Visualization Method for Fulfilling Aspirations

If you seek to transcend all distinctions, contemplate the nature of non-distinction.

If you seek the formless and colorless, contemplate words without attachment to words. If you seek the non-dual Dharma gate, contemplate two arms. If you seek the four immeasurables, contemplate four arms. If you seek the six supernatural powers, contemplate six arms. If you seek the eightfold noble path, contemplate eight arms. If you seek the perfection of the ten paramitas and the ten stages, contemplate ten arms. If you seek the universal response of a Tathagata, contemplate twelve arms. If you seek the thirty-two marks, contemplate thirty-two arms. If you seek the eighty-four thousand Dharma gates, contemplate eighty-four arms.

Contemplating in this way, you enter all Tathagatas’ samadhi gates—profound, vast, and inconceivable. This is the right mindfulness, the true suchness, the true liberation.

When first beginning the day's recitation and entering the practice area, if performing a pacifying mandala ritual, commence the practice at sunset. If performing an enriching mandala ritual, commence the practice at sunrise. If performing a subjugating mandala ritual, commence the practice at midday. If performing a wrath-subduing ritual, commence the practice at midnight.

All mandala practices should begin at sunset. Among all methods of recitation, this one is supreme. If you miss this time, you will not succeed.

For all mandalas, do not begin at daytime—it brings great distress. Do not perform the ritual at midnight—it contradicts the proper time and invites various difficulties. For other times, follow this principle accordingly.

During the early night, when all things are still, the practice becomes effective. The deities gather to witness the ritual and bless the practitioner. When you invite the honored ones, they will descend and fulfill your wishes. This time is suitable for performing auspicious and beneficial acts. The wise should understand this.

When setting up the mandala for practice, one should begin the ritual at sunset. Before the first light of dawn appears, the mandala must be properly dissolved. I will now briefly describe three types of places suitable for attaining spiritual accomplishments, as well as the signs of success. As for unsuitable places, they include: first, lands ruled by a wicked king; second, areas plagued by many bandits; and third, places where one is accompanied by harmful companions or afflicted by famine. In such environments, one should not dwell or attempt to practice the Dharma together.

There are three times when practice should not be performed: during extreme cold, during heavy rain, and during extreme heat. At such times, one is not fit for practice.

There are also three times suitable for cultivation, which should be clearly recognized: from the fifth watch until mid-morning, from noon until mid-afternoon, and from dusk until late evening. During these periods, if one engages in great recitation, the mandala and its visualized practices can be fully perfected.

Then make this aspiration: "All Shakyamuni Buddhas dwell in the Pure Abode Palace, assembled together with all the bodhisattvas. I now offer my body as a servant to make offerings to all Buddhas. I pray that you accept me and grant me the supreme accomplishment out of your compassion." (Recite three times.)

"I pray that all Buddhas, bodhisattvas, and holy beings grant me spiritual attainment, enabling me to quickly emerge from the mud of birth and death and to achieve the complete, supreme spiritual attainment." (Recite three times.)

When first setting up the practice area, begin with incense, flowers, various foods, and silk banners. All must be prepared properly and kept free from defilement. If they become defiled, it will cause the practitioner to become vulnerable to demonic interference, and the recitation will be ineffective.

He made this vow: "I pray that all the holy beings, with your divine powers, will remain here to receive these offerings until the ceremony is fully completed."

I will now explain the complete sequence of all mandala practices—both detailed and concise, extensive and condensed. I will speak of the methods within these thirty million mandalas, all contained within this sutra. Therefore, you should understand that I possess profound meanings and embody all dharmas. This is not a realm you can yet comprehend. For this reason, it is called the Secret Treasury of the Great Mandala Teaching.

A Brief Guide to Selecting a Site and Other Signs

Before sunrise, dig the ground to a depth of three feet. You will then see something in the earth.

If what appears resembles a human figure, it signifies that the power of the mantra can crush mountains and overturn seas.

If it resembles an animal, it is also auspicious.

If you see jade, it means the person is one who will attain the first assembly.

If you obtain gold, it means the person will gain great wealth and nobility through wisdom.

If you obtain objects like knives, staffs, bows, or arrows, it indicates that mantra deities will appear within the ritual platform.

If you obtain medicine, it signifies the person will be skilled in curing illnesses.

If you obtain iron or stone, it means the person is not steadfast.

If you obtain bones, it is an inauspicious sign. You must then perform repentance, receive the precepts, and select another pure site. Dig out the impure earth to a depth of three feet, discard it, take pure soil, mix it with powdered incense, pound it firm, and use it to construct the platform.

Next, the method for determining the time to accomplish great practices. If you begin the practice in the first month, it will definitely be free of obstacles. If you begin in the second month, various obstacles will certainly appear. If you begin in the third month, there will certainly be wind and clouds. If you start the practice on the fifteenth day of the fifth month, there will certainly be rain. If you practice in the ninth month, there will certainly be thunder and lightning. Whenever you practice and such signs appear, the accomplishment is certain—the practitioner should know this. Whether on the seventh, thirteenth, or twenty-third day, if it coincides with the day of the Ghost Star, it is especially auspicious. During solar or lunar eclipses is also the most excellent time.

If you wish to accomplish peaceful and stable practices, use the second and third months. For practices to increase wealth and abundance, use the tenth and eleventh months. For practices to subdue adversaries, use the fourth and fifth months.

Now I will briefly point out the places: On great famous mountains where saints dwell, In caves of immortals or spirits, in empty new rooms, In solitary forests and springs—such places of unified mind, emptiness, stillness, and secluded excellence. Also in quiet places on mountain peaks, In remote wilderness, in mountain caves, In temples, in groves, by rivers or riverbanks, Or in places where saints once lived— In these, accomplishment will be swift.

For a ritual platform to remove calamities and eliminate sins, make it round(with a wheel at the center). For a platform to seek wishes, make it square(with a lotus at the center). For a platform to pursue specific Dharma practices, make it triangular(with a trident at the center). For a platform to seek respect and affection, make it shaped like a lotus leaf(with the syllable "Hum" at the center).

The Yogic practitioner, while cultivating samadhi and following the Buddha in recitation, must remember this essential point.

If one is reciting the name of Vairocana Tathagata, first visualize an eight-petaled lotus flower. Imagine the syllable "A" transforming into a lion throne, upon which rests a white lotus flower. Next, visualize the syllable "Vam" transforming into a stupa, which then becomes the principal deity, Vairocana Tathagata. His body is golden like the Jambu River's sand. Around his neck, he wears a radiant necklace of light and is draped in a light celestial robe. He is crowned with a five-Buddha diadem. His brilliant and wondrous light illuminates the realms of humans, devas, and the three worlds, gathering together Bodhisattva-Mahasattvas of the ten stages. To bestow empowerment, he manifests this form-body, adorned with precious jeweled ornaments. He abides in the Samadhi of Sublime and Wonderful Form, in order to surpass the appearances of all celestial beings, residing within a wheel of light.

Recite the mantra:

Avalokiteshvara's Sacred Seed Syllable.

First, the practitioner visualizes within their own heart the presence of Vairocana Tathagata. They imagine the syllable 'A' like a full moon, radiating white light. Within this light, the Tathagata sits upon a white lotus, his body the color of radiant gold. Then, they form the fundamental Samaya Mudra: both hands form vajra fists, and the index fingers are raised and crossed, with the right hand holding the left. Through this mudra, one receives the prediction of Supreme Enlightenment from all Buddhas.

Next, visualize Vairocana Tathagata seated in the center of the mandala in full lotus posture. His form is perfect and complete, possessing great majestic virtue. His brilliant, pure color is like a clear full moon. His entire body is composed of all illuminating light. He is adorned with a jeweled crown, his braided hair falls over his shoulders, and he is clad in heavenly garments of light, exquisite silks. Through the secret wheels of body, speech, and mind, he manifests miraculous transformations. The practitioner contemplates in this way.

The mantra is:

Om Vajra Dhatu Ah

When practicing the meditation and recitation of Avalokiteśvara Bodhisattva, visualize the syllable "hrīḥ" within a lotus. This syllable shines with light, just like a lotus, radiating beams of many colors, which transform into Avalokiteśvara Bodhisattva. His body is luminous and radiant, with the hue of a red lotus flower. Upon the topknot on his head rests Amitābha Buddha. He is adorned with a jeweled crown and necklaces. In his left hand, he holds a blue lotus flower at the level of his heart. His right hand is positioned as if gently parting a lotus leaf. Furthermore, contemplate the nature of this samādhi as being like a lotus—unstained by dust or water, untainted by attachment or defilement. After meditating in this way, recite the heart mantra of the principal deity, Avalokiteśvara, within samādhi:

Om Vajra Dharma Hrīḥ

If you are practicing the recitation of Manjushri Bodhisattva, visualize a "𤚥" syllable within a lotus flower. This syllable transforms into a sharp golden blade, and the blade then transforms into Manjushri Bodhisattva.

His body is the color of gold, with five topknots upon his head. His right hand holds a blue lotus flower, his left hand holds the Prajna Paramita scripture. He sits upon a moon disc, surrounded on all sides by vajras.

The holy one, seated within this, rides upon a multi-colored jeweled lotus, emitting a crimson light, and recites the heart mantra, saying:

Om, vajra, steadfast and pure, so be it.

If you visualize the Bodhisattva Ākāśagarbha, see the syllable "TRA" upon a lotus pedestal. It transforms into a radiant red crystal, surrounded by a circle of flame, and becomes the Bodhisattva Ākāśagarbha. His body is the color of purple gold. Upon his head rests a fivefold crown of Buddhas. His left hand displays the gesture of fearlessness, while his right hand holds a blue lotus flower. Within the flower rests a brilliant red crystal jewel. The Bodhisattva rides upon this blue lotus, seated within a lunar disc. Recite the mantra as follows:

Then, recite the mantra: "Oṁ, Ariga, Marī, Murī, Svāhā."

If you visualize the Bodhisattva Samantabhadra, see the syllable *su* within the lotus pedestal. It transforms into a golden knife, which then becomes the Bodhisattva Samantabhadra. His body is the color of the white moon, and atop his head are five Buddhas, their majestic radiance blazing brightly like the sun. The Bodhisattva, seated upon a thousand-petaled lotus, emanates light of many colors. He rests within a moon disc, encircled all around by three-pronged vajras. Recite the mantra:

"Then, Samantabhadra Vajra Hum."

If you visualize Vajragarbha Bodhisattva, see the syllable "Hūṃ" in the lotus pedestal. It transforms into a vajra, becoming Vajragarbha Bodhisattva. His body is the color of pale green jade. On his head he wears a crown of five Buddhas. His right hand, in the vajra-fist mudra, is placed over his heart. His left hand holds a vajra that radiates flaming light. The holy one sits upon a jeweled lotus, within a moon disc encircled by three ancient vajras. Recite the mantra:

Vajrasattva, so be it.

If one practices the recitation of the Wish-Fulfilling Wheel Bodhisattva, visualize the syllable "HRIH" upon the lotus pedestal. It transforms into a wondrous wish-fulfilling jewel, radiant and intricate like the sun's disc, emitting a great brilliant light. This then transforms into the Wish-Fulfilling Bodhisattva, whose color is like that of refined gold, and who bears Amitayus Buddha upon his crown. Endowed with six arms, he accomplishes the six supernatural powers. The Bodhisattva manifests throughout the six realms of existence, enabling sentient beings to perfect the six paramitas. Residing on Mount Potalaka, he abides in contemplative absorption.

If one recites the mantra of Tārā Bodhisattva, visualizes the syllable "lūṃ" within a lotus, which transforms into a blue lotus, and from that manifests Tārā Bodhisattva—her body reddish in hue, adorned with various ornaments, with the Buddha Amitābha upon her crown—holding a blue lotus over her heart with her left hand, and granting fearlessness with her right hand, fulfilling all wishes. The noble one, seated upon a jeweled lotus, radiates white light, capable of fulfilling all desires. This is called the Wish-Fulfilling One. The mantra is:

Om, Tare Tuttare Ture, Svaha.

At that moment, the World-Honored One entered the Samadhi of Universal Light and Tara. Through the power of this samadhi, a great radiance shone forth from the pupil of his right eye. From this flowing light emerged a sublime female form, abiding in the Samadhi of Excellent and Wondrous Appearance. She was adorned with priceless jewels of various kinds, surrounded by countless devas before and behind.

First, visualize the syllable "Om" upon her crown. Next, visualize the syllable "Ta" upon her forehead. Place the syllable "Tut" within the pupils of both eyes. Then, at her throat, visualize the syllable "Tra." Upon both shoulders, arrange the syllable "Ri." Upon her heart, again place the syllable "Tut." At her navel, visualize the syllable "Ri." Upon both thighs, visualize the syllable "Sva." And upon her shins, visualize the syllable "Ha."

Thus, the syllables are arranged throughout the body. Only then is the principal deity invited to merge with the visualized form. For this reason, one visualizes first and invites afterward.

The Diamond Samaya Visualization

The practitioner visualizes the syllable "HUM" within a moon disc at the heart. This "HUM" syllable transforms into a five-pronged vajra, pure gold like molten, gathered genuine gold. It radiates a crimson light, blazing like a mass of fire, its brilliant and majestic radiance suffusing the entire body.

With this body, speech, and mind as the diamond wheel, one pervades the realms of birth and death. Within the expanse of a full moon's measure, one manifests miraculous transformations. This diamond wheel is not fixed in size, but matches the measure of the full moon disc. One may visualize a five-pronged, a three-pronged, or a single-pronged vajra at will, without obstruction.

From the pores and joints of one's own body, countless vajras as numerous as dust motes appear. From each and every one of these vajras, further, various and diverse forms can emerge, enabling the practitioner to subdue beings at will, and to accomplish all dharani gates and samadhi gates.

It rains down implements, pledges, and seals, distributing them. Each and every one of these seals arises from the majestic and adorned limbs, the marks of a great being, of the Tathagata. They are not created through fabricated methods. Why? Because they are inherently complete within the diamond essence itself. Their nature is intrinsically solid, transcending discrimination. They accomplish sentient beings and fulfill all wishes.

If manifesting as the diamond wrathful one, it terrifies and subdues. If manifesting as a bodhisattva, it is fully endowed with great compassion. If manifesting in a celestial form, ghosts and spirits are all subdued. If accomplishing activities, it reveals the karma-vajra, enabling the practitioner to swiftly attain perfect fulfillment.

The Five Direction Buddhas are placed above the crown of the head. Within a full moon disc, one sits upon a great lotus, Like a great perfect mirror, clear and luminous inside and out— The self and others are not separate in essence. This is the practitioner’s ultimate truth, The meaning of recitation within the wisdom of non‑emptiness.

The Eight Great Bodhisattvas, visualize their seed syllables and the colors of their principal forms.

Samantabhadra Bodhisattva: The color of white moonlight, with five Buddhas upon his head. Visualize the syllable **HŪṂ**.

Mañjuśrī Bodhisattva: A golden-colored body, with five Buddhas. Visualize the syllable **RAṂ**.

Ākāśagarbha Bodhisattva: A reddish-golden color, with five Buddhas. Visualize the syllable **TRAḤ**.

Avalokiteśvara Bodhisattva: The color of red flesh, like a blooming lotus, with five Buddhas. Visualize the syllable **HRĪḤ**.

Vajragarbha Bodhisattva: A blue-green color, with five Buddhas. Visualize the syllable **HŪṂ**.

Maitreya Bodhisattva: A yellow color, with five Buddhas. Visualize the syllable **MAI**.

Sarvanīvaraṇaviṣkambhin Bodhisattva: The color of a lotus, with five Buddhas. Visualize the syllable **SVĀ**.

Kṣitigarbha Bodhisattva: A golden color, with five Buddhas. Visualize the syllable **KṢI**.

This is the sequence of offerings for the Vairocana Samādhi Yoga practice.

At that time, the practitioner, having received the master’s initiation, should prepare a sacred space in a quiet place. Adorn the altar, smear the ground with fragrant clay, arrange various offerings, and ensure everything is kept perfectly clean. Always keep body, speech, and mind calm and undisturbed. Arouse a heart of compassion, wishing for the liberation of all sentient beings. With focused reverence, make obeisance to the five mandalas, visualizing the sacred assembly as if present before you. After sincerely confessing all past misdeeds, contemplate that the nature of all phenomena is empty, and that this emptiness is originally pure, free from any defilement. Having reflected thus, recite the mantra:

Om, all beings are pure in essence, all teachings are pure in essence, all beings are pure in reality. Hūm.(Recite twice.)

Contemplate the nature of reality:

The mantra is:

Om, Samaya, Satva.

Contemplate this body seated within a pure moon, as if sitting before a bright, open mirror.

The Seal of Blissful Joy and Samaya

The mantra is:

Om, the Samaya protects all beings, the Tathagata is their refuge.

The mantra is:

Om Vajramanda Tathā

The mantra is:

Om Vajra Visha

The mantra is:

Oṃ Mañjarī Musṭiṅg

Mantra:

Om(One) Sunpani Sunpa Hum(Two) Helixinnu Helixinnu Hum(Three) Helixinnu Aboye Hum(Four) Anaye Hu(Extended) Bhagavan(Five) Mozheluo Hum Fazha(Six)

Now, form the Lotus Mudra:

The mantra is:

The practitioner should next cultivate a clear mind and serene sitting, practicing the moon-disk contemplation. First, within one month, one must tame body and mind, making the mind clear and pure, and only then practice the external forms.

Further, contemplate thus: All phenomena originally do not arise; all are free from grasping and what is grasped; ultimately pure, without any defilement.

Having reflected in this way, visualize in that space all Buddhas, complete with all marks and adornments, countless as motes of dust, pervading the entire Dharma realm. They extend their golden-hued hands, snap their fingers, and awaken you, proclaiming: "Good son! You should observe with Samadhi the nature of your own mind—accomplished as it is. You must contemplate your own mind."

Then, before each and every Buddha, prostrate with the five limbs touching the ground, single-mindedly take refuge, and recite the mantra:

Om, to the mind, the root, the supreme, the glorious one.

This is the inner realization of perfect purity, free from defilements, reaching the ultimate state, awakening to enter the ocean of all wisdom, becoming one with all Buddhas. This teaching is secret and not to be heard casually.

When you wish to enter contemplation, recite this mantra:

Om, the pure and all-pervading essence of the Dharma.

Once the mantra is recited, one is fully endowed with the pure precepts and great virtues of all Buddhas and Bodhisattvas.

Next, visualize the syllable "Vam" as perfectly pure and formless. Settle your mind upon this syllable, not imagining any form whatsoever. Let your own mind become concentrated, pure, bright, and luminous—both internally and externally transparent, its essence free from any distinction of self and other.

When you wish to enter this contemplation, recite the true words:

Om, to the enlightened mind, the great mother, I pay homage.

Oṃ! The Diamond of Unshakable Stability.

When you recite the mantra, it enables the visualized moon of your mind to gradually expand, pervading the entire Dharma realm. Throughout all past and future kalpas, within every dust mote and hair-tip, there exist the assembly of Buddha's enlightenment grounds. Like Indra's net, they are layered and inexhaustible. Those who practice this contemplation will thereby realize the profound wisdom of a Bodhisattva.

The mantra says:

Om, to the mind, may the light of wisdom shine.

This practice enables the practitioner to swiftly realize supreme enlightenment, embodying the ultimate truth of all buddhas. It flows forth from the wisdom of true suchness; it is not a fabricated phenomenon that appears. Like a masterfully crafted wish-fulfilling jewel, it fulfills all aspirations. All buddhas proclaim this in unison.

When contemplating this, there is only lucid clarity. One does not perceive body or mind, much less any single thing. Yet, do not interpret this as mere emptiness. Because it is free of thought, it is said to be like space, but the Dharma itself is not empty. When you have practiced purely and become thoroughly familiar, you will realize this for yourself.

While practicing this contemplation, recite the mantra:

When you hold this illumination in mind, you can then enter into all abhiseka-mandala states, and among the secret Dharma gates of the bodhisattvas, you will move freely without obstruction. When practicing this contemplation, do not force it to be drawn out or hurried; the essential point is to truly enter in. If each aspect can correspond with your mind, then great accomplishment will arise. In all times and places, with mindful intention, it functions spontaneously in accord, without any hindrance. All deluded thoughts—greed, anger, and ignorance—need not be deliberately cut off; they naturally cease to arise, for the nature is always pure.

This true Dharma gate is the naturally pure mind of all sentient beings. It is like the great mirror wisdom: from the buddhas above down to sentient beings below, all are completely equal, without increase or decrease. It is only covered by ignorance and deluded thinking, so that its Dharma-body cannot manifest. One who practices this contemplation will then realize the samadhi of liberation and all-knowing wisdom; this is called the stage of the three worthies before the first bhumi. All actions then function spontaneously in accord, and one naturally enters the first ground, giving rise to great joy.

Why is this so? Because using the moon as a means of contemplation carries three meanings: First, the meaning of natural purity—being free from the defilement of desire. Second, the meaning of coolness—being free from the feverish affliction of anger. Third, the meaning of brightness—being free from the darkness of ignorance. Therefore, the moon is used as a metaphor, but do not fixate on the moon itself. The moon of the worldly realm is formed from the four elements and is ultimately subject to decay. The naturally pure mind of sentient beings has no birth or destruction. This is the inner realization of buddhas and bodhisattvas, not a realm known by śrāvakas, pratyekabuddhas, or non-Buddhist paths.

One who practices this contemplation will realize all Buddha-dharmas and merits as numerous as the Ganges’ sands, without awakening through another. This one Dharma includes measureless Dharmas. Moment by moment, one awakens and enters, free and unobstructed among all dharmas, gradually ascending from ground to ground.

Those who study this contemplation should not cling to mere absence of thought as the ultimate. You must apply right mindfulness and advance through skillful means, and only then realize entry into the ultimate ocean of pure Dharma.

Om. All Tathagatas, the supreme enlightenment, the indestructible adamantine essence.

The mantra is:

Om, O Vajra, may you be firmly established, may all beings be blessed.

The practitioner should further reflect in this way: "Now that I have attained true enlightenment, I should give rise to great compassion toward all beings. Throughout the endless cycles of birth and death, I will always wear the armor of great vows. To purify buddha-lands and bring beings to fulfillment, to serve all buddhas, and to enable all beings to sit beneath the bodhi tree, subdue demonic forces, and achieve perfect enlightenment—for these purposes, I shall put on the armor of compassion from all buddhas of past, present, and future."

Next, form the Seal of Joy:

Namo to all Tathagatas of the Vajra Realm. Om! Vajra, vajra, great vajra! Unbreakable, unbreakable, Firm, firm, Steady, steady, Bind, bind, Secure, secure, Liberate, liberate, All accomplished, so be it.

First, form the Five-Point Pledge Mudra. Recite the Vajra Family Hundred-Syllable Mantra. When empowering the four places with the mudra, simply clearly add the four-syllable mantra of the Five Buddhas' seed syllables and recite it. This is the meaning of invitation—it means inviting these Five Buddhas and others into my body.

Next, form the fundamental Samaya Mudra of Mahāvairocana and place it atop the crown of the head. Then, form the Samaya Mudra of Akṣobhya and place it on the forehead. Next, form the Samaya Mudra of Ratnasaṃbhava and place it on the right side of the crown. Then, form the Western Pledge Mudra and place it on the back of the crown. Next, form the Northern Samādhi Pledge Mudra and place it on the left side of the crown.

Each time a mudra is placed, recite the corresponding four-syllable seed mantra of that Buddha. After that, recite the main mantra. The number of recitations is as you wish.

The central figure is white in color. The figure in front is red, the one on the right is dark red, the one on the left is yellow, and the one behind is blue. Each holds a sword in their left hand. However, the central, left, and rear figures hold a jewel in their right hand. The front figure holds a lotus flower in their right hand, and the right figure holds a karma wheel in their right hand.

On the twenty-third day of the intercalary fifth month in the first year of Tenmei (the year of Xin Chou), I completed copying from the manuscript held at the Uji Eshin-in. The *En-gyō Roku* states: "The Method of Recitation and Protection, Universal to All Divisions, in one volume." Annen, in the seventh volume of his *Kongōkai Taijuki*, says: "Vajrabodhi's Method of Recitation and Protection, Universal to All Divisions, combines the practices of the Susiddhi and Vajraśekhara. It properly presents the three divisions and also applies to the five divisions. Texts such as the *Kongōji-shō* (volume two), the *En-ō-shō* (volume five), and the *Rishushaku Hiyō-shō* (volume six) frequently cite this work." Recorded by Chishaku, the compassionate and patient monk of Eastern Musashi.

In the autumn of the eighth month in the first year of Kyōwa (the year of Xin You), I requested the collated version from the compassionate and patient master. The temple's Jishin-in, along with the lineage holders, examined it. I then reviewed it once more and had it sent to the block carvers for printing.