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shang rinpoche
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Shang Longrik Gyatso Rinpoche's Dharma Trip to Melbourne, Nov 2014.
http://picssr.com/tags/tsalpa
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Marīci
( https://www.pinterest.com/pin/87679523975538417/ )
Pin by дмитрий on Buddhist Art | Pinterest | Posts
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THỈNH QUÁN THẾ ÂM BỒ TÁT TIÊU PHỤC ĐỘC HẠI ĐÀ LA NI CHÚ KINH
https://kinhmatgiao.files.wordpress....07/no-1043.pdf
Thỉnh Quán Thế Âm Bồ Tát Tiêu Phục Độc Hại Đà La Ni Tam Muội Nghi
https://tangthuphathoc.net/thinh-qua...tam-muoi-nghi/
Guanding jixiang tuoluoni 灌頂吉祥陀羅尼(Abhiṣeka-auspecious Dhāraṇī).
Bấy giờ Đức Thế Tôn nói Kệ này xong, vì người thọ trì danh hiệu Quán Thế Âm
Bồ Tát, ủng hộ Kinh này nên nói Quán Đỉnh Cát Tường Đà La Ni , liền nói Chú là:
“Đa điệt tha: Ô đam tỳ lỵ (gọi là Quỷ trú ngoài núi) Đâu tỳ lỵ (gọi là Quỷ ở
hang núi) Đam bệ (gọi là Lạn Mục Quỷ) Ba la đam bệ (gọi là Thực Tàn Quả Quỷ,
trụ dưới tất cả cây có quả trái, ăn phần dư sót) Nại tra tu nại tra (gọi là Quỷ ưa thích
ăn trộm) Chi bạt tra (gọi là Quỷ giết hại loài cá) Mâu na gia (gọi là Xuất Gia Quỷ)
Tam ma gia (gọi là Tam Muội Quỷ) Đàn Đề (gọi là Tróc Trượng Quỷ) Nị la chỉ thi
(gọi là Hảo Phát Nữ Quỷ: Quỷ ưa thích phụ nữ có mái tóc tốt đẹp) Bà la cưu ty (gọi là
Trụ Phá Cơ Quỷ: Quỷ hay phá da thịt) Ô lỵ (gọi là Anh Quỷ) Nhương cù lỵ (gọi là Vĩ
Quỷ: Quỷ có đuôi) sa ha”
Đức Phật bảo Xá Lợi Phất rằng: “Như Quán Đỉnh Đà La Ni Chương Cú này
quyết định là Cát Tường. Nếu có người được nghe, thọ trì, đọc tụng thì phá được
Nghiệp Chướng ác, trọn đời chẳng bị chết đột ngột ( Hoạnh Tử )”
Xá Lợi Phất bạch Phật rằng: “Thế Tôn ! Như câu Đại Cát Tường của Thần Chú
này ban cho khắp cả không có sự sợ hãi. Khi xưa Đức Thế Tôn ở nơi Đức Phật nào mà
nghe được Câu Cú này? Nguyện xin Đức Thế Tôn phân biệt, giải nói để đời vị lai được
nghe biết khắp cả mà được an vui lớn, thoát lìa sự chết đột ngột và dao, gậy, thuốc độc,
nước, lửa, trộm cướp chẳng thể gây hại được”
Đức Phật bảo Xá Lợi Phất rằng: “Vào thời quá khứ Ta ở nơi vô lượng Đức Phật
được nghe Câu Cú này rồi thọ trì đọc tụng liền vượt qua tội của 8 ngàn vạn kiếp sinh
tử. Ta lại nhớ về 80 vạn kiếp trong thời quá khứ có Đức Phật Thế Tôn tên là Nhất
Thiết Thế Gian Thắng đầy đủ mười Hiệu. Đức Phật Thế Tôn ấy vì Ta diễn nói
Chương Cú như trên. Ta liền đếm hơi thở khiến Tâm chẳng tán loạn. Đột nhiên giải
được Âm Ngữ mà tiêu trừ Kiết Sử , được Vô Sinh Pháp Nhẫn, trụ Thủ Lăng Nghiêm
Tam Muội.
說灌頂吉祥陀羅尼而說
呪曰
多姪咃 烏耽毘詈(名住山外鬼)兜 毘詈(名住山窟鬼)耽 (名爛目鬼)波羅耽 (名食殘果鬼
住一切果樹下食殘)捺吒修捺吒(名好偷 鬼)枳跋吒(名殺魚鬼)牟那耶(名出家鬼) 三摩耶(名三昧鬼)
檀提(名捉杖鬼)膩羅枳尸(名好髮女鬼) 羅鳩卑(名住破肌鬼)烏詈(名瓔鬼)欀 詈(名尾鬼)紗訶
说灌顶吉祥陀罗尼而说咒曰。多侄耶 ,乌耽毗詈兜毗詈耽痹波罗耽痹捺吒修 捺吒枳跋吒牟拏耶三摩耶檀提腻罗枳 婆罗鸠卑乌詈欀瞿詈娑婆诃
http://s2.upanh123.com/2017/05/11/cvbbe386.png
( http://www.dharanipitaka.net/2011/20...PuSaXiaoDu.pdf / http://docsplayer.com/22865272-%E5%A...%E5%94%B5.html / https://kinhmatgiao.files.wordpress....07/no-1043.pdf )
Long Mantra
CHHIM BHO CHHIM BHO CHIM CHHIM BHO / AKASHA CHHIM BHO / VAKARA CHHIM BHO / AMAVARA CHHIM BHO / VARA CHHIM BHO / VACHIRA CHHIM BHO / AROGA CHHIM BHO / DHARMA CHHIM BHO / SATEVA CHHIM BHO / SATENI HALA CHHIM BHO / VIVA ROKA SHAVA CHHIM BHO / UVA SHAMA CHHIM BHO / NAYANA CHHIM BHO / PRAJÑA SAMA MONI RATNA CHHIM BHO / KSHANA CHHIM BHO / VISHEMA VARIYA CHHIM BHO / SHASI TALA MAVA CHHIM BHO / VI AH DRASO TAMA HELE / DAM VE YAM VE / CHAKRASE / CHAKRA VASILE / KSHILI PHILE KARAVA / VARA VARITE / HASERE PRARAVE / PARECHARA BHANDHANE / ARADANE / PHANARA / CHA CHI CHA CHA / HILE MILE AKHATA THAGEKHE / THAGAKHI LO / THHARE THHARE MILE MADHE / NANTE KULE MILE / ANG KU CHITABHE / ARAI GYIRE VARA GYIRE / KUTA SHAMAMALE /TONAGYE TONAGYE / TONAGULE / HURU HURU HURU / KULO STO MILE / MORITO / MIRITA / BHANDHATA / KARA KHAM REM / HURU HURU
Short Mantra
OM AH KSITI GARBHA THALENG HUM
具足水火吉祥光明大记明咒总持章句
Nzmo ratna-trayaya namah arya ksitigarbha bodhisatvaya Mahasatvaya mahakarunikaya tadyatha ksobhu ksobhu ksuksobhu akasaksobhu vakaraksobhu ambaraksobhu vailaksobha vajraksobhu alokaksobhu dharmaksobhu satya-maksobhu satyani-haraksobhu Vyava-lokaksava-ksobhu upasamaksobhu nayanaksobha prajna-sammudhi-ranaksobhu ksanaksobhu visivarya-ksobhu sastalava-ksobhu viataso-tamahire dhamesame cakrase cakramashire ksire pire ghrasabalabrate prabhe pracara-vartani garatne para cacacaca hilemile ekatha duhkhe duhkhura-thare thare miremate tate kule milele ankucittavi ari-gire para giriri kutasamale tinge tinge tingule hulu hulu hulu kulustumile mirite mirite bandada hara hile hulu hurulu
地藏菩薩具足水火吉祥光明大記明咒 持章句 （房山石經譯音版）
咒音： 南無 喇特拿得啦牙牙 南無訶 阿里牙 乞司替嘎拉播牙 菩提薩埵乏牙
古音： 囊無 喇怛那 哆囉夜耶 囊無 阿唎耶 乞史底孽婆野 菩提埵薩埵婆耶
Nzmo ratna-trayaya namah arya ksitigarbha bodhisatvaya
咒音： 瑪哈薩埵乏牙 瑪哈嘎魯尼卡牙 打笛牙他
古音： 摩訶薩婆耶 摩訶迦盧尼迦耶 坦尼野他
Mahasatvaya mahakarunikaya tadyatha
咒音： 求晡 求晡 求求晡 阿卡沙求晡 哇卡拉求晡 嗎巴拉求晡 ( ㄅㄨ ) 乏拉求晡
古音： 讖蒱 讖蒱 讖讖蒱 阿迦舍讖蒱 縛羯洛讖蒱 菴跋洛讖蒱 筏羅讖蒱
ksobhu ksobhu ksuksobhu akasaksobhu vakaraksobhu ambaraksobhu vailaksobha
咒音：乏及拉求晡 阿樓卡卡求晡 踏嘛求晡 薩帝牙嘛求晡 薩帝牙尼 哈拉求晡
古音： 伐折洛讖蒱 阿路迦讖蒱 萏摩讖蒱 薩帝摩讖蒱 薩帝昵 訶羅讖蒱
vajraksobhu alokaksobhu dharmaksobhu satya-maksobhu satyani-haraksobhu
咒音：乏耶乏 樓卡卡沙哇 求晡 烏帕薩嘛求晡 那耶那求晡 帕拉迦那 薩母替 拉那求晡
古音： 毘婆 路迦插婆 讖蒱 鄔波睒摩讖蒱 奈野娜讖蒱 缽刺惹 三牟底 刺拏讖蒱
Vyava-lokaksava-ksobhu upasamaksobhu nayanaksobha prajna-sammudhi-ranaksobhu
咒音： 卡沙那求晡 毗西乏黎耶求晡 沙特拉巴求晡 毗阿他搜 踏嘛赫立 達嘛耶咪 洽卡拉西
古音： 剎拏讖蒱 毘濕婆梨夜讖蒱 舍薩多臘婆讖蒱 毘阿荼素 吒莫醯隸 萏謎睒謎 斫羯洛細
ksanaksobhu visivarya-ksobhu sastalava-ksobhu viataso-tamahire dhamesame cakrase
咒音：洽卡拉嗎西利 七西利 匹利 嘎拉沙巴拉玻拉貼 西利撲拉比 帕拉恰哇拉踏尼 嘎拉它尼 帕拉
古音： 斫羯洛沫呬隸 廁隸 諀隸 揭刺婆跋羅伐刺帝 尸隸缽臘薛 缽刺遮囉飯怛泥 曷刺怛泥 播囉
cakramashire ksire pire ghrasabalabrate prabhe pracara-vartani garatne para
咒音：洽洽洽洽 嘻利咪利 醫咖踏 都訶可嘻 都訶窟呼 踏咧踏咧 咪咧嗎爹 搭爹 窟壘 密壘壘
古音：遮遮遮遮 箝隸弭隸 黳羯他 託契 託齲盧 闥隸闥隸 弭隸磨綻 癉綻 矩隸 弭隸隸
cacacaca hilemile ekatha duhkhe duhkhura-thare thare miremate tate kule milele
咒音：阿姆窟七踏毗 阿黎嘎黎 帕拉 及黎 窟搭蝦嗎咧 亭給 亭給 亭古咧 呼魯 呼魯 呼魯
古音： 盎矩之多毘 遏漿祁棃 波囉 祁黎 矩吒苫沫隸 敦祇 敦祇 敦具隸 滸盧 滸盧 滸盧
ankucittavi ari-gire para giriri kutasamale tinge tinge tingule hulu hulu hulu
咒音：窟魯司吐咪咧 彌利爹 彌利爹 辨答答 哈拉 嘻咧 呼魯 呼魯魯。
古音：矩盧窣都弭隸 弭裼第 彌裼綻 叛荼陀 喝羅 箝梨 滸盧 滸魯盧。
kulustumile mirite mirite bandada hara hile hulu hurulu
──────────────── ──────────────── ─────────
（1）kṣimbhu（2）kṣimbhu（3）kṣimkṣi mbhu（4）akaśa-kṣimbhu（5）vakara-kṣimbhu （6）ambāra- kṣimbhu（7）vara-kṣimbhu（8）vajra- kṣimbhu（9）aloka- kṣimbhu （10）dharma- kṣimbhu（11）satema-kṣimbhu（12）sateṇirhala- kṣimbhu（13）vyavalokakṣava- kṣimbhu（14）upawama- kṣimbhu（15）nayana- kṣimbhu（16）prajbasamamutejna- kṣimbhu（17）ksana- kṣimbhu（18）biśevariyā- kṣimbhu（19）śāsatalava- kṣimbhu（20）vyadusuṭa（21）mahele（22） dame（23）śame（24） cakrase（25）cakrāmahile（26）ksile（27）ph ile（28）karbha pravarte（29）hire （30）prarābe（31）pracarā vantāne（32）ratane（33）pāra（34）cacacac a（35） hile（36）mile（37）ekatha（38）thāḥkhe 39）thaḥkhilu（40）thāre（41）thāre （42）mile（43）maḍhen（44）tanḍhen（45 ）kule（46）milele（47）avkucitabi （48）ari（49）giri（50）pāragiri（51）ku ṭaśammale（52）tungi（53）tungi（54 tungūle（55）huru（56）huru（57）huru（58 kulustumile（59）miride（60）miriḍen （61）bhandhuda（62）hara（63）hili（64）h uru（65）huluru
Recitation of the Mantra:
TAYATA MUNI MORE / MUNI GHA BHE / MUNI KI LI DHA YE / MUNI ROGI BA TSA LE / MUNI HALI DE / MUNI GHA ME SHE BHA KHYE / MIRLA BHAG / KHE BHAA LA LA BHAG KHYE / SO RI KIRTA / TOR NA KIR TSA LE / BHA TAG SHA KIR TE / KU KU LA MIR LE / AVA SHYA SA RE / ER HA KI LI BHA / MUNI BHAA THABA SVAHA
Ksitigarbha mantra from Ksitigarbha sadhana composed by Dilgo Khyentse Rinpoche
ཨོཾ་ཀྵིཾ་ཧི་རཱ་ཛ་ ་སྭཱ་ཧཱ། om chim hi rajaya svaha
ཨོཾ་ཀྵི་ཏི་གྷརྦྷ་ཀྵ ཾ་སྭཱ་ཧཱ། om ksitigarbha chim svaha
ཨོཾ་སུཾ་བྷ་ནི་སུཾ བྷ་ནི་ཧ་ར་ཙ་ར། མ་ཧཱ་པཱ་ཤ། མ་རུ་ཏ། ཨ་མོ་གྷ་བཛྲ་སཏྭ་ས ཱ་ཧཱ། om sumbhani sumbhani hara tsara, maha pasha, maruta, amogha vajra sattva svaha
不动佛咒：那莫 那札雅雅 嗡刚嘎讷刚嘎讷若匝讷若匝讷卓札讷 札讷札萨讷札萨讷 札德哈那札德哈那 萨瓦嘎玛巴让m巴 讷美萨瓦萨埵难匝索哈
namo ratna trayaya om kamkani kamkani ro tza ni ro tza ni trotani trotani trasani trasani pratihana pratihana sarva karma param para ni me sarva sattva nan cha svaha
长寿佛咒：嗡 那摩巴嘎瓦得 阿坝热么大 阿耶加那 色波那则大得昨杂呀达它嘎达亚 阿哈得 萨亚桑波达亚 达亚它 嗡 本耶本耶 吗哈本耶 阿坝热 么达本耶 阿坝热 么大本耶 加那桑吧 若巴子得嗡萨瓦桑嘎巴热西达 达玛得 嘎嘎那萨梦嘎得 桑巴瓦 波西得 吗哈那亚 巴热瓦锐索哈
OM NAMO BHAGAWATI APARIMITA ARYUGYAANA SUVINI SIDDHA TE TO RAJAYA / TATHAAGATAYA /
ARHATE SAMYAKSAM BUDDHAAYA/ TATYATA / OM PUNI PUNI MAHA PUNI / APARIMITA PUNYE /
APARIMITA PUNYE/ GYAANA SAMBHA ROPA TI DE / OM SARVA SANSKARA PARISHUDDHA DHARMAATE
GAGANA SAMUNGATE SVABAAWA/ VISHUDHE MAHANAYA PARIWAARE SVAHA /
往生咒：南无阿弥多婆夜 哆他伽多夜 哆地夜他 阿弥利都婆毗 阿弥利哆悉耽婆毗 阿弥利哆毗迦兰帝 阿弥利哆毗迦兰多 伽弥腻 伽伽那枳多迦利娑婆诃
缘起咒（三遍）：嗡 耶达日玛 黑德 抓巴瓦 黑敦 得堪达塔嘎多 哈雅巴达得 堪匝友呢若达诶旺巴德玛哈夏日玛纳 索哈
Om, Ye Dharma Hetu Prabhava Hetun Teschan Tathagato Hey Vadat Teshan Cha Yo Nirodha Evam Vadi Maha Shramanah Ye, Soha!
https://buddhism108.wordpress.com/page/2/
Có với tên gọi Altitude, phiên bản giới hạn của mẫu xe Toyota Land Cruiser Prado sở hữu với rất nhiều trang thiết bị được cho là tiện nghi hơn so với tất cả các phiên bản tiêu chuẩn.
· Cập nhật tin tức lexus rx 350
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[img] http://image.24h.com.vn/upload/2-201...2596695-04.jpg [/img]
Thiết kế với đầu xe rất ấn tượng cùng với bộ lưới tản nhiệt chính là các khe hút gió và thanh ngang dạng đứng lớn có màu đen với đường viền được mạ crôm sáng. Cụm đèn pha LED đã được dạng uốn lượn, tích hợp với đèn xi-nhan cùng với đó là cụm đèn sương mù dạng gương cầu lồi nằm đối xứng hai bên đầu xe trên cản trước khá bắt mắt. Bên trong nội thất của xe vẫn là kiểu vô-lăng dạng 4 chấu thể thao tích hợp các phím chức năng, một số chi tiết trên xe mạ crôm sáng. Khu vực bảng táp-lô thiết kế lại tập trung ở giữa, điều hòa 3 vùng độc lập, màn hình cảm ứng DVD hiển thị trông số kỹ thuật kích thước 8 inch. Các chi tiết đặc biệt có mặt trên chiếc Prado này bao gồm cốp xe phía sau có thể mở được phần kính riêng biệt, giúp tiện lợi hơn trong việc xếp dỡ hành lý không cồng kềnh. Mâm đúc 18 inch, cửa sổ trời mở bằng điện, đèn pha LED tự động, ốp hông mạ chrome, ghế bọc da màu đen, ghế lái chỉnh điện 8 hướng, ghế hành khách chỉnh 4 hướng, hệ thống âm thanh hàng hiệu JBL 14 loa...
第一咒<聞藥王藥上二菩薩名咒>:
amuka mahamuka jvari mahajvari
caksi mahacaksi cansuri mahacansuri
umanti mahaumanti caksi caksi mahacaksi
duti duti mahaduti ayu ayu mahaayu
rucaka maharucaka dasame dasame mahadasame
dhvadu dhvadu mahadhvadu
karunika dhasara svaha
atuksu atuksu madangi padimcchi
cadhi carurati buddhacari karunika svaha
藥上菩薩咒曰 (誦七遍)
難那牟。浮致浮。留浮丘留浮丘。迦 尼迦。螺牟螺牟迦留尼迦。鞞梯鞞梯 迦留尼迦。阿鞞梯他。阿便他阿便他 。迦留尼迦。珊遮羅。莎訶。
第二咒<降煩惱海灌頂陀羅尼>(藥上菩 所說)
nanamo pujabho lubhoksa lubhoksa
karunika lomu lomu
karunika biti biti
karunika abhidita abidha abidha
karunika sancara svaha
( http://www.ucchusma.idv.tw/phpBB2/vi...p?f=29&t=14103 / http://dakuan00.pixnet.net/blog/post...BD%89%E5%AF%AB )
=========
藥王菩薩咒
阿目佉 摩訶 目佉 痤隸 摩訶 痤隸 柁翅
āmukha mahā mukha jvale mahā jvale dakṣi
摩訶 柁翅 嘗求利 摩訶 嘗求利 烏摩致 摩訶
mahā dakṣi jāṅgulī mahā jāṅgulī ūmaṭi mahā
烏摩致 柁翅 柁翅 摩訶 柁翅 兜帝 兜帝 摩訶
ūmaṭi dakṣi dakṣi mahā dakṣi dyote dyote mahā
兜帝 阿榆 阿榆 摩訶 阿榆 樓遮迦 陀賒寐 摩訶
dyote āyuāyu mahā āyu rucaka dhaśāme maha
陀賒寐 多兜 多兜 摩訶 多兜 迦留尼迦
dhaśame tattvo tattvo mahā-tattvo kāruṇika
陀奢羅 莎呵阿竹丘 阿竹丘 摩瞪只 波登雌
dhaśame svāhā. ācakṣu ācakṣu mātaṅgī pataṃge
遮挮 遮樓 迦挮 佛馱 遮犁 迦留尼迦 莎呵
cate cārū gate buddha care kāruṇika svāhā.
爾時藥王菩薩摩訶薩。說是呪已白佛 。世尊如此神呪。過去八十億佛之所 說。於今現
在釋迦牟尼佛。及未來賢劫千佛亦說 呪。佛滅度後若比丘比丘尼優婆塞優 夷。聞此呪
者誦此呪者持此呪者。淨諸業障報障 惱障。速得除滅。於現在身修諸三昧 念念之中見
佛色身。終不忘失阿耨多羅三藐三菩 心。若夜叉若富單那。若羅剎若鳩槃 。若吉遮若
毘舍闍。噉人精氣一切惡鬼。能侵害 無有是處。命欲終時。十方諸佛皆悉 迎。隨意往
生他方淨國。
http://lui54288.pixnet.net/blog/post...96%A9%E5%92%92
Thousand-Handed and Thousand-Eyed
Avalokitesvara Bodhisattva's Vast, Perfect, Unimpeded,
Great-Compassionate Heart Dharani Sutra
(Tripitaka No. 1060)
(* Avalokitesvara Bodhisattva is also known as: Contemplator of the World's Sounds/Guan Shi Yin/Guan Zi Zai Bodhisattva)
Translated during the Tang Dynasty by Shramana Bhagavat-dharma from west India.
http://tibetanaltar.blogspot.com/201...ani-sutra.html
https://www.youtube.com/watch?v=bv5qUy2SRRw
藥師灌頂真言 (心靈直誦版)
http://s2.upanh123.com/2017/05/11/Untitledc570d.png
https://static.wixstatic.com/media/d...c52ba9e66.webp
https://static.wixstatic.com/media/d...5b4567d15.webp
【 四臂準提佛母誦修簡軌 】（上）
二零一五年七月六日夜 香港
（鄙人這次先將修法儀軌寫出來，在 下）篇，將就此法作進一步闡釋，敬 垂注）
《四臂準提佛母誦修簡軌》
不肖三密佛子啤嘛榮遷埵智（蓮花尊 金剛）
依師承訣竅敬謹撰造
（一）淸淨端嚴身心，準備修法
誦三字明咒7/14/21遍，加持自身，
修法處所及供品（若有）
嗡，鴉，吽
Om, ah, hum
（二）將右手大拇指屈入掌中，至右 無名指末節，
然後握拳，此乃金剛拳印（道教稱[握固印]）
誦文殊菩薩護身咒七遍
嗡，司廉（两字連音讀），吽
Om, silim, Hum
接着以金剛拳印觸碰額頭，喉嚨，心 ，右肩，
左肩（依此順序），然後在額頭將手 散開
（三）合掌至誠念誦如下：
那摩十方三世常住一切上師三寶
（三稱，亦即念三遍，下同）
那摩根本佛普賢王如來（三稱）
那摩七倶胝佛母大聖準提王菩薩摩訶
（三稱，[倶胝]讀[區止]，[訶]讀[呵]）
那摩龍樹菩蕯摩訶蕯（一稱）
那摩蓮花龍尊黄公念祖金剛上師（一 ）
那摩具恩傳法南公懷謹金剛上師（一 ）
那摩具恩傳法尊師上首下愚大和尚（ 稱，[尚]讀[上]）
我與無餘眾有情，直證菩提永皈依
仰懇時刻垂護念，自覺覺他祈加持（ 遍）
願一切眾生具足樂及樂因，是慈無量
願一切眾生遠離苦及苦因，是悲無量
願一切眾生永住無苦安樂，是喜無量
願一切眾生棄愛憎住平等，是捨無量 三遍）
（四）雙手結準提佛母根本印，結法 ：
[雙手無名指與尾指内叉入掌内，豎两 指，指頭相亙觸合，两大拇指併攏齊 ，左右两食指各按左右两中指第一節 ，印置胸前]（請參考手印圖）
手印結妥，隨作以下觀想：
A. 首先觀想自己身處萬里無雲晴空之中
B. 接着觀想四臂準提佛母安住在您對面 空上方，
祂的形姿是（參考本儀軌所附法相）
身白色，一頭四臂（註一），中間二 安於膝上，結法界定印捧持満載無死 壽甘露之缽，另一左手拈持蓮花，上 有般若經篋，另一右手下垂作施願印 祂貌若十六 歲妙齡少女，現端嚴愉悅之相，足結 剛跏趺坐（[跏趺]讀[加扶]，即雙盤之打坐姿也）于蓮花上，身 天衣，佩帶種種瓔珞（讀[嬰落]）珍寶嚴飾自身
（註一：《佛説七俱胝佛母準提大明 羅尼經》云：[若求四無量（心，亦即[慈，悲，喜，捨]），當觀四臂]）
C. 然後觀想祂中間二手所捧持満載無死 壽甘露之缽，其内之無死長壽甘露化 一道極為強烈的大白光，光由您頂門 而入，不斷地灌注自己，令到自己一 惡業罪障， 疾病魔崇，痛苦煩惱，負面情緒，災 劫煞等皆化為黒氣，從全身的毛細孔 出體外，在大氣中蒸發消失，您遂渾 身通透淨徹，心得安樂自在
（五）當以上種種您都觀想無誤後， 可將手印在額頭散開，接着去數念珠 持誦四臂準提佛母長咒或四臂準提佛 母心咒108遍或以上（有時間能多念更 ，但，最少念108遍，下列四咒皆同， 一持誦則可）
A.梵文四臂準提佛母長咒
那嘛霎勃打喃（ [勃打]二字連音讀出），森吔森勃打，哥啲 ，打啲吔他，嗡，渣咧祖咧，準爹， 娃哈（[司娃]两字連念），嗡，波隆（ [波隆]二字連音讀出）
Nama Sa buda nam, sumya sum
buda, goh di nam, dadi yata, Om, Jaleh, Juleh, Jun deh, siwa ha, Om, bo loan
B. 藏文四臂準提佛母長咒
那嘛霎巴打喃（ [巴打]二字連音讀出），森吔森勃打，哥之 ，爹吔他，嗡，渣咧祖咧，準爹，梭 ，嗡，中
Nama Sa bada nam, sumya sum
buda, goh ji nam, deh ya ta, Om,
Jaleh, Juleh, Jun deh, sho ha,
Om, jung
C. 梵文四臂準提佛母心咒
嗡，渣咧祖咧，準爹，司娃哈（[司娃]两字連念），嗡，波隆（ [波隆]二字連音讀出）
Om, Jaleh, Juleh, Jun deh, siwa ha, Om, bo loan
D. 藏文四臂準提佛母心咒
嗡，渣咧祖咧，準爹，梭哈，嗡，中
Om,Jaleh, Juleh, Jun deh, sho ha, Om, jung
【四臂準提佛母心咒（或長咒）】咒 下載
（六）讚願偈（三中擇一，合掌念一 ）
A.
大聖準提尊，哀愍於世間
成就諸悉地，我今稽首禮
（[愍]讀[敏]，[悉]讀[色]，[稽]讀[溪]）
B.
準提功德聚，寂靜心常誦
一切諸大難，無能侵是人
天上及人間，受福如佛等
遇此如意珠，定獲無等等
C.
稽首皈依蘇悉帝，頭面頂禮七倶胝
我今稱讚大準提，唯願慈悲垂加護
（七）合掌迴向（以下言辭供大家參 ）
弟子（自己姓名或法名）謹以此持誦 臂準提佛母心咒（或長咒）之殊妙功 ，至誠專伸迴向
祈願那摩大準提佛母智光注照，悲願 受，令弟子（自己姓名或法名）消宿 業，增諸福慧，身心康健，息災除障 ，圓成善根，道心不退，現眷安樂， 亡超昇，願我與一切眾生，悉皆能顯 性中之四無量心，速疾共證真常大樂
（後可再加自己個人之祈願）
至此修法圓滿，吉祥如意
【鄭重補充説明】
（1）此[四臂準提佛母修誦簡軌]中之手印，觀想與[上師降魔咒]，乃殊勝不共傳承，倘非皈依弟子， 不輕授，今姑大開方便，望盼大家勿 等閒
（2）此儀軌看似簡單，不若藏密東密 軌之繁廣，但，實際上却是[麻雀雖小，五臟俱全]，大家修之以恒，自能心領神會
（3）手印若在平常非修法場合，千萬 要隨便亂結，形同兒戲，又，所有手 印切記必須在額頭散開，因為所有手 在散開時會有光放出，若不在額頭散 ，其放出 之光便會傷害那些[無形眾生]（是故東密，唐密之修行人在結手印 ，會以淨布或袈裟遮蓋，我們不必如 ，但請務必慎重，如法行持）
又，結手印前應洗淨雙手
（4）通常若要能充分發揮咒力，需起 持誦滿一[洛叉]（即十萬遍，越多越好），但，倘能 懷無偽之深信切願，即使未滿遍數， 必得蒙加持。
（5）修持此法，除了可供奉祂的法相 聖像外，亦可以[準提鏡]設壇。所謂的[準提鏡]乃是如此：一面是光身，其圓邊刻上 提長咒之蘭扎體梵字，而另一面則是 法相之背面（反面），其圓邊刻上準 提長咒之漢字。（注意：現時坊間流 的一些準提鏡（多為台灣製造，且索 不菲）將祂的法相造成正面，此乃錯 誤！並不如法！
何以言此？由於持咒時乃是向着光身 白之鏡面念誦，因此，鏡背祂的法相 須造成背面（反面），這才能面對持 咒者。當持咒者修法達至相應之際， 光身空白之那一邊鏡面就會現出準提 母來，那麼，也許大家就會問：[我們怎樣去分辨在[鏡壇]中顯現的準提佛母，究竟是真還是假 ]，此時大家就要念[上師降魔咒]三遍以察其真偽：[嗡，哈哩啲, 加]（Om, Haridi, Ga）,如果祂是真的佛母，就會顯現得 清楚，若是魔來偽裝，便會隨即隱沒 此咒亦適用在修持其他法門時用以辨 識。）
若請不到[準提鏡]也不要緊，可用一面未曾用過的新淨 鏡作[鏡壇]亦可，在請到[準提鏡]或新淨圓鏡後，選擇每個月農曆十五 的晩上，在鏡前供水燒香，雙手結準 佛母根本印，持誦準提佛母長咒或心 咒108遍，這就是[準提鏡壇]的[開光加持法]。
此後要以淨布包好，蓋住或以布袋盛 [鏡壇]，修法時取出[鏡壇]放在自己面前，供水燒香，結印持咒 法，修法完畢便要將此[鏡壇]以淨布包好，蓋住或收藏好，不要被 人看見（若是被人看見，則在[鏡壇]上觀想有一個藍色梵字[冧]（Ram, 請參考本儀軌所附種子字），方免過 ），依止此鏡為壇城而精進修持，必 成就。
（6）若未誦滿真言108遍，不要做其他 情或與人交談，若不得已有緊急事需 處理，或要與人交談，應先觀想在自 舌頭上有一個紅色梵字[冧]（Ram, 請參考本儀軌所附種子字），然後才 辦事談話，方免[修法中斷]之過失（此訣竅亦適用在修持其他法 ）
（7）手印圖和咒音已備妥，歡迎需要 同道或朋友以臉書私訊（PM）向鄙人 要
（儀軌終）
https://www.mercyandwisdom.com/blank-209
华严经陀罗尼
(莲池大师《诸经日诵》所收)
此咒于莲池大师之《诸经日诵》已收 ，并作为修行功课之一，然汉本所载 咒颇有出入，经参考藏传密咒，寻回 本咒原貌。
此陀罗尼是普贤如来所说。经云 「若人诵此一遍，准诵龙藏中《华严 》上中下三本一遍」。何况常持。若 能满十万遍，其人敏悟精微，洞彻一 教藏，至于福聚转障不可具说。普贤 如来（非普贤菩萨）为密教阿达尔玛 佛（ati-buddha），乃金刚乘最极究竟，无上殊 法教的宣演教主，由此可知华严法教 密宗红教大圆满法皆为理趣不二、殊 途同归的成佛大法，愿行者珍视实修 。─出自《大正藏》第十九册页709下
No. 1021
华严经心陀罗尼
唵枳那枳那怛他伽头踟婆陛珊隐底婆 底乌陀慕陀迷唵萨陛梯萨嚩(二合)诃
此陀罗尼是普贤如来说。于阗国三藏 叉难陀译
别有本经云。若人诵此一遍。准诵龙 中华严经上中下三本一遍。何况常持 若能满十万遍者。其人敏悟精微。洞 彻一切教藏。至于福聚转障不可具说
上元县高公寺摩诃衍和尚授
普贤菩萨身陀罗尼
──咒文出自《房山石经·释教最上乘 秘密藏陀罗尼集》第二十八册页82上。
楞严咒咒心、手印和种子字 此博文包含图片 (2012-08-19 12:00:42)转载▼
标签： 杂谈
咒题
大 佛 頂 如 來 放 光 悉 怛 多 砵 怛 羅 陀 羅 尼
Namas Tathagatosnisam Sitatapatram Aparajitam Pratyangiram Dharani
南无 打他嘎斗西尼善 西达达八达然 阿巴拉吉当 布拉地央吉然 达拉尼
（ 皈依 如来顶髻 白伞盖 无敌的 善能降服的 神咒）
解释：
Namos 皈依，
Tathagadosinisam=dathagada+usinisam=如来+顶髻
Sitatapatram 白伞盖，
Aparajitam 无敌，无能胜的，
Pratyangiram善能降服的。yanggiram也是就 “楞严”，坚固，能降服的。
咒题意义：皈依 如来顶髻 白伞盖 无敌 善降服 的神咒。
功德简介：
此咒是释迦牟尼佛说的。诚心念 咒，会有佛、菩萨、护法神前来保佑 持诵此楞严咒者，火不能烧，水不能 淹，所有恶鬼、邪魔及其一切毒虫、 物，皆不能侵害。尚能消除淫欲心及 多业障，以至于获得出世功德。—— 摘自《朝暮课诵白话解释》等等资料
大佛顶·首楞严：是佛经名，现在 简称《楞严经》（全称为《大佛顶如 密因修证了义诸菩萨万行首楞严经》 。《大佛顶首楞严神咒》就出自《楞 严经》中。因此咒语，力量大、效验 ，故而称之为神咒。要远离一切魔事 必诚心读诵此神咒。佛曾经用此神咒 派文殊菩萨解救阿难。
宣化上人曾在《大佛顶首楞严经 释》说：“在佛教里，所有的经典， 很重要，但是楞严经更为重要。凡是 有楞严经所在的地方，就是正法住世 楞严经没有了，就是末法现前。楞严 是佛的真身，楞严经是佛的舍利，楞 严经是佛的塔庙。所有的佛教徒，必 拿出力量，拿出血汗来拥护这部楞严 。”楞严咒乃《楞严经》之主体，没 有楞严咒的因缘就没有《楞严经》。 严咒是咒中之王，亦是咒中最长者， 个咒关系整个佛教的兴衰。世界上只 要有人持诵楞严咒，就是正法存在！
楞严咒是无比殊胜的，所以恭敬 最为重要，念诵楞严大咒时，天上地 过路鬼神等，听到后皆会驻足恭敬聆 听，直到念诵完毕才敢通过，所以念 者务必要诚敬，以免引起鬼神嗔怒。 诵前要净手漱口，忌食葱蒜荤腥。念 时要心念耳闻，相继不断。既不考虑 语是何意，亦不理会妄念纷扰，要通 放下，只把此心，此语（此身），此 耳完全投入这咒语的念诵中。
咒心
1. Maha Sitatapatram 妈哈 西达达 八达然
解释：
maha 音译为摩诃moho，大，广大的意思。
Sitatapatram 白伞盖。
楞严咒咒心、手印和种子字
罗马拼音：
Om, anale anale vishade vishade, vira vajra dhare, bandha bandhani,vajra pani, phatu hum trum,phatu svaha.
汉字拼音：（不用音调，直接读拼音
Ong, a-na-lei a-na-lei wei-sha-dei wei-sha-dei, wei-ra wa-zu-ra da-rei, ban-da ban-da-ni,wa-zu-ra ba-ni, pa-te hong du-rong, pa-te sua-ha
嗡，阿纳类 阿纳类 微沙地 微沙地 微拉 瓦住拉 达类，班达 班达 班达尼，瓦住拉 巴尼， 怕特 吽 怕特 刷哈。
(梵语的e接近于短ei和i，p是浊音接近 b，ph是清音接近于p，t是浊音接近于d sh接近于英语中的sh。）
解释：
Dadyata
打地压他 （说咒曰）
om
嗡（读ong，咒语开头）
anale
阿那类（在火中，圣火）
vishade
微沙地 （在光中，发光）
vira vajra dhare
微拉 瓦住拉 达类 （无畏 金刚 法）
banda bandani
班达 班达尼（结界，结界吧）
vajra pani phat
瓦住拉 巴尼 帕的 （金刚 手 摧毁吧）
hum trum phat
轰 主荣 帕的 （力量，佛种，摧毁吧）
svaha
刷哈 （吉祥成就）
1. Dadyata打地压他（说咒曰）,表示后面的 是咒语。
2. Om. 嗡（读ong）,咒语开头。
3. Svaha 刷哈,咒语结尾。或者念 suoha 梭哈。
4. Vajra 瓦主拉，金刚。
Vajra dhare 金刚法
Vajra pani 金刚手
5. vira 无畏，遍虚空
6. banda, 班达，结界. Bandani 班达你, 结界
7. trum 度龙，楞严咒咒心种子，力量源泉。
8. Pat 帕特,破除摧毁。
其中：vajra pani 即是金刚手，也就是金刚力士，金刚 埵 vajra sattva。vajra dhare 同类于vajra dharma 金刚法，即观音大悲咒咒心 和 vajra dhartu 大日如来咒心。
金刚部心咒
1. 金刚手菩萨的心咒：
om, vajra pani hum. 嗡， 瓦住拉 巴尼 吽。
拼音：ong, wa-zu-ra ba-ni, hong.
2. 金刚萨埵心咒：
om, vajra sattva hum 嗡， 瓦住拉 沙多 吽。
拼音：ong, wa-zu-ra sa-dua, hong.
3. 观音菩萨大悲咒咒心为：
om, vajra dharma hrih 嗡，瓦住拉 达妈 嘿利。
拼音：ong, wa-zu-ra da-ma, hi-li。
4. 大日如来心咒：
om, vajra dhartu vam 嗡，瓦住拉 大度 旺。
拼音：ong, wa-zu-ra da-du, wang。
金刚萨埵vajra-sattva。Vajra为金刚，sattva为勇猛大士。 也就是“金刚力士”。
Vajrasattva汉译金刚萨埵,是佛教典籍中 普贤菩萨同体异名的圣尊。
金刚手vajra pani。Vajra 金刚 pani 手。金刚手菩萨，梵文Vajra-pani。因手执金刚杵，常侍卫于佛，故 之为金刚手菩萨，具有除恶降魔的广 大神力。
Vajrasattva，又云金刚手，秘密主。又云 普贤。是真言宗八祖中之第二祖。大 如来为第一，此萨埵为第二。梵名缚 啰萨怛缚摩诃萨怛缚。译名执金刚， 持金刚，金刚手，金刚手秘密王，金 萨埵，金刚手菩萨摩诃萨，金刚手萨 摩诃萨埵等。萨埵者有情之义，勇猛 之义，总言勇猛之大士。此萨埵与普 菩萨同体异名的圣尊。
手印
楞严咒咒心、手印和种子字
咒心种子字
楞严咒咒心、手印和种子字
Trum 为楞严咒的一字咒心种子。
读音：du-rong 度隆, 俗称(度鲁庸) 三字切音du-lu-yong=d+l+ong=dlong 也即是 durong=drum 度隆。Trum中t是浊音，不是清音，接近 于汉语的d。r跟汉语l接近。所以汉语 “du-long”度隆。
http://blog.sina.com.cn/s/blog_adf6f65b010155jf.html
真言
na maH sa ma nta bu ddhA nAM hrUM vi ki ra Na paM co u SNISa svA hA
正念诵oM a mR ta te je va ti svA hA用此咒
na mo ra tna tra yA ya na mo kiM vi ra va gi ra mi ga raa nda ra ma Ni ra su raM ra i ndra bha ya ra ma ku ra cindra sau tu ra vi gha ra na mo bhi Sa jya ku ru bhai tU ra yapra bha ra ja ya ta dya thA oM bhi Se je bhi Se je bhi Sa jasa mo rga te svA hA
No.2489
秘钞目录
第一（阿閦 宝生 阿弥陀 迦药师(付七佛药师) 佛眼释）
第二（大佛顶 金轮 尊胜(付如法尊胜)）
第三（光明真言 后七日(付加持香水)）
第四（孔雀经 仁王经）
第五（请两经）
第六（法花经 理趣经）
第七（六字）
第八（圣观音 千手 马头 十一面 准胝 如意轮 不空罥索 白衣 叶衣 大势至）
第九（延命 普贤延命 五秘密 五大虚空藏）
第十（虚空藏(付救闻持)）
第十一（普贤 文殊 五字 八字 弥勒 大胜金刚 随求 地藏）
第十二（转法轮）
第十三（不动(付安镇) 降三世 军荼利 大威德 金刚夜叉 乌瑟沙摩 金刚童子）
第十四（驮都）
第十五（太元）
第十六（天等通用次第 毗沙门 吉祥天 焰魔天 水天 地天）
第十七（圣天 十二天 诃利帝童子经）
第十八（北斗）
秘钞卷第一
阿閦 宝生
阿弥陀 释迦
药师（付七佛药师） 佛眼
阿閦法
oM a mR to ddha bha hUM pha TU
又印（此印出十一面轨中）
二手虚心合掌。二无名指深相交 屈二头指。押二无名指甲令屈之。即 二头指。押二中指上节。相并二小指 。入掌内直立。二大指同并立。与二 指相合
智证传云。头指之头通合著之。 指并竖。与中指相云二寸许。马头口 。二小指外竖合也
面所书之印。自宗之习也。智证 相违。自宗之说。二小指入掌内立之 智证说二小指不入掌内。只立合也。 又自宗传。二大指与二小指相合。智 流。二大指与二中指二寸许去。仰立 指。与大指之间马头口观。两说此等 令相违也。虽为他门事。智证传义趣 尤相叶欤。然者至于此印。可付此说 ”
真言
唵阿密里（二合）睹（引）纳婆 二合）缚々々々吽发吒娑嚩（二合）
正念诵（小咒oM a mR toddha bha hUM pha TU）
字轮观。石山别有之
散念诵（佛眼。大日。无量寿。 尊二种。正观音。千手。十一面。准 。如意轮。白衣。大威德。大金刚○ 一字）
伴僧咒小咒oM a mR to ddha bha hUM pha TU
御加持咒（同用小咒如常）
劝请
马头观音大悲尊莲花部中诸圣众
发愿
马头明王莲指部中々々々々
礼佛
南无a rya ha ya zrI vaH（三遍）
赞四智赞
护摩（就息灾修之或调伏）
息灾调伏之间。常就息灾行之
部主段（以正观音为部主）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（三十七尊请之）
世天段
支度
卷数
十一面法
种子ka
三昧耶形军持
道场观
楼阁中有大曼荼罗。上有八叶莲 。其上有圆净月轮。上有ka字。变成 持。军持变成十一面观自在菩萨。身 肉色。具四臂十一面。当前三面寂静 相。左边三面威怒相。右边三面利牙 现相。后一面笑怒容。最上面如来相 各头冠中皆有化佛。右第一手把念珠 。第二手施无畏。左第一手持莲花。 二手执军持。种种璎珞庄严其身。无 圣众前后围绕
十一面之说说不同也。十一面经 本面。十一面见。千光眼经。本面之 有十一面（云云）今说依十一面经也
印真言
根本印
金刚合掌置顶上。成本尊身（口 曰。以印置顶上。成十一面。十指与 者面相具成十一面云云）
真言
oM ta dya thA oM da ra da ra dhi ri dhi ri dhu rU dhurU i te va te za le za le pra za le pra za le ku sume ku su ma va le i ri vi ri ci ri ci ri ti ja ra mapa na ya pa ra ma zu thA sa tva ma hA kA rU ni ka svAhA
略时用小咒（以前大咒之奥为之 咒）
oM ma hA ka ru ni ka svA hA。是大咒之奥也。今小咒用之。此真 言印金刚合掌也。与大咒印更无相违 但本尊加持等。此大小咒并令用事无 。打任金刚合掌印大咒可用也。而令 略之时。大咒奥许。金刚合掌印结可 之。其时大咒不用之
oM ma hA ka ru ni ka svA hA
又印
八叶印（如常）
问。十一面所用之八叶印。如千 法。印上不观宝珠欤答。
十一面法不可然千手显四十手之 物有诸愿成辨之表示。仍彼四十手之 物。总宝珠三形习。然印观宝珠也。 十一面无如此之义。何可观宝珠哉
真言
oM lo ke zva rA hrIH
私曰。此咒未见说所。但智证在 记出之
正念诵（大咒奥咒oM ma hAka ru ni ka svA hA）
无名抄云。阿噜力迦娑缚贺。此 言用正念诵。秘传也。凡此真言功能 胜也。仍多通用观音法欤。阿𣋼力 云。此真言是一切莲花部心也（云云
散念诵（佛眼。大日。无量寿。 尊。正观音。千手。马头。准胝。如 轮。白衣。大金刚○一字）
伴僧咒（大咒或大咒奥咒）
御加持咒（大咒或咒奥咒）
劝请
大圣慈悲十一面莲花部中々々々
发愿
十一面尊莲花部中诸々々々
礼佛
南无a rya e ka da za mu kha（三遍）
赞先四智赞
次本尊赞
唵钵纳么（二合）罗誐涅（宁逸 ）摩■迦（引）么罗誐母答𤚥（二合 ）卢迦曩他满驮铭萨嚩秫驮悉地者
御修法后供养。本尊赞不可出声 密密可唱之
护摩（就息灾修之）
部主段（以正观音为部主）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒（大咒奥咒）
加持物咒
诸尊段（三十七尊请之）
世天段
支度
卷数
准胝法
种手vu
三昧耶形贤瓶
种子三形事
无名抄云。小野僧正云。种手vu。 三形三古。名甲胄。大师御笔记。种 vu。三贤瓶（金云）。五古小野
以准胝名观音事。证据可寻之。 见无名抄
金云。师主云。六字章句荼罗尼 观音经所说也。依止观。六字即是六 音之释。是举皆六观音（云云）小野 僧正。取淮胝不取不空罥索。可仰此 （云云）八家秘录。以准胝不出观音 （云云）
道场观
观大海中有hrIH字。成大莲花。难 拔难陀二龙王。共扶莲花茎。莲花上 有vu字。变成贤瓶。变成七俱胝佛母尊 。身黄白色。种种庄严其身。其像周 光明光焰。白螺为钏。具十八臂。面 有三目。上二手作说法相。右第二手 施无畏。第三手把剑。第四手把数珠 第五把微惹布逻迦果。第六把钺斧。 七把钩。第八跋折罗。第九把宝鬘。 左第二把如意宝幢。第三把莲花。第 把澡罐。第五索。第六把轮。第七螺 第八贤瓶。第九般若夹坐赤莲花。八 供四摄诸大菩萨。二净居天前后围绕
私云。金刚智轨云。两臂四臂六 八臂十臂十八臂三十臂三十二臂八十 臂。各可随所求（云云）
形像事
金云。
二臂（经第二）四臂（十五卷） 面六臂（八卷）三面十臂（十三卷） 八臂（二十卷）十一面三十臂（十二 卷）此尊打任。可用十八臂像欤
印
二手内缚。立合二中指。屈二头 。附二中指上节。开二大指。附二头 之侧
真言
na mo sa pta nAM sa mya ksaM bu ddhA ku Ti nAM ta dya thAoM za le zu le zu ddhe svA hA
金云。私印。外五古（云云）
无名抄云。石山内供记云。弘法 师御传云。准胝根本印&circle;三古印 云云）取意
此真言打任加归命句可诵之。护 供物ニ略思时。除归命oM za le zu lezu ddhe svA hA许用也
又印
二手外缚。二头指立合。二大指 立印五处真言
oM ka ma re vi ma re zu ddhe svA hA
正念诵（oM za le zu le zu ddhe svA hA用此真言归命句异之）
字轮观石山别用之。金a等
散念诵（佛眼。大日。释迦。本 。不动。乌瑟沙摩。炎摩天。大金刚 。一字）
散念诵令用真言等事
满释迦真言事
不动明王。是释迦化身。此尊又 迦化身也。故用此尊欤。师说颇不分 。此条强不可用事也（云云）
满乌涩沙摩真言事
此法之结界之明王见。仍用也
满炎摩天真言事
持此法之人。敕炎摩王。延二十 年之寿（文）依其意满此咒欤。此事 独部法
伴僧咒（大咒（(朱)）加归命句
御加持咒（大咒（朱）加归命句
劝请
准胝佛母大萨埵如来部中诸圣众
发愿
准胝佛母如来部中诸尊圣众
礼佛
南无a rya bu ddhA bha ga va ti（三遍）
赞（四智赞。仪轨有赞不用之）
护摩（就息灾修之）
部主段（以释迦为部主）
本尊段
自加持印明
召请印明
拨遣屯明
诸供物咒（大咒奥院oM zale zu le zu ddhe svA hA）
加持物咒
诸尊段（三十七尊请之）
世天段
支度
卷数
牛黄加持事
以牛黄磨水以准胝真言。一百八 加持之。涂脐已下（脐已下者产门也
真言
na mo sa tta nAM saM mya ksaM bu ddhA ku Ti nAM ta dya thA oM（产生安稳无诸灾难）za le zu le zu ddhe svA hA（(朱)加持之时真言之内读加此词也
以前作法虽传之。未见本说。圣 僧正。村上御降诞之时行之。近又醍 胜觉行之欤
问。无修法者不可成此法欤答。 不可依修法。是别作法也。此事许行 。如法成其产期可行之。凡者此作法 全无风情。只磨牛黄。以准胝真言加 之。咒师以牛黄与产人。令磨产门也 但故实莲僧都颇不被甘心（云云）
如意轮法
种子hrIH（trAHtrAH(朱)）一月轮一莲 花上观此三字。三字即本尊种子也。 三字合成莲花轮宝）
三摩耶形金刚宝莲
口传曰。青莲花上宝幢。宝幢上 莲花赤莲花上八辐轮。轮上如意宝珠 以之为三形。秘密也）
三昧耶形事
金云。师主深秘云。红莲花上。 真多摩尼宝（云云）不空轨云。月上 叶莲花上有如意宝珠。如红颇利色。 赫赫光明。至无量世界。于光明中。 自身本尊像（云云）
无名抄（云云）
如意轮三形。红莲之上置真多摩 宝也
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此尊宝部莲花部共通给。trAH字宝 也。hrIH字莲花部也。又按光明山者 补陀落山也。彼山树花。常有光明表 悲。南印度之南有此山（云云）
道场观
前有aH字。变成宝楼阁。其内有坛 场。四面皆有阶道。宝树行列。皆垂 珞罗网。其坛场上有hrIH字。变成红莲 花台。其上有a字。变成满月轮。上有h rIH字。其左右亦有trAH trAH。其三字变为金刚宝莲（口决如前 即变成本尊。六臂身色金色。顶髻宝 庄严冠。坐自在王。住说法相。身流 光明。项背圆光。右第一手思惟。第 持如意宝。第三持念珠。左第一手按 光明山。第二持莲花。第三手持轮。 臂广博体。能游于六道。以大悲方便 断诸有情苦。八大观音。及莲花部无 量眷属。前后围绕
私曰。二臂·四臂·六臂·十臂·十 二臂（见经）
印真言
根本印（(朱)此印作显三昧耶形也 。二中者莲花。二无名二小者幢。二 者宝珠也）
二手虚心合掌当心。二中指圆立 如莲形。二头指蹙中节如意形。结此 印心额喉顶
真言
na mo ra tna tra yA ya na maH a ryA va lo ki te zva ra yabo dhi sa tva ya ma hA sa tvA ya ma hA kA ru Ni kA ya tadya thA oM ca kra va rtti ci nta ma Ni ma hA pA dme ru ru tiSTa jva la a ka rSa ya hUM pha TU svA hA
金云。师主口传。秘印云。八叶 花印之上观宝珠（云云）真言心咒用 （云云）
心印
如前根本印。但二无名指二小指 缚（(朱)
加持四处）
真言
oM pa dma ci ntA ma Ni jva la hUM
心中心印
二手外缚。立合二头指。蹙中节 宝形。二大指并立。二无名指立合。 小指以右押左交立（(朱)加持四处）
真言
oM va ra da pa dme hUM
正念诵（心咒oM pa dma ci ntAma Ni jva la hUM）
字轮观。石山别有之。金云。a等
散念诵（佛眼。大日。无量寿。 尊。正观音。千手。马头。十一面。 胝。白衣。诃利帝。大金刚○。一字 ）
伴僧咒（大咒）
御加持咒（大咒）
劝请
大圣如意轮观世音莲花部中々々
发愿
如意轮观音莲花部中
礼佛
南无a rya ci ntA ma Ni bo dhi sa tva ma hA sa tva（三遍）
赞先四智赞（如常）
次本尊赞
迦（上）莽攞慕佉（上一）迦莽 虏（引）左曩（二）迦（上）莽攞（ ）萨曩（平三）迦莽攞诃萨跢（二合 四）迦莽攞（引）娑吽慕𩕳（五）迦 上）莽攞迦（上）莽攞糁婆（上） （六）萨迦（上）罗莽攞讫洒（二合 ）攞娜（七）纳𤚥斯都（二合去声 ）底
本尊赞御修法后供养。密密唱之 可出声
护摩（就敬爱修之。或息灾。或 益常就息灾可行之。但敬爱增益随时 行之）
部主段
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（三十七尊请之）
世天段
支度
卷数
不空罥索法
种子mo。或sa
三摩耶形罥索。或莲花
道场观
观想。楼阁中有八叶大莲花台。 台上有月轮。月轮中有mo字（或sa）变 成罥索（或莲花）罥索变成不空罥索 世音菩萨。首戴花冠。冠中有阿弥陀 。三面四臂。通身肉色。右手持念珠 。次手持宝瓶。左手持莲花。次手持 索。以鹿皮为袈裟。以七宝为衣服。 璎珞环钏。种种庄严。坐赤莲花。放 大光明。莲花部诸尊。乃至无量仙众 后围绕
金云。八臂像通用
玄奘译经云。画作观自在菩萨。 大自在天。经一流志云。如法图一不 罥索观世音菩萨。如大自在天
十一面经疏云（淄）不空罥索经 。是观自在菩萨乃现八手而被鹿皮。 云。
千手千眼大自在王十一面观自在 萨。此菩萨或现大自在天身故现此身 （云云）
师说云。宝志和尚现不空罥索身 八臂。南圆堂像亦尔也。近代世间所 作皆八臂。宝志迁化时。六观音身可 见彼传（云云）
观世音菩萨。说不空罥索神咒之 。
现此形故名不空罥索观音也（云 ）经云。身无众病。安稳快乐。一切 鬼一切怨家。速灭不来。厌魅咒咀不 着身。诸善神常随卫护。福寿增长。 作皆成（云云）
南圆堂样本（在别）但一面三目 臂。先一手当心莲合欤。左手索右手 拂。次左<figure/>右锡杖。次左下施无畏欤。本或军右 持也。愿欤。又次一面四臂。第一二 手说法。次左索。次右军持也。次又 面六臂。左第一莲花。第二索。第三 叉戟。右第一瓶。第二施无畏。第三 扬手也。又秘本在别已上
石山云。或不着鹿皮
形像。金云。
二臂（经第二）四臂（十五卷） 面六臂（八卷）三面十臂（十三卷） 八臂（二十卷）十一面三十臂（十三 卷）
印真言
根本印
二手莲花合掌。二头指二大指外 。以右大指入左头指大指之缚间
真言
oM a mo gha pa dma pa za kro dha ka rSa ya pra ve za yama hA pa zu pa ti ya ma va ru Na ku ve ra vra hma ve Sadha ra pa dma ku la sa ma yaM hUM hUM（(朱)此真言出千手仪轨）
又印真言（于印者不改前根本印
oM pa dma dha ra a mo gha ja rtha Ne zo ra svA hA（(朱)
此真言出三十卷经第二）
又印（八叶印是师传也）
真言
oM a mo gha pra ti ha ta hUM pha TU（(朱)此真言出自在王咒经上卷）
又印大独钴印（（(朱)如不动印）
二手内缚。立合二头指。以二大 。押二无名指甲上
真言（不空奋怒王真言）
唵矩噜陀（上）罗惹（二）摩诃 去）慕伽（上三）歌那々々萨缚讷瑟 （上）吽（五）
随作事业成就咒（此真言无印）
oM a mo gha vi ja ya hUM pha TU
正念诵（三十卷经第二真言oM pa dma dhara a mo gha ja ya Ne su ru字轮观。石山别有之。金云a等
散念诵（佛眼。大日。本尊真言 圣观音。千手。马头。十一面。如意 。不空奋怒王。大金刚轮。一字）
问。散念诵准胝真言无之欤答。 胝真言不可满之（云云）
伴僧咒（三十卷经第二真言）
御加持咒（三十卷经第二真言）
金云。若欲得破坏怨家者。木画 形并名字。以脚蹈之可加持。印真言 也
劝请
不空罥索观世音莲花部中诸萨埵
发愿
不空罥索莲花部中诸々々々
礼佛
na mo a rya mo gha pa za bo dhi sa tva ma hA sa tva
赞先四智赞（如常）
次西方赞
缚日罗达摩苏萨怛嚩啰他缚日罗 娜摩苏输驮迦路计湿嚩罗苏嚩日罗乞 嚩日罗宁怛罗曩谟娑都帝
西方赞不用之。纵虽诵密密可唱 。不可出声（云云）
护摩（就息灾修之）
部主段（以马头为部主。或圣观 ）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（三十七尊请之）
世天段
支度
五宝（金。银。琉璃。真珠。琥 ）
五香（沈。白檀。龙脑。薰陆。 胶）
五药（白木。人参。黄精根。甘 。远志）
五谷（稻。大麦。小麦。大豆。 麻）
名香（白檀）
净衣（白色）
卷数
佛眼真言大日真言本尊真言同自 真言圣观音真言千手真言马头真言十 面真言如意轮真言不空奋怒王真言一 字金轮真言
白衣法
种子paM。或sa
三摩耶形红莲花。或白莲花
道场观
大宝楼阁中有hrIH字。成八叶莲花 莲花上有a字。变成净月轮。
月轮中有paM字（或sa）成钵昙摩花 或白莲花变成白衣观自在菩萨。发冠 纯白钵昙摩花在手。莲花部圣众眷属 并一切星宿等。恭敬围绕。像顶上观 自在王住说法相。头上以净天衣覆垂 左手执宝镜。右手把杨柳枝。身白色 立宝山。北斗七星及一切星宿。显现 本身围绕”
印
二手内缚。二头指圆立合。二大 并立
真言
na mo ra tna tra yA ya, na maH so ma, sa rva ta kSa tra, ra ja ya, ca tu dhi pa, a lo ka ra ya ta dya thAoM, du ma ti, pA du ma ti, sa piM ni kha se svA hA
又真言（于印者不改前印。或说 刚合掌）
oM zve te zve te pa NDa ra va si ni svA hA
正念诵（小咒）
字轮观。石山别有之。金云a等
散念诵（佛眼。大日。本尊大咒 同小咒。圣观音。千手。马头。十一 。不空罥索。如意轮。大金刚○。一 字）
问。散念诵准胝真言无之欤答。 胝真言不可满之（云云）
伴僧咒（大咒）
御加持咒（大咒）
劝请
本尊界会白处尊莲花部中诸圣众
发愿
白衣观音莲花部中诸尊圣众
礼佛
na mo a rya ca NDa ra va si ni bo dhi sa tva ma hA sa tva
赞先四智赞
次西方赞
缚日罗达摩苏萨怛嚩罗他缚日罗 娜摩苏输驮迦路计湿缚罗苏缚日罗乞 缚日罗宁怛罗曩谟娑都帝
西方赞必不用之。纵虽用。御修 之后供养。密可唱不可出声
护摩（就息灾修之）
部主段（以正观音为部主）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（观音请之）
世天段
支度
卷数
佛眼真言大日真言圣观音真言本 真言金刚吉祥成就明妙吉祥破诸宿曜 成就一切明马头真言一字金轮真言
金云
御本云。无指仪轨次第。或说以 衣观音即为白衣。或师以白处尊为白 。或说用莲花部母者即此也。不空罥 索经八云。白衣观音母菩萨。左手博 䏶上。仰掌执不开莲花。右手侧扬掌 半跏趺坐（云云）如意轮经云。白衣 观世音母菩萨（云云）第九云。白衣 世音母菩萨。左手执开莲花。右手仰 脐下。半跏趺坐（云云）又云。白衣 观世音母菩萨。左手执莲花。右手仰 䏶上。半跏趺坐（云云）第二十二云 次半拏罗婆徒汝白衣观音菩萨。手执 莲花（云云）胎轨云。白处尊发冠袭 白钵昙么花手（云云）大日经疏第五 。半拏罗嚩悉宁。译云白处。以此尊 在白莲花中故。以为名。亦戴天发髻 。袭纯素衣。左手持开敷莲花。从此 白净处。出生普眼。故此三昧名为莲 花母也（云云）或师云。白处者白衣 也。唐折本宝冠之上覆白缯。左右之 垂肩上。验知不空罥索经第八九二十 二三十并云。白衣观世音母。又皆有 拏罗婆徒汝之句。又十一面轨白衣真 。有半拏罗缚悉汝之句。而大日经疏 云半拏罗婆悉宁。译曰白处（云云）
叶衣法
种子sa
三摩耶形吉祥果（柘榴也）
道场观
楼阁中有hrIH字。成八叶莲花台。 上有a字。变成月轮。轮中有sa字。变 成吉祥果。变成叶衣观自在菩萨。天 形首戴宝冠。冠有无量寿佛。璎珞环 庄严其身。有四臂。右第一手当心。 持吉祥果。第二手作施愿手。左第一 持钺斧。第二手持罥索坐莲花。无量 好圆满。二十八大药叉将等眷属。前 后左右围绕
形像事
金云。图云。内色左手垂下持索 右手当乳持如意幢。立左膝坐赤莲花 或本坐白莲花（云云）
叶衣观自在经云。左手持罥索。 手仰施愿。或吉祥果持也
印
左手作莲花拳安膝上。想持罥索 右手舒五指仰掌（勿安膝上可小上）
真言
oM pa lNA za va ri hUM pha TU
又印（八叶印）
真言（如前）
正念诵（oM pa lNA za va rihUM pha TU用此明）
散念诵（佛眼大日。本尊。孔雀 王。白衣。马头。大金刚轮。一字）
问。散念诵满孔雀明王真言由绪 何答。孔雀明王。以二十八大药叉为 属。此叶衣观音又同之。摄领药叉之 功能通用之故用之欤。但件咒用否可 事欤
伴僧咒（oM pa lNA za va ri hUMpha TU用此咒）
御加持咒（同上）
劝请
叶衣观音大悲尊莲花部中诸圣众 十八大诸药叉
发愿
叶衣观音莲花部中々々々々
礼佛
赞四智赞
护摩（就息灾修之）部主段（以 观音为部主或马头）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（六观音请之）
世天段
支度
卷数
大势至
种子saH
三昧耶形未敷莲花
道场观
楼阁中有八叶大莲花台。上有月 。轮中有saH字。字变成未敷莲花。莲 变成大势至菩萨。肉色左手持莲花。 右手当胸。屈地水火三指。坐赤莲花 眷属围绕
印
二手莲花合掌。二中指小开立勿
真言
na maH sa ma nta bu ddhA nAM jaM jaM saH svA hA
正念诵
散念诵（佛眼。大日。圣观音。 尊。白衣。马头。一字）
伴僧咒（无之）
御加持咒（无之）
劝请
本尊圣者大势至莲花部中々々々
发愿
得大势至莲花部中诸々々々
礼佛
a rya ma hA sa thA ma pra pta paM（勘入之）
赞（四智赞）
护摩
部主段（以阿弥陀为部主。或圣 音）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（三十七尊请之）
世天段
支度
卷数
秘钞卷第九
延命普贤延命
五秘密五大虚空藏
延命法
种子yu
三昧耶形甲胄
道场观
楼阁中有千叶宝莲台。上有月轮 轮中有yu字。变成甲胄形。变成延命 萨。身黄金色。顶戴宝冠。右持五钴 胸前。左执铃当左腰。相好威仪具足 圆满。无量圣众前后围绕
印
二手作金刚拳。二头指仰并。相 而钩结当心
真言
oM va jra yu Sai svA hA
又印（结胄印）
二羽金刚拳舒二风相萦绕。为降 天魔恶类成最正觉故。被此大誓甲胄 结颈胸腰肩腕膝胫足。后竖首头
腕（顺和名云陆词功韵云乌段反 太无岐俗云字天手也）
石山道场观云
金刚寿命加持甲胄密印
同前印。二手各作金刚拳。以进 右押左相钩安于顶上。即诵寿命真言 反。安于额前。分手系顶后已。直舒 进力旋转如环。下至心上相缠如系甲 。次至背后复来至齐两膝腰。后当心 肩项。后至额前重系顶。后金刚拳系 渐垂两手。徐徐而下如垂带势。当诵 言。成被甲护身。被甲真言曰。oM TuM va jra yuH
真言
oM TuM va jra yuH
正念诵（oM va jra yu Sai svAhA用此明）
散念诵（佛眼大日本尊真言降三 执金刚四天王大金刚轮一字）
伴僧咒oM va jra yu Sai svAhA用此明）
御加持赞（降三世真言如常oM su mbha ni々々々）
劝请
三世常住延命尊金刚部中诸圣众
发愿
延命菩萨金刚部中诸々々々
礼佛
na mo a rya va jra me gha sa ma ya sa tvaM
赞先四智赞（如常）
次延命赞
唵缚日罗（二合）罗细（坚固勇 ）摩诃燥契耶（大安乐者）缚日罗（ 合）喻势摩诃喻洒（寿命）嚩日罗（ 二合）惹啰多摩诃惹汝底（延命）嚩 罗（二合）毗喻摩诃毗耶（不老不死 唵砧欲曩谟宰都（二合）帝
护摩（就增益修之）
部主段（以降三世为部主）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（三十七尊请之）
世天段
支度
卷数
普贤延命法
种子yuH
三昧耶形甲胄
金云。种子。或说yu甲胄。大御室 御传去。aH五古。金云。师传云。胎藏 大乐不空身。即普贤延命一佛也。仍 字为种子（云云）
道场观
须弥山顶有AH字。变成七宝宫殿。 其中有hrIH字。变成八叶莲花。莲花上 五千群像。负一大金刚轮。其轮上有 四ga字。成四大象。以鼻卷独钴杵。各 具六牙。其象向外方立。象顶如次有 天王。誓护世界。其象之上有hrIH字。 成千叶大宝花王。其上有a字。成圆明 月轮。轮上有yuH字。变成金刚甲胄。 甲胄转成三世常住金刚寿命萨埵智身 其形如满月童子。身黄金色。戴五佛 冠。身放百宝光。光外有白月轮。具 足二十臂。而执持十六尊并四摄三摩 标帜
三宝院云
道场观
坛上有八辐金轮。上有ga字。成白 象王（以七千象为眷属）象王上有hrIH 。成八叶莲花。莲花上有yuH字。成金 刚甲胄。甲胄变成延命菩萨。身色黄 。又名大乐金刚不空真实。总摄五部 尊。
二十臂而持十六大菩萨四摄三昧 （云云）恶世众生生死之长夜惊。除 生死短命。持念者蒙尽虚空诸尊加被 。遇项未来恶业一时消灭。增长无量 （云云）
金云尊形
经云。先须彩画普贤菩萨。如满 童子形。五佛宝冠。右手持金刚杵。 手持金刚铃契。鬘条缓带。坐千叶宝 花。花下有白象王。有三头。鼻卷独 杵。各具六牙。其象四尺。蹈一大金 轮。轮下有五千群像。各负其轮。于 菩萨身放百宝光。光外画白月轮。象 庄严（云云）
口决云。此尊遍身黄金色。着五 宝冠。具足二十臂。而执持十六尊并 摄三摩耶标帜（云云）已上金引之
金刚智口决云。金刚寿命萨埵智 者。五智聚集。而为大乐金刚萨埵。 四波罗蜜十六大菩萨。而为二十臂。 以五分法身。而为宝冠。内四隅而为 悦。外四隅而为法喜。四摄方便三世 佛而为毛孔。额已上过去千佛。心已 上现在千佛。心已下未来千佛。以此 三世常住金刚寿命萨埵智身（云云）
金云。三头象四头象事
三头经说。四头象不见说所。师 地。其相承者。惠果大师真雅源仁益 亭子院法帝宽空宽朝济信（已上）
三宝院云。天台本一身三头象。 野僧正所持本四头象。象头立四天王 成尊僧都云。乘四象表对治生老病死 之四苦也（云云）
印
二手作金刚拳。二头指仰并。要 而钩结当心
真言
oM va jra yu Sai svA hA
又印（结胄印）
二羽金刚拳。舒二风相萦绕。为 伏天魔恶类成最正觉故。被此大誓甲 。结颈胸腰肩腕膝胫足后竖首头
真言
oM TuM va jra yuH
或传用大乐不空印明（如金刚界
二手外缚。以右大指入左头指大 之间
oM ma hA su kha va jraM sa dha ya sa rva sa tve bhyo jaH
hUM vaM hoH
圆行传印明
二手外缚。二大指二小指立合
hUM
正念诵（oM va jra yuH Sai svAhA用此真言）
字轮观（石山）金云a等（云云）
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？唵不可见佛顶
？缚言语道断
？日罗一切智性
？喻一切诸大乘
？晒一切普及也
？娑婆一切大涅槃
？贺断一切烦恼
散念诵（佛眼大日本尊真言降三 执金刚四天王经大金刚轮一字）
伴僧（半分念诵半分读经金刚智 寿命经）
伴僧员数。大法之时二十口也。 所抔可随施主之命不定（云云）
僧数事。又金刚智口决云请三七 。
各可具读四十九卷（云云）金刚 译经也（云云）
相应日事。金云。此法月一日八 十五日可修之。建立道场燃四十九灯 云云）
数反事。又云。念诵此真言满十 反。即获寿命增长（云云）
御加持咒（降三世大咒）
劝请
普贤延命大萨埵金刚部中诸圣众
发愿
三世常住普贤延命
金刚部中诸大萨埵
礼佛
南无阿利耶嚩日罗目佉三昧耶冒 萨埵缚摩诃萨怛缚（三反）
赞先四智赞（如常）
次本尊赞
唵嚩日罗（二合）罗细（坚固勇 之义）摩诃燥契耶（大安乐之义）缚 罗（二合）喻势摩诃俞势（寿命义） 嚩日罗（二合）惹啰多摩诃惹啰底（ 命）嚩日罗（一合）毗喻摩诃毗耶（ 老不死之义）唵砧欲曩谟宰都帝
右赞是传法阿阇梨深秘之故。不 于录。不出仪轨（云云）
诵此秘密赞之时者。御修法之后 养。出声不可诵。密密可唱之。若用 刚萨埵之时者。先四智。次金刚萨埵 。共出声可诵之。但今传。两说之内 密赞也
三宝院云
毗喻毗者不老。欲者不死。乃不 不死不可得义也。常住不灭也。满足 也”
唵（三身佛眼佛宝）砧（法眼法 ）欲（惠眼僧宝已上）
或说先四智赞次金刚萨埵赞
嚩日罗怛缚摩诃萨怛嚩嚩日罗萨 他蘖多三漫多跋怛罗嚩日罗汝耶嚩日 波儜曩谟娑都帝
护摩（就增益修之）
金云。口决云。乳木长十指。谷 桑木骨娄草（乌芥根茎也）又ハシノ 用之
部主段（以降三世为部主或说无 寿如来）
本尊段
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒
诸尊段（三十七尊请之）
世天段（加执金刚四天王）
坛场庄严
先于御听闻所之方建大坛。大坛 边（近来随御所之便宜。或右边建之 建护摩坛。次十二天坛。次圣天坛建 之。各坛上支分如常大法。但大坛上 箱不安之。又中央火舍不用之
大坛护摩坛之间。建七层轮灯。 四十九灯（或说。佛前大坛之间建轮 云云）大坛上张青色天盖。悬八色幡 八流
金云。大坛上张白盖。盖四角悬 各二流（合八流黄色）护摩坛样以黄 涂作方形。其上书甲胄形（云云）
口传云。四十九灯事。轮灯一基 七层。每层燃七层。七七四十九灯（ 云）高六尺许也（云云）
天盖幡等或不用之。先德多不用 （云云）又纵虽用。又黄色幡小野流 之
（云云）
天盖幡等图
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支度
卷数
延命招魂作法（出魂魄之怪异相 之时行之尤可秘之）
招魂作法。不限于普贤延命。延 法用之问。纵不修法用此作法哉
答。有此怪异者。纵不行此法。 何不同此作法哉
先请出施主衣服
初夜时了。乍居礼盘。以承仕取 衣服。置左胁机。有此作法
次取散杖。raM vaM各二十一遍加持（如常）
次以散杖衣服上洒香水（三度）
以香水洒衣事。皆如常加持香水 但军荼利小咒加持无之。无左右以散 浸香水。raM vaM各二十一遍如恒
次以三钴诵军荼利小咒。左旋加 衣服（二十一遍）
次结活命印（二手外缚。十指乍 三度来去）
真言（动十指一度诵真言一遍。 者总动十指三度。诵真言三遍也）
唵（引）缚日罗（二合）萨埵吽 引）弱
次唱偈（诵此偈）
大哉一切正觉尊诸佛大智无有上
能令死者有情身去识还来得活命
次以活命印置衣服上（以印虽须 衣上。只结印令触衣服上。置印之山 观念。是同事也。慥如法以印不可置 衣上）
次取念珠诵活命真言百遍（此间 结印只念诵也）
次取三钴诵军荼利小咒。右旋转 持衣服（二十一遍）
以军荼利小咒。先左转右转事。 左转者。避除恶鬼毗那耶迦之意也。 以招魂之印明召入去识。次右转者。 为除彼鬼等。令结界也
次以衣服令着施主
右作法者。修法初夜时之后御加 以前行之。令着彼衣服之后。行御加 。每初夜时行之。后夜日中不然
五秘密法
种子hhuM
三昧耶形五钴
道场观
妙高山顶上有hrIH字。成八叶大莲 。莲花上有a字。成五峰八柱宝楼阁 此法界宫殿中亦有hrIH字。成莲花。莲 花上有曼荼罗。曼荼罗上有日轮。日 上亦有hrIH字成莲花。莲花上有hhuM字 变成五钴金刚杵。变成五秘密五身。 同一月轮同一莲花。各住本威仪。执 持本标帜。各戴五佛宝冠。中央坐金 萨埵。身如水精月色。右手持五钴金 杵。左手持金刚铃。欲金刚。身赤色 。持金刚弓箭。计里计罗金刚。身白 。抱金刚萨埵。爱金刚。身青色。持 竭幢。慢金刚。身黄色。持二金刚拳 。此五尊变三十七尊
问。五尊变三十七尊（云云）观 可何样哉答。五尊正非变三十七尊。 彼五尊内。具三十七尊之德也。实更 不可改尊形。宜内证之事也
印真言
先五钴印（金刚界三摩耶会金刚 埵印）
二手外缚。二中指立合。二大指 小指开立勿属
真言
oM va jra sa tva jaH hUM vaM hoH
次大独钴印（金刚界极喜三昧耶 ）
二手外缚。二中指入掌合面。二 指二小指合端而偃立
真言
oM ma hA su kha va jra sa tva jaH hUM vaM hoH su ra ta stvaM
次五尊羯磨印明
金刚萨埵大智印
左手作金刚拳安左膝。右手舒掌 小屈。又屈大指置掌内。结此印如抽 金刚杵之势
真言
va jra sa tva haM
欲金刚印
二手作拳。以右拳如射势
真言
sa rva tra ra ga su kha sa tma na sa
计里计罗印
二手作金刚掌。以右押左交腕
真言
sa tvAM va jra sa tva pa ra maH su ra taH
爱金刚印
二手作金刚拳。立右拳以左拳承 手之肘
真言
<siddham>sa rva me ma hA su kha dR Dho ce ya daH</siddham>
慢金刚印
二手作金刚拳。各安左右腰。令 而小左倾
真言
pa dya si dhya ca la ghu pra na taH
次五尊三摩耶印明
金刚萨埵三昧耶印
二手外缚。屈二中指入掌内合面 二大指二小指各立合
真言
su ra ta stvaM
欲金刚印
如以前金刚萨埵印。但屈二头指 甲。并立二大指。押二头指侧
真言
jaH va jra dR STi sa ya ke ma Ta
计里计罗印
如以前欲金刚印。但二大指。上 下左而相交
真言
hUM va jra ke ri ki re hUM
爱金刚印
如以前计哩计罗印。但二小指二 名指直立合。二大指并立。二头指屈 节。又屈上节。指端相柱。二大指端 与二头指端相合”
真言
vaM va jra Ni sma ra ra TU
慢金刚印
结以前爱金刚印。先触右股。次 左股
真言
hoH va jra kA me zva ri trAM
正念诵（总咒）
散念诵
佛眼大日本尊真言二种（oM va jra sa tva云云oM ma hA sa tva云云）
五尊各别真言降三世大金刚轮一 ”
伴僧咒（总咒）
御加持咒（总咒）
劝请
本尊金刚大萨埵四种明妃诸眷属
发愿
金刚萨埵欲触爱慢诸々々々
礼佛
南无a rya va jra sa tva ma hA sa tva（三遍）
南无a rya i cR va jra
南无a rya ke ri ki re va jra
南无a rya ra kha步底va jra
南无a rya ma攞va jra（已上中院传a rya无之又汉字定也）
南无a rya a ca ra na da vi dhi ya ra ja
va jra su mbha ni
va jra ku NDa li
va jra yaM ma nto kaH
va jra ya kSa
礼佛普通之说。五尊许用之。五 尊不用之。或说此五尊即五大尊习用 欤。但非常事（云云i cR颇不审。又慢ma na也。今ma re不审。ma re花鬘。又非慢欤
赞先四智赞（如常）
次金刚萨埵赞
缚日罗萨怛缚摩诃萨怛缚缚日罗 缚怛他蘖多三漫多跋怛啰嚩日罗啰耶 日罗波儜曩谟娑都帝
问。御修法四智金刚萨埵共出声 诵欤答。四智者下及沙汰。金刚萨埵 声诵。有何事哉（云云）
护摩（就敬爱修之）
部主段（以金刚界大日为部主）
本尊段（五尊）
自加持印明
召请印明
拨遣印明
诸供物咒
加持物咒（oM ma hA su ga svA hA）
诸尊段（三十七尊请之）
世天段
支度
卷数
或说
种子hUM（单）
三摩耶形独钴
尊形金刚萨埵一尊（以之为本尊
口传曰。观金刚萨埵一体许。此 令具余四尊之德也。源运等之流。以 称秘传。然而未见说所（云云）
或曰
种子oM ma hA su ga
三昧耶形五钴
又曰（赖照传）
种子stvaM
三昧耶形五钴
五大虚空藏法
玄云。为祈天变怪异。息灾行之 为富贵增益行之（云云）
悬曼荼罗行斯法。或只悬五大虚 藏之像修之。即以彼五尊用此法。之 尊行法次第。偏依神护寺五部肝心记 。具见彼记（三十七尊皆入宝部三摩 ）
法界虚空藏
种子vaM
三摩耶形如意宝珠
金刚虚空藏
种子hUM
三摩耶形宝三钴杵
宝光虚空藏
种子trAH
三摩耶形三辫如意宝珠
莲花虚空藏
种子hrIH
三摩耶形红色宝莲花
业用虚空藏
种空aH
三摩耶形宝羯磨杵
道场观
妙高山顶有hrIH字。成大莲花。莲 上有a字。成宫殿楼阁。中有hrIH字。 八叶莲花。其上有大圆明月轮。等自 身量。于一圆中更分为五。于中圆明 vaM字。成宝珠。变成法界虚空藏。身 色坐白莲花。左手持钩。右手持宝。 前圆明中有hUM字。成宝三钴杵。杵变 金刚虚空藏。黄色左持钩。右执金刚 。横当胸上置宝。右圆中有trAH字。 三辨宝。宝变成宝光虚空藏。青色左 钩。右持三辫宝。故大光明。于后圆 中有hrIH字。成红色宝莲花。莲花变成 花虚空藏。红色左持钩。右持宝莲花 （莲上置宝）左圆中有aH字。成宝羯磨 杵。杵变成业用虚空藏。黑紫色左持 。右持宝羯磨。其菩萨衣服首冠璎珞 皆依本色。各结跏趺坐四波罗蜜十六 大菩萨八供四摄贤劫十六尊。外金刚 二十天七曜九执二十八宿。乃至无量 数菩萨圣众。各持宝珠前后围绕
印真言
先总印二种
二手内缚。并立二大指屈之如钩 附二头指之侧
na maH sa ma nta bu ddha nAM vaM hUM trAH hrIH aH
归命vaM hUM trAH hrIH aH问。师说此真言可满五十万反（云云 ）每行此法必可然欤
答。必不然。殊丁宁令修之时尤 然欤。如本文者。可满一千万反云云 满五十万反事。见五部肝心记
内五钴印。但二中指戚中节如宝 。（师传曰。五峰皆想宝）
oM va jra ra tna vaM hUM trAH hrIH aH svA hA
次各别印明
法界虚空藏
二手外缚。二中指。戚中节如宝 。结此印加持四处
oM va jra ra tna vaM svA hA
金刚虚空藏
如前法界虚空藏印。但屈二头指 立于二中指背勿着。结此印置额（外 三古印也。但中指宝形是许与普通外 缚三钴印相违）
oM va jra ra tna hUM svA hA
宝光虚空藏
如前金刚虚空藏印。但二头指二 指。共立合作宝形。结此印置顶右（ 印者二中二头二大皆作宝形。三辨宝 印也）
oM va jra ra tna trAH svA hA
莲花虚空藏
如前宝光虚空藏印。但二头指圆 合。如宝莲花形。二大指外缚。以此 置顶后（于中指者如前作宝形）
oM va jra ra tna hrIH svA hA
业用虚空藏
如前莲花虚空藏印。但二头指二 名指。以右押左交立。结此印置顶左 二大指如前。外缚二中指同宝形）
oM va jra ra tna aH svA hA
五大虚空藏。各别真言说说区分
法三御子说
归命vaM（无svAhA）此事出瑜祇总行 记。件书法三御子作号。仍已下四尊 说之由注之。但彼法三作欤否未决之
范俊说
oM vaM svA hA（已下四尊准）
五部肝心记说
oM va jra ra tna vaM svA hA
归命vaM hUM trAH hrIH aH
问。师说此真言可满五十万遍（ 云）每行此法必可然欤答。必不然。 丁宁令修之时尤可然欤。如本文者。 可满一千万反（云云）今满五十万反 。见五部肝心记
次金刚吉祥印明
次破宿曜障印明
总咒（又样印如前）
oM va jra ra tna a A aM aH AH svA hA（胎藏总印也）
问。胎藏总咒无印欤。又何事用 咒哉答。件咒付胎藏行此法之时可用 。当时付金刚界修行之故。不及其沙 汰。若令用此咒之时者。两总印之内 依宜可用欤。件真言五部肝心记。五 总咒不出金刚界之真言载此明。而件 记者。行法偏依金刚界
仍道场观种子五相成身五尊各别 言正念诵拨遣。已上五处皆用金刚界 言。而只三十七尊始总咒。一处许出 此真言。就之其习往往也。或表两部 二之义故用之。仍以此真言。专用总 之辈有之。诸人说说区分。然而今传 暂用金刚界真言。所诠全不过此金界 言。子细依繁多不能注载。又无别事
正念诵（总咒）
oM va jra ra tna vaM hUM trAH hrIH aH
字轮观
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？言说不可得
？智业不可得
？事业不可得
？因业不可得
？行业不可得
金云五大尤为吉（云云）
字义依无尽庄严藏次第（云云）
（朱）
小野僧正说
aH
hrIH vaM hUM
trAH
散念诵（佛眼大日本尊总咒同各 真言八字文殊金刚吉祥明破宿曜障明 就一切明军荼利大金刚轮一字）
伴僧咒（胎藏虚空藏院真言oM a kA za sa ma tA nu ga tavi ci traM va ra dha ra svA hA口传除归命加oM也）
金云普通行时助众六口净衣白黄
御加持咒（胎藏虚空藏院真言。 除归命加oM）
劝请
本尊五大虚空藏七曜星宿诸眷属
发愿
五大虚空藏七曜星宿诸大眷属
礼佛
南无dha tu a kA za ga rbhA bo dhi sa tva ya ma hA satva
南无va jra A kA za ga rbhA bo dhi sa tva ya ma hA satva
南无ra tna te ja a kA za ga rbhA bo dhi sa tva ya mahA sa tva
南无pa dma a kA za ga rbhA bo dhi sa tva ma hA sa tva
南无ka rma ddhe va a kA za ga rbhA bo dhi sa tva ma hAsa tva
礼佛句乍五尊各唱一反唱三反之 无之
金云。南无法界虚空藏（三反）
南无金刚々々々 南无宝光々々々
南无莲花々々々 南无业用々々々（已上）
赞。先四智赞（如常）
次宝菩萨赞
嚩曰罗啰怛那苏嚩曰罗啰他嚩曰 迦赊摩贺么抳阿迦赊蘖婆嚩曰罗荼缚 罗蘖婆曩谟娑都帝
护摩（为祈天变怪异就息灾修之 为祈富贵丰饶就增益修之）
部主段（息灾之时以佛眼为部主 增益之时以宝生为部主）
本尊段
自加持印明（内五钴印但中指宝 是五尊总印也oM va jra ra tna vaM hUM trAH hrIH aH是总咒也）
召请印明（明外五钴印但中指宝 真言如自加持）
拨遣印明（印明准召请）
诸供物咒（总咒如前）
加持物咒（同）
问。自加持用内五钴。召请用外 钴有由绪欤。答用内外五钴印事配内 外用。又配上求下化表此意欤。是一 师之说也。但自加持并召请用改内外 钴印。事必不可然事欤
诸尊段（三十七尊请之）
世天段（如常行之。但七曜星宿 。殊加杓可祈供）
口传曰。于药种者真珠。若五宝 以用之（口决云。以所烧之药种。如 宝珠观（云云）
坛场庄严
佛舍利五粒或一粒纳塔中。以彼 入经箱安置坛上。自余事如常
最秘口决云。坛上舍利本尊三形 珠宀一山宝珠。已上三种物。冥会一 无二也。如此可观念之（云云）
金云。施主姓名并祈愿意趣。注 纸黄纸等。舍利塔之内。或下可安置 （云云）极秘事也。三十六禽咒可加 诵。但无本说欤
金宝云。外部八方天后居曼荼罗 之。仍行法八天印一说也。加用之（ 云）
结线事
金云。以黄色糸（六尺许）时别 十六结三时一百八结（云云）结线可 悬施主身（云云）左合结一反一结。 百反百结。千反千结。可送施主许（ 云）师主近来不用之
结线咒可用归命vaM hUM trAH hrIH aH svA hA（云云）或显次第之中。又有结线咒 （云云）
注进五大虚空藏御修法一七个日 度事合
苏。密。名香（白檀）
五宝（金。银。琉璃。水精。真 ）
五香（沈白檀。龙脑。薰陆。安 ）
五药（自求人参。甘草。远志。 杝）
五谷（稻。大麦。小麦。菉豆。 麻）
大坛一面。护摩坛一面（在炉桶
灯台八本。胁机四前
礼盘二脚。半叠二枚
坛敷布二段。佛供覆布一端
大慢一帖。阏伽桶二口（在杓）
长柜二合。桶三口（其内足桶一 在杓）
坛供米十五石。御明一斗八升
阿阇梨。伴僧八口
承仕二人。驱仕四人
见丁二人（净衣白色）
右注进如件
年。月。日。行事
五大虚空藏御修法所
奉供
大坛供
护摩供
诸神供
奉念
佛眼真言
大日真言
本尊真言
同真言
延命真言
金刚吉祥明
破宿曜障明
成就一切明
军荼利真言
大金刚轮真言
一字金轮真言
右々々々々
年月日行事
阿阇梨
秘钞卷第十
虚空藏（付求闻持）
虚空藏法
种子traH
三摩耶形如意宝珠
道场观
观地上有八功德水。水中有宝山 山顶有宝楼阁。楼阁中有八师子座。 上有满月轮。月轮上有七宝莲花台。 台上有traH字。字变成宝珠。宝珠变成 空藏菩萨。其身金色。首着五佛宝冠 。右手施愿手。左手持如意宝珠。无 眷属前后围绕
印真言
二手内缚。立合二头指。戚中节 宝形。并立二大指
真言（依口传用羯磨会宝菩萨真 ）
oM va jra ra tna oM
又印（胎藏印）
二手虚心合掌。屈二头指并立二 指。而又屈从二头指背上入掌内
真言
na maH sa ma nta bu ddhA nAM a kA za sa ma ntA nu ga tavi ci trAM va ra dha ra svA hA
又印（一印）
右手作拳。头指大指合端。共戚 宝。形
真言
na mo A kA za ga rbhA ya oM a ri ka ma ri mu ri svA hA
正念诵（oM va jra ra tnaoM用此咒）
散念诵（佛眼。大日。宝生。本 真言。军荼利。吉祥天。大金刚轮。 字）
伴僧咒（无之）
御加持咒（无之）
劝请
能满诸愿虚空藏。三十七尊诸圣
发愿
虚空藏尊。摩尼部中。诸尊圣众
礼佛
赞
护摩（就增益修之）
部主（以宝生为部主）
本尊段
http://www.taipingyansi.com/upfile/j...j/T78n2489.txt
Ý NGHĨA CỦA BÁNH TORMA TRONG THỰC HÀNH KIM CANG THỪA
Của Truyền Thống Ripa - Ripa Lineage · Cập nhật khoảng 2 năm trước
Ý NGHĨA CỦA TORMA TRONG THỰC HÀNH KIM CANG THỪA.
Rất nhiều nghi lễ thực hành trong Phật giáo Tây Tạng yêu cầu cần có những vật phẩm cúng dường quý báu, gọi là TORMA.
Từ 'torma' trong tiếng Tây Tạng, thì 'tor' có nghĩa gốc là "làm tan ra", hay ném ra một số lượng nhỏ những món đồ gì đó. Hậu tố 'ma' thể hiện cho tình yêu thương. Nên ta có thể nói rằng từ 'torma' có nghĩa là ta dâng tặng ai đó món đồ gì đó với tất cả tình yêu thương. Theo truyền thống, bánh Torma thường được để bên ngoài sau khi được sử dụng trong một nghi lễ, và khi đó sẽ thành thức ăn cho côn trùng hay thú hoang.
Để có thể thực sự đạt được sự tỉnh giác hoàn toàn, mỗi người tu cần phải có sự tích lũy đủ cả công đức và trí tuệ. Trí tuệ được phát triển qua sự tu học và thiền quán, suy ngẫm. Công đức được đạt qua sự cúng dường và hoàn thiện hạnh bố thí. Vì thế, Bánh Torma giúp ta trong sự thực hành hạnh bố thí, và được sử dụng trong các nghi lễ thực hành của Phật Giáo Kim Cương Thừa như một phương tiện thiện xảo để tích lũy công đức. Chúng cũng là phương tiện thiện xảo trong sự thực hành hạnh xả bỏ. Torma không chỉ có nghĩa là đưa ra một món cúng dường, chúng còn có nghĩa là từ bỏ sự bám chấp.
Trong sự thực hành Bổn tôn của Phật giáo Tây Tạng, Torma trở thành nền tảng cơ bản cho sự quán tưởng những vật phẩm cúng dường rộng lớn và vô lượng. Nhưng Torma không chỉ có ý nghĩa là cúng dường cho bản tôn trí tuệ. Torma cũng có thể cúng cho vô lượng vong hồn, chúng sinh vô hình chưa đạt được sự giác ngộ, là những chúng sinh đang lang thang đói khát, vô minh trong cõi Thân trung ấm, trạng thái lơ lửng giữa cái chết và sự tái sinh. Có những bánh torma làm để cúng cho những ma ác để chúng để yên cho chúng ta, và không cản trở sự tiến bộ tâm linh của ta. Và có cả những món cúng dường Torma gọi là 'tsok' ta cùng chia sẻ với các đạo hữu, huynh đệ tỉ muội kim cương trong bối cảnh một bữa tiệc tâm linh.
Có một số torma được tạo thành, không phải với ý nghĩa cúng dường, mà có ý nghĩa như sự đại diện của bổn tôn cùng đoàn tùy tùng. Mặc dù hình dáng của torma trông chẳng hề giống với những hình ảnh bổn tôn ta vẫn thường thấy trong tranh ảnh Phật giáo Tây Tạng, nhưng hình ảnh biểu tượng và màu sắc cũng thâu nhiếp tinh yếu của những phẩm chất giác ngộ của một vị bổn tôn nào đó, vì thế, là đại diện của tôn đó.
Có những Torma đại diện hoàng cung Mandala của một vị bản tôn nào đó. Và còn rất nhiều loại vật phẩm Torma khác, tùy thuộc vào sự thực hành riêng của bạn. Ngoài ra còn có tầng ý nghĩa bên ngoài, bên trong và bí mật của Torma nữa.
https://www.facebook.com/media/set/?...4847151&type=3
http://s2.upanh123.com/2017/05/19/Untitleda3f16.png
The arura plant is well-known in Indian medicine
( https://books.google.com.vn/books?id...BUDDHA&f=false )
MEDICINE BUDDHA: A HEALER, PROVIDER, AND PROTECTOR OF BOTH THE SPIRITUAL AND PHYSICAL REALM
PUBLISHED PEBRERO 20, 2012 BY JPTAN2012
I’ve been debating whether I’m really ready to write about the Medicine Buddha, it feels like it’s such a heavy responsibility to write about the Medicine Buddha. Although I’ve been a devotee, worshiper, follower, and an indirect disciple of the Buddha of Medicine for many years now, I still discover new things about the Buddha of Medicine everyday!
One reason I included the Medicine Buddha in the WISH FULFILLING AND BUDDHA’S BLESSING MANTRA PENDANT is because I know how powerful the Medicine Buddha is. In fact, it is said that simply seeing the image of the Buddha of Medicine and His Mantra showers us with blessings. On top of that simply hearing Medicine Buddha’s name will also have some healing effect on the people who heard his name.
The Buddha of Medicine’s formal name is Bhaisajyaguru Vaidurya Prabharaja, which means Master of Healing, Azure Radiance or Master of Medicine and King of Lapis Lazuli Light. He is commonly called by Tibetan Buddhist as Bhaisajyaguru, which means Medicine Buddha.
Medicine Buddha is a fully enlightened being that’s devoid of any form of biased against living beings. Like Avalokitesvara or Kuan Yin, the Medicine Buddha is a Buddha filled with unlimited compassion towards us. The Medicine Buddha protects all living beings from attachment; hatred; and ignorance, which Buddhists text indicates are the main cause of illness. But more than that, the Buddha of Medicine also protect us from danger and negative energies or beings.
There are some slight differences in how the Medicine Buddha is depicted in Tibetan Buddhism and Chinese Buddhism, however, he is usually pictured as seated on top of a lotus wearing a traditional Buddha robe, his left hand holds a lapis lazuli colored jar of medicine nectar, while his right hand holds a stem of Arura (sometimes called Aruna – a special mystical plant that is said to bloom only once in every 3,000 years) while it’s resting on his knee. In THE SUTRA OF THE MASTER OF HEALING or commonly called as the MEDICINE BUDDHA SUTRA He is also described as having a lapis lazuli-colored aura. It is because of this that he is also usually depicted in Tibetan Buddhism to be a blue or lapis lazuli-colored Buddha.
The Sutra of the Master of Healing also states that when the Medicine Buddha became a Bodhisattva, “he made Twelve Great Vows to grant all beings with whatever they pray for.”
In essence the 12 great vows indicates that Bhaisajyaguru or Medicine Buddha is a Buddha that heals us from physical, mental, and spiritual illness. Furthermore, it also indicates that the Medicine Buddha is a Buddha of Protection and Provider Buddha. In fact, the 3rd Vow specifically indicates material wealth.
Furthermore, if one is to fervently say the Medicine Buddha mantra and do the Medicine Buddha rituals, one is to be saved from the nine violent deaths. Again, in essence, the nine violent deaths refer to any form of death that may bring about extreme hardship.
The Medicine Buddha’s short mantra is TADYATHA OM BHEKANDZYE BHAKANDZYE MAHA BHEKANDZYE BHEKANDZE RADZA SAMUGATE SOHA.
Don’t be surprise to see or hear a slight variation of this mantra, which is TADYATHA OM BHEKANDZYE BHEKANDZYE MAHA BHEKANDZYE RADZA SAMUGATE SOHA.
Saying the Medicine Buddha Mantra is a very powerful tool to open ourselves to the blessings of the Buddha of Medicine. However, it is better if you can say 5 full mala (108 times per full mala) in a day. It will be more ‘potent’ if you are able to say the Medicine Buddha’s long mantra.
The Medicine Buddha’s long mantra is: OM NAMO BHAGWATE BHEKANDZYE / GURU BEDURYA PRABHA RADZAYA TATAGATAYA / ARHATE SAMYAKSAM BUDDHAYA / TADYATHA OM BHEKANDZYE BHEKANDZYE / MAHA BHEKANDZYE BHEKANDZYE / RADZA SAMUGATE SOHA.
Image of Medicine Buddha with Mantra. Seeing the image and symbolic script of the Medicine Buddha has the power to bestow upon us blessings from the Buddha of Medicine.
Like any mantra, seeing the symbolic script of the Medicine Buddha’s mantra is enough to grant some blessings to us from the Buddha of Medicine.
Inviting the image of the Medicine Buddha inside our home will bestows upon us the blessings stated in His vows.
Wearing His image and the symbolic script of the Buddha of Medicine’s mantra is like paying homage to the Medicine Buddha and also constantly tapping into His blessing. This is the primary reason why I included both His image and symbolic script in the WISH FULFILLING AND BUDDHA’S BLESSING MANTRA PENDANT,which incidentally has become quite popular amongst my readers because of the pendant’s effectiveness. I’ve been receiving a lot of emails how it helped them and I’ve blog about several of the personal testimonies.(Revised on Dec. 1, 2013).
Remember though that while the Medicine Buddha’s image and mantra has the power to grant us so much blessing from Him. It will be more auspicious if one can read His sutra everyday.
This is another version of the image of the Buddha of Medicine. Notice while He is not pictured year as a lapiz lazuli-colored Buddha, He still has the Buddha robe, the jar, and the plant.
Allow me to briefly discuss what is a sutra. Sutras are mostly canonical Buddhist scriptures of which are mostly recorded oral teachings of the Historical Buddha Sakyamuni or Gautama Buddha. A Sutra is like the Christian Bible, but the difference is for Buddhist, they believe that simply carrying a copy of a Sutra bestows upon us the blessings of the Buddha referred in the specific Sutra. Furthermore, reading a Sutra is like praying to the Buddha.
I always make it a point to read the Medicine Buddha Sutra at least once a day. I have a copy of the Medicine Buddha Sutra in my bag, in my car, and in my bedroom.
You can read the Medicine Buddha Sutra in English, but do try to get a miniature copy of the Sutra and carry it with you everyday.
Writing about the Medicine Buddha, His miracles, what He stands for without sharing His sutra is unacceptable. So please do allow me to share with you the Medicine Buddha Sutra as translated during the Torng Dynasty by Tripitaka Master Yiun-Tzorng.
THE MEDICINE BUDDHA SUTRA
Also Called: THE SUTRA OF THE MASTER OF HEALING
Full Title: SUTRA OF THE MERIT AND VIRTUE OF THE PAST VOWS OF MEDICINE MASTER VAIDURYA LIGHT TATHAGATA
Thus I have heard. At one time the Bhagavan was travelling through various lands to teach living beings. He arrived at Vaisali [“City of Extensive Adornments”] and stayed beneath a tree from which music resounded. With him were eight thousand great Bhikshus and thirty-six thousand Bodhisattvas Mahasattvas; also kings, ministers, Brahmans, lay disciples; gods, dragons, and the rest of the eightfold division; beings both human and non-human. The immeasurable great multitude respectfully surrounded him, and he spoke Dharma for them.
At that time, the Dharma Prince Manjusri, receiving the awesome inspiration of the Buddha, rose from his seat, bared one of his shoulders, knelt on his right knee, and inclining his head and placing his palms together, said to the Bhagavan, “World Honored One! We wish you would speak about such Dharmas as the Buddhas’ names, the great vows they made in the past, and their supreme merit and virtue, so that those who hear them will be rid of their karmic hindrances. This request is also for the sake of bringing benefit and joy to sentient beings in the Dharma-Image Age.”
The Buddha then praised the Pure Youth Manjusri: “Good indeed! Good indeed, Manjusri. With great compassion you now request that I speak about the Buddhas’ names and the merit and virtue of their past vows, for the sake of rescuing sentient beings who are bound up by karmic obstacles, and for the purpose of bringing benefit, peace, and joy to beings who live in the Dharma-Image Age. Listen attentively to my words and reflect on them extremely well, for I will now answer you.”
Manjusri said, “Please do speak. We are glad to listen.”
The Buddha told Manjusri, “Passing from here to the east, beyond Buddhalands numerous as the sand grains in ten Ganges rivers, is a world called ‘Pure Vaidurya’. The Buddha there is named Medicine Master Vaidurya Light Tathagata, Of Proper and Equal Enlightenment, Perfect in Understanding and Practice, Well Gone One, One who Understands the World, Supreme Lord, Regulating Hero, Teacher of Gods and Humans, Buddha, Bhagavan. Manjusri, when that World Honored One, Medicine Master Vaidurya Light Tathagata, was practicing the Bodhisattva path in the past, he made twelve great vows that enable all sentient beings to obtain what they seek.
“The first great vow: ‘I vow that in a future life, when I attain anuttarasamyaksambodhi, my body will shine with dazzling light that will illumine measureless, countless, boundless worlds. My body will be adorned with the thirty-two heroic features and the eighty subsidiary characteristics, and I will enable all beings to become as I am.’
“The second great vow: ‘I vow that in a future life when I attain Bodhi, my body will be as bright and clear as vaidurya, flawlessly pure, vastly radiant, majestic with merit and virtue, abiding at ease, adorned with blazing nets brighter than the sun and the moon. Beings dwelling in darkness will be illuminated and will succeed in all their endeavors.’
“The third great vow: ‘I vow that in a future life when I attain Bodhi, will by means of limitless, unbounded wisdom and skill-in-means, enable all sentient beings to obtain an inexhaustible supply of material necessities so they are without the slightest want.’
“The fourth great vow: ‘I vow that in a future life when I attain Bodhi, I shall lead those sentient beings who practice deviant paths to reside in the Way of Bodhi and those who travel on the vehicles of the Hearer or Pratyekabuddha to abide in the Great Vehicle.’
“The fifth great vow: ‘I vow that in a future life when I attain Bodhi I shall enable limitless and boundless numbers of sentient beings who cultivate Brahma conduct within my Dharma to perfectly uphold the three clusters of precepts without exception. Should there be any violation, upon hearing my name, they will regain their purity and not fall into the evil destinies.’
“The sixth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings whose bodies are inferior and whose faculties are imperfect, who are ugly, dull, blind, deaf, mute, deformed, paralyzed, hunch-backed, or afflicted with skin disease, insanity or various other sicknesses and sufferings, upon hearing my name they shall all become endowed with upright features, keen intelligence, and perfect faculties, and they shall be free of sickness and suffering.’
“The seventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who are oppressed by many illnesses and who are without aid, without a place to turn, without a doctor, without medicine, without relatives, and without a family, who are poverty-stricken and filled with suffering to be cured of their sicknesses upon having my name pass by their ear, so they are peaceful and happy in body and mind. They will have a family and relatives, and acquire an abundance of property and wealth, and even realize unsurpassed Bodhi.’
“The eighth great vow: ‘I vow that in a future life when I attain Bodhi, if there are women who give rise to a deep loathing for their female body and wish to renounce it because they are oppressed and disturbed by the myriad sufferings of being female, upon hearing my name, they will be able to turn from women into men who are replete with male features and ultimately realize unsurpassed Bodhi.’
“The ninth great vow: ‘I vow that in a future life when I attain Bodhi, I Shall liberate sentient beings from the nets of demons and the bonds of external sects. If they have fallen into the dense forests of evil views, I shall lead them to have proper views and to gradually cultivate the Practices of Bodhisattvas so they will quickly realize unsurpassed, proper and equal Bodhi.’
“The tenth great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause sentient beings who fall into the hands of the law and are bound, interrogated, whipped, fettered, imprisoned, sentenced to execution, or subjected to endless disasters, hardships, abuse, and humiliation so that they are tom by grief and distress and suffering in body and mind, to obtain, upon hearing my name, liberation from all worry and suffering by means of my blessings, virtue, and awesome spiritual power.’
“The eleventh great vow: ‘I vow that in a future life when I attain Bodhi, I shall cause all sentient beings who are so plagued by hunger and thirst that they create all kinds of bad karma in their quest for food, upon hearing my name and single-mindedly accepting and maintaining it, to be filled with delicious food and drink and afterward, by means of the flavor of Dharma, to settle in ultimate peace and happiness.’
“The twelfth great vow: ‘I vow that in a future life when I attain Bodhi, if there are sentient beings who are poor and without clothes so that day and night they are troubled by mosquitoes and flies, and by cold and heat, upon hearing my name and single-mindedly accepting and maintaining it, they shall obtain all kinds of fine and wonderful garments that accord with their tastes, as well as a variety of precious adornments, flower garlands, fragrant balms, and the enjoyments of music and various kinds of talents, so that all their hearts, delights will be fulfilled.’
“Manjusri, these are the twelve sublime and wonderful vows that the World Honored One, Medicine Master Vaidurya Light Tathagata, One of Proper and Equal Enlightenment, made while cultivating the Bodhisattva Way.
“Moreover, Manjusri, if I were to speak for an eon or more about the great vows made by the World Honored One, Medicine Master Vaidurya Light Tathagata, when he practiced the Bodhisattva Way and about the merit, virtue, and adornments of his Buddhaland, I could not finish.
“That Buddhaland has always been completely pure; there are no women, no evil destinies, and no sounds of suffering. The ground is made of vaidurya, with golden cords lining the roads. The city walls, towers, palace pavilions, studios, windows, and latticework are all made of the seven treasures. The merit, virtue, and adornments of this land are identical to those of the Western Land of Ultimate miss.
“Residing in that land are two Bodhisattvas Mahasattvas; the first is called Universally Radiant Sunlight, and the second, Universally Radiant Moonlight. They are the leaders among the immeasurable, uncountable hosts of Bodhisattvas in that land and will be the successors to that Buddha. They are able to maintain the precious treasury of the proper Dharma of the World Honored One, Medicine Master Vaidurya Light Tathagata. Therefore, Manjusri, all good men and women who have faith should vow to be born in that Buddha’s land.”
At that time, the World Honored One again spoke to the Pure Youth Manjusri saying, “Manjusri, there are living beings who don’t distinguish good from evil, who indulge in greed and stinginess, and who know nothing of giving or its rewards. They are stupid, ignorant, and lack the foundation of faith. They accumulate much wealth and many treasures and ardently guard them. When they see a beggar coming, they feel displeased. When they have to practice an act of charity that does not benefit themselves, they feel as though they were cutting a piece of flesh from their body, and they suffer deep and painful regret.
“There are other innumerable avaricious and miserly living beings who hoard money and necessities that they don’t use even for themselves, how much less for their parents, wives, or servants, or for beggars! At the end of heir lives, such beings will be reborn among the hungry ghosts or animals. If they heard the name of that Buddha, Medicine Master Vaidurya Light Tathagata, in their former human existence, and they recall that Tathagata’s name for the briefest moment while they are in the evil destinies, they will immediately be reborn in the human realm. Moreover, they will remember their past lives and will dread the sufferings of the evil destinies. They will not delight in worldly pleasures, but will rejoice in giving and praise others who give. They will not begrudge giving whatever they have. Gradually, to those who come to beg, they will be able to give away their own head, eyes, hands, feet, and even their entire body, to say nothing of their money and property!
“Moreover, Manjusri, there are beings who, although they study under the Tathagata, nonetheless violate the sila. Others, although they do not violate the sila, nonetheless transgress the rules and regulations. Others, although they do not violate the sila or rules and regulations, nonetheless destroy their own proper views. Others, although they do not destroy their own proper views, nonetheless neglect learning, so they are unable to understand the profound meaning of the sutras that the Buddha speaks. Others, although they are learned, nonetheless give rise to overweening pride, Shadowed by overweening pride, they justify themselves and disparage others, slander the proper Dharma, and join the retinue of demons.
“Such fools act on their misguided views and further, a cause immeasurable minions of beings to fall into pits of great danger. These beings will drift endlessly in the realms of the hells, the animals, and the ghosts. But if they hear the name of Medicine Master Vaidurya Light Tathagata, they will be able to renounce their evil practices and cultivate wholesome Dharma, and thereby avoid falling into the evil destinies. If those who have fallen into the evil destinies because they could not renounce their evil practices and cultivate wholesome Dharmas, by the awesome power of the past vows of that Tathagata, get to hear his name for only a moment, then after they pass out of that existence, they will be reborn again as human beings. They will hold proper views and will be ever vigorous. Their minds will be well regulated and joyful, enabling them to renounce their families and leave the householder’s life-They will take up and maintain study of the Tathagatas, Dharma without any violation. They will have proper views and erudition; they will understand profound meanings and yet be free from overweening pride. They will not slander the proper Dharma and will never join the ranks of demons. They will progressively cultivate the practices of Bodhisattvas and will soon bring them to perfection.
“Moreover, Manjusri, if there are sentient beings who harbor stinginess, greed, and jealousy who praise them- selves and disparage others, they will fallinto the three evil destinies for countless thousands of years where they will undergo intense suffering. After undergoing intense suffering, at the end of their lives they will be born in the world as oxen, horses, camels, and donkeys that are constantly beaten, afflicted by thirst and hunger, and made to carry heavy burdens along the roads. Or they may be reborn among lowly people, as slaves or servants who are always ordered around by others and who never for a moment feel at ease.
“If such beings, in their former lives as humans, heard the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and by this good cause are able to remember it and sincerely take refuge with that Buddha, then, by means of the Buddha’s spiritual power, they will be liberated from all sufferings. They will be endowed with keen faculties, and they will be wise and erudite. They will always seek the supreme Dharmas and encounter good friends. They will eternally sever the nets of demons and smash the shell of ignorance. They will dry up the river of afflictions and be liberated from birth, old age, sickness, death, anxiety, grief, suffering, and vexation.
“Moreover, Manjusri, there may be beings who delight in perversity and engage in legal disputes, bringing trouble to others as well as themselves. In their actions, speech, and thought, they create ever-increasing amounts of evil karma. Never willing to benefit and forgive others, they scheme to harm one another instead. They pray to the spirits of the mountain forests, trees, and graves. They kill living beings in order to make sacrifices of blood and flesh to the yaksa and raksasa ghosts. They write down the names of their enemies and make images of them, and then they hex those names and images with evil mantras. They summon paralysis ghosts, cast hexes, or command corpse-raising ghosts to kill or injure their enemies.
“However, if the victims hear the name of Medicine Master Vaidurya Light Tathagata, then all those evil things will lose their power to do harm. The evildoers will become kind to one another. They will attain benefit, peace, and happiness and no longer cherish thoughts of malice, affliction, or enmity. Everyone will rejoice and feel content with what they have. Instead of encroaching upon each other, they will seek to benefit one another.
“Moreover, Manjusri, there may be those among the fourfold assembly of Bhikshus, Bhikshunis, Upasakas and Upasikas, as well as other good men and women of pure faith, who accept and uphold the eight precepts either for one year or for three months, practicing and studying them. with these good roots, they may vow to be born in the Western Land of Ultimate Bliss where the Buddha of limitless Life dwells, to hear the Proper Dharma, but their resolve may not be firm. However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjusri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jewelled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors.
“Or they may be born in the heavens due to this cause. Although reborn in the heavens, their original good roots will not be exhausted and so they will not fall into the evildestinies again. when their life in the heavens ends, they will be born among people again. They may be wheel-turning kings, reigning over the four continents with awesome virtue and ease, bringing uncountable hundreds of thousands of living beings to abide in the practice of the ten good deeds. Or they may be born as Ksatriyas, Brahmans, laymen, or sons of honorable families. They will be wealthy, with storehouses filled to overflowing. Handsome in appearance, they will be surrounded by a great retinue of relatives. They will be intelligent and wise, courageous and valiant, like great and awesome knights. If a woman hears the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely cherishes it, in the future she will never again be born as a female.
“Moreover, Manjusri, when Medicine Master Vaidurya Light Tathagata attained Bodhi, by the power of his past vows he contemplated all the sentient beings who were undergoing various kinds of sicknesses and sufferings. Some suffered from diseases such as emaciation, atrophy, severe thirst, or yellow fever; others were harmed by paralysis ghosts or by poisonous hexes; some died naturally when young, while others experienced untimely deaths. He wished to dispel all their sicknesses and sufferings, and to fulfill their wishes.”
At that time, the World Honored One entered a samadhi called “extinguishing the suffering and distress of all beings.” After he entered this samadhi, a great light came forth from his flesh-cowl. From amid that light he proclaimed this magnificent dharani
Namo Bhagavate bhaisajya guru vaidurya prabha rajaya
Tathagataya
Arhate
samyaksambuddhaya
tadyatha
Om bhaisajye bhaisajye bhaisajya samudgate Svaha
After he had spoken that mantra from amid the light, the earth trembled and emitted great light. All beings, sicknesses and sufferings were cast off, and they felt peaceful and happy.
“Manjusri, if you see a man (or a woman) who is ill you should single-mindedly and frequently clean and bathe him and rinse his mouth-Provide him with food, medicine, or water that is free of insects, over any of which the dharani has been recited 108 times. After the sick person has taken it, all his sicknesses and sufferings will be gone. I f this person has a wish, he should recite this mantra with utmost sincerity. Then he will obtain whatever he wished for, and his life will be prolonged and free from illness-At the end of his life, he will be reborn in that Buddha’s land. He will become irreversible and will ultimately attain Bodhi. Therefore, Manjusri, if there are men and women who, with utmost sincerity, diligently worship and make offerings to Medicine Master Vaidurya Light Tathagata, they should always recite this mantra and never forget it.
“Moreover, Manjusri, men or women of pure faith, who have heard all the names of Medicine Master Vaidurya Light Tathagata, One of proper and Equal Enlightenment should recite and uphold them. In the early morning, after brushing their teeth and bathing, they should make offerings of fragrant flowers, incense, perfumed balms, and various kinds of music before an image of that Buddha. They should personally write out this Sutra or ask others to do so, and they should single- mindedly and constantly recite it. If they listen to explanations of its meaning from a Dharma Master, they should make offerings to him of all necessities, so that he is without the slightest want. In this way, they will receive the mindful protection of the Buddhas. All of their wishes will be fulfilled, and they will ultimately attain Bodhi.”
At that time, the Pure youth Manjusri said to the Buddha, ‘World Honored One, I vow that in the Dharma- Image Age, using various expedient means, I shall enable good men and women of pure faith to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Even during their sleep, I will awaken them with this Buddha’s name.
“World Honored One, there may be those who accept and uphold this Sutra, read and recite it, explain its meanings for others, write it out themselves, or tell others to write it out. They may revere it by making offerings of various flowers, paste incense, powdered incense, stick incense, flower garlands, necklaces, banners, canopies, and music. They may make bags of five-colored thread in which to keep the Sutra. They may sweep clean a place and arrange a high altar on which to place this Sutra. At that time, the Four Heavenly Kings with their retinues and other innumerable hundreds of thousands of gods will come to that place to worship and protect it.
“World Honored One, it should be known that if, in the places where this precious Sutra circulates, people can accept and uphold it, then due to the merit and virtue of the past vows of that World Honored One, Medicine Master Vaidurya Light Tathagata, because they have heard his name, none of those people will meet with untimely death. In addition, none of them will be robbed of his vital energy by evil ghosts and spirits. Those people whose vital energies have already been robbed will have their health restored, and they will be happy and at peace in body and mind.”
The Buddha told Manjusri, “So it is, so it is! It is exactly as you say. Manjusri, if there are good men and women of pure faith who wish to make offerings to that world Honored One, Medicine Master Vaidurya Light Tathagata, they should first make an image of that Buddha and arrange a pure and clean dais on which to place the image. Then they should strew all kinds of flowers, burn various incenses, and adorn the place with a variety of banners and streamers. For seven days and seven nights they should hold the eight precepts and eat pure food. Having bathed until clean and fragrant, they should put on clean clothes. Their minds should be undefiled, without thoughts of anger and malice. Toward all sentient beings, they should cherish thoughts of benevolence, peace, kindness, compassion, joy, giving, and equanimity.
“Playing musical instruments and singing praises, they should circumambulate to the right of the Buddha’s image. Moreover, they should recall the merit and virtue of that Tathagata’s past vows. They should read and recite this Sutra, ponder its meaning, and lecture on and explain it. Then they will obtain whatever they seek: Those who seek long life will attain longevity; those who seek wealth will gain wealth; those who seek an official position will obtain it; and those who seek a son or a daughter will have one.
“Moreover, if a person who suddenly has nightmare, sees ill omens, notices strange birds flocking together, or perceives many uncanny events in his dwelling can worship and make offerings of many fine things to that World Honored One, Medicine Master Vaidurya Light Tathagata, then the nightmares, ill omens, and inauspicious things will disappear and will no longer trouble him.
“When a person is endangered by water, fire, knives, or poison; or finds himself on a steep cliff or in a dangerous place; or faces fierce elephants, lions, tigers, wolves, bears, poisonous snakes, scorpions, centipedes, millipedes, mosquitoes, gnats, or other frightful things, if he can single-mindedly recollect, worship, and make offerings to that Buddha, he will be liberated from all those frightful things. When other countries invade or when there are thieves or riots, if a person can recollect and worship that Tathagata, then he will be free of all of these as well.
“Moreover, Manjusri, there may be good men and women of pure faith who, all their lives, do not worship other gods, but single-mindedly take refuge with the Buddha, the Dharma, and the Sangha. They accept and uphold precepts, such as the five precepts, the ten precepts, the four hundred precepts of a Bodhisattva, the two hundred and fifty precepts of a Bhikshu, or the five hundred precepts of a Bhikshuni. Perhaps they have violated some of the precepts they received and are afraid of falling into the evil destinies. If they concentrate on reciting that Buddha’s name and worship and make offerings to him, they definitely will not be reborn in the three evil destinies.
“If there is a woman about to give birth who suffers great pain, if she sincerely recites his name and worships, praises, venerates, and makes offerings to that Tathagata, her sufferings will be dispelled. The newborn child will be sound and healthy, and will have upright features. Seeing him will make people happy. He will be keen and intelligent, peaceful and secure, and with few ailments, and no evil spirit will come to rob him of his vitality.
At that time the World Honored One said to Ananda, “The merit and virtue of the World Honored One, Medicine Master Vaidurya Light Tathagata, which I have just extolled, is the extremely profound practice of all Buddhas. It is difficult to fathom and to comprehend. Do you believe it or not?
Ananda said, “Greatly virtuous World Honored One, I have absolutely no doubts regarding the Sutras spoken by the Tathagata. why? Because all Buddhas’ karmas of body, speech, and mind are pure-World Honored One, the sun and moon could fall, wonderfully High, the king of mountains, could be toppled or shaken, but the words of the Buddhas never change.
“World Honored One, there are sentient beings deficient in faith who hear about the extremely profound practices of all Buddhas and think to themselves,’ How could one obtain such supreme merit and benefit merely by reciting the name of a single Buddha, Medicine Master Vaidurya Light Tathagata? ‘Due to this lack of faith, they give rise to slander. During the long night they lose great benefit and joy and fall into the evil destinies, where they wander ceaselessly.”
The Buddha told Ananda, “If these sentient beings hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, and sincerely accept and uphold it without any doubts, they cannot possibly fall into the evil destinies.
“Ananda, this is the extremely profound practice of all Buddhas which is difficult to believe and to understand! you should know that your ability to accept this comes from the awesome power of the Tathagata Ananda, alI Hearers, Solitarily Enlightened Ones, and the Bodhisattvas who have not yet ascended to the Grounds are incapable of believing and understanding this Dharma as it really is. Only the Bodhisattvas who are destined in one life to attain Buddhahood are capable of understanding.
“Ananda, it is difficult to obtain a human body. It is also difficult to have faith in and to revere the Triple Jewel. It is even more difficult to be able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. Ananda, Medicine Master Vaidurya Light Tathagata possesses boundless Bodhisattva practices, limitless skillful expedients, and immeasurably vast, great vows. If I were to speak extensively of those for an eon or more, the eon would soon end, but that Buddha’s practices, vows, and skillful expedients have no end!”
At that time within the assembly, a Bodhisattva Mahasattva named One who Rescues and liberates arose from his seat, bared his right shoulder, knelt with his right knee on the ground, leaned forward with his palms joined together, and said to the Buddha, “Greatly virtuous World Honored One! During the Dharma Image Age, there will be living beings afflicted with various diseases, emaciated front chronic illnesses, unable to eat or drink, their throats parched and their lips dry. Such a being sees darkness gathering all around him as the signs of death appear. While lying in bed, surrounded by his weeping parents, relatives, and friends, he sees the messengers of Yama leading his spirit before that king of justice. Every sentient being has spirits that stay with him throughout his life. They record his every deed, both good and evil, to present to Yama, the king of justice. At that time, King Yama interrogates this person in order to tally his karma and mete out judgement according to his good and evil deeds.
“At that time, if the sick person’s relatives and friends, on his behalf, can take refuge with the World Honored One, Medicine Master Vaidurya Light Tathagata, and request members of the Sangha to recite this Sutra, to light seven layers of lamp, and to hang up the five colored banners for prolonging life, then it is possible for his spirit to return. As if in a dream, the person will see everything very clearly himself.
“If his spirit returns after seven, twenty-one, thirty five, or forty-nine days, he will feel as if awakened from a dream and will remember the retributions that he underwent for his good and bad karma. Having personally witnessed the retributions of his own karma, he will never again do any evil, even if his very life is endangered. Therefore, good men and women of pure faith should accept and uphold the name of Medicine Master Vaidurya Light Tathagata and, according to their capability, worship and make offerings to him.”
At that time, Ananda asked the Bodhisattva who Rescues and liberates, Good man, how should we worship and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata? And how should we make the banners and lamps that prolong life?”
The Bodhisattva who Rescues and Liberates said, “Greatly Virtuous One, if there is a sick person who wishes to be freed from sickness and suffering, for his sake one should accept and uphold the eight precepts for seven days and seven nights, and make offerings to the Bhikshu Sangha of as many items of food, drink, and other necessities as are in his power to give.
“During the six periods of the day and night one should worship, practice the Way, and make offerings to the World Honored One, Medicine Master Vaidurya Light Tathagata. Read and recite this Sutra forty-nine times, light forty-nine lamps, and make seven images of that Tathagata. In front of each image place seven lamps, each as large as a cartwheel. These lamps must be kept burning continuously for forty-nine days. Hang up five- colored banners that are forty-nine spans long. Liberate a variety of living creatures, as many as forty-nine species. Then the sick one will be able to surmount the danger and will not suffer an untimely death or be held by evil ghosts.
“Furthermore, Ananda, in the case of ksatriya princes who are due to be anointed on the crowns of their heads, at a time when calamity arises, such as pestilence among the population, invasion by foreign countries, rebellion within their territories, unusual changes in the stars, a solar or lunar eclipse, unseasonal winds and rains, or prolonged drought, those ksatriya princes should bring forth an attitude of kindness and compassion toward all sentient beings and grant amnesty to all prisoners. They should follow the above-mentioned methods to make offerings to that World Honored One, Medicine Master Vaidurya Light Tathagata. Due to these good roots and the power of that Tathagata’s past vows, the country will be safe and peaceful, the winds and rains will be timely, the crops will ripen, and all sentient beings will be blissful and free of disease. Within this country there will be no violence, nor any yaksas or other spirits that harms sentient beings, and all evil omens will vanish.
“The ksatriya princes who are due to be anointed on the crowns of their heads will enjoy longer lives and good health, and they will be at ease and free from illness. Ananda, if the queens, the princes, the ministers or court counselors, the ladies of the palace, the provincial officials or the common people suffer from diseases or other difficulties, they should also hang up five-colored spiritual banners, light lamps and keep them burning, liberate living creatures, strew flowers of various colors, and burn precious incense. Then those people will be cured of their diseases and relieved of their difficulties.
Then Ananda asked the Bodhisattva who Rescues and Liberates, “Good man, how can a life that has come to an end be prolonged?”
The Bodhisattva who Rescues and Liberates answered, “Greatly Virtuous One, did you not hear the Tathagata say that there are nine kinds of untimely death? That is why people are exhorted to make life-prolonging banners and lamps and to cultivate all kinds of blessings. Through such cultivation of blessings, they will be freed from suffering and adversity for the rest of their lives.
Ananda asked, “What are the nine kinds of untimely death?”
The Bodhisattva who Rescues and liberates said, “There may be living beings who, although not seriously ill have neither medicine nor a doctor to treat them, or else they meet a doctor who gives them the wrong medicine; consequently, they meet with an untimely death. Some of them believe in worldly cults, whose deviant teachers frighten them with false prophecies. Unable to set their minds at ease, they consult oracles to find out what calamities are in store for them. In order to propitiate the spirits, they kill various creatures. They pray to wang liang ghosts for aid and protection. Although they wish to prolong their lives, their efforts are to no avail. They deludedly hold to wrong beliefs and perverse views. Thus they meet with an untimely death and fall into the hells, never to come out. This is the first kind of untimely death.
“The second kind of untimely death is to be executed at the hands of the law. The third kind is to hunt for sport, to indulge in drinking and lust, or to become excessively dissipated, and then to be waylaid by non-human beings that rob one’s essence and energy. The fourth is to be burned to death; the fifth is to drown; the sixth is to be devoured by wild beasts; the seventh is to fall from a steep cliff; the eighth is to be harmed by poison, voodoo, evil mantras, or corpse-raising ghosts; the ninth is to die from hunger and thirst. These are the nine kinds of untimely deaths generally spoken of by the Tathagata. There are also innumerable other kinds which cannot all be spoken of here.
“Moreover, Ananda, King Yama keeps track of the karmic records of all the inhabitants of the world. If there are beings who are not filial to their parents, who commit the Five Rebellious Acts, who revile the Triple Jewel, who destroy the laws of the country, or who violate the precept of truthfulness, then Yama, the king of justice, examines and punishes them according to the severity of their offenses. Therefore, I encourage people to light lamps and make banners, to liberate beings and cultivate blessings so that they can overcome suffering and peril and forestall all disasters.
At that time, twelve great yaksa generals were present in the assembly. They were: General Kimbhiro, General Vajra, General Mekhilo, General Antilo, General Anilo, General Santhilo, General Indalo, General Payilo, General Mahalo, General Cidalo, General Caundhulo, and General Vikalo.
These twelve great Yaksa generals, each with a retinue of seven thousand yaksas, simultaneously raised their voices and addressed the Buddha, “World Honored One! Today, by relying on the Buddha’s awesome power, we are able to hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata. As a result, we are no longer afraid of the evil destinies. All of us are of one mind to take refuge with the Buddha, the Dharma, and the Sangha to the end of our lives. We vow to support all living beings and to benefit them, so that they may live in peace and happiness. In whatever cities, villages, countries, or secluded forests this Sutra circulates, or wherever people accept and uphold the name of Medicine Master Vaidurya Light Tathagata and venerate and make offerings to him, we, together with our retinues, will guard and protect them, deliver them from all distress, and fulfill all their wishes. If a person wishes to dispel illnesses and difficulties, he should read or recite this Sutra and tie a five-colored thread into knots, forming the letters of our names. He should untie the knots when his wishes have been fulfilled.
At that time, the World Honored One praised the great yaksa generals, saying, “Good indeed, good indeed, mighty yaksa generals! All of you who want to repay the kindness of the World Honored One, Medicine Master Vaidurya Light Tathagata, should always benefit beings and bring peace and happiness to them in this way.
Then Ananda said to the Buddha, “World Honored One, what should we call this teaching? How should we uphold it?”
The Buddha told Ananda, “This teaching is called, ‘The Merit and Virtue of the Past Vows of Medicine Master Vaidurya Light Tathagata.’ It is also called ‘Twelve Spiritual Generals’ Vows to Use Spiritual Mantras to Benefit Living Beings.’ It is also called ‘Eradicating All Karmic Obstacles.’ You should uphold it in this way.
When the Bhagavan had finished speaking, all the Bodhisattvas, Mahasattvas, great Hearers, kings, minister, Brahmans, laypeople, gods, dragons, yaksas, gandharvas, asuras, garudas, kinnaras, mahoragas, humans, and non-human beings, and all the great assembly, on hearing what the Buddha had said, were greatly delighted. They received it with faith and respectfully practiced it.
(End of translation)
(Translated into English by B.T.T.S.)
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Medicine Buddha in Depth
( https://www.medicinebuddhatoday.com/...-buddha-depth/ )
The Medicine Buddha or (Bhaishaiguru), appears blue in colour because he is also known as the king of lapis (being lapis lazuli), one of the most precious stones known as it can be used for many different purposes and is rich blue in colour).
In the medicine Buddhas right hand with his palm faced out he holds the sprig of a arura plant. This plant is well known in Tibetan medicine as it has a wide range of uses to cure many different aliments and illnesses. In the left hand of the Medicine Buddha he holds a bowl of myrobalan fruit. Myrobalan fruit are also known for their great healing power. In this aspect the Medicine Buddha is known as the supreme healer as he is able to heal any illnesses and defilements.
Its important to know that in Tibetan Buddhism the Medicine Buddha isn't a living breathing blue person you can visit, but through different practices in Tibetan Medicine, a Tibetan Medical Practitioner can achieve some of the healing qualities described in sutric texts.
Painting completed 2012
Painted by Damien Pascoe
Acrylic on canvas, 38cm x 53cm, Sold at Auction
Image maybe subject to copyright.
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Oṃ namo bhagavate bhaiṣajye guru vaiḍūryaprabharājāya tathāgatāya arhate saṃyak saṃbuddhāya tadyathā oṃ bhaiṣajye bhaiṣajye mahā bhaiṣajyerājāya samudgate svāhā
http://sudarshanamandala.com/medicine-buddha-sadhana/
GIỚI THIỆU VỀ KIM CANG THỪA
Nguyễn Thế Đăng
( http://www.daibi.vn/2012/06/gioi-thi...kim-cang-thua/ )
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A DI ÐÀ PHẬT NHẤT TỰ TÂM CHÚ
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Chơn ngôn “Hật Rị”.
Om A Mi Tabha Hrih.
Úm A Di Ðát Phạ Hật Rị Sa Ha / Án, A Di Đát Phạ, Hật rị Tóa Ha
Câu chú này luôn luôn đi theo với Úm Ma Ni Pát Mê Hum (Hồng). Căn cứ theo chư sư truyền lại, nên thêm Úm A Di Ðát Phạ và thêm chữ Ta Ha cũng được.
Kinh dạy: Chữ Hật Rị (HRIH) Ðủ bốn chữ thành một Chơn ngôn. Chữ Hạ tự môn, nghĩa là tất cả pháp nhơn bất khả đắc. Chữ RA tự môn, nghĩa là tất cả pháp ly trần. Trần nghĩa là ngũ trần (sắc, thinh, hương, vị, xúc). Cũng gọi hai món chấp trước năng thủ và sở thủ. Chữ Y tự môn, là tự tại bất khả đắc, hai điêm ác tự nghĩa. Chữ Ác gọi là Niết Bàn. Do giác ngộ các pháp vốn không sanh, đều xa lìa món chấp trước, chứng được pháp giới thanh tịnh. Chữ Hật Rị này cũng nói làm tàm (hổ thẹn), nếu nói đủ là tàm quí (hổ thẹn), tự thẹn với lương tâm mình và xấu hổ đối với kẻ khác, vì thế nên không làm tất cả điều bất thiện vậy. Ðầy đủ tất cả pháp lành vô lậu vậy. Cho nên Liên Hoa Bộ cũng gọi là Pháp Bộ.
Do gia trì chữ Hật Rị này mà ở thế giới Cực Lạc, nước, chim, cây, rừng đều diễn nói pháp âm. Rộng như trong kinh đã thuyết minh. Nếu có người nào trì một chữ Chơn ngôn này, có công năng hay diệt trừ tai họa, tật bệnh. Sau khi chết sẽ sanh về cõi An-Lạc quốc, được thượng phẩm thượng sanh. Ðây là nhứt thông tu Quán Tự Tại tâm Chơn ngôn của người tu hành và cũng là hay trợ giúp cho các người tu các bộ Du Già vậy.
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*CHÙA LONG PHƯỚC
Địa chỉ: 207 ấp An Quới, xã Hội An Đông, huyện Lấp Vò, tỉnh Đồng Tháp
Fax: 067-3689298 - Số điện thoại: 0918.579.477
Trụ trì: Thích Nhật Quang - Hòa thượng Chứng minh Ban Trị sự Giáo hội Phật giáo tỉnh Đồng Tháp
.NAM MÔ TỲ LÔ GIÁ NA PHẬT HRỊ (1 hơi thở)
.NAM MÔ A MI TA HẬT RỊ TÓA HA.
.Sau đó đọc A Di Đà Nhất tự tâm chú: Án, A Di Đát Phạ, Hật rị Tóa Ha
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Ao Mao Ba THANH TAM Liên hệ 0903689798 nhé
https://www.facebook.com/Aomaocungba...PAGES_TIMELINE
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Lama Zopa Rinpoche in front of Ksitigarbha statue at Land of Medicine Buddha, September 2012. Photo courtesy of LMB's Facebook page.
( http://fpmt.org/fpmt-community-news/...dicine-buddha/ )
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The Five Buddha Family Mandala. The Five Buddha families also known
( https://www.pinterest.com/pin/173107179400266825/ )
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( http://vatphammattong.com/sp/shop-va...cung-nuoc.html )
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Bát cùng dường pha lê bát bảo cát tường
120.000đ
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( https://tangthuphathoc.net/thinh-qua...tam-muoi-nghi/ )
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_ Trong Phật Giáo Kim Cương Thừa có rất nhiều Pháp tu cúng dường.Người Việt Nam ,đặc biệt những người yêu thích văn hoá Tạng choáng ngợp với các phẩm vật cúng dường.Đằng sau các buổi lễ cúng dường xa hoa ở các tự viện giàu có .Chúng ta dễ dàng tìm thấy những hành giả nghèo khổ ,mọi tiện nghi cuộc sống gần như tối đơn giản.Với họ không có món cúng dường nào thật sự tối hảo,chỉ có ĐỘNG CƠ thanh tịnh của người cúng là tối hảo mà thôi.Mật giáo là thế đó ,nếu bạn giàu có bạn có thể cúng một Mandala bằng vàng,một người trung bình sẽ dâng cúng bằng đồng.Nhưng nếu không có gì dâng cúng bạn có thể dâng cúng bất kì bạn cho là tối hảo nhất.
_ Xin cúng dường món nước đơn sơ,nhưng chứa đựng tâm chí thành thanh tịnh.Nguyện đem công đức tích luỹ được hồi hướng cho những ai hướng tâm đến ngày mùng 10 tháng 4 linh thánh cát tường .
_ Vào ngày mùng 10 cát tường này bất kì ai hướng tâm đến Đạo Sư Liên Hoa Sanh đều nhận được sự gia trì từ ngài.
Om Ah Hum Benza Guru Padme Siddhi Hum.
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_ Ngày nay con người bị chi phối bởi truyền thông một cách máy móc.Đôi khi chúng ta mất đi sự định hướng nội tại.Ví dụ trong thời đại ngày nay chúng ta bị nhồi nhét rất nhiều định nghĩa" Hạnh phúc khi chúng ta về chung một nhà ,để rồi chúng ta tạo ra những mối bất hoà khi bên nhau".Hạnh phúc khi chúng ta có một ngôi nhà ,nhưng khi có ngôi nhà chúng ta lại đi tìm hạnh phúc từ những thứ khác.
_Bệnh tật ,khổ đau được sinh ra từ sự mất thăng bằng trong cuộc sống.Phiền não,sân hận,si mê chi phối cuộc sống của chúng ta ,chúng ta mất thăng bằng từ nội tâm và kết quả sau cùng là bệnh tật xuất hiện.Như chúng ta được biết con người là một thể tổng hoà của hàng tỉ tế bào ,không ngừng sinh diệt .Khi tâm thức rối loạn bộ máy ấy bị lỗi nhiệp.Một tế bào mất kiểm soát sinh ra y học định nghĩa là ung thư.
_Trong mật giáo có rất nhiều phương pháp làm an bình nội tại và tịnh hoá các rối loạn bên trong cũng như bên ngoài.Bằng việc trì chú và thiền quán về bổn tôn ,rất nhiều bệnh tật đã được chửa lành một cách kì diệu.Thường để đối trị với bệnh tật các vị Đạo Sư dùng rất nhiều cách như thực hành các khoá tu hoả tịnh,sử dụng thánh dược .Nhưng cách thông dụng nhất là thực hành Pháp tu đức Phật Dược Sư.Màu xanh dương của Phật Dược Sư tượng trưng cho sức mạnh. Chúng ta cần có sức mạnh. Khi có sức mạnh, chúng ta sẽ có một hệ thống miễn dịch, một loại năng lượng miễn dịch. Loại năng lượng miễn dịch này có khả năng chống lại sự yếu đuối của tâm lý và thân vật lý. Nếu tâm không đủ mạnh, ta sẽ luôn cảm thấy sợ hãi sự mong manh của vô thường, sẽ rất dễ tức giận, buồn chán và tuyệt vọng. Còn nếu đủ sức mạnh, tâm chúng ta sẽ giảm bớt giận dữ, buồn rầu, tuyệt vọng và tất cả các loại hạnh phúc chân thật sẽ đến. Như vậy điều trọng yếu là chúng ta phải làm cho tâm mình mạnh mẽ. Vì lý do đó, Đức Phật Dược Sư có màu xanh dương, màu biểu trưng cho sức mạnh mà ít người trong số chúng ta biết đến.Đức Pháp Vương Drukpa đã khai thị "Hiện nay, trên thế giới có rất nhiều bệnh tật thuộc thân thể vật lý khác nhau, có một số bệnh ngay cả khoa học không hề biết được nguyên nhân. Sự thực là tất cả chúng ta không ai muốn mình bị tật bệnh, nhưng theo quan điểm Phật giáo, chúng ta vẫn cứ ốm đau bởi vô minh và những bất thiện nghiệp tích lũy từ nhiều kiếp. Cho dù chúng ta không muốn tạo nên những nghiệp xấu đó, nhưng do năng lực của vô minh chúng ta không còn cách chọn lựa nào khác, nên chúng ta vẫn tiếp tục tích lũy bất thiện nghiệp. Tôi xin lấy ví dụ, những người làm nghề đồ tể, sát sinh chó, bò, gà, lợn… để kiếm tiền, mưu cầu hạnh phúc cho riêng mình là những người như thế. Nếu chúng ta có thể hỏi những con vật tội nghiệp đó rằng "chúng muốn hạnh phúc hay muốn chết", chắc chắn chúng sẽ trả lời: “Không, chúng tôi không muốn chết, chúng tôi muốn sống, muốn có hạnh phúc”. Bởi vì không biết Phật Pháp, không biết đâu là nguyên nhân của khổ đau và hạnh phúc, cho nên họ cứ sát sinh để mưu cầu hạnh phúc cho bản thân, và đó chính là vô minh. Hay ví dụ của những người lấy việc ăn thịt là niềm hạnh phúc. Họ đơn giản đi tìm sự hạnh phúc sung sướng thông qua sự khoái khẩu, nhưng đó là một phương pháp sai lầm, vì chúng ta không thể dựa vào bất thiện nghiệp mà mong cầu hạnh phúc được. Phương pháp chân thật để đạt được hạnh phúc là sự ban tặng, như mang niềm vui hạnh phúc cho người khác, hoặc phóng sinh để cứu sống các loài. Theo cách này, chúng ta sẽ đạt được hạnh phúc và trường thọ. Đấy là chân hạnh phúc, cho nên điều quan trọng nhất là chúng ta cần phải nhận ra và loại bỏ nguồn gốc đau khổ hay sự vô minh."
_ Cầu chúc cho quý vị luôn tìm thấy niềm vui trong Phật Pháp.Cầu chúc cho những ai đang khổ đau trong bệnh tật tìm thấy sự nương tựa bên đức Phật Dược Sư.
TAYATHA OM BHEKHADZE BHEKHADZE MAHA BHEKHADZE RADZA SAMUGHATE SOHA/
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