tâm Vô Năng Thắng Đại Minh Vương Đại Tuỳ Cầu Đà La Ni Kinh quyển 2

Furthermore, O Great Brahma! When Shakra, Lord of the Devas, fought against the asuras, he wore and upheld this dharani within the topknot upon the crown of his head. Therefore, the hosts of Shakra, Lord of the Devas, suffered no injury, were always victorious, and returned safely to their palace. If bodhisattvas from the first arising of bodhicitta up to bodhisattvas dwelling on the Ultimate Stage wear and uphold it, they will be able to remain far removed from every kind of obstacle and the karma of Mara.

If anyone wears this dharani, that person is blessed and empowered by all Tathagatas and protected and kept in mind by all bodhisattvas. All humans and devas, kings, princes, great ministers, brahmins, and elders will always revere, bow to, and serve that person. All devas, nagas, asuras, garudas, kinnaras, mahoragas, humans, and nonhumans will revere the person who wears and upholds it. Those eight classes of devas and nagas will all regard that person as a Great Being.

The Tathagata further said: “Such good men and good women will be able to crush all obstructions of Mara, remain far removed from all illnesses, remain far removed from all calamities and untimely afflictions, eliminate all sorrow and distress, and always be guarded by all devas and nagas.”

The Buddha said: “O Great Brahma! There are also four dharanis called the Mantras of the Invincible Consort’s Great Heart. If anyone copies them or wears them upon the body, that person should constantly recite and uphold them, deeply contemplate them, and cultivate visualization accordingly. They will surely be able to eliminate evil dreams and inauspicious events, and will attain every kind of peace and happiness.

– Án - A mật-lị đa, phộc lệ, phộc la phộc la, bát-la phộc la, vĩ thú đệ, hồng hồng, phả tra phả tra. sa-phộc haï

(OM- AMRÏA VARE VARA VARA PRAVARA VI’SUDDHE HÙM HÙM PHAT PHAT SVÀHÀ)

– Án- A mật-lị đa vĩ lô chỉ nãnh, nghiệt bà tăng la khất-sái ni, a yết lị-sái ni, hồng hồng, phả tra phả tra, sa-phộc hạ

(OM- AMRTA VILOKINI GARBHA SAMRAKSANI AKARSANI

HÙM HÙM PHAT PHAT SVÀHÀ)

– Án- Vĩ ma lê, nhạ dã, phộc lệ. A mật-lị đế. Hồng hồng hồng hồng, phả tra phả tra phả tra phả tra, sa-phộc hạ.

(OM- VIMALE JAYA VARE AMRTE HÙM HÙM HÙM HÙM PHAT PHAT PHAT PHAT SVÀHÀ)

– Án- Bả la, bả la, tam bả la tam bả la, ấn nại-lị dã, vĩ thú đà nãnh, hồng hồng, lỗ lỗ tả lệ, sa-phộc hạ.

(OM- BHARA BHARA SAMBHARA SAMBHARA INDRIYA VI’SODHANE RURU CALA SVÀHÀ).

As soon as these four great dharanis had been spoken, all the Buddhas, great bodhisattvas, and shravakas, speaking in unison, proclaimed this Secret Mantra Formula of the Armor of the Great Wish-Fulfilling, Great Vidyaraja, Invincible Dharani. They sealed it with the mudra of all Tathagatas. This dharani is exceedingly difficult even to hear, how much more so to copy, receive, uphold, read, recite, and expound for others.

Therefore, know that this is a great work of the Buddha. The Tathagatas praise it without end and speak words of rejoicing in it. It is exceedingly difficult to hear.

Even the name of this Great Wish-Fulfilling, Great Invincible Dharani is exceedingly difficult to hear and exceedingly difficult to encounter. It can extinguish all transgressions. Possessing great strength and courage, and endowed with mighty awesome virtue and spiritual power, it can produce immeasurable merit, crush all hosts of Mara, and sever all habitual tendencies and obstructions of Mara.

It can overcome all other mantras, poisons, spells of subjugation, medicinal rites, rites of augmentation, and rites of suppression; it can also cause sentient beings with malicious minds to arouse great compassion. It can aid and cherish those who make offerings to the Buddhas, bodhisattvas, and assemblies of noble ones. It can protect and assist those who copy, receive, uphold, read, and recite it and who sincerely listen to Mahayana scriptures.

Moreover, it can bring the cultivation of the Buddha’s bodhi to complete fulfillment.

O Great Brahma! One who upholds this Great Wish-Fulfilling, Invincible Great Vidya cannot be harmed or destroyed and will receive great offerings everywhere, just like the Buddha, the Great Teacher, the Honored One among Two-Footed Beings. How is it known that this Vidyaraja can crush all Maras? O Great Brahma! In the past there was a Buddha named Broad Smiling-Faced Mani, Golden Jewel, Blazing Radiant Splendor, Lofty and Valiant King (Vipùla Pratita Vadana Sùktva Mani Kanaka Ratna Jvala Ra’smi Prabha Abhyunõgata Ràja), Tathagata, Worthy One, Perfectly Awakened One. When he had just attained the Way, he proceeded to the bodhimanda intending to turn the Dharma wheel, and all Tathagatas praised him.

At that time, all the Maras, surrounded by immeasurable kotis of nayutas of attendants, manifested every kind of demonic realm, displayed supernatural powers, and rained down all manner of weapons throughout the four directions to create obstacles. Then the Tathagata Broad Smiling-Faced Mani, Golden Jewel, Blazing Radiant Splendor, Lofty and Valiant King instantly abided peacefully in quiescence and mentally recited this Great Wish-Fulfilling Dharani.

In a mere instant, all the celestial Maras and Papiyan saw that from every pore of that Tathagata there emerged immeasurable kotis of hundreds of thousands of nayutas of vajra messengers. Their bodies were clad in armor and emitted great radiance. Each held knives, swords, axes, ropes, staffs, clubs, and tridents, and together they proclaimed: “Seize and bind the evil Maras!

Crush their malicious minds! Sever their lives! Shatter all the Maras who have obstructed the Tathagata—that is, all those evil Maras who are difficult to tame!” Through the Tathagata’s great awesome power, these Great Beings appeared from his pores.

Those hosts of Mara fell miserably to the ground. They all lost their inherent powers, supernatural abilities, eloquence, and so forth, and fled in every direction. The Tathagata vanquished the demonic realms with the sword of great compassion, attained unsurpassed bodhi, and immediately turned the Dharma wheel of all Tathagatas, just as all Buddhas do.

All obstructing beings, vinayakas, evil Maras, and the like were utterly crushed. The Tathagata then turned the Dharma wheel, crossed beyond the great ocean of birth and death, and reached the other shore, the shore of awakening. Thus, O Great Brahma, this dharani possesses great power and can enable one to attain supernatural abilities and reach the other shore.

If one merely gives rise to the thought of it, one will be delivered from every perilous place and delight in purity, while sentient beings with malicious minds will immediately arouse great compassion. Therefore, O Great Brahma, you should remember it, attend to it in accordance with principle, copy it according to the Dharma, and constantly wear and uphold it.”

Furthermore, O Great Brahma! In the city of Ujayanī there was a king named Brahmadatta. At that time, a man committed a grave offense, and the king ordered that he be put to death.

The appointed officers took the criminal into the mountains to execute the sentence. Upon entering a mountain cave, the escort raised his sword, intending to behead him. The criminal had previously worn this Invincible Great Wish-Fulfilling Dharani on his right arm, and now he recollected it in his mind.

Through the majestic power of this Great Vidya, the sword flashed with light like a mass of fire, then shattered into fragments as fine as dust. Seeing this phenomenon, the executioner was astonished and reported everything fully to the king. When the king heard it, he became greatly enraged and ordered a messenger to cast the criminal into a yaksha cave so that the yakshas might devour him.

The escort immediately took the criminal and thrust him into the cave. As soon as the criminal entered, the yakshas joyfully and eagerly rushed forward, wishing to devour him at once. Because the criminal wore the Great Wish-Fulfilling Dharani of Majestic Power, the yakshas saw brilliant rays of light shining from his body.

Greatly terrified, they all thought: “This fire is about to burn us.” Therefore, the yakshas pushed the criminal out of the cave, then surrounded him and bowed in homage. The messenger again reported everything fully to the king. On hearing this, the king became even more furious and ordered the messenger to bind the criminal and cast him into a deep river.

The messenger obeyed the command. As soon as the criminal fell into the river, its waters immediately dried up like solid ground, and the criminal stood upon the bank while the silk bonds on his hands gradually broke apart. When the king heard of this, he was greatly astonished.

Smiling with delight and regarding it as an extraordinary wonder, he summoned the criminal and asked: “How were you able to escape these perils?” The criminal replied: “Great King! I escaped these perils because I wear upon my body the Dharani of the Invincible Great Wish-Fulfilling Great Vidyaraja.” The king praised it, saying: “How extraordinary! This Great Vidya is truly wondrous and can dispel even a sentence of death.” He then spoke this gatha:

The Great Vidya is truly wondrous! It can destroy the sentence of death.

Blessed by all the Buddhas, It rescues all sentient beings.

It can free them from the suffering of illness—Such is the majestic power of the Great Vidya.

It liberates them from untimely death, As proclaimed by the Great Compassionate Honored One.

It can arrest grave diseases And swiftly bring realization of great bodhi.

The king was then filled with joy and exultation. He made offerings and bowed in homage to that Wish-Fulfilling Dharani, bound a silk cloth around the criminal’s head, bestowed the consecration upon him, and appointed him Lord of the City. (According to the fivefold customs of India, when one receives an honored official appointment, a silk cloth is bound around one’s head and consecration is conferred before one assumes office.)

Thus, O Great Brahma, regarding this Invincible Great Wish-Fulfilling Dharani: if anyone wears it or binds it upon the body, that person will receive great offerings wherever they go. Sentient beings whose malicious minds are difficult to tame will immediately give rise to loving-kindness and become harmonious and obedient. Therefore, one should constantly wear and uphold this Great Dharani. Furthermore, O Great Brahma! If one wishes to wear this Dharani, one should select an auspicious day, an auspicious constellation, and an auspicious hour, and write the Dharani in accordance with the Dharma.

When the Great Brahma King heard this teaching, he rejoiced greatly, prostrated himself with his five limbs touching the ground, bowed at the Buddha’s feet, and said: “Blessed One! By what method should this Invincible Great Wish-Fulfilling Dharani be transcribed?”

The Tathagata then spoke this gatha, saying to Great Brahma:

Great Brahma, you should know: I shall now explain it for your sake,

Out of compassion for sentient beings, So that they may attain great peace and joy,

Quickly escape the oppression of karma, And be freed from every illness;

So that women may conceive children And obtain the children they desire;

So that sentient beings may leave poverty behind And all distressing karma be eliminated.

At a time of an auspicious lunar mansion, Arrange the corresponding sand constellations.

One must observe the restrictive precepts And make offerings to all the Buddhas,

Give rise to the mind of great bodhi, And also engender a compassionate heart.

One should arouse great compassion And contemplate benefiting others—

All varieties of sentient beings everywhere. Use the extracted essences of fragrances:

Camphor and sandalwood. Put on new and clean garments,

Then burn incense to perfume them. One should use gomaya

To plaster a small mandala. One should take five auspicious vessels,

Fill each one with fragrant water, And insert various flowers and fruits.

Place them at the four corners of the altar, With the remaining vessel at its center.

Offer flower garlands and burning incense, Together with exquisite anointing fragrances.

One should burn five kinds of incense: Sandalwood, sarjarasa,

Storax, agarwood, and rock sugar; Blend them together and burn them.

Offer every kind of exquisite flower, Together with fruits and seeds,

Making offerings according to the season And adorning the place with anointing fragrances.

Clarified butter, honey, and curds, Noodles, grain, milk, and sesame—

Fill the offering vessels with them, Each in an auspicious measure.

Use earthenware bowls and vessels, Filling the four corners with fragrance.

Drive pegs of khadira wood Into the four corners of the altar,

And bind them with five-colored thread. If one seeks siddhi,

One should eat the three white foods And draw this Wish-Fulfilling mudra.

One should sit at the center of the altar Upon a mat woven of rushes,

And paint it according to the Dharma, Either on white silk or colored silk,

Or upon birch bark, Leaves, or some other material,

And write this Dharani. A woman seeking a child

Should draw it with bezoar pigment. At the center, place a boy

Whose body is adorned with necklaces, Holding in his left hand

A bowl filled with precious jewels, And seated upright upon a lotus.

All the lotus petals should be fully opened. At the western corner,

Draw four jeweled mountains, Coloring the mountains with gold.

They should be painted with meticulous care, For this can ensure the fetus remains secure.

A man seeking a child Should draw it with saffron.

Then whatever he seeks Will certainly be completely accomplished.

On the four sides of the mantra, One should draw every kind of mudra.

Also draw lotus flowers—Two, three, or four,

Or as many as five lotuses. Each flower should be partly opened,

With eight petals, complete with stamens and pistils, And its stalk bound with silk.

Upon one flower draw a trident, And suspend silk from the trident.

Also draw a great axe, Likewise upon a lotus.

Also draw a white lotus, And above it draw a sword.

Again, directly upon a lotus, Draw a conch shell.

All the lotuses thus drawn Should be within a jeweled pond.

If a man wears and upholds it, One should not draw the boy.

One should draw the form of a deva, Adorned with all kinds of jewels.

If an emperor wears and upholds it, At the center one should draw

Bodhisattva Avalokiteshvara, And upon the four sides

Draw every kind of mudra and samaya emblem. If a bhikshu wears it,

One should draw Vajradhara, Holding a vajra in his right hand,

With his left hand forming a fist and the index finger raised. At the four corners one should also

Draw the Four Heavenly Kings. If a brahmin wears it,

Draw Ishana. If a kshatriya wears it,

Draw Maheshvara. If a vaishya wears it,

Draw Shakra, Lord of the Devas, Or draw Vaishravana.

If a shudra wears it, One should draw Narayana.

For a boy or a maiden, Draw Prajapati.

For a woman who wears blue, Draw the deva Rudra.

For a woman who wears white, One should draw the Goddess of Renown.

If the woman is stout, One should draw the Jeweled Auspicious Form.

If the woman who wears it is thin and frail, Draw the yaksha Manibhadra.

If the woman is pregnant, One should draw Mahakala,

Or draw the Great Brahma King. Thus, for every class of person,

Draw that person’s own original honored deity. Paint and transcribe it according to the Dharma,

And constantly wear it upon the body; Whatever is sought will accord with one’s wishes.

Fashion a lotus from vajra, And place a precious jewel upon it—

A wish-fulfilling jewel shaped like a flame—And set it atop the banner staff.

Within this jewel, Place the original Great Wish-Fulfilling Dharani.

Within this Wish-Fulfilling Dharani, Draw the Lord of that city and district.

If it is erected at one’s own dwelling, As this Wish-Fulfilling finial,

(That is, the domain of the Wish-Fulfilling Dharani), Then draw the master of the household.

On the four sides of the Wish-Fulfilling Dharani, Draw lotuses all around.

Upon the embryo at each flower’s center, Draw a silken cord,

A vajra, a wheel, A staff, and a shakti.

All such mudras and samaya emblems Should be placed directly upon lotuses.

Suspend silken streamers from the finial, And make offerings in accordance with the Dharma.

Through this Talisman of the Great随求,

One can protect kingdoms, cities, and towns,

And also safeguard families from epidemics and every illness.

Hunger and thirst shall not prevail; enemies shall find it difficult to invade.

The entire land shall dwell in peace and joy. If the heavens are excessively dry,

Or if rains persist without cease, one should draw a nine-headed dragon.

Upon its heads are precious jewels, radiating fierce flames.

Directly upon the dragon’s heart, draw a vajra.

On the four sides of the dragon’s body, draw this Great随求.

Place it within a chest, and also place it upon the banner-pole.

Sweet rain shall fall at the proper time, and persistent rains shall immediately cease.

When a caravan leader guides the people, whether by water or over land,

The merchants should wear and preserve it. One should draw the image of the caravan leader,

And, as before, place it upon the pole. They shall be freed from bandits and fear,

And all shall reach the other shore. Therefore, one should diligently

Wear, preserve, and recite it. It brings auspiciousness and extinguishes every transgression.

If one is a reciter, one should draw one’s own honored deity.

If the Sun, Moon, Mars,

Mercury, Jupiter, Venus, and Saturn,

The Comet and Rahu—such a group of Nine Seizers—

Oppress the lunar mansion governing one’s destiny and cause various calamities,

One shall be entirely liberated from them. Or if there is a barren woman,

A Shandha or a Pandaka,

People of such kinds, by wearing the Great随求,

Shall be able to have children. If such persons wear and preserve it,

One should draw the Nine Planetary Deities and the Deities of the Twenty-Eight Lunar Mansions,

And in their midst draw the image of that person. Whatever is sought shall be fulfilled as wished.

As the Blessed One has taught, one shall attain the supreme state.

In this life and in lives to come, one shall obtain sublime happiness.

One may immediately be born, according to one’s wish, in the palace of the Thirty-Three Gods,

Or delight in Jambudvipa and be born into a family of the highest lineage.

One shall be born into that lineage, or among the celestial kshatriyas,

Or in a brahmin household. By wearing the Great随求,

One is born in such excellent places. By drawing, copying, preserving, and reciting it,

And wearing and preserving it according to the Dharma, one shall be born in the Land of Peace and Bliss,

Transformationally born within a lotus flower. This is certain, without doubt.

All the Tathagatas praise this merit,

Proclaiming and extolling it without end. It firmly closes the gates of hell

And opens the paths to the heavens. All peace and bliss shall be accomplished,

And wisdom shall be perfected. The Buddhas and bodhisattvas

Shall constantly console such a person. Their body shall always experience happiness,

With robust health and great strength. The Tathagata speaks truthfully:

They shall attain the station of a Wheel-Turning King, bringing comfort to gods and humans

And causing evil-minded beings to fear. By cultivating this dharani,

Before long they shall attain accomplishment. They shall not be wounded by blades;

Poisons, water, and fire shall all be unable to harm them.

Untimely death and premature death shall be averted, and every transgression shall quickly be left behind.

Whether seen, heard, or touched, at every time and place,

Demons, conflict, fear, and the like shall all disappear.

Vicious insects, venomous snakes, and imprisonment—all shall be escaped.

Every kind of grave illness shall be entirely eradicated.

Through cultivating this Vidya, amid all the hosts of Mara,

One shall attain unobstructed mastery.

At all times one shall receive great offerings,

Become supreme among people, and be safeguarded while cultivating the mantras.

PRACTICE OF THE DHARANI OF THE GREAT PROTECTIVE VIDYARAJA OF THE GREAT随求

CHAPTER TWO

At that time, the Blessed One addressed Great Brahma and spoke this gatha:

I shall now explain to you

The practice of upholding the Vidya,

And teach the protective rites,

Out of compassionate concern for sentient beings.

Through this protection,

Great accomplishment shall be attained.

In every direction and dwelling place,

By performing this empowerment,

One shall attain freedom from every obstruction,

With a resolute mind free from doubt,

Without fear or affliction,

And every possessing spirit shall be eradicated.

One shall accord with the lunar mansions and planets,

And sever the shackles of karma.

Evil consumption and evil convulsive dancing,

Curses and the like shall all disappear.

One shall not be oppressed

Or injured by any enemy.

Evil gazes, curses,

Enchanted medicines, and poisonous insects—

In dangerous places, amid enemy forces,

And in terrifying places of hostile foes,

All shall entirely dissolve

Through the power of the Great随求.

All the Buddhas shall give protection;

The omniscient bodhisattvas

Shall all grant their safeguarding aid.

Pratyekabuddhas and shravakas,

Together with many other kinds of beings,

And powerful gods and nagas

Shall all unite in offering protection.

The person who recites this esoteric mantra,

Merely upon hearing

The Supreme and Most Excellent Vidyaraja,

Shall be fearless everywhere.

The Muni has declared this.

Evil dreams and evil deeds,

Extremely cruel oppression,

Illnesses that enshroud the body,

Wasting diseases that consume flesh and bone,

And many other kinds of disease,

Boils, sores, and every poisonous swelling,

Evil spells and calamities,

Beings that bite and gnaw,

Whatever brings harm to sentient beings,

Terrifying events and grievous injuries—

All shall be eradicated

Through the protection of the Great Vidya.

When protected by this Vidya,

One who is about to die shall be liberated.

If a writ upon black silk

Has been brought to the palace of Yama,

One’s lifespan shall again be prolonged

Through drawing and wearing the Great Protection.

If a person’s life is exhausted

And death will come after seven days,

As soon as this Vidya is drawn and worn—

This unsurpassed Great Protection—

Or even as soon as it is heard,

And empowerment is performed according to the Dharma,

One shall be safe and secure wherever one goes

And enjoy peace and happiness at will.

Sixty-eight kotis

And one hundred nayutas

Of the gods of the Thirty-Three,

Who assist Shakra,

Shall come to protect this person

And bestow safeguarding aid in accord with their needs.

The Four Great World-Protecting Kings,

Vajrapani the Great and Powerful,

And one hundred assemblies of Vidya families

Shall constantly protect that person.

The Sun God and Moon God,

Brahma King and Vishnu,

Ishvara and Yama Deva,

Ratnabhadra and Baladeva,

Purnabhadra the Greatly Valiant,

Hariti together with her children,

Panchala and Panchi,

Kumara, Lord of the Hosts,

The Auspicious Great Vidya Consort,

Vaishravana and Sarasvati,

Shankhini and Pushpadanti,

Ekajata of Great Majestic Power—

Such great yakshas

Shall constantly offer protection.

A barren woman shall cease to be childless,

And every pregnancy shall continue to develop.

They shall constantly protect that person,

Even preserving their lifespan.

A man shall always be victorious

Amid the terrors of battle.

Because these vows are fulfilled,

And through relying upon the Deity of Pure Faith,

Every transgression shall disappear.

Through drawing this Great Vidya,

The Buddhas shall constantly watch over one.

The bodhisattvas of great majestic power

Shall cause one’s renown to increase.

Merit and longevity shall likewise increase,

And wealth and grain shall flourish abundantly.

All this shall certainly be attained, without doubt.

Whether asleep or awake,

One shall always dwell in peace and happiness.

Enemies, ghosts, and spirits

Shall not dare cause harm.

While on the battlefield,

One shall always attain victory.

When cultivating esoteric mantras,

This protection is supreme.

One shall joyfully cultivate the Vidyas

And remain free from every obstruction.

All teachings of esoteric mantras

Shall be completely accomplished.

One shall enter deeply into every mandala

And swiftly perfect the samaya.

Even in future lives,

All the Buddhas shall bestow their predictions.

By upholding this Great Protection,

Every auspicious thing shall be fulfilled,

And all wishes shall be accomplished.

Merely by writing this Vidya,

Every happiness shall flourish abundantly.

One shall relinquish life in peace and bliss

And certainly be born in a wholesome realm.

If one wishes to be born in the Land of Ultimate Bliss,

One should uphold and wear this Vidyaraja;

This is certain, without doubt.

In disputes and litigation,

And amid the terrors of battle,

One shall swiftly be freed from fear.

The Buddha’s words are true.

One shall constantly possess knowledge of former lives,

Life after life, without doubt.

Kings shall all be delighted,

And their retinues and inner palaces

Shall invariably show reverence.

One shall always live harmoniously with good people,

And all shall give rise to compassion.

Gods and humans alike

Shall provide shelter and assistance

Throughout both day and night.

This is the Vidya of the Accomplished Great Protection,

Taught by the Perfectly Enlightened One.

At that time, the Bhagavat then pronounced the Great Heart Dharani of the Great Protective Vidyaraja of the Great随求:

Nẵng mô mẫu đà gia (NAMO BUDDHÀYA)

Nẵng mô Đạt Ma dã (NAMO DHARMÀYA)

Ná mạc Tăng Già daõ (NAMO SAMGHÀYA)

Nẵng mô Bà nga phộc đế, xả chỉ-dã mẫu nẵng duệ, ma ha ca lỗ ni ca dã, đát tha nghiệt đá dạ la-ha đế, tam miệu tam mẫu đà dã (NAMO BHAGAVATE ‘SAKYAMANAYE MAHÀ KARUNIKÀYA TATHÀGATÀYA ARHATE SAMYAKSAMBUDDHÀYA Ná mạc táp đáp tỳ-dược tam miệu tam một đệ tỳ-dược (NAMAH SAPTA BHYAH SAMYAKSAMBUDDHE BHYAH) Ế sam, ná mạc sa khất-lị đát-phộc (ESÀM NAMAH SKRTVA) Mẫu đà xả bà nẵng vật-lã đà duệ (BUDDHA ‘SASANA VRDHAYE) A hạ nhĩ ná nãnh-dần (AHAMIDÀNYÀM) Tam bát-la phộc khất-sái mính (SAMPRAVA KSA ME) Tá phộc tát đát-phộc nộ kiếm bả daï (SARVA SATVÀ DAKAMPAYA) I hàm vĩ niệm,

ma hạ đế nghệ (IMÀM VIDYA MAHÀ TEJÌ) Ma hạ ma la bả la khất-la hàm (MAHÀ MALA PARÀKRA MÀM) Duệ thấp bà sử đam ma đát-la diễm (YE SYAM BHISITAM MÀTRÀYAM) Phộc nhật-la sa nẵng ma nãnh sử tị (VAJRÀSANA MANÌSIBHI) Cật-la hạ tát phệ vĩ nẵng dã ca (GRAHA SARVE VINÀYAKA) Thất-chế phộc đắc khất-sái noa, vĩ la dựng tát đá (‘SCA VATA KSANA VIRAYAM GATA)Ï Đát nễ dã tha (TADYATHÀ) :

Nghi lị, nghi lị, nghi lị ni (GÌRI GÌRI GIRINI) Nghi lị phộc để (GIRI VATI) Ngu noa phộc để (GUNA VATI) A ca xả phộc để (ÀKÀ’SA VATI) A ca xả truật đệ (ÀKÀ’SA ‘SUDDHE) Bá bả vĩ nga đế (PÀPA VIGATE) A ca thế nga nga nẵng đát lê (ÀKÀ’SE GAGANA TALE) A ca xả vĩ tá lị ni (ÀKÀ’SA VICÀRINI) Nhập-phộc lý đa thất lệ (JVALITA ‘SIRE) Ma ni mục khất-để khư (MANI MUKTI KHA) Tức đa mạo lý đà lệ (CITTA BOLI DHARE)

Tô kế thế (SUKE’SE) Tô phộc khất-đát-lê (SOVAKTRA) Tô mật đát-lệ (SUNÌTRÌ) Tô vạt la-noa mạo lý (SUVARNA BOLI) A để đế , a nỗ đáp-bán ninh ma nẵng nghiệt đế (ATÌTE ANATMAMNI MANA GATE) Bát-la để-luật đáp-bán ninh (PRATYUTMAMNI) Nẵng mạc tát phệ sam mẫu đà nam (NAMAH SARVASÀM BUDDHÀNÀM) Nhập-phộc lý đa đế nhạ tam mẫu đệ (JVALITA TEJA SAMBUDDHE ) Tố mẫu đế (SUBUDDHE) Bà nga phộc để (BHAGAVATE) Tố la khất-sái mính (SURA KSANI)

Tố khất-sái mính (SUKSA ME) Tố bát-la bệ (SUPRABHE) Tố ná mính (SUDAME) Tố nan đế (SUNÀMTE) Tả lệ (CARE) Bà nga phộc để (BHAGAVATE) Bả nại-la phộc để (BHADRA VATI) Bả nại-lệ, tố bả nại-lệ (BHADRE SUBHADRE) Vĩ ma lê nhạ dã bạt nại-lệ (VIMALE JAYA BHADRE) Bát-la tán noa tán nị (PRACANDA CANDI) Phộc nhật-la tán nị (VAJRA CANDI) Ma hạ tán nị (MÀHÀ CANDI) Kiểu lị (GAURI) Hiến đà lị (GANDHÀRI)

Chế tán noa lý (CERI CANDALI) Ma đặng nghĩ (MATAMGI) Phó yết tư xả phộc lị nại-la nhĩ nị (PUKASI ‘SAVARI DRAMINDI) Lao nại-lị ni (RAUDRINI) Tát phộc la-tha sa đà nãnh (SARVÀRTHA SÀDHANE) Hạ nẵng hạ nẵng, tát phộc thiết đốt-lỗ nẫm (HANA HANA SARVA ‘SATRÙNÀM) Nhược hạ nhược ha (DAHA DAHA) Tát phộc nột sắt-tra nam (SARVA DUSTANÀM) Tất lệ đa (PRETA) Tỷ xá tả (PI’SACA) Noa chỉ nãnh nam (DAKININÀM) Ma nộ sái (MANUSA) Ma nộ sái nẫm (AMANUSYANÀM) Bả tả bả tả (PACA PACA) Hột-lị nãi diêm vĩ đà-võng sa dã nhĩ vĩ đam (HRDAYA VIDHVAM ‘SAYA JÌVITAM) Tát phộc nột sắt-tra ngật-la hạ nẫm (SARVA DUSTA GRAHÀNÀM) Nẵng xả dã nẵng xả dã (NÀ’SAYA NÀ’SAYA) Tát phộc bá bả nãnh mính (SARVA PÀPAN IME) La khất-sái,

la khất-sái hàm (RAKSA RAKSA MÀM Tát phộc tát đát-phộc nan tả (SARVA SATVANÀM CA) Tát phộc bà dữu bát nại-la phệ tỳ-dược (SARVA BHAYOPADRAVE BHYAH) Tát phộc nột sắt-tra nam (SARVA DUSTANÀM) Mãn đà năng củ lỗ (BANDHANAM KURU) Tát phộc chỉ lý-vĩ sái nẵng xả nãnh (SARVA KILISA NÀ’SANI) Mạt đa nan nị ma nãnh nãnh, tả lê để trí để trí nãnh (MÀTA NANDI MÀNINI CALE TITÏI TITINI) Đốt lai cụ la ni vị la ni (TUTAI GHORANI VÌRANI) Bát-la vạt la tam ma lệ (PRAVARA SAMMARE) Tán noa lý (CANDRI) MA đặng kỳ (MATAMGI) Vạt tạt tư,

tố mẫu lỗ yết tư xả phộc lị hướng ca lị nại-la vĩ nị (VACASI SUMURU PUKASI ‘SAVARI ‘SAMKARI DRAVINDI) Nhược hạ nãnh bả tả nãnh mạt ná nãnh (DAHANI PACANI MADANI) Tát la tát la lê (SARA SARALE) Tát la lãm bệ tứ nẵng (SARALAMBHE HÌNA) Mạt địa-dữu đắc-khất sắt-tra (MADHYOKRSTA) Vĩ ná lị ni vĩ đà lị ni ma tứ lý (VIDÀRINI VIDHÀRINI MAHÌLI) Ma hộ ma hộ lý nãnh (MAHO MAHOLINI) Nghiệt nãi nãnh,

nghiệt noa bạn tể (GANENI GANA PACE) Mãn đế mãn đế nãnh (BATI BATINI) Mãn đế chước khất-la chỉ nãnh (BATI CAKRA KINI) Nhạ lê tổ lê (JALE CULE) Xả phộc lị xả ma lị xả phộc lị (‘SAVARI ‘SAMARI ‘SAVARI) Tát phộc nhĩ-dã địa hạ la ni (SARVA VYADHI HARANI) Tổ nị tổ nị nãnh (CONDI CONDINI) Nãnh nhĩ nãnh nhĩ nãnh một (NIMI NIMINI NIMIM) Đà lị để-lị lộ ca nhạ hạ nãnh ( DHARI TRILOKA JAHANI) Để-lị lộ ca lộ ca yết lị (TRILOKA LOKA KARI) Đát-lạt đà đổ ca (TRAIDHÀTUKA ) Nhĩ-dã Phộc lộ chỉ nãnh (VYAVALOKINI) Phộc nhật-la bả la thú bả xả khát nga chước khất-la để-lị thú la chấn đá ma ni (VAJRA PARA’SU PÀ’SA KHANÕGA CAKRA TRI’SÙLA CINTAMANI) Ma hạ vĩ nễ-dã đà la ni (MAHÀ VIDYA DHÀRANI) La khất-sái, la khất-sái hàm (RAKSA RAKSA MÀM) Tát phộc tát đát-phộc nan tả (SARVA SATVANÀM CA) Tát phộc đát-la ,

tát phộc sa-tha nẵng nghiệt đát tả (SARVATRÀ SARVA STHANA GATA SYA Tát phộc nột sắt-tra bà duệ tỳ-dược (SARVA DUSTA BHAYE BHYAH) Tát phộc ma nộ sái ma nộ sái bà duệ tỳ-dược (SARVA MANUSYA AMANUSYA BHAYE BHYAH) Tát phộc vĩ-dã địa tỳ-dược (SARVA VYADHI BHYAH) Phộc nhật-lệ phộc nhật-la phộc để (VAJRE VAJRA VATI) Phộc nhật-la bá ni đà lệ (VAJRAPÀNI DHÀRE) Tứ lý tứ lý (HILI HILI) Nhĩ lý nhĩ lý (MILI MILI) Tức lý tức lý (CILI CILI) Tất lý (SILI) Phộc la phộc la phộc la nễ (VARA VARA VARANI) Tát phộc đát-la nhạ dã lạp đệ Sa-phộc hạ (SARVATRÀ JAYA LAMDHI SVÀHÀ).

Bá bả vĩ ná la ni (PÀPA VIDÀRANI) Tát phộc nhĩ-dã địa ha la ni Sa-phộc hạ (SARVA VYADHI HÀRANI SVÀHÀ). Tát phộc đát-la bà dã hạ la ni Sa-phộc hạ (SARVATRÀ BHAYA HARANI SVÀHÀ) . Bổ sắt-trí sa-phộc sa-để bà phộc đổ ma ma (….) Sa-phộc haï (PUSTI SVASASTIRBHAVATU MAMA (…) SVÀHÀ) .

Phiến để Sa-phộc hạ (‘SÀNTI SVÀHÀ) . Bổ sắt-trí Sa-phộc hạ (PUSTI SVÀHÀ) . Nhạ dã đô nhạ duệ nhạ dã phộc để (JAYA TUJAYE JAYAVATI) Nhạ dã vĩ bổ la vĩ ma lê Sa-phộc hạ (JAYA VIPULA VIMALE SVÀHÀ) .

Tát phộc đát tha nghiệt đa, địa sắt-xá nẵng, bố la-để Sa-phộc hạ (SARVA TATHÀGATA ADHISTANA PURTI SVÀHÀ) . Án- Bộ lị bộ lị phộc nhật-la phộc để (OM- BHURI BHURI VAJRAVATI) Đát tha nghiệt đa hột-lị nãi dã bố la ni tán đà la ni (TATHÀGATA HRDAYA PURANI SANDHÀRANI) Mạt la mạt la nhạ dã vĩ nễ-duệ (BALA BALA JAYA VIDYE ) Hồng hồng (HÙM HÙM) Phát tra phát tra (PHAT PHAT) Sa-phộc hạ (SVÀHÀ).

If anyone employs the words and phrases of the Tathagata’s Body-Vidya Dharani to rescue, receive, protect, and bless, they may perform the rite for averting calamities and the rite of auspiciousness, ward off punishment, and accomplish great protection and blessing.

If anyone whose lifespan is about to end recites this mantra, their lifespan will be extended and increased, their life prolonged; they will always obtain peace and happiness and attain great mindfulness and retention.

If one uses a vajra pestle while reciting and empowering it, then even should calamities, grave illnesses, or untimely death occur, one will be delivered from them all. Every illness will be eradicated. For one who has long suffered from illness, recite this True Word and empower the corner of a kasaya, then brush it over that person; the illness will immediately be removed.

One who recites and upholds it daily will attain great penetrating wisdom, powerful efficacy, great diligence and courage, and eloquence. All karmically determined offenses and hindrances will be eradicated. All Buddhas, bodhisattvas, devas, nagas, yakshas, and others will cause their vital essence to enter the body of one who upholds this dharani, increasing that person’s power and enabling body and mind always to abide in joy.

O Great Brahma! This Great Radiant King, Great Protection Dharani—if any person, or even an animal, bird, or beast, merely hears it, every such being will forever become irreversible from unsurpassed bodhi. How much more so, then, good men and good women of pure faith, bhikshus, bhikshunis, upasakas, upasikas, kings, princes, brahmins, kshatriyas, and others who hear but once this Great Protection, Great Wish-Fulfilling Dharani!

After hearing it, with pure faith in body and mind, they respectfully copy it, read and recite it, earnestly and reverently cultivate it, and extensively expound and disseminate it for others. Great Brahma, you should know that all such people will swiftly escape the eight kinds of untimely death. No illness will arise in their bodies.

They will not be harmed by fire, poison, blades, clubs, venomous creatures, sorcery, curses, or evil medicinal arts. Nor will they suffer bodily pain, headaches, malarial fevers recurring once every one, two, three, four, or even seven days, or any forms of madness or disorders of the mind. Because they sleep with right mindfulness and awaken with right mindfulness, they will swiftly realize great nirvana.

In this life they will attain great wealth, honor, and freedom. Wherever they are born, they will always possess knowledge of past lives. All humans and devas will love and revere them, and their appearance will be upright and handsome.

They will escape entirely from every destiny of hell beings, hungry ghosts, and animals. Like the sun radiantly illuminating all sentient beings, or like the moon sprinkling the nectar of immortality upon the bodies of all sentient beings, they will cause others to love them. They will cause the Dharma nectar to enter the continuous mindstreams of all sentient beings, bringing them loving-kindness, beneficence, and joy.

Through the mighty protection of the Great Wish-Fulfilling Dharani, all yakshas, rakshasas, bhutas, pretas, pishacas, spirits of madness and epilepsy, dakinis, female spirits, vicious vinayakas, and others will not dare to invade or afflict them.

If one goes into their vicinity while recollecting this Great Protection Radiant King, all beings who harbor malicious intentions toward the reciter will give rise to joy, receive instruction, and then depart. Through the power of this Great Protection, Great Wish-Fulfilling Radiant King, one will ultimately have no fear of enemies, for those enemies will not dare to oppress one. Or suppose someone has inadvertently committed an offense against a king, great minister, or brahmin and has been sentenced to death.

At the time of execution, when about to be cut down by sword or blade, if that person merely recollects the Great Protection Radiant King, the blade will shatter into fragments like fine dust. The condemned person will immediately encounter the equality of all dharmas and attain the power of great mindfulness.”

The Tathagata then spoke this gatha:

This empowerment of Great Protection

Purifies and extinguishes every offense,

Brings forth wisdom and auspiciousness,

And increases every merit.

It fulfills all auspicious blessings

And brings beautiful dreams;

It also purifies all evil dreams—

This Great Radiance, this Great Protection.

It enables men and women

To gain deliverance in an instant;

In desolate and perilous places,

They obtain all that they desire,

Just as the Perfectly Awakened One declared.

If one has lost the proper road,

Recollect this Great Radiant King,

And one will swiftly find the right path

And obtain excellent food and drink.

If through deeds of body, speech, and mind

One committed offenses in times past

And never performed wholesome deeds,

Upon merely recalling this Radiance,

They will all be extinguished.

Copying and upholding it,

Reading, turning, and reciting it,

And expounding it for others,

One will comprehend all dharmas.

Thus attaining the flavor of Dharma,

All offenses will be extinguished.

Whatever joy the mind desires,

Every undertaking will be accomplished.

Amid death and terror,

One will always receive protection.

Kings, officials, floods, and fires,

Frost, hailstorms, and bandits,

Battles and litigation,

And beasts with sharp fangs and claws—

All these will be dissolved.

Recite one laksha in the mountains,

And this Radiance will be accomplished.

All the Buddhas have proclaimed it;

Those who praise and recite it all rejoice

And complete the provisions for bodhi.

In every dwelling place,

If one employs this Great Radiance

To perform acts of empowerment,

Whatever undertaking one wishes to perform

Should benefit oneself and others,

And will naturally be accomplished

Through the unobstructed Great Protection.

Great Brahma, you should know:

I shall now further explain.

For one afflicted by grave illness,

Four square altars should be made.

Mix gomaya with clay,

And draw with powders of five colors,

Thus making the mandala.

Place four jars at the four corners.

The wise one, following the ritual procedure,

Should scatter various flowers upon the altar,

Burn excellent incense,

And offer every kind of food and drink,

Causing the beholder to give rise to pure faith.

Thus, with incense and flowers,

Make offerings in accordance with the Dharma.

Plant four arrows at the four corners

And wind them with five-colored thread.

Have the sick person bathe

And put on clean garments;

Anoint the entire body with fragrant oil,

Lead the person into the center of the altar,

And seat the person facing east.

The Vidyadhara should then

First recite this Great Radiance

A full seven times,

Empowering their own body.

Next, recite it twenty-one times,

Empowering the sick person.

Through reciting this Great Protection,

Every illness will cease and be removed.

Then take one jar of water,

Filled with incense, flowers, and food,

Perform the protection seven times,

And swiftly cast it toward the east.

Next, take the jar in the south;

With incense, flowers, and food as instructed,

Recite seven times as before,

And swiftly cast it toward the south.

Next, use the jar in the west,

With incense, flowers, food, and drink,

First empowering it according to the Dharma;

Do likewise in the north.

The reciter should then

Raise their face toward the zenith

And recite this Radiance once,

Completing the supreme empowerment.

Great Brahma, when this has been done,

Every suffering will be removed.

This method of empowerment

Was taught by the Lion of the Shakyas.

Among all dharmas,

Nothing can equal it.

It is the supreme protection in the three realms;

That person will not die prematurely,

Nor suffer old age or illness.

The sufferings of meeting the hateful and separation from the beloved—

If one can also contemplate the principle,

The mind will be freed from sorrow.

The hosts of Yama will make offerings,

And the Dharma King of Yama’s realm

Will respectfully attend upon

And instruct that Vidyadhara

To pass swiftly into a heavenly destiny.

Because of this Great Radiance,

The hells will all be emptied.

One will surely ride in a wondrous palace,

Possessing majesty and ascending to the heavens.

All humans and devas,

The hosts of yakshas and rakshasas,

Will all make offerings;

One will always obtain this merit.

Therefore, constantly uphold it.

Vajrapani Bodhisattva,

The Secret Yaksha General,

Shakra, Queen Shachi,

The hosts of Mother Hariti,

The yaksha Panchika,

The majestic World-Protecting Devas,

The sun, moon, and constellations,

The grahas and fierce beings,

All the great naga kings,

The devas and hosts of rishis,

Asuras and nagas,

Garudas and gandharvas,

Kinnaras and mahoragas—

Because one copies and wears this Radiance,

They will constantly follow and attend upon one.

By reciting and upholding it according to the Dharma,

One will attain great glory and benefit.

When the Blessed One had finished speaking this sutra, the great bodhisattvas, the assembly of great shravakas, Great Brahma Deva, and all the devas, nagas, yakshas, asuras, gandharvas, garudas, kinnaras, mahoragas, humans, nonhumans, and others were filled with joy, faithfully accepted it, and reverently practiced it.

The following True Word accords with the Ming-dynasty edition (cf. P.618b).

Nẵng mô tát phộc tát tha nga đa nam (NAMAH SARVA TATHÀGATÀNÀM) . Nẵng mô nẵng mạc (NAMO NAMAH) Tát phộc một đà mạo độc tát đa phộc (SARVA BUDDHA BODHISATVA) Một đà đạt ma, Tăng khế tỳ dược (BUDDHA DHARMA SAMGHE BHYAH).

Án- (OM) Vĩ bổ la nghiệt bệ (VIPULA GARBHE) Vĩ bổ la vĩ ma lê (VIPULA VIMALE) Nhạ dã nghiệt bệ (JAYA GARBHE) Phộc nhật la nhập phộc la nghiệt bệ (VAJRA JVALA GARBHE) Nga đễ nga hạ ninh (GATI GAHANE) Nga nga nẵng vĩ thú đã ninh (GAGANA VI’SODHANE) Tát phộc bá bả vĩ thú đã ninh (SARVA PÀPA VI’SODHANE) . Án- (OM) Ngu noa phộc để (GUNA VATI) Nga nga lị nê ni (GAGARININI) Nghĩ lị nghĩ lị (GIRI GIRI) Nga ma lị, nga ma lị (GAMÀRI GAMÀRI) Ngược hạ ngược hạ (GAHA GAHA) Nghiệt nga lị, ngược nga lị (GARGÀRI GARGÀRI) Nga nga lị, nga nga lị (GAGARI GAGARI) Nghiêm bà lị,

nghiêm bà lị (GAMBHARI GAMBHARI) Nga để nga để (GATI GATI) Nga ma nãnh nga lệ (GAMARI GARE) Ngu lỗ ngu lỗ (GÙRU GÙRU) Ngu lỗ ni (GÙRUNE) Tả lê (CALE) A tả lê (ACALE) Mẫu tả lê (MUCALE) Nhạ duệ (JAYE) Ni nhạ duệ (VIJAYE) Tát phộc bà dã vĩ nga đế (SARVA BHAYA VIGATE) Nghiệt bà tam bà la ni (GARBHA SAMBHARANI) Tất lị tất lị (SIRI SIRI) Nhĩ lị nhĩ lị (MIRI MIRI) Kỳ lị kỳ lị (GHIRI GHIRI).

– Tam mãn đá ca la sái ni (SAMANTA AKARSANI) - Tát phộc thiết đốt lỗ bát la mạt tha nãnh (SARVA ‘SATRÙ PRAMARTHANI) - La khất sái, la khất sái, ma na (someone’s name) tát phộc tát đa phộc nam tá (RAKSA RAKSA MAMA (….) SARVA SATVANÀM CA) - Vĩ lị vĩ lị (VIRI VIRI) - Vĩ nga đá phộc la noa (VIGATA AVARANA) - Bà dã nẵng xả nãnh (BHAYA NÀ’SANI) - Tô lị tô lị (SURI SURI) - Tức lị kiến ma lê (CILI KAMALE) - Vĩ ma lê (VIMALE) - Nhạ duệ (JAYE) - Vĩ nhạ duệ (VIJAYE) - Nhạ dạ phộc hề (JAYA VAHE) - Nhạ dạ phộc để (JAYA VATI) - Bà nga phộc để tha đát nẵng ma củ tra nha đà lị (BHAGAVATI RATNA MAKUTA MALA DHÀRI) - Ma hộ vĩ vĩ đà vĩ tức đát la (BAHU VIVIDHA VICITRA) - Phệ sái lỗ bả đà lị ni (VESA RÙPA DHÀRANI) - Bà nga phộc để ma hạ vĩ nễ dã nê vĩ (BHAGAVATI MAHÀ VIDYA DEVI) - La khất sái, la khất sái ma ma (My name is….) (RAKSA RAKSA MAMA….) - Tát phộc tát đa phộc nam tá (SARVA SATVANÀM CA) - Tam mãn đá tát phộc đát la (SAMANTA SARVATRÀ) - Tát phộc bá bả vĩ thú đà nãnh (SARVA PÀPA VI’SODHANE) - Hộ lỗ hộ lỗ (HURU HURU). Nặc khất sát đát la ma la đà lị ni (NAKSATRA MÀLÀ DHÀRINI) - La khất sái, la khất sái Hàm, ma ma (My name is…) (RAKSA RAKSA MAMA…..) - A nẵng tha tả (ANÀTHA SYA). Đát la noa bả la gia noa tả (ATRÀNA PARÀYANA SYA) - Bả lị mô tá dã ninh (PARIMOCA YA ME) - Tát phộc nậu khế tỳ dược (SARVA DUHKHE BHYAH) - Chiến ni chiến ni ( CANDI CANDI) - Chiết nị nẵng phệ nga phộc để (CANDINI VEGA VATI) - Tát phộc nột sắt-tra nãnh phộc la ni (SARVA DUSTA NIVARANI) - Thiết đốt lỗ, bác khất xoa bát la mạt tha nãnh (‘SATRÙ PAKSA PRAMATHANI) - Vĩ nhạ dã phộc tứ nãnh (VIJAYA VÀHINI) - Hộ lỗ , Hộ lỗ (HURU HURU) - Mẫu lỗ, Mẫu lỗ (MURU MURU) - Tổ lỗ, Tổ lỗ (CURU CURU) - A dục Á la nãnh (AYUH PÀLANI) - Tô la phộc la mạt đà nãnh (SURA VARA MATHANI) - Tát phộc nê phộc đá bố tỷ đế (SARVA DEVATA PÙJITE) - Địa lị, địa lị (DHIRI DHIRI) - Tam mãn đá phộc lộ chỉ đế ( SAMANTA AVALOKITE) - Bát la bê, Bát la bệ (PRABHE PRABHE) - Tô bát la bà vĩ truật đệ (SUPRABHA VI’SUDDHE) - Tát phộc bá bả vĩ thú đà nãnh (SARVA PÀPA VI’SODHANE) - Đạt la đạt la (DHARA DHARA) - Đạt la ni đà la đạt lệ (DHÀRANI DHARA DHARE) - Tô mẫu tô mẫu (SUMU SUMU) - Lỗ lỗ tá lê (RURU CALE) - Tá la gia nộ sắt-tra (CALÀYA DUSTA) - Bố la dã mính, A Thiêm (PÙRAYA ME À’SAM) - Thất lị phộc bổ đà nan nhạ dã kiếm ma lê (‘SRÌ VAPUDHANAM JAYA KAMALE) - Khất sử ni khất sử ni (KSINI KSNI) - Tát phộc nê phộc la năng củ thế (SARVA VARADE VARA ANÕKU’SE).

Án- Bát nột ma vĩ truật đệ (OM- PADMA VI’SUDDHE) - Thú đà dã thú đà dã (‘SODHAYA ‘SODHAYA) - Thuấn đệ (‘SUDDHE) - Bả la bả la (BHARA BHARA) - Tị lị tị lị (BHIRI BHIRI) - Bộ lỗ bộ lỗ (BHURU BHURU) - Mộng nga la vĩ thuấn đệ (MAMGALA VI’SUDDHE) - Bả vĩ đát la mục nghiệt (PAVITRA MUKHI) - Khất nghĩ ni Khất nghĩ ni (KHARGANI KHARGANI) - Khư la khư la (KHARA KHARA) - Nhập phộc lý đá Thủy khát lệ (JVALITA ‘SIRE) - Tam mãn đa bát-la sa lị đá phộc bà tất đa truật đệ (SAMANTA PRASARITA VABHASITA ‘SUDDHE) - 101.

Nhập-phộc la, nhập-phộc la (JVALA JVALA) - Tát phộc nê phộc nga noa tam ma ca la-sái ni (SARVA DEVAGANA SAMA AKARSANI) - Tát để-dã phộc đế đá la đát la đá lị dã hàm (SATYA VATI TARA TARA TÀRÀYA MAM) - Nẵng nga vĩ lộ chỉ đế (NÀGA VILOKITE) - La hộ la hộ (LAHU LAHU) - Hộ nỗ hộ nỗ (HUNU HUNU) - Khất-sử ni,

khất-sử ni (KSINI KSINI) - Tát phộc nghĩ-la hạ bạc khất-sái ni (SARVA GRAHA BHAKSANI) - Nga lị băng nga lị (GALI PIMGALI) - Tổ mẫu tổ mẫu (CUMU CUMU) - Tô mẫu tô mẫu (SUMU SUMU) - Tổ mẫu tả lệ (CUVI CARE) - Đa la đa la (TARA TARA ) - Nẵng nga vĩ lộ chỉ nãnh đá la dã đổ hàm (NÀGA VILOKINA TÀRÀYA TUMAM) - Bà nga phộc để a sắt-tra ma hạ bà duệ tỳ-dược (BHAGAVATE ASTA MAHÀ BHAYE BHYAH) - Tam muộn nại-la sa nga la bát lị-dần đảm (SAMUDRA SÀGARA PRATYANTÀM) - Bá đá la nga nga nẵng đát-lam tát phộc đát-la (PÀTÀLA GAGANA TALAM SARVATRÀ) - Tam mãn đế nẵng nễ xả mãn đệ nẵng (SAMANTENA DI’SA BANDHENA) - Phộc nhật-la bát-la ca la.

Phộc nhật-la bá xả mãn đạn mật nẵng (VAJRA PRÀKÀRA VAJRA PA’SA BANDHANE) - Phộc nhật-la nhập-phộc la vĩ truật đệ (VAJRA JVALA VI’SUDDHE) - Bộ lị bộ lị (BHURI BHURI) - Nghiệt bà phộc để, nghiệt bà vĩ thú đà nãnh (GARBHA VATI GARBHA VI’SODHANE) - Quynh khất-sử tam bố la ni (KUKSI SAMPÙRANI) - Nhập-phộc la, nhập-phộc la (JVALA JVALA) Tá la tá la (CALA CALA) - Nhập-phộc lý nãnh,

bát-la vạt sái đỗ nê phộc (JVALANI PRAVASATU DEVA) - Tam mãn đế nẵng nễ miễu ná kế nẵng (SAMANTENA DIDHYOKENA) - A mật-lật đa phộc la-sái nê (AMRTA VARSANI) - Nê phộc đá phộc đá la ni (DEVATÀ DHÀRANI) - A tỵ tru giả đổ minh (ABHISIMCA TUME) - Tô nga đa phộc la phộc tá nẵng mật-lật đa (SUGATA VARA VACANA AMRTA) - Phộc la phộc bổ lệ la khất-sái la khất-sái ma ma (My name is….) (VARA VAPUSPE RAKSA RAKSA MAMA…..) - Tát phộc tát đa phộc nan tá (SARVA SATVÀNÀM CA Tát phộc đát-la tát phộc ná tát bà duệ tỳ-dược (SARVATRÀ SARVADÀ SARVA BHAYE BHYAH) -Tát mạo bát nại-la phệ tỳ-dược (SARVOPADRAVE BHYAH) - Tát mạo bả tăng nghê tỳ-dược (SARVOPASARGE BHYAH) - Tát phộc nột sắt-tra bà dã tị đát tả (SARVA DUSTA BHAYA BHÌTA SYA) - Tát phộc ca lý ca la hạ vĩ nghiệt-la hạ vĩ phộc ná nậu tát-phộc bả-nan (SARVA

KÀLI KALAHÀ VIGRAHA VIVÀDA DUHSVAPNÀM) - Nột nãnh nhĩ đá mộng nga la bá bả vĩ nẵng xả nãnh (DURNI MINTA AMAMGALLYA PÀPA VINA’SANI) - Tát phộc dược khất-xoa, la khất-sái sa (SARVA YAKSA RAKSASA) - Nẵng nga nãnh phộc la ni (NÀGA NIVARANI) - Ma la ma la (BALA BALA) - Ma la phộc để (BALA VATI) - Nhạ dã nhạ dã (JAYA JAYA) - Tát phộc đát-la, tát phộc ca lam (SARVATRÀ SARVA KÀRAM) - Tất điền đổ minh ế hàm, ma hạ vĩ niệm sa đà dã, sa đà dã (SIDDHYAM TUME IMAM MAHÀ VIDYA SÀDHAYA SÀDHAYA) - Tát phộc mạn noa la sa đà nãnh (SARVA MANDALA SÀDHANI) - Già đa dã, tát phộc vĩ-cận nẵng (GHÀTAYA SARVA VIGHNAM) - Nhạ dã nhạ dã (JAYA JAYA) - Tất đệ, tất đệ, tô tất đệ (SIDDHE SIDDHE SUSIDDHE) - Tất địa-dã, tất địa-dã (SIDDHYA SIDDHYA) - Một địa-dã, một địa-dã (BUDDHYA BUDDHYA) - Bố la dã,

bố la dã (PÙRAYA PÙRAYA) - Bố la ni, bố la ni (PÙRANI PÙRANI) Bố la dạ, a thiêm (PÙRAYA À’SAM) - Tát phộc vĩ nễ-dã (SARVA VIDYA) - Nhạ dã đa lị nhạ dạ phộc để (JAYOTTARI JAYAVATI) - Để sắt-tra, để sắt-tra (TISTA TISÏTÏA) - Tam ma dã ma noa bá la dã (SAMAYAM ANUPÀLAYA) - Đát tha nghiệt đa hột-lị nãi dã thuấn đệ nhĩ-dã phộc lệ ca dã hàm (TATHÀGATA HRDAYA ‘SUDDHE VYAVALOKAYA MAM) - A sắt-tra tị ma hạ ná lỗ noa bà thường (ASTA BHI MAHÀ DÀRUNA BHAYAM) - Tát la tát la (SARA SARA) - Bát-la tát la, bát-la tát la (PRASARA PRASARA) - Tát phộc phộc la noa vĩ thú đà nãnh (SARVA AVARANA VI’SODHANE) - Tam mãn đá ca la mạn noa la vĩ thuấn đệ (SAMANTA KÀRA MANDALA VI’SUDDHE) - Vĩ nga đế, vĩ nga đế (VIGATE VIGATE) - Vĩ nga đa ma la vĩ thú đà nãnh (VIGATA MALA VI’SODHANE) - Khất-sử ni,

khất-sử ni (KSINI KSINI) - Tát phộc bá bả vĩ thuấn đệ (SARVA PÀPA VI’SUDDHE) - Ma la vĩ nghiệt đế (MARA VIGATE) - Đế nhạ phộc để, phộc nhật-la phộc để, đát-lại lộ chỉ-dã địa sắt-xỉ đế, sa-phộc hạ (TEJAVATI VAJRAVATI TRAILOKYA ADHISTITE SVÀHÀ).

Tát phộc đát tha nghiệt đa một đá tỳ sắc khất-đế, sa-phộc hạ (SARVA TATHÀGATA BUDDHA ABHISIKTE SVÀHÀ). Tát phộc mạo địa tát đa-phộc tỳ sắc khất-đế, sa-phộc hạ (SARVA BODHISATVA ABHISIKTE SVÀHÀ). Tát phộc nê phộc đá tỳ sắc khất-đế, sa-phộc hạ (SARVA DEVATÀ ABHISIKTE SVÀHÀ).

Tát phộc đát tha nga đa hột-lị nãi dạ địa sắt-xỉ đa hột-lị nãi duệ, sa-phộc hạ (SARVA TATHÀGATA HRDAYA ADHISTITA HRDAYE SVÀHÀ). Tát phộc đát tha nga đa tam ma dã tất đệ, sa-phộc hạ (SARVA TATHÀGATA SAMAYA SIDDHE SVÀHÀ). Ấn nại-lệ, ấn nại-la phộc để, ấn nại-la nhĩ-dã phộc lộ chỉ đế, sa-phộc hạ (INDRA INDRAVATI INDRA VYAVALOKITE SVÀHÀ).

Một-la hám-minh. Ba-la hám-ma để-dữu sử đế, sa-phộc hạ (BRAHME BRAHMA ADHYUSTE SVÀHÀ). Vĩ sắt-nỗ nẵng mạc tắc-khật-lị đế, sa-phộc hạ (VISNU NAMASKRTE SVÀHÀ).

Ma hê thấp-phộc la mãn nễ đa bố nhĩ đá duệ, sa-phộc hạ (MAHE’SVARA VANDITA PÙJITAYE SVÀHÀ). Phộc nhật-la đà la, phộc nhật-la bá ni, ma la vĩ lị-dã địa sắt-xỉ đế, sa-phộc hạ (VAJRADHARA VAJRAPÀNI BALA VÌRYA ADHISTITE SVÀHÀ). Địa-lã đa la sắt tra-la dã, tát-phộc hạ (DHRTARÀSTRÀYA SVÀHÀ).

Vĩ lỗ trà ca dã, tát-phộc hạ (VIRÙDHAKÀYA SVÀHÀ). Vĩ lỗ bá khất-sái dã, tát-phộc hạ (VIRÙPAKSAYA SVÀHÀ). Phệ thất-la ma noa dã, tát-phộc hạ.

Tạt đốt ma hạ la nhạ nẵng mạc tắc-khất-lị đa dã, tát-phộc hạ (VAI’SRAVANÀYA SVÀHÀ. CATUR MAHÀ RÀJA NAMASKRTÀYA SVÀHÀ). Diễm ma dã, tát-phộc hạ (YAMMÀYA SVÀHÀ).

Diễm ma bố nhĩ đa nẵng mạc tắc-khất-lị đa dã, tát-phộc hạ (YAMMA PÙJITA NAMASKRTÀYA SVÀHÀ). Phộc lỗ noa dã, tát-phộc hạ (VARUNÀYA SVÀHÀ). Ma lỗ đá dã, tát-phộc hạ (MURÙTÀYA SVÀHÀ).

Ma hạ ma lỗ đá dã, tát-phộc hạ (MAHÀ MARÙTÀYA SVÀHÀ). A ngân-nẵng duệ, tát-phộc hạ (AGNAYE SVÀHÀ). Nẵng nga vĩ lộ chỉ đá dã, tát-phộc hạ (NÀGAVILOKITÀYA SVÀHÀ).

Nê phộc nga nãi tỳ-dược, tát-phộc hạ (DEVAGANE BHYAH SVÀHÀ). Nẵng nga nga nãi tỳ-dược, tát-phộc hạ (NÀGAGANE BHYAH SVÀHÀ). Dược khất-sái nga nãi tỳ-dược, tát-phộc hạ (YAKSAGANE BHYAH SVÀHÀ).

La khất-sái sa nga nãi tỳ-dược, tát-phộc hạ (RAKSASAGANE BHYAH SVÀHÀ). Ngạn đạt phộc nga nãi tỳ-dược, tát-phộc hạ (GANDHARVAGANÏE BHYAH SVÀHÀ).

A tô la nga nãi tỳ-dược, tát-phộc hạ (ASURAGANE BHYAHÏ SVÀHÀ). Nga lỗ noa nga nãi tỳ-dược, tát-phộc hạ (GARUDAGANE BHYAH SVÀHÀ). Khẩn na la nga nãi tỳ-dược, tát-phộc hạ (KINNARAGANE BHYAH SVÀHÀ).

Ma hộ la nga nga nãi tỳ-dược, tát-phộc hạ (MAHORAGAGANE BHYAH SVÀHÀ). Ma nộ sái tỳ-dược, tát-phộc hạ (MANU SYE BHYAH SVÀHÀ). A ma nộ sái tỳ-dược, tát-phộc hạ (AMUNU SYE BHYAH SVÀHÀ).

Tát phộc nghiệt-la hệ tỳ-dược, tát-phộc hạ (SARVA GRAHE BHYAH SVÀHÀ). Tát phộc bộ đế tỳ-dược, tát-phộc hạ (SARVA BHÙTE BHYAH SVÀHÀ). Tát-lị đế tỳ-dược, tát-phộc hạ (PRETE BHYAH SVÀHÀ).

Tỉ xả tế tỳ-dược, tát-phộc hạ (PI’SACE BHYAH SVÀHÀ). A bả sa-ma lệ tỳ-dược, tát-phộc hạ (APASMARE BHYAH SVÀHÀ). Cấm bạn nãi tỳ-dược, tát-phộc hạ (KUMBHÀNDE BHYAH SVÀHÀ).

Án, độ lỗ độ lỗ, tát-phộc hạ (OM-Ï DHURU DHURU SVÀHÀ). Án, đổ lỗ đổ lỗ, tát-phộc hạ (OM- TURU TURU SVÀHÀ). Án, mẫu lỗ mẫu lỗ, tát-phộc hạ (OM- MURU MURU SVÀHÀ).

Hạ nẵng hạ nẵng tát phộc nột đổ-lỗ nẫm, tát-phộc hạ (HANA HANA SARVA ‘SATRÙNÀM SVÀHÀ). Ná hạ ná hạ tát phộc nột sắt-tra bát-la nột sắt-tra nẫm, tát-phộc hạ (DAHA DAHA SARVA DUSTA PRADUSTANÀM SVÀHÀ). Bát tá bát tá tát phộc bát-la để-dã vẫn ca, bát-la để-dã nhĩ đát-la nẫm (PACA PACA SARVA PRATYARTHIKA PRATYÀMITRANÀM) - Duệ, ma ma, a tứ đế sử noa nhập , đế sam tát phệ sam xả lị lam, nhập-phộc la dã, nột sắt-tra tức đa nẫm, tát-phộc hạ (YE MAMA….

AHITESINA TESAM SARVESÀM ‘SARIRAM JVALÀYA ADUSTA CITTÀNÀM SVÀHÀ). Nhập-phộc lý đá dã, tát-phộc hạ (JVALITÀYA SVÀHÀ Bát-la nhập-phộc lý đá dã, tát-phộc hạ (PRAJVALITÀYA SVÀHÀ). Nễ bả-đa nhập-phộc la dã, tát-phộc hạ (DÌPTA JVALÀYA SVÀHÀ).

Tam mãn đa nhâïp-phộc la dã, tát-phộc hạ (SAMANTA JVALÀYA SVÀHÀ). Ma ni bạt nại-la dã, tát-phộc hạ (MANI BHADRÀYA SVÀHÀ). Bố la-noa bả nại-la dã , tát-phộc hạ (PÙRNA BHADRÀYA SVÀHÀ).

Ma hạ ca la dã, tát-phộc hạ (MAHÀ KÀLÀYA SVÀHÀ). Ma để-lị nga noa dã, tát-phộc hạ (MATRGANÀYA SVÀHÀ). Dã khất-sử ni nẫm, tát-phộc hạ (YAKSANÌNÀM SVÀHÀ).

La khất-sái tỷ nẫm, tát-phộc hạ (RAKSASÌNÀM SVÀHÀ). A ca xả ma để-lị nẫm, tát-phộc hạ (ÀKA’SA MATRNÀM SVÀHÀ). Tam mẫu nại-la phộc tỷ nãnh nẫm, tát-phộc hạ (SAMUDRA VÀSINÌNÀM SVÀHÀ).

La để-lị tạt la nẫm, tát-phộc hạ (RÀTR CARÀNÀM SVÀHÀ). Nễ phộc sa tạt la nẫm, tát-phộc hạ (DIVASA CARÀNÀM SVÀHÀ). Để-lị tán đình tạt la nẫm, tát-phộc hạ (TRISANTYA CARÀNÀM SVÀHÀ).

Vĩ la tạt la nẫm, tát-phộc hạ (VELA CARÀNÀM SVÀHÀ). A vĩ la tạt la nẫm, tát-phộc hạ (AVELA CARÀNÀM SVÀHÀ). Nghiệt bà hạ lê tỳ-dược, tát-phộc hạ (GARBHA HÀRE BHYAH SVÀHÀ).

Nghiệt bà tán đà la ni, tát-phộc hạ (GARBHA SANDHÀRANI SVÀHÀ). Hộ lỗ hộ lỗ, tát-phộc hạ (HULU HULU SVÀHÀ). Án-tát-phộc hạ (OM- SVÀHÀ).

Tát-phộc, tát-phộc hạ (SVÀH SVÀHÀ). Bộc, tát-phộc hạ (BHÙH SVÀHÀ). Bộ-phộc, tát-phộc hạ (BHÙVÀH SVÀHÀ).

Án- bộ la-bộ phộc sa-phộc, tát-phộc hạ (OM- BHÙRBHÙVÀH SVÀH SVÀHÀ). Tức vi tức vi, tát-phộc hạ (CITI CITI SVÀHÀ). Vĩ vi vĩ vi, tát-phộc hạ (VITI VITI SVÀHÀ).

Đà la ni, tát-phộc hạ (DHÀRANÌ SVÀHÀ). Đà la ni, tát-phộc hạ (DHARANI SVÀHÀ). A ngân-nãnh, tát-phộc hạ (AGNI SVÀHÀ).

Đế tổ phộc bổ, tát-phộc hạ (TEJO VAPU SVÀHÀ). Tức lý tức lý, tát-phộc hạ (CILI CILI SVÀHÀ). Tất lý tất lý, tát-phộc hạ (SILI SILI SVÀHÀ).

Một đình một đình, tát-phộc hạ (BUDDHIM BUDDHIM SVÀHÀ). Tất đình tất đình, tát-phộc hạ (SIDDHIM SIDDHIM SVÀHÀ). Mạn noa la tất đệ, tát-phộc hạ (MANDALA SIDDHE SVÀHÀ).

Mạn noa la mãn đệ, tát-phộc hạ (MANDALA BANDHE SVÀHÀ). Tỷ ma mãn đà nãnh, tát-phộc hạ (‘SÌMA BANDHANI SVÀHÀ). Tát phộc thiết đốt-lỗ nẫm tiệm bà tiệm bà, tát-phộc hạ (SARVA ‘SATRÙNÀM JAMBHA JAMBHA SVÀHÀ Sa-chiêm bà dã, sa-chiêm bà dã, tát-phộc hạ (STAMBHÀYA STAMBHÀYA SVÀHÀ).

Đổ ná đổ ná, tát-phộc hạ (CCHINDHA CCHINDHA SVÀHÀ). Tẫn ná tẫn ná, tát-phộc hạ (BHINDHA BHINDHA SVÀHÀ). Bạn nhạ bạn nhạ, tát-phộc hạ ( BHANÕJA BHANÕJA SVÀHÀ).

Mãn đà mãn đà, tát-phộc hạ (BANDHA BANDHA SVÀHÀ). Mãng hạ dã, mãng hạ dã, tát-phộc hạ (MOHAYA MOHAYA SVÀHÀ). Ma ni vĩ thuấn đệ, tát-phộc hạ (MANI VI’SUDDHE SVÀHÀ).

Tố lị-duệ, tố lị-duệ, tố lị-dã vĩ thuấn đệ vĩ thú đà nãnh, sa-phộc hạ (SÙRYE SÙRYE SÙRYA VI’SUDDHE VI’SODHANE SVÀHÀ). Chiến niết-lệ, tố chiến niết-lệ, bố la-noa chiến niết-lệ, tát-phộc hạ (CANDRE SUCANDRA PÙRNA CANDRE SVÀHÀ). Nghiệt-la hệ tỳ-dược, tát-phộc hạ (GRAHE BHYAH SVÀHÀ).

Nhược khất-sát để-lệ tỳ-dược, tát-phộc hạ (NAKSATRE BHYAH SVÀHÀ). Thủy phệ, tát-phộc hạ (‘SIVE SVÀHÀ). Phiến để, tát-phộc hạ (‘SÀNTI SVÀHÀ).

Tát phộc sa để-dã dã ninh, tát-phộc hạ (SVASTYA YANE SVÀHÀ). Thủy noan yết lị, phiến để yết lị, bổ sắt-trí yết lị. Ma la mạt đạt nãnh, tát-phộc hạ (‘SIVAM KARI - ‘SÀNTI KARI- PUSTI KARI - BALA VARDHANI SVÀHÀ).

Thất-lị yết lị, tát-phộc hạ (‘SRÌ KSRI SVÀHÀ). Thất-lị dã (‘SRÌYA) Tát-phộc hạ (SVÀHÀ). Nẵng mẫu thử, tát-phộc hạ (NAMUCI SVÀHÀ).

Ma lỗ thử, tát-phộc hạ (MURUCI SVÀHÀ). Phệ nga phộc để, tát-phộc hạ (VEGA VATI SVÀHÀ). Án- Tát phộc đát tha nga đa một đế.

Bát-la phộc la vĩ nga đa bà duệ xả ma dã- Tát-phộc minh bà nga phộc để- Tát phộc bá bế tỳ-dụ sa-phộc sa-để bà phộc đổ (OM- SARVA TATHÀGATA MÙRTTE - PRAVARA VIGATA - BHAYE ‘SAMAYA - SVAME BHAGAVATI - SARVA PÀPE BHYAH SVÀSTIRBHAVATU) - Mẫu nãnh mẫu nãnh (MUNI MUNI) - Vĩ mẫu nãnh, tả lê tả la ninh bà dã, vĩ nga đế bà dã hạ la ni (VIMUNI CARE CALANE BHAYA VIGATE BHAYA HÀRANI) - Mạo địa mạo địa (BODHI BODHI) - Mạo đà dã, mạo đà dã (BODHIYA BODHIYA) - Một địa lý, một địa lý (BUDHILI BUDHILI) - Tát phộc đát tha nga đa hột-lý nãi dã túc sắt-lai, tát-phộc hạ (SARVA TATHÀGATA HRDAYA JUSTAI SVÀHÀ) .

Án- Phộc nhật-la phộc để, phộc nhật-la bát-la để sắt xỉ đế thuấn đệ (OM- VAJRAVATI VAJRA PRATISTITE ‘SUDDHE) - Đát tha nga đa mẫu nại-la địa sắt-xá nẫm, địa sắt-xỉ đế, tát-phộc hạ (TATHÀGATA MUDRA ADHISTITE SVÀHÀ) . Án- Mẫu nãnh mẫu nãnh (OM- MUNI MUNI) - Mẫu nãnh phộc lệ, a tỵ tru tá đổ hàm (MUNI VARE ABHISIMCA TUMAM) - Tát phộc đát tha nghiệt đá, tát phộc vĩ nễ-dã tỵ sái kế (SARVA TATHÀGATA SARVA VIDYA ABHISEKAI) - Ma hạ phộc nhật-la ca phộc tá mẫu nại-la mẫu nại-lị đới (MAHÀ VAJRA KAVACA MUDRA MUDRITEH) - Tát phộc đát tha nga đa khất-lị nãi dạ địa sắt-xỉ đa, phộc nhật-lệ, sa-phộc hạ. (SARVA TATHÀGATA HRDAYA ADHISTITA VAJRE SVÀHÀ).