Chapter Four: Method of Heart Dhāraṇī Attainment
“Whoever cultivates and practices the method of the Heart Dhāraṇī and recites it one hundred thousand times will be able to see all the Tathāgatas. If one recites it two hundred thousand times, one will be able to behold all Buddha pure realms. If one recites it three hundred thousand times, one will be able to enter all maṇḍala altar-cities, and all mantric dharma methods will be accomplished. Reciting it four hundred thousand times enables one to become a Wheel-Turning King among the mandra-holding deities. Reciting it five hundred thousand times, all the caves of all the asuras, nagas and deities will automatically open, and one may enter them. If one recites it six hundred thousand times, one will be able to discover all hidden treasures. If one recites it seven hundred thousand times, one will recall past-life events spanning innumerable kalpas. If one recites it eight hundred thousand times, one will attain the Jewel Seal Samādhi. If one recites it nine hundred thousand times, one will receive the blessing and empowerment of all the bodhisattvas’ miraculous displays of supernatural powers. If one recites it one million times, one will obtain the anointment of all Tathāgatas and dwell in the same dharma assembly with them. Merit and wisdom will thereby multiply, resulting in immeasurable and supreme merit. If someone has committed the five uninterrupted heinous acts, slandered the noble ones, or slandered the True Dharma, and should be destined to fall into the Avīci Hell, by reciting this dhāraṇī one hundred thousand times, all karmic obstructions will be extinguished. One will attain the irreversible stage of enlightenment, gain the knowledge of past lives, be remembered and embraced by all the Tathāgatas, and attain purity of the eyes, ears, nose, tongue, and body. Immeasurable and supreme merit will grow, karmic actions of the body will become purified, and worldly endeavors will also be accomplished.”
“Next is the method involving orpiment. Take top-grade orpiment and place it in a refined copper vessel. Beginning from the thirteenth day of the bright month, bathe in purity, wear clean new clothes, and consume three types of white food: milk, cheese, and polished rice. Recite the dhāraṇī one hundred thousand times in front of a Buddha statue. By the night of the fifteenth day, the empowered orpiment will exhibit one of three signs of accomplishment: it may become hot, emit smoke, or radiate flames. These indicate successful accomplishment. If it becomes hot, apply it to the forehead to attain the accomplishment of antardhāna, enter the asura caves and all the divine dragon palaces, attain the mantra-holding Wheel-Turning Kingship, and all wishes of the heart will be fulfilled. If it emits smoke, apply it to the eyes to see the abodes and palaces of all bodhisattvas, and also behold all Vajra family bodhisattvas; all demons will be unable to obstruct, one will gain access to all dharma treasures, and wherever one goes, there will be no obstacles. If it radiates flames, one will soar through the sky, attain the Flaming Torch Dhāraṇī Samādhi, become the sovereign of the Trāyastriṃśa Heaven, and all desired items will be obtained. If one recites it ten thousand times atop a mountain, one will be respected by all beings, all wishes will be granted, and all inhabitants of Jambudvīpa will come in reverence. If one enters a pool of water and recites it one thousand and eight times, all Nāga Kings will be subdued. Take white mustard seeds and empower them by reciting the dhāraṇī one thousand and eight times, then scatter them into the sky—immediately, rain will fall, and the nāgas will be subdued. If one can maintain daily recitation and practice, great auspiciousness will be attained. If afflicted by various illnesses, take a bottle of water and add one portion each of indrahasta medicine (hyacinth orchid), palaśa medicine (Butea monosperma), white mustard seeds, and tulip and white sandalwood. After placing them into the bottle, empower it by reciting the dhāraṇī ten thousand times. Use this fragrant water to pour over the crown of the head, and all those afflicted by severe illness will be cured, and all sinful karmic obstructions will be eradicated. All evil charms and curses will be destroyed, and all kinds of supreme auspiciousness will be attained. If afflicted with leprosy, bathing and pouring water over the head will also bring healing. If afflicted with vitiligo, pouring water over the head will also bring healing. If a woman desires to bear a son, pouring this water over the head will result in the birth of a boy. If someone has been reciting for a long time without experiencing efficacy or accomplishment, performing this empowerment method will quickly bring about success. In this way, whether one’s wishes pertain to worldly or transcendental matters, all will be fulfilled and accomplished.”
Chapter Five: Method Wish-Fulfilling Dhāraṇī Attainment
“If one recites the Wish-Fulfilling Dhāraṇī ten thousand times, all obstructing ghosts and spirits will come to bow and kneel in reverence, respectfully saying: ‘Mantra-holder, please protect us, do not sever our lives! Whatever task you assign us, we shall surely complete it, and all shall be accomplished.’ If one recites it twenty-one thousand times, all devas and nāgas will submit respectfully, and one will become a lord among the heavenly realms. Whatever is spoken, the gods will carry it out. If one recites it thirty thousand times, all ghosts, spirits, and yakṣas will submit and be subdued. If one recites it forty thousand times, whomever one wishes to summon will appear with a mere thought. If one recites it fifty thousand times, whatever one wishes to attract or bring under control—whether they are devas, nāgas, yakṣas, garuḍas, kiṁnaras, asuras, mahoragas, as well as seers, maidens, śramaṇas, brāhmaṇas, kṣatriyas, kings, queens, ministers, officials, and all other types of people—will all be summoned as one wishes.
“Burning guggal mixed with white mustard seeds—if one recites it sixty thousand times, one will attain the stainless samādhi. If one recites it seventy thousand times, one will become a Wheel-Turning King among the mantra-holding deities. If one recites it eighty thousand times, Vajrapāṇi Bodhisattva, the Vajra-in-Hand, and his retinue will appear before one. If one recites it ninety thousand times, one will receive fearlessness bestowed by the bodhisattvas. If one recites it one hundred thousand times, one will see all the Tathāgatas. These Tathāgatas will say: ‘Virtuous man! Whatever Buddha land you wish to go to, you may go as you wish, without any obstruction.’ One will become fully fluent in all mantras, fluent in sūtras and śāstras, receive the empowerings of all Tathāgatas, and reach the irreversible stage toward samyak-saṃbodhi. One will also attain all worldly and supramundane dharmas. Whatever the mind aspires to, all will be accomplished, and the Buddhas Tathāgatas will give their seal of approval.”
Chapter Six: Various Dhāraṇīs and Ritual Procedures
“The mantra for sitting is:
oṃ maṇi kuṇḍali hūṃ hūṃ svāhā
Recite this seven times, then sit, and proceed with the remaining protection methods.
Then, the mantra for sealing the altar is:
oṃ maṇi vajaye dhara dhara hūṃ svāhā
Recite this mantra and empower white mustard seeds seven times, then scatter them in the four directions to establish the boundaries.
Then, the mantra for sealing the ten directions is:
oṃ jvalita maṇirucirā śrini hūṃ hūṃ phaṭ
Recite this mantra and empower fragrant water and white mustard seeds one hundred and eight times. Scatter them in the ten directions to seal the ten directions.
The mantra to expel Pennāyakas is:
oṃ maṇi prabhāvati hara hara hūṃ hūṃ phaṭ svāhā
Recite this mantra and empower dust water twenty-one times, then scatter it in the ten directions.
The crown mantra is:
oṃ vajra maṇi tiṣṭa tiṣṭa hūṃ hūṃ phaṭ
Recite this mantra seven times to empower. With the right hand formed into a fist and the thumb extended, rub the crown of the head clockwise three times—this will serve as a protection of the body.
The mantra for empowering clothing is:
oṃ maṇi vipule dhiri dhiri hūṃ phaṭ
Recite this mantra seven times to empower clothing.
The mantra for washing and rinsing is:
oṃ vinyuvati hara hara mahā maṇi hūṃ hūṃ phaṭ
Recite this mantra to empower water. Use the water to wash hands, rinse the mouth, and sprinkle on the body. This purifies all the sense faculties.
The mantra for bathing is:
oṃ sunirmalavati hara hara pāpaṃ mili mili hūṃ svāhā
Recite this mantra and empower water with white mustard seeds one hundred and eight times, then bathe the body.
The protection mantra is:
oṃ maṇidhari hūṃ hūṃ phaṭ
Recite this mantra and sprinkle it on all fragrant flowers, fruits, foods, and all used items. Empower and protect them with this mantra.
The divine line mantra is:
oṃ dhiri dhiri vimaṇakari hūṃ hūṃ phaṭ
The offering flowers mantra is:
oṃ sarva tathāgata pūjamaṇi hūṃ hūṃ
All flowers should be empowered by reciting this mantra; it should also be recited while scattering the flowers.
The applying scented powder mantra is:
oṃ sarva tathāgata cantamani spraṇa hūṃ
The burning incense mantra is:
oṃ jvalita maṇi abhrekuṭaspharaṇa vigati hūṃ
The lighting lamps mantra is:
oṃ jvalita śigaredhavari hūṃ hūṃ phaṭ
The offering food mantra is:
oṃ pravarā gravati sara sara hūṃ hūṃ
The offering argha mantra is:
oṃ mahāmaṇi pūraya dhara dhara hūṃ hūṃ
The mantra for offering all offerings and food items:
oṃ mahavimali hūṃ hūṃ bhara bhara hūṃ
The homa mantra is:
oṃ jvala sphura gagana pratāraṇi hūṃ hūṃ
The empowering prayer beads mantra is:
oṃ rucira maṇipravarttaya hūṃ
Use this mantra to empower the prayer beads by reciting it seven times. For each subsequent recitation of the root mantra, move one bead. This is equivalent to reciting all the mantras spoken by all Tathāgatas once; each mantra becomes multiplied into countless hundreds of thousands of nāyutas.
The mantra for beginning recitation (to be recited before the root mantra):
oṃ vajra maṇikara kiṃkari hūṃ hūṃ phaṭ
The mantra for sitting in full-lotus position:
oṃ supravarttita-vye maṇi maṇi svāhā
The mantra to awaken all tathāgatas:
oṃ sarva tathāgata vāyujava tara tara hūṃ maṇikānane svāhā
The mantra to invite all tathāgatas:
oṃ vipula pravare dhuru dhuru hūṃ hūṃ
The mantra for making requests:
oṃ sarva tathāgatā dhiṣṭa naṭitasan rakṣaṇa vajre hūṃ hūṃ
The mantra for requesting the bodhisattvas’ vows:
oṃ suvipulavadane hara hara hūṃ hūṃ
The mantra to invite all devas and nāgas:
oṃ abhisamaya vajre dhara dhara hūṃ
The mantra to invite the four heavenly kings and others:
oṃ maṇi vegavati hūṃ
The mantra for empowering disciples:
oṃ śubhamaṇi hula hula hūṃ
The mantra for empowering and bringing the disciple into the altar:
oṃ sarva tathāgata hridaya vajriṇi dharā dharā hūṃ hūṃ
The mantra for offering food to all Buddhas, Bodhisattvas, and devas:
oṃ vīra vīraṭi gagana vāhiti lahu lahu hūṃ hūṃ
All fragrant flowers, drinks, food, and other offerings should be empowered and offered with this mantra.
The mantra for protection of the body:
oṃ maṇi suṃbhani vegavati rakṣa rakṣamaṃ hūṃ
The mantra for sending off all holy beings:
oṃ sarva tathāgata vajra kuluniti smara vigate jvala jvala hūṃ hūṃ svāhā
Reciting this mantra can be used universally in all circumstances, including sending off the main deity, offering argha, incense, flowers, food, and drink.
All of the above mind-mantras should first be recited one hundred and eight times before performing the rituals. The moment recitation begins, all sins are eradicated, all suffering is liberated, and the Buddhas and Tathāgatas will certainly bestow a prophecy of bodhi upon the practitioner, assuring future Buddhahood. All past evil karma will be purified through upholding this mantra, and one will gain immeasurable merit equal to the number of grains of sand in the Ganges River, swiftly attaining unsurpassed perfect enlightenment and the ability to turn the Dharma wheel.
Chapter Seven: Establishing the Maṇḍala
At that time, the World-Honored One explained the method for establishing the maṇḍala:
“According to proper time and dharma regulations, first choose an excellent location, then construct the altar. The altar city has four gates, one on each side, and measures four cubits in both length and width. Mix gomatī with yellow earth to plaster the surface of the altar. A white canopy should be suspended above the altar, proportionate in size.
“At the center of the altar, mark out a smaller altar two cubits square. First apply white sandalwood paste, then decorate with turmeric, or use five-colored powder to coat, or paint it accordingly. Using new vessels to mix colored pigments, paint a pavilion of seven treasures within the small altar. Inside the pavilion, draw an image of the Buddha in the posture of teaching the Dharma. In front of the Buddha, draw a lotus adorned with seven treasures. In the center of the lotus flower, paint a golden wheel with one hundred spokes, complete with a rim, radiating golden light, surrounded by a ring of flames. The lotus stem is lapis-lazuli in color.
“To the left of the Buddha image, paint Vajrapāṇi Bodhisattva in a wrathful aspect, right hand holding a vajra, left hand holding a white whisk. To the right, paint Maṇi Vajra Bodhisattva, adorned with various jeweled necklaces, left hand holding a Wish-Fulfilling Jewel, right hand holding a white whisk. In the four corners, draw the Four Great Heavenly Kings, clad in armor, holding weapons, wearing jeweled crowns and necklaces, displaying fierce expressions. Within the small altar, draw the boundary lines of the seven treasures.
“Hang a canopy one cubit in size above the small altar, with streamers and flags hanging from all sides. At the eastern gate of the main altar, hang five-colored silk streamers.”
“Place four golden vases filled with scented water in the four corners of the altar. In each vase, put the seven treasures, various aromatic herbs, and five types of grains. Insert seasonal flowers and fruit branches into the vase mouths, and tie them with silk ribbons around the necks. If golden or silver vases are unavailable, vases coated with gold or silver colours may be used instead.
“At the southern gate of the central altar, draw Mahāśrī Devī, adorned with all kinds of jeweled necklaces. At the northern gate, draw Śaṅkhinī Devī. At the western gate, draw the Vajra Messenger Devī with eight arms, holding various weapons, adorned with necklaces, and above her, suspend a blue silk streamer.
“On all four sides of the central altar, offer incense, flowers, and food as best as one can. Light thirty-two lamps and scatter various flowers and fruits over the altar. In front of the Buddha statue, place a golden censer and burn storax balsam. In front of Vajrapāṇi Bodhisattva, burn guggal in a silver censer. In front of Maṇi Vajra Bodhisattva, also burn storax balsam in a silver censer. In front of the Four Great Heavenly Kings, burn a blend of lentisk and Formosan gum. In front of Mahāśrī Devī, burn white sandalwood. In front of Śaṅkhinī Devī, burn guggal. In front of the Vajra Messenger Devī, burn sarki incense (blue resin incense). Each of the Four Heavenly Kings should be offered different types of food accordingly.”
“Outside the four gates of the central altar, erect auspicious gate markers. At the eastern gate of the main altar, draw Hāritī surrounded by seven children. At the southern gate, draw Mahāsvara. At the western gate, draw the Flower-Tooth Rākṣasī. At the northern gate, draw Vimā Devī, of beautiful appearance, surrounded by seven celestial maidens.
“On all four sides of the altar, place thirty-two arrows. Each arrow is wrapped with five-colored empowered thread, and small five-colored flags are hung from the threads as decoration.
“Outside the main altar, along the boundary path for food offerings, arrange various flowers, food, fruits, seven kinds of fried cakes, thirty-two bowls, thirty-two bottles, thirty-two censers. Light one hundred and eight lamps, and burn all types of powdered and resin incense, including: aloe wood, guggal, pṛkkā incense (alfalfa), white sandalwood, agarwood, tagara incense, storax balsam, sarki incense (blue resin incense). Also burn five jaggery incense. Additionally, apply borneol, musk, turmeric, red sandalwood, and white sandalwood as scented powder.
“Then offer the food: fill eight bottles each with milk, cheese, sugar water, and jaggery water. Place eight bowls of milk porridge. Additionally, cook eight bowls of porridge using mixedture of polished rice, green beans, and sesame. Provide eight bowls each of polished rice, joy cakes, and polished rice porridge. Also provide four clay bowls each of oil, ghee, sugar, rock honey, sesame, and fruits, and four bowls of seven kinds of grains.
“Offer various types of food according to one’s ability, including: Indian flatbreads, fried cakes, green bean cakes, sesame fritters, sorrow-free cakes, delicious cakes, ghee cakes, sugar cakes, and so on.
“When leading disciples into the altar, place two vases of scented water at both sides of the altar gate. According to the ritual procedure, perform the initiation rite for the disciple. After entering the altar, perform the abhiṣeka by reciting this mantra:
oṃ mahāvipula pratiṣṭita-siddhe abhiṣicamaṃ sarva-tathāgatā-bhiṣekaiḥ bhara bhara saṃbhara hūṃ hūṃ
“After the empowerment is complete, all the disciple’s past sins and karmic obstructions are purified. The disciple receives the acceptance, blessings, anointment, and comfort of all the Tathāgatas. All attainments will manifest. Whatever the disciple thinks or desires will be fulfilled. The disciple immediately enters the samaya maṇḍala of all Tathāgatas, realizes the dharma-nature of the Tathāgatas, attains profound forbearance of the Dharma, approaches the bodhi seat, and gains such supreme merit that they become irreversible and attain unsurpassed perfect enlightenment. “
Dharma Torch 