大佛頂如來放光悉怛多般怛羅大神力都攝一切呪王陀羅尼經大威德最勝金輪三昧呪品 1

English (machine translation) 1

Language: English

At one time the Buddha was in the country of Śrāvastī, in the Jetavana Anāthapiṇḍadārāma, together with a great assembly of five thousand arhats, headed by Mahākāśyapa, Uruvilvā Kāśyapa, Gayā Kāśyapa, Nadī Kāśyapa, Śāriputra, Mahāmaudgalyāyana, Nanda, Aniruddha, Kapphiṇa, Ājñātakauṇḍinya, Ānanda, Rāhula, and others. There was also an immeasurable host of great bodhisattva-mahāsattvas, headed by Samantabhadra Bodhisattva, Mañjuśrī Bodhisattva, Avalokiteśvara Bodhisattva, Ākāśagarbha Bodhisattva, Maitreya Bodhisattva, and Vajragarbha Bodhisattva. There was also an immeasurable host of mantra deities, headed by the spirit king Bhṛkuṭī and the spirit Hayagrīva. There was also an immeasurable host of vajras, headed by the vajra Vajrāṭṭahāsa. There was also the son of heaven Sūrya. There was also an immeasurable host of yakṣa kings, headed by Āṭavaka. There were also the son of heaven Sūrya, the son of heaven Candra, the four great heavenly kings, the heavenly king of Trāyastriṃśa, Śakra Devānām Indra, Maheśvara, […] Mahābrahmā, Tuṣita Heaven, Śuddhāvāsa Heaven, Maheśvara Heaven, the deity Puṇyā, the deity Viśvakarman, together with their retinues, devas, nāgas, ghosts and spirits, asuras, garuḍas, gandharvas, kiṃnaras, mahoragas, kumbhāṇḍas, pūtanas, and so forth. There were also immeasurable human and heavenly kings, dragon kings, rākṣasa kings, and so forth; monks, nuns, laymen, and laywomen. Immeasurable kotis and nayutas of śrāvakas, bodhisattvas, human and heavenly hosts, and the eight classes of dragons and spirits, [numbering as grains of sand] of the Ganges, surrounded him before and behind, reverently making offerings, honoring, praising, and scattering various flowers and incenses over the Buddha. Joyfully joining their palms and bowing their heads in reverence, each circumambulated the Buddha three times, then withdrew and sat to one side, gazing up at the Tathāgata without turning their eyes away for even an instant, all wishing to hear the most supreme Dharma.

1.3

At that time, the six tīrthika masters in the city of Rājagṛha constantly practiced wrong views: first, Pūraṇa Kāśyapa; second, Maskarī Gośālīputra; third, Sañjaya Vairāṭīputra; fourth, Ajita Keśakambala; fifth, Kakuda Kātyāyana; and sixth, Nirgrantha Jñātiputra. These six great tīrthikas, bringing their retinues, came to the Buddha's abode, wishing to debate with the Tathāgata. At that time, in that grove was a withered tree named the āmra. Then Pūraṇa Kāśyapa asked the Buddha, saying: "Gautama, you do not possess all-knowledge. If you possess all-knowledge, is this āmra tree decisively dead or can it come alive?" At that time the Buddha, the World-Honoured One, remained silent and did not reply. Seeing that the Buddha did not reply, Pūraṇa Kāśyapa held a white chowrie in his hand and sprinkled water on the tree. Flowers and leaves sprouted forth again, spreading abundantly with flourishing blossoms, and within an instant fruit formed and ripened. Pūraṇa Kāśyapa had his disciples pick the fruit and offer it to the great assembly. Thereupon all the ordinary beings in the assembly felt doubt in their minds, marveling at the great miracle of this tīrthika, [thinking] that because the Buddha remained silent without replying, the Tathāgata indeed lacked all-knowledge and was inferior to the tīrthikas. At that time the World-Honoured One, knowing that doubts had arisen in the minds of the assembly, immediately entered the tejo-dhātu-samādhi, and from his crown emitted a great radiant light. After it illumined the trichiliocosm, the Buddha himself formed the buddhoṣṇīṣa-mudrā and summoned the buddhas and bodhisattvas of the ten directions. In the empty sky, buddhas and bodhisattvas as numerous as the sands of immeasurable Ganges rivers gathered like clouds. Those buddhas of the ten directions also emitted radiant light, while water and fire issued from their bodies, displaying great majesty and power, causing that withered tree instantly to rot, break down, and wither away. Surrounded [by this display], the tīrthikas and their followers became vexed, grieved, and bewildered; clutching each other's hands, they wailed and wept aloud, fleeing and scattering in all directions.

1.4

At that time the gods, dwelling in the empty sky, scattered flowers as offerings, and with various kinds of music praised the Buddha's divine power, complete with all-knowledge, which subdued the tīrthikas. The fourfold assembly rejoiced, and all gave rise to the mind of anuttarā samyaksaṃbodhi. At that time, Ānanda, having observed what was in the minds of the great assembly, calmly arose from the assembly, bared his right shoulder, joined his palms toward the Buddha, bowed his head at the Buddha's feet, and said: "Excellent! How extraordinary, teacher of gods and humans of great power and reverence! How unexpected today that you subdued the tīrthikas and caused all sentient beings to take refuge in the correct Dharma! World-Honoured One, we śrāvakas are truly foolish and deluded; we take pleasure in much learning, yet we do not seek liberation from the defiled mind. Having received the Buddha's compassionate instruction, we may properly practice again. We have heard it with our bodies and minds, yet we cannot stabilize (settle) ourselves. We now wish to gather the mind; how are we to subdue it? We only pray that the World-Honoured One will explain extensively for us so that we may attain the non-retrogressing stage and cause all sentient beings everywhere to hear the essentials of the Dharma." At that time the World-Honoured One, with the power of complete and perfect enlightenment, praised Ānanda, saying: "Excellent, excellent! You are able, on behalf of the entire assembly of humans and gods, to ask the Tathāgata about gathering the mind. Listen attentively and receive it well; reflect upon it with care. I shall first speak to you of entering samādhi. If there are practitioners who seek all-knowledge, they must first observe the four kinds of moral conduct clearly and purely. Just as the Tathāgata's frost naturally prevents all branches and leaves from sprouting, so too the three [actions] of mind and four of speech give rise to immeasurable causes and conditions; thereafter, you must know the twelve links of dependent origination. Ānanda! With these four matters and the twelve links of dependent origination, if one does not harbor negligence in mind and does not crave forms, sounds, scents, tastes, or tangibles, how could any demonic phenomena arise? Ānanda! If there are practitioners who are unable to eliminate the karmic hindrances and sins of habitual karmic tendencies from past lives, you should teach such persons to repent with single-minded focus to eliminate the karmic hindrances of their previous lives. Before the buddhas, bodhisattvas, devas, and nāgas, they should bow their heads in utmost sincerity, [entrust] their lives to the buddhas of the ten directions, and beseech their compassionate protection. With humility, reverence, benevolence, and forbearance, they should make vows and dedicate merit. They should entreat the buddhas to remain long in the world and turn the great wheel of the Dharma to deliver the hosts of humans and gods. With a mind free of distraction, single-mindedly practicing the method of samādhi, day and night with diligent effort without wearying or relinquishing, they should seek the pure and supreme fruit of great nirvāṇa. Even that courtesan, who had no intention to practice, eternally threw off her lustful mind by the power of concentration." Thereupon Ānanda, pitying all sentient beings submerged in the sea of suffering across the six destinies without any who awaken, wishing to serve as their basis of reliance, addressed the Buddha again, saying: "World-Honoured One! Having received the Tathāgata's unsurpassed and compassionate instruction, my mind has already awakened; today I shall cultivate and realize the path of the adept (aśaikṣa). My only concern is that during the Final Dharma age, when beginner practitioners establish a bodhimaṇḍa, upon what teaching must they rely to attain liberation? How should they perform the sīmābandha so as to subdue the demonic hosts and cause all devas, nāgas, ghosts, and spirits to protect the pure procedures of the Buddha, the World-Honoured One, at present?" Thereupon Ānanda inquired in verse, saying:

1.5

"The buddhas are inconceivable, / And so is the Dharma they preach; / For those able to faithfully accept and uphold it, / Blessings and merit constantly attend their person, / Constantly proclaiming the Sugata, / Bringing peace and bliss to the hosts of humans and gods. / We vow to cultivate the practice; / How are we to establish / The pure procedures / Of the Buddha, the devas, and the nāga spirits? / How are we to cause repentance, / Destroying karmic hindrances? / How should offerings be made, / To cause the sages and worthies to descend? / How should one take refuge, / To receive the Buddha's compassionate protection? / How should one give rise to great vows, / Make entreaties, and dedicate merit? / How should one teach sentient beings, / So that both self and other are benefited? / We only pray that with great compassion / You pity all beings, / And explain extensively for our sake / The essential dharmas to receive and uphold."

1.6

The Buddha told Ānanda: "If people in future ages wish to establish a bodhimaṇḍa, they should first […] a mighty white cow of the Snowy Mountains that feeds upon the rich and fragrant grass of the mountains. This cow drinks only the fragrant, pure water of the Snowy Mountains, and its dung is fine and subtle. One may take its dung and mix it with sandalwood to plaster the ground. If it is not from the Snowy Mountains, the cow dung will be foul and impure, unfit for smearing on the ground. Separately, upon a level plain, dig down five feet below the surface of the ground, take the yellow soil, and mix it with sandalwood, aloeswood, storax, frankincense, saffron, liquidambar resin, costus root, melilot, spikenard, and clove incense. Pound and sift these ten kinds of wonderful incenses into a powder, mix them with the soil to make mud, and plaster the bodhimaṇḍa with it. The ground of the site should be sixteen feet square, made into an octagonal maṇḍala. In the center of the maṇḍala place a lotus flower made of gold, silver, copper, or wood, and inside the center of the lotus flower set a bowl. Inside the bowl first place eighth-month dew water, and in the water place leaves and blossoms of whatever grass and wood are available. Take eight bright, pure, circular mirrors and place them in their respective directions around the perimeter. Surrounding the flower and bowl, outside the mirrors, erect sixteen lotus flowers and sixteen incense burners arranged alternately among the flowers to adorn the incense burners. Burn only pure aloeswood incense, without letting the flame be visible. Take white cow's milk and place it into sixteen vessels; make fried cakes with the milk, as well as […] oil cakes, rice gruel made with milk, storax, ginger with honey, lotus root with honey, ghee with honey, pure ghee, pure honey, as well as various fruits, food and drink, grapes, rock honey, and various supreme, wonderful foods. Outside the lotus flowers, arrange sixteen portions around each flower to offer to the buddhas and great bodhisattvas. Each time a meal is taken, or at midnight, take half a sheng of honey and three ge of ghee; in front of the altar separately arrange a small brazier, boil it with turuṣka incense, and take the fragrant water to bathe. Ignite the charcoal until it blazes fiercely, and cast this ghee and honey into the charcoal brazier to burn them until they produce smoke, thoroughly presenting offerings to the buddhas and bodhisattvas. Cause banners and canopies to be hung all around the outside, and upon the four walls inside the maṇḍala chamber hang images of all the Tathāgatas and bodhisattvas of the ten directions. In the primary place should be hung images of Rocana, Śākyamuni, Maitreya, Akṣobhya, and Amitābha, together with various great transformations of Avalokiteśvara, and Vajragarbha placed at their left and right. Śakra, Brahmā, Ucchuṣma, as well as Nīlāmbarā, Kuṇḍalī, the Four Heavenly Kings of the kotis, the twenty-eight divisions of ghost and spirit generals, as well as devas, nāgas, asura kings, Ucchuṣma Vajra, and Vināyaka should be displayed and placed at the left and right sides of the four gates. Furthermore, take eight bright mirrors and suspend them facing downwards in the empty sky, facing opposite the mirrors placed within the bodhimaṇḍa altar on the four sides, causing their reflections to interpenetrate layer upon layer. During the first seven days, bow your heads in utmost sincerity to the names of the Tathāgatas, great bodhisattvas, and arhats of the ten directions; give rise to the bodhicitta, and constantly during the six periods of the day recite the mantra, circumambulate the altar, and practice the path with utmost sincerity, constantly doing so one hundred and eight times in one period. During the second seven days, focus the mind exclusively on generating the vow for awakening without interruption, as I have previously taught regarding vows in the Vinaya. During the third seven days, throughout the twelve periods of the day, single-mindedly uphold the Buddha's [Sitāt]apatrā Mantra. By the fourth seven days, the Tathāgatas of the ten directions will appear all at once where the rays of light from the mirrors intersect. Receiving the buddhas' stroking of their crowns, practitioners will cultivate samādhi right within the bodhimaṇḍa. This can cause such practitioners in the Final Age to become pure and clear in body and mind, just like vaidūrya. Ānanda! If this monk, the preceptor who originally conferred the precepts, or the monks of the ten directions in the same gathering include even one who is impure, such a bodhimaṇḍa will mostly fail to achieve success. After the three seven-day periods, sit upright in pure retreat for one hundred days. Those of sharp faculties will attain the fruit of srotāpanna without rising from their seats. Even if the noble fruit for their body and mind has not yet been determined, they will definitely know for themselves without error that they will achieve buddhahood. This is how the bodhimaṇḍa you asked about should be established."

1.7

At that time, the Buddhas of the ten directions each had their bodhisattvas present great divine mantras. All the vajras manifested divine transformations, pronounced mantras, and presented them. Even the devas, dragons, ghosts, spirits, yakṣa generals, and all the ṛṣis manifested divine transformations, pronounced mantras, and presented them, all saying, "Our mantras possess great majestic power and can subdue venomous evil." Limitless, boundless, and countless such assemblies gathered like clouds, all speaking thus: "World-Honoured One! We now desire to utter such divine mantras. We pray only that you grant us permission."

1.8

At that time, the World-Honoured One silently accepted them. Then the bodhisattvas, devas, dragons, ghosts, spirits, and the ṛṣis with the five superknowledges each expounded before the Buddha the conditions of the divine mantras they had obtained in past lives. As they pronounced their mantras, each manifested the divine form of their original mantra, completely filling the empty sky without any vacancy.

1.9

At that time, Avalokiteśvara Bodhisattva serenely rose again from the assembly, bared his right shoulder, bowed his head to the Buddha's feet, and addressed the World-Honoured One: "In a past life, I obtained a dhāraṇī from the Buddhas. I now wish to utter it; may you grant permission."

1.10

At that time, the Buddha said to Avalokiteśvara Bodhisattva: "Excellent, excellent! Out of your great compassion you wish to utter a divine mantra; now is precisely the time." At that time, Avalokiteśvara Bodhisattva immediately manifested the body of the horse-headed rākṣasa and pronounced a great divine mantra named Hayagrīva, releasing a great light that outshone everything. The mantra spirits who had come all surrendered, leaving only his single body standing tall and alone. At that time, the Buddha addressed Avalokiteśvara Bodhisattva, saying: "I possess a Buddha's divine mantra named the Great Bodhimaṇḍa Dhāraṇī of the Buddhoṣṇīṣa Tathāgata's Radiant Mahāsitātapatrā, Comprehending All Mantra Kings, the Supreme Golden Wheel Tejorāśi-Vajra. It is supremely revered; for benefiting all sentient beings nothing surpasses it. Only Buddhas can transmit and preach it among themselves. You all should single-mindedly receive and hold it, giving rise to the thought that it is rare."

1.11

At that time, Ānanda bowed his head to the Buddha's feet in the great assembly and addressed the Buddha, saying: "Since I went forth, relying on the Buddha, I was arrogant and extravagant; loving to seek much learning, I had not yet realised the unconditioned. Confused and afflicted by that Brahma heterodox art, I have already received the hidden aid of the Tathāgata's divine mantra's power and escaped suffering and adversity. We pray only that the World-Honoured One take pity on all and expound it broadly, compassionately mindful of those in this assembly who pronounced mantras, as well as those who are currently transmigrating in future eras, so that upon hearing the Buddha's divine mantra they may attain great peace and bliss." At that time, the great earth suddenly trembled; rivers surged and boiled; the sun lost its brilliant light; and in the empty sky, heavenly seven-jeweled flowers fell in chaotic profusion. Heavenly fragrant flowers covered the great earth everywhere; heavenly drums sounded on their own; all the devas' musical entertainments and songs of praise resounded throughout the void; fragrant breezes arose from all four quarters; and all the heavenly ṛṣis assembled like clouds. They circumambulated the Buddha hundreds of thousands of millions of times, bowed their heads to the Buddha's feet, withdrew to stand to one side with palms joined in joy, gave rise to thoughts of rarity, praised it as unprecedented, and gazed upon his revered countenance without tearing their eyes away for even an instant.

1.12

At that time, the Buddhas of the ten directions each commanded a great bodhisattva holding flowers, incense, jeweled banners, flags, and canopies, each leading a retinue numerous as the sands of the Gaṅgā also holding incense and flowers. The Buddhas of the ten directions addressed the great bodhisattvas, saying: "Take these incense and flowers to the Sahā world to make offerings to Śākyamuni Tathāgata. Convey my instructions and inquire after his well-being." Then the bodhisattvas, relying on the Buddha's majestic power, came to the Sahā world and arrived in the midst of the assembly in the great city of Rājagṛha. They circumambulated the Buddha three times, bowed their heads to the Buddha's feet, withdrew to stand to one side, scattered the incense and flowers into the air, and spoke thus: "Those World-Honoured Ones commanded us to come here and inquire after the World-Honoured One: 'Are you free from slight illness and little trouble, and is your daily life easy and buoyant? If you wish to expound the Great Dharma, now is precisely the time.' We pray only that the World-Honoured One expound it for us and for all sentient beings." At that time, all the śrāvakas, bodhisattvas, the great assembly of humans and devas, and the eight classes of dragons and spirits in the assembly bowed together and, with one voice, addressed the Buddha: "World-Honoured One! We pray only that you take pity and expound it for us; we delight to hear the secret divine mantra of the Tathāgata's Radiant Supreme Sovereign Power King."

1.13

At that time, having seen the entreaty of the Buddhas, bodhisattvas, humans, and devas of the ten directions, the World-Honoured One immediately entered samādhi, remaining silent and wordless. From his uṣṇīṣa welled forth ten beams of light of a hundred jewels. From within the light there again welled forth a thousand-petaled lotus, upon whose dais sat a transformed Tathāgata cross-legged. Within the lotus dais, atop that transformed Buddha's uṣṇīṣa, there again radiated ten beams of light of a hundred jewels that shone universally throughout the worlds of the ten directions. All his pores emitted fragrant breezes, and a great golden wheel turned in the empty sky. Within that radiance, there were universally manifested limitless hundreds of thousands of koṭīs of nayutas of Gaṅgā sands of Vajraguhyaka great spirit kings and mighty warriors, lifting mountains and holding vajra-pestles, revolving the heavens and wheeling the sun, displaying great supernormal powers. Their armor glittered, and bared weapons—swords, iron rods, wheel-snares, bows, arrows, hooks, oars, weapons of war, bells, conches, insignias, banners, flags, and canopies—completely filled the sky. There was thunder and lightning shaking with a great sound; the sun and moon lost their light. All the devas and dragons felt uneasy in their palaces and came from their palaces to assemble like clouds. All ferocious beasts quelled their venomous hearts and gathered together at the great assembly. Ghosts and spirits trembled and comforted one another. The great assembly looked up, terrified yet joyful, each seeking merciful protection.

1.14

At that time, the transformed Buddha of the invisible uṣṇīṣa emitted a great brahma-voice from within his light, pronouncing these refuges to awaken the confused masses. He then spoke the verse:

1.15

"Namo to all Buddhas of the three times, / Namo to all bodhisattvas, / Namo to the śrāvakas, pratyekabuddhas, and others, / Namo to all ghosts and spirits. / Each of you listen clearly to what I command: / Now I shall pronounce the great divine mantra; / All who hear it should rejoice, / Pay homage with respect, and listen with the utmost sincerity."

1.16

"Buddha mudrās number thirty-two in total; bodhisattva mudrās are ten; vajra mudrās are twelve; deva mudrās are forty; deva, sun, and moon mudrās are nineteen; ghost mudrās are eleven; and dhāraṇīs are eighty-six."

1.17

"Heart Mantra of the Mahābuddhoṣṇīṣa Dhāraṇī (also named the Heart Mantra of All Buddhas):

1.19

"Great Heart Mantra Mudrā of the Mahābuddhoṣṇīṣa:

1.20

"Constantly make it by placing the two middle fingers behind the ring fingers, pressing the index fingers with the two thumbs so they hook each other, the two middle fingers behind the two ring fingers touching the index fingers, the two ring fingers extended straight, and the two little fingers bound to the middle fingers and extended straight; this is inconceivable."

1.21

"Mahābuddhoṣṇīṣa Mudrā for Destroying All Dharmas (also named the Vajra Wrathful Mudrā; it is the same as the Little Buddhoṣṇīṣa Mudrā for Destroying All Dharmas and the Great-Headed Vajra Mudrā for Destroying All):

1.22

"Perform it with the right hand: bend the right middle finger to press the lower crease of the thumb, bind the middle finger with the thumb and stand it erect, and extend the index finger, ring finger, and little finger—these three fingers—straight up."

1.23

"Mahābuddhoṣṇīṣa Mudrā for Restraining All Supernatural Powers and Undaunted Liberation of Dharmas:

1.24

"Interlock the two middle fingers with the ring fingers, and the ring fingers with the little fingers inside the palms. Bend the two thumbs into the palms. Stand the two index fingers erect and cross them, left pressing right."

1.25

"The above three mudrās use the preceding mantra.

1.26

"Mahābuddhoṣṇīṣa All-Buddha Heart Mantra Mudrā:

1.27

"Mantra and mudrā of all bodhisattvas; the mantra goes:

1.29

"Mahābuddhoṣṇīṣa Great Wrathful Mudrā:

1.30

"Stand the two thumbs erect; extend the two middle fingers straight up with their tips touching; bend the two index fingers slightly so their tips rest sideways against the upper joints of the middle fingers; cross the two ring fingers and the little fingers together, with their tips protruding outward."

1.31

"Mahābuddhoṣṇīṣa Mudrā for Binding the Great-Saber Ghost:

1.32

"Stand the two thumbs erect; bend the tip of the left index finger outside the base of the left thumb; bend the right index finger slightly below the middle fingers of both hands; and bend the remaining three fingers entirely into the palms."

1.33

"Mahābuddhoṣṇīṣa Consecration Mantra (also named Mahābuddhoṣṇīṣa Amṛta Mantra):

1.35

"Mahābuddhoṣṇīṣa Consecration Mudrā:

1.36

"Straighten the body and join the feet. Let the right hand hang down toward the thigh. With the left hand, bend the index finger, ring finger, little finger, and thumb completely; stand the middle finger erect before the forehead between the eyebrows, touching it with the fingernail. When someone performs the rite,

1.37

"Root grave transgressions are all extinguished; the mantra goes:

1.39

"Mahābuddhoṣṇīṣa Amṛta Mudrā:

1.40

"Twist the right middle finger between the index finger, let the index finger press the upper joint of the thumb, and let the thumb press upon the fingernail of the little finger. If someone forms this mudrā and recites this mantra, all the devas will pour amṛta onto this person's crown, which is inconceivable."

1.41

"Mahābuddhoṣṇīṣa Sīmābandha Mantra Method:

1.43

"Mahābuddhoṣṇīṣa Great Heart Mudrā:

1.44

"Interlock the two middle fingers inside the palms, stand the two little fingers erect together, stand the two thumbs erect together, and press the tips of the thumbs with each of the two index fingers. This mudrā can gather all heart mudrās; within the True Dharma it can gather the four kinds of spontaneous mudrās. If one wishes to perform all rites with sovereignty and unhindered mastery, first form this mudrā and recite the mantra forty-nine times, and only then employ it."

1.45

"Mahābuddhoṣṇīṣa Heart-within-Heart Mantra:

1.47

"If one forms this mudrā and remains mindful of all Buddhas, all Buddhas will arrive before that person, and all mantra spirits will guard and protect that person; this is the Great Body Protection, and it also commands all ghosts and spirits. If one wishes to recite mantras, one must first recite the Buddha Heart-within-Heart Mantra. For body protection, use the Little Buddhoṣṇīṣa Armor Mudrā: Interlock the ring fingers and little fingers of both hands within the tiger's mouth; extend the two middle fingers; stand the two thumbs erect; press the creases of the upper joints on the back of the middle fingers with each index finger; and press the inner creases on the side of the upper joints of the two middle fingers with the two thumbs. Raise the Great Armor Mudrā before the chest so that it protrudes. If one wishes to construct a maṇḍala, bind this mudrā, recite the mantra, pace the maṇḍala, and perform the sīmābandha, and the spirits will all arrive on their own. If one does not form this mudrā, the kings of great ghosts and spirits will destroy one's sīmābandha, and the performance of the rite will not succeed. Bind this armor mudrā, empower it forty-nine times, and then touch the mudrā to the chest, both shoulders, knees, and upper arms; all the hosts of vajras will serve and protect, seeing this as a Buddha's body, and all tīrthikas, exhausting all their divine powers, will be unable to destroy it. The pacing is as before, only change the two thumbs to press the creases of the middle fingers; it is also named the Great Seal Mudrā. If there are evil people or fierce beasts, bind this mudrā and recite the mantra forty-nine times, and eighty-four thousand vajras and a hundred billion Buddhas will guard and protect the mantrin."

1.48

"Further, the essential Hundred Billion Buddhas Shared-Heart Mudrā (also named the Buddha Wheel-Turning Mudrā):

1.49

"Interlock the ring fingers and the two little fingers inside the palms; stand the two thumbs erect together; extend the two middle fingers straight together; and press the creases on the upper joints of the back of the middle fingers with each of the two index fingers. When forming this mudrā, a hundred billion Buddhas, a hundred billion bodhisattvas, a hundred billion vajras, the spirit armies of the Four Heavenly Kings will all come to protect and remember you, enabling you to realise anuttarā samyaksaṃbodhi. All evildoers, if they see one holding this mudrā, will give rise to loving-kindness and compliance, and will not produce evil intentions. If there are perils of rulers, perils of troops, or perils of weapons threatening to harm someone, bind this mudrā and recite the mantra forty-nine times; the evil bandits will be bound on their own, becoming bewildered in their hearts, and will remain lost and incapable of awareness until it is undone, because this mudrā has extremely great majestic power."

1.50

"Buddhoṣṇīṣa Body Mudrā:

1.51

"Reverse-interlock the left and right ring fingers and the two little fingers straight inside the palms; join the tips of the two middle fingers together; bend the tips of the two index fingers to press the back of the upper joints of the middle fingers; stand the two thumbs erect together to touch the sides of the middle joints of the middle fingers; and move the index fingers back and forth." Then he pronounced the Buddhoṣṇīṣa Heart Mantra, saying:

1.53

"Demon-Subduing Mudrā and Mantra:

1.54

"As with the previous body mudrā, only change the two index fingers by standing them erect with their tips touching; twist the two middle fingers past the back of the upper joints of the index fingers with their tips touching; and bend the two thumbs into the palms. First place it upon the head, and with utmost sincerity and respect, recite the mantra with the utmost sincerity, saying:

1.56

"Invitation Mudrā:

1.57

Following the previous body mudrā, only change the two index fingers so that they stand erect four and a half inches apart, and the two thumbs stand erect eight-tenths of an inch from the middle fingers. Recite the Buddhoṣṇīṣa Essence Mantra up to the crucial fourth repetition; gradually bend the two index fingers into the palms. When the mantra has been completed eleven times, pay homage with folded hands, bow reverently, and release [the mudrā] inwards. As for the mudrā of welcoming invitation, make the Flower-Light Mudrā; the Lotus Upholding the Feet is also named the Flower-Light Mudrā.

1.58

Erect the two little fingers so their tips touch, as well as the two thumbs. The remaining six fingers are spread apart and held erect, slightly bending the joints of the fingers in the posture of a blooming flower. When the mantra is recited seven times, bend the two thumbs into the palms. Then bow and release the lotus mudrā inwards. The mantra for its seat is:

1.60

Purification mantra (used universally across all divisions; empower water with this mantra seven times):

1.62

Mantra for entering impure places:

1.63

Use this whenever going to the privy, reciting it seven times and snapping the fingers three times.

1.65

Whenever eating food, recite this mantra seven times, which also wards off Vināyakas.

1.67

Mantra for purifying the mouth:

1.69

First, before every recitation, recite the purification [mantra] seven times. The mantra for purifying the body is:

1.71

When passing through an impure place, recite this seven times. It is like bathing in fragrant water, and it destroys sinful pollutions.

1.72

Body-protection mudrā and mantra (from the Cintāmaṇicakra ritual):

1.73

Interlace the two index fingers, the two ring fingers, and the two little fingers inside the palms, right over left. Bend the tips of the two middle fingers so they press against the backs of the two index fingers, adhering to them. Extend the two thumbs side-by-side, pressing the sides of the nails of the two middle fingers. The mantra is:

1.75

Make this mudrā and recite this mantra three times to protect the body. When going to impure places or entering the privy, as is customary upon arriving at the place, hold earth to cleanse the hands and rinse the mouth and teeth. Slightly bend the right thumb, index finger, and middle finger together, and bend the ring finger and little finger like hooks. The mantra is:

1.77

Making this mudrā, receive the water empowered seven times, rinse the mouth and teeth, drink, and sprinkle/sweep [the ground]; this releases all vajra ghosts and spirits. Inverting both hands with their backs pressed against each other, visualize wrath; having recited the mantra two times seven (fourteen) times, quickly flip both hands into a proper palm-to-palm clasp, and having recited it seven more times, quickly tear both hands open.

1.78

The mantra of the Four Heavenly Kings is:

1.80

Boundary-binding sickle mudrā (this is from the *Cundī Sūtra*):

1.81

The characteristics of this mudrā: interlace the two middle fingers and two ring fingers of both left and right into the palms, right over left. Bend the left index finger like a hook, hold the right index finger straight and erect, and join the faces of the two thumbs together, and it is formed. The wondrous mantra is:

1.83

Recite it once, touching the ground once with the thumbs of the mudrā in a circle, like the gesture of a grass sickle. Form the mudrā three times.

1.84

Mudrā for binding the outer fire-enclosure fire-boundary:

1.85

For its mudrā, closely cover the back of the right hand with the left hand, stacking them upright, with the two thumbs about two inches apart, and it is formed. The wondrous mantra is:

1.87

Recite it three times, rotating the mudrā to the right three times, and that is it.

1.89

Furthermore, if one suffers from leprosy, malignant sores, or body pains, empower water with the mantra seven times and bathe the body; one will be cured.

1.90

Furthermore, if one is bitten by centipedes, snakes, scorpions, dragons, beasts, tigers, wolves, lions, horses, pigs, dogs, and the like, empower water with the mantra once and wash the place; [the affliction] will be extinguished.

1.91

Furthermore, there is a rite: if someone is made ill by written talismans, incantations, sorcery, or ku-poison, empower seven mustard seeds with the mantra and strike the sick person; upon being struck, the place of sorcery will naturally become known. Also empower once and pour it over the crown of the head; the illness will be eliminated and cured.

1.92

Furthermore, if a person is sick due to the doing of a ghost, command the Four Heavenly Kings to guard the patient. Empower a pomegranate branch once with the mantra and strike the empty air, causing the patient to speak the [spirit's] name.

1.93

Furthermore, if there is scrofula sores, or a fever that recurs every day, every two days, or every three days, empower a handful of ashes with the mantra and use it to encircle the sick person; they will immediately be cured.

1.94

Furthermore, if all rites fail to achieve efficacy, it is entirely due to karmic hindrances in the body. Take water flowing east, empower it seven times with the mantra, and pour it over the head of the mantra master; he will immediately attain divine efficacy, causing the mantra deity's mind to adhere to him.

1.95

Furthermore, if there are hindrances and difficulties in the mantra master's body, take one part of ox bezoar, empower it seven times with the mantra, and smear it on the hairline; he will then be free from hindrances.

1.96

Furthermore, if someone is harmed by poison, empower indigo juice or freshly drawn well water once with the mantra, and pour it into the nose; they will immediately be cured.

1.97

Furthermore, empower one sheng of freshly drawn well water seven times; at sunrise, face the sun and drink it oneself, and all illnesses will be cured. Scatter the remaining water toward the sun, and all illness hindrances of sentient beings under heaven will be eradicated.

1.98

Furthermore, empower water once with the mantra, and empower one white mustard seed once with the mantra; scatter the water in the house. Empower seven white mustard seeds with the mantra and bury them in the house; no ghosts or spirits will dare to enter.

1.99

Furthermore, there is a rite: empower water once with the mantra, and use it to consecrate the head and wash the face; all disputes and official lawsuits will be eliminated, and people who see one will be pleased.

1.100

Furthermore, there is a rite: if wading across great oceans, rivers, mountains, streams, or wildernesses, empower water once with the mantra and depart; there will be no fear.

1.101

Furthermore, if in mountain valleys, within forests, or in secluded places, one burns incense, scatters flowers, and recites the mantra, all buddhas, bodhisattvas, devas, nāgas, ghosts, and spirits will manifest their bodies, expound the wondrous Dharma for one, and even bestow the medicine of the immortals.

1.102

Furthermore, if one suffers from severe wind disease, headache, or burning pain in the face and eyes, empower ghee, curd, and honey once with the mantra and smear it on; it will immediately be cured.

1.103

Furthermore, if evil persons wish to come and do harm, recite the mantra three times with a sincere mind before sunrise; all disputes and evil persons will naturally be eliminated.

1.104

Furthermore, there is a rite: if one wishes to seek wealth and goods from others, recite the mantra seven times; all comings and goings will be fruitful.

1.105

Furthermore, if in a pure room one burns incense and recites the mantra, all heavenly maidens will manifest their bodies, perform celestial music to make offerings to the mantra master, or whatever heavenly food and drink he seeks from them will all be granted according to his wish.

1.106

Furthermore, if people hate and envy one another, empower water once with the mantra and sprinkle it on both their gates; they will both give rise to joy.

1.107

Furthermore, in buying and selling in the marketplace, empower a peacock feather once with the mantra and carry it while walking; one will obtain great profit.

1.108

Furthermore, if a person dies suddenly and three days have passed, recite the mantra twenty-one times, and further empower a pomegranate branch with the mantra and strike the crown of their head seven times; they will revive.

1.109

Furthermore, if someone dies suddenly from being struck by a ghost, empower water once with the mantra and sprinkle it on their face; they will immediately be revived.

1.110

Furthermore, if in a stupa or in a pure room, one takes pure earth mixed with sandalwood to make a three-tiered square altar, according to its size, scatter various grass flowers over the altar, take a lapis lazuli vase filled with clarified butter, place seven grains of relics into the vase, and set it on the altar. The practitioner should spread a clean mat to the west of the altar and sit, kneeling sincerely, burning incense, scattering flowers, and chanting the great mantra. Before seven repetitions have passed, the relics will emit bright light, illuminating the practitioner. The reciter should sincerely bow, make vows, take this clarified butter and consume it himself; all hindrances and difficulties will be eradicated. Moreover, take the relics, put them into a pouch, and wear it upon the crown of the head; all buddhas, bodhisattvas, devas, nāgas, ghosts, and spirits will never depart from him, encircling and protecting him, regarding him as a buddha; all sentient beings who see him will be joyful, reverent, and make offerings.

1.111

"Ānanda! This Dharma has inconceivable power of merit, capable of freeing sentient beings from all disasters and making their karmic fruits complete."

1.112

"Furthermore, if any sentient being sees an evil beast about to devour them, recite the mantra and point at it; it will submit and not rise, and both will obtain liberation.

1.113

"Furthermore, on the night of the twenty-ninth day of the dark fortnight, face a graveyard in the wilderness, burn incense, and recite the mantra; piśāca ghosts will come, pay homage, or bring precious treasures as offerings. If one wishes to employ messengers to observe affairs, they will know all good and evil. Ānanda! I now speak for you the great mudrā dhāraṇī mother that can destroy evil karma: bend the two index fingers into the palms, press the middle joints of the index fingers with the two thumbs, and join the remaining three fingers [on each hand] with palms together, reciting the mantra; this is called the Buddhoṣṇīṣa Radiance Dhāraṇī Mudrā. Ānanda! Further, press the joint and nail of the middle finger with the right thumb, extending the remaining fingers; this is called the Tathāgata's Excellent Gathering Dhāraṇī Mudrā.

1.114

"Furthermore, with the thumb of the right hand pressing upon the nails of both little fingers and ring fingers, and the remaining fingers extended, this is called the Command Mudrā. The Tathāgata shall use this mudrā to instruct and convert devas, humans, asuras, and the like." The Buddha said to Ānanda, "After my parinirvāṇa, if someone is able to recite this divine mantra seven times day after day, all of their most extremely grave sins will be eradicated, and they will obtain great, good vows and boundless merit. For example, if someone were to practice the dāna-pāramitā by giving all the precious treasures of the four continents as gifts, even though such merit would be hundreds of thousands of myriad-folds greater, it would not equal reciting and upholding this mantra with utmost sincerity seven times in the morning before an image of the Buddha; comparing the power of merit and fortune [of the former] with the former merit, it would not equal one-hundredth of it, nor even what could be reached by calculation or metaphor. This mantra can cause the holder to swiftly realize the bodhimaṇḍa of complete awakening; all the Tathāgatas of the ten directions will praise them, extolling that they will surely attain buddhahood in a future lifetime without error, and their bodily radiance will illuminate all buddha-kṣetras. Ānanda, in whatever lands and places there are sentient beings, wherever this mantra is present, the devas and nāgas will rejoice, the wind and rain will be timely, the five grains will be abundant and ripe, the people will be peaceful and happy, and it can also suppress all malignant stars from transforming into portents according to the directions, so that all disasters and obstacles will never arise. People will not suffer violent death, shackles, cangues, and chains will not bind their bodies, and their sleep throughout the night will always be free from nightmares. Ānanda, in this Sahā world there are eighty-four thousand malignant stars of calamity and portent, with the twenty-eight great malignant stars as their leaders, and furthermore eight great malignant stars as their masters, which assume various forms and appear in the world, capable of generating all kinds of calamities and anomalies for sentient beings. Where this mantra is present, they will all be completely eliminated. If someone can uphold it, they will attain great peace and security; a twelve-yojana [area] will become a bounded precinct (sīmābandha), into which all evil calamities and omens can never enter. Therefore, when the Tathāgata proclaims this secret, unsurpassed divine dhāraṇī mantra, even abiding in the Śūraṅgama Samādhi he could never finish expounding it. It provides a great refuge for Jambudvīpa: a heap of jewels for the poor, a good medicine for the sick, a guide for the blind, and a great path to bodhi, free from any further hindrances. All hungry ghosts and impoverished sentient beings will attain great wealth and joy, and those confined in prison will all obtain liberation. Ānanda, if someone with a distracted mind, not in a samādhi mind, should briefly recall and uphold this mantra, all bodhisattvas, vajra-beings, śrāvakas, pratyekabuddhas, ṛṣis, and the eight classes of nāgas and spirits will constantly come to guard and protect them—how much more so if they have an unwavering bodhicitta! Life after life, they will not be born into the families of yakṣas, rākṣasas, or any asuras, nor even as hungry ghosts, animals, or the like, whether with form or formless, with perception or without perception, with feet or footless, among vipers, serpents, adders, scorpions, and all manner of wriggling sentient beings. When [this mantra] once passes through their ears, they will never again experience such evil destinies. If with this body they read, recite, copy, explain, wear, keep, or make various offerings [to this mantra], for kalpa after kalpa they will not be born into poverty and lowliness; wherever they are born, they will constantly possess the knowledge of past lives, and enjoy wealth, honor, and sovereign ease, and in the future they will be born into heavenly palaces. Therefore, it can cause those who have broken the precepts to have their faculties of morality purified, those who are not vigorous to naturally become vigorous, those who lack wisdom to immediately gain wisdom, and those who are impure and do not observe the fasts to likewise become fully adorned. Good man, all sins of breaking precepts—those broken before reciting the mantra and those broken after upholding the mantra, whether of the Avīci [hell] or light or heavy—will be simultaneously eradicated. Even if one has drunk alcohol or eaten the five pungent roots and various impurities, it will cause all vajra-beings, buddhas, bodhisattvas, celestial ṛṣis, ghosts, spirits, nāga-kings, and the eight classes not to hold it as a fault. Even if wearing impure, torn, and tattered clothing, and sitting or lying in pure or impure places, all will be alike in purity. Even if one does not construct a maṇḍala, does not enter a bodhimaṇḍa, and does not circumambulate, merely reciting the mantra will be equal to the merit of entering a maṇḍala and circumambulating, with no difference whatsoever."

1.115

"Mantra for summoning all bodhisattvas:

1.117

"Place the left and right hands palm-to-palm at the heart and kneel with one knee on the ground. Bend the left middle finger and press it onto the back of the middle knuckle of the right middle finger; point the two thumbs forward, and join the remaining fingers together. If the mantra master has not yet constructed a maṇḍala, he need only make this mudrā before the Buddha, recite the mantra seven times, burn incense, and prostrate with the head to the ground, reciting it, to eradicate the grave sins of eighty kalpas."

1.118

"The Great Buddhoṣṇīṣa Tathāgata's Radiant Sitātapatrā: Chapter Two on the Ten Thousand Practices of the Bodhisattvas"

1.119

At that time the Buddha, having spoken the mantra, next expounded the methods of the mudrās, saying to the great assembly of bodhisattvas: "All you devas, ghosts, and spirits, all kneel on both knees, join your palms, and all make this statement: 'We now wish with joy to protect [it].' And proclaim the mantra, saying:"

1.120

"The mudrā and mantra for summoning Amoghapāśa Bodhisattva are as follows:

1.122

"Interlock the little fingers of the left and right hands facing each other; bend the two thumbs into the palms; spread the remaining fingers apart; and recite the preceding mantra seven times. If the maṇḍala has been constructed, first make this mudrā. Reciting the preceding mantra daily to make offerings to the Bodhisattva will eradicate the sins of breaking the precepts."

1.123

"The mudrā and mantra for summoning Aśvaghoṣa Bodhisattva are as follows:

1.124

"When summoning Aśvaghoṣa Bodhisattva, one must face the sun, hold water in the mouth, blow out, and spit it toward the sun. Then recite the upward mudrā:

1.126

"Interlace the ten fingers of both palms, place the joined palms at the heart, recite seven times, and prostrate to the Bodhisattva to seek intelligence. If one daily makes this mudrā to offer to the Bodhisattva, the sinful karma of stupidity will be eradicated."

1.127

"The mudrā and mantra for summoning Avalokiteśvara Bodhisattva are as follows:

1.129

"Bring the wrists of both hands together, with the ten fingers three inches apart like a blossoming lotus, and make offerings to the Bodhisattva. If one daily makes this upward mudrā to offer, it will eradicate the sins of birth and death of eighty thousand kalpas."

1.130

"The mudrā and mantra for summoning Mañjuśrī Bodhisattva are as follows:

1.132

"Place the ring fingers of both hands inside the palms; erect the two middle fingers straight; and point the two thumbs forward, moving them back and forth about one inch apart. If one daily makes this mudrā to offer to the Bodhisattva, it will eradicate the sins of a thousand kalpas."

1.133

"The mudrā and mantra for summoning Nāgārjuna Bodhisattva are as follows:

1.135

"Turn the palm of the left hand upward over the right wrist, turn the palm of the right hand downward, with the backs of the two palms facing each other like the mouth of a snake. If someone is bitten by a venomous dragon or snake, make this mudrā facing it." "The mudrā method and mantra for summoning the Thousand-Armed and Thousand-Eyed Bodhisattva are as follows:

1.137

"Cross the middle fingers of both hands; hook the two ring fingers together inside the palms; bend the two thumbs slightly; cross the two index fingers with the left pressing over the right; and cross the two little fingers, joining the palms. If one daily makes this mudrā to make offerings, it will eradicate the sins of a thousand kalpas. When performing rites, use this mudrā to summon the Bodhisattva."

1.138

"The mudrā and mantra for summoning Ākāśagarbha Bodhisattva are as follows:

1.140

"Slightly bend the five fingers of the left hand into the palm of the right hand, and erect the five fingers of the right hand straight. If one daily makes this mudrā to offer to the Bodhisattva, it will eradicate the sins of birth and death of twenty kalpas."

1.141

"The mudrā and mantra for summoning Kṣitigarbha Bodhisattva are as follows:

1.143

"Bend the middle finger and the fingers below it on the right hand into the palm; erect the [other] two fingers straight; form a wrathful fist with the five fingers of the left hand; and face the two wrists toward each other. If one daily makes this mudrā to offer to the Bodhisattva, it will eradicate the sins of a thousand kalpas."

1.144

"The mudrā and mantra for summoning Sūryagarbha Bodhisattva are as follows:

1.146

"Join the wrists of both hands, interlock the ten fingers, and place the joined palms at the heart. If one daily makes this mudrā to offer to the Bodhisattva, it will eradicate the sins of a thousand kalpas."

1.147

"The mudrā and mantra for summoning Nāgarṣi Bodhisattva are as follows:

1.149

"Cross the two middle fingers inside the palms; cross the two ring fingers; hook the two little fingers together; erect the two thumbs; and join the two index fingers and the wrists. If one daily makes this mudrā to make offerings, it will eradicate the sins of a thousand kalpas."

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大佛頂如來放光悉怛多般怛羅大神力都攝一切呪王陀羅尼經大威德最勝金輪三昧呪品 — Classical Chinese