Chapter 1: The Supreme Golden Wheel Samadhi Mantra of Great Might and Virtue

This is what I heard:

At one time, the Buddha was in the Jetavana Grove of Anathapindika, in the country of Shravasti. He was accompanied by five thousand great Arhats, with Mahakashyapa, Uruvilva Kashyapa, Gaya Kashyapa, Nadi Kashyapa, Shariputra, Mahamaudgalyayana, Nanda, Aniruddha, Kapphina, Ajnata Kaundinya, Ananda, and Rahula as the foremost among them. There were also immeasurable assemblies of great Bodhisattva-Mahasattvas, with Samantabhadra Bodhisattva, Manjushri Bodhisattva, Avalokiteshvara Bodhisattva, Akashagarbha Bodhisattva, Maitreya Bodhisattva, and Vajragarbha Bodhisattva as their leaders.

Furthermore, there were immeasurable mantra deities, with the King Vikuṇḍa Deity and the Hayagriva Deity as their leaders. There were immeasurable Vajra-beings, with the Vajra-holder Vajra Deity as their leader. There was the Sun Deva. There were immeasurable Yaksha kings, with Atavaka as their leader. There were the Sun Deva, the Moon Deva, the Four Heavenly Kings, the Trayastrimsha Heaven, Shakra Devanam Indra, Mahadeva, Mahabrahma, the Tushita Heaven, the Shuddhavasa Heaven, Maheshvara, the Goddess of Merit, Vishvakarma, along with their retinues, as well as dragons, ghosts, spirits, Asuras, Garudas, Gandharvas, Kinnaras, Mahoragas, Kumbhandas, Putanas, and others. There were also immeasurable human kings, dragon kings, and rakshasa kings. There were Bhikkhus, Bhikkhunis, Upasakas, and Upasikas. Countless, like the sands of the Ganges, were the assemblies of Sravakas, Bodhisattvas, humans, devas, and the eightfold assembly of dragons and spirits. They surrounded the Buddha from all sides, making offerings, showing reverence, respect, and praise. They scattered various flowers and incense over the Buddha. Each one, filled with joy, placed their palms together in reverence, circumambulated the Buddha three times, then sat to one side. Gazing upon the Tathagata without a moment's distraction, they all wished to hear the most supreme Dharma.

At that time, in the city of Rajagriha, there were six teachers of other paths who often held wrong views. The first was Purana Kashyapa, the second was Maskarin Goshaliputra, the third was Sanjaya Vairatiputra, the fourth was Ajita Kesakambala, the fifth was Kakuda Katyayana, and the sixth was Nirgrantha Jnatiputra. These six great teachers of other paths, along with their followers, came to the place where the Buddha was, intending to debate with the Tathagata.

In that garden, there was a withered tree called the Amra tree. Then Purana Kashyapa asked the Buddha, "Gautama, you are not omniscient. If you truly possessed all-knowledge, why is this Amra tree certainly dead? Or can it be revived?" At that time, the World-Honored One remained silent and did not answer.

Seeing that the Buddha did not answer, Purana Kashyapa took a white whisk, sprinkled water on the tree, and it revived, growing leaves and flowers, flourishing with blossoms. In a short while, it bore fruit and ripened. Purana Kashyapa then had his disciples pick the fruit and distribute it to the assembly.

At that moment, all the ordinary people in the gathering became doubtful in their minds, marveling at the great and strange power of this other teacher. They thought that since the Buddha remained silent and did not answer, he truly lacked omniscience and was inferior to the other teacher.

Then the World-Honored One, knowing that the assembly was filled with doubt, entered the Samadhi of Flaming Light. From the crown of his head, he emitted a great radiance that illuminated the three thousand great thousand worlds. The Buddha then formed the Buddha-Crown Mudra and summoned all the Buddhas and Bodhisattvas from the ten directions.

In the sky, countless Buddhas and Bodhisattvas, as numerous as the sands of the Ganges, gathered like clouds. The Buddhas from the ten directions also emitted light, with their bodies manifesting water and fire, displaying great power. They caused the withered tree to wither again, decay, break, and shed its leaves.

The followers of the other paths were thrown into confusion, distress, and turmoil. They held each other's hands, wailing and crying in sorrow, then scattered and fled in all directions.

At that time, the heavenly beings dwelling in the sky scattered flowers as offerings, and with various kinds of music, they praised the Buddha's divine power, which possesses all-knowing wisdom and subdues the heretics. The fourfold assembly rejoiced, and all resolved to attain Anuttara-samyak-sambodhi. Then, Ananda, observing the thoughts in the minds of the great assembly, calmly rose from the gathering, bared his right shoulder, placed his palms together toward the Buddha, bowed at the Buddha's feet, and spoke these words:

"Excellent! How extraordinary and mighty, revered teacher of gods and humans! Who would have expected that today you would subdue the heretics, enabling all beings to take refuge in the true Dharma. World-Honored One! We disciples of the voice-hearers are truly ignorant and deluded, fond of extensive learning, yet we do not seek liberation from the defilements of the mind. Through the Buddha's compassionate guidance, we have obtained correct cultivation. Though our bodies and minds have heard the teachings, we are unable to settle ourselves in peace. Now, wishing to gather the mind, how should we subdue it? We earnestly pray that the World-Honored One will expound this for us extensively, so that we may attain non-retrogression and enable all beings to hear the essential Dharma."

Then the World-Honored One, with his perfectly awakened power, praised Ananda, saying: "Excellent, excellent! You are able to ask the Tathagata about gathering the mind for the sake of all humans and heavenly beings in the great assembly. Listen attentively, receive well, and contemplate wisely. I shall first explain for you the entry into samadhi. If there are practitioners who seek all-knowing wisdom, they must first uphold the four kinds of precepts, making them pure and bright. Just as frost cannot produce all branches and leaves, the three actions of the body and the four of speech arise from countless causes and conditions. Then one should understand the Dharma of the twelve links of dependent origination. Ananda! Regarding these four matters and the twelve links, if one does not abandon the mind and does not cling to forms, sounds, smells, tastes, and touches, how can all demonic affairs arise? Ananda! If there are practitioners who cannot eliminate the karmic obstacles from past habitual causes and conditions, you should teach such people to wholeheartedly repent and eliminate the karmic obstacles from their previous lives. Before the Buddhas, Bodhisattvas, and heavenly dragons, sincerely bow down, entrust their lives to the Buddhas of the ten directions, and request their compassionate aid. Be humble, respectful, benevolent, and forgiving, making vows and dedicating merits. Urge the Buddhas to remain long in the world, turning the great Dharma wheel to liberate humans and heavenly beings. With minds undistracted, single-mindedly concentrate on practicing the Dharma of samadhi, diligently day and night without weariness or abandonment, seeking the supreme fruit of great nirvana's purity. Even those who are licentious women, without the intent to practice, can forever shed their attachments through the power of concentration."

Then Ananda, out of compassion for all sentient beings who are submerged in the sea of suffering within the six destinies with none to awaken them, and wishing to serve as their support, addressed the Buddha again, saying: "World-Honored One! I have received the Tathagata's supreme compassionate instruction, and my mind has opened to understanding. Today I shall cultivate and realize the path of the non-learner. I only think of the time of the Dharma's decline, when initial practitioners establish a place of practice. By relying on which teaching can they attain liberation? How can they establish boundaries to subdue all demons, enabling all heavenly dragons and spirits to serve as protectors, and uphold the pure rules set by the Buddha, the World-Honored One?"

Then Ananda asked in verse:

The Buddha said to Ananda, "If people in the future wish to establish a place of practice, they should first seek a great, strong white ox from the Snowy Mountains. This ox should feed only on the fragrant, lush grasses of the mountains and drink only the pure, fragrant water of the Snowy Mountains. Its dung is fine and delicate. Take this dung and mix it with sandalwood to plaster the ground. If the ox is not from the Snowy Mountains, its dung will be foul and unfit for plastering the ground.

Alternatively, on level ground, dig down more than five feet below the surface, take the yellow earth, and mix it with ten precious fragrances: sandalwood, aloeswood, storax, frankincense, turmeric, white resin, sappanwood, lingling incense, spikenard, and cloves. Grind these ten fragrant substances into a fine powder, combine them with the earth to make a paste, and use it to plaster the practice area. The area should be sixteen feet square, forming an octagonal platform.

At the center of the platform, place a lotus flower made of gold, silver, copper, or wood. In the center of the lotus, set a bowl. First, fill the bowl with dew water collected in the eighth month, and place within it all kinds of flowers, leaves, and herbs that grow in the water. Arrange eight bright, clean, round mirrors in the eight directions, surrounding the lotus and bowl. Outside the mirrors, set up sixteen lotus flowers and sixteen incense burners, alternating between flowers and burners for adornment. Burn only pure aloeswood incense, ensuring no flame is visible.

Prepare white ox milk in sixteen vessels, and make offerings of milk pancakes, oil cakes, milk porridge, storax, honeyed ginger, honeyed lotus root, honeyed butter, pure butter, pure honey, and various fruits, foods, grapes, rock sugar, and other exquisite delicacies. Place these offerings, each in sets of sixteen, around the lotus flowers to present to all Buddhas and great bodhisattvas.

At mealtime, especially at midnight, take half a pint of honey and three measures of butter. Set up a small incense burner in front of the platform, heat it with tulava incense, and use the fragrant water for bathing. Make the charcoal burn fiercely, then place the honey and butter into the charcoal burner and let it burn until it produces smoke as an offering to the Buddhas and bodhisattvas.

Hang banners and canopies all around the outside. On the four walls of the practice room, display images of the Tathagatas of the ten directions and all bodhisattvas. Facing the sun, display images of Vairocana, Shakyamuni, Maitreya, Akshobhya, Amitabha, and the various manifestations of Guanyin, with Vajragarbha placed to their left and right. Also, display images of Indra, Brahma, Ucchusma, Nilamba, Kundali, the Four Heavenly Kings, the twenty-eight divisions of ghost generals, and all heavenly dragons, asura kings, fire-headed vajra beings, and Vinayaka at the four gates, arranged to the left and right.

Additionally, suspend eight bright mirrors in the air, facing the mirrors placed in the practice area from the four directions, so that their reflections overlap endlessly.

During the first seven days, sincerely prostrate and pay homage to the names of the Tathagatas of the ten directions, all great bodhisattvas, and arhats. Arouse the mind of enlightenment, and at the six periods of the day, recite the mantra while circumambulating the platform with utmost sincerity, performing this practice 108 times in each session.

During the second seven days, single-mindedly focus on arousing the vow of enlightenment without interruption, following the teachings and vows I have previously established in the Vinaya.

During the third seven days, for the twelve periods of the day, continuously uphold the Buddha's mantra.

By the fourth seven days, the Tathagatas of the ten directions will simultaneously appear in the overlapping reflections of the mirrors. Receiving the Buddha's touch on the crown of the head, one will then cultivate samadhi in the practice area. This will enable practitioners in the degenerate age to purify their body and mind until they become as clear and bright as crystal.

Ananda! If among the bhikkhu's original precept master or the assembly of bhikkhus from the ten directions, there is even one who is impure, such a practice area will mostly fail to succeed.

After these twenty-one days, sit upright and dwell peacefully in purity for one hundred days. Those with sharp faculties will, without rising from their seat, attain the fruit of stream-entry. Even if their body and mind have not yet stabilized in the holy fruit, they will know with certainty that their attainment of Buddhahood is assured.

This is how you should establish a place of practice, as you have asked."

At that time, the buddhas of the ten directions each commanded their bodhisattvas to offer great divine mantras. All vajra-beings manifested miraculous transformations and presented mantras. Even heavenly dragons, spirits, ghost-gods, yaksha generals, and various immortals all displayed miraculous transformations and offered mantras, each declaring: "My mantra possesses great power, capable of subduing all that is poisonous and evil."

Such a multitude—immeasurable, boundless, and countless—gathered together, all saying in unison: "World-Honored One! We now wish to recite these divine mantras. We earnestly seek your permission."

At that moment, the World-Honored One silently accepted their offerings. Then, the bodhisattvas, heavenly dragons, spirits, and celestial beings with five supernatural powers each spoke before the Buddha, recounting the origins of the divine mantras they had attained in past lives. As they recited their mantras, each manifested the divine form associated with their chant, filling the entire sky until no empty space remained.

At that moment, Guanyin Bodhisattva rose calmly from the assembly, bared his right shoulder, bowed at the Buddha's feet, and said to the World-Honored One: "In past lives, I received a dhāraṇī from various Buddhas. I now wish to recite it—may I have your permission?"

At that time, the Buddha said to the Bodhisattva Guanyin: "Excellent, excellent! With great compassion, you wish to speak a divine mantra—now is the right time."

Then, the Bodhisattva Guanyin manifested as a horse-headed rakshasa and proclaimed the great divine mantra called Hayagrīva. He emitted a brilliant light that outshone all others, causing all the assembled mantra deities to submit. Only his own form stood out, solitary and distinct.

At that time, the Buddha said to the Bodhisattva Guanyin: "I possess a Buddha-mantra, named the Supreme Golden Wheel, the Great Vajra Dharma-Platform Dhāraṇī of the Buddha-Crown Tathāgata’s Radiant Light, the King of All Mantras, the Most Excellent, the Sovereign Jewel. It is of utmost reverence, unsurpassed for the benefit of all beings, and only Buddhas transmit it among themselves. You should receive and uphold it with single-minded focus, regarding it with rare and profound respect."

At that time, Ananda, amidst the great assembly, bowed at the Buddha’s feet and addressed him, saying: “Since I left home, I have relied on the Buddha’s grace and been fond of seeking extensive learning. Because of this, I have not yet realized the unconditioned state, and I fell under the influence of the Brahma King’s deceptive arts. Thanks to the Tathāgata’s spiritual mantra, whose hidden power aided me, I was able to escape that suffering and difficulty. I only beseech the World-Honored One, out of compassion for all beings, to widely proclaim and teach it, and with merciful thought for this assembly, to speak these mantras, so that those in the future who are still caught in the cycle of existence may, upon hearing the Buddha’s spiritual mantra, obtain great peace and happiness.”

At that moment, the great earth suddenly shook, rivers and seas surged and boiled, the sun lost its brilliance, and from the empty sky rained down the seven precious jewels and flowers, falling in a profuse and scattered shower. Celestial fragrant flowers covered the earth everywhere, heavenly drums sounded of themselves, and all the heavenly beings played music, sang, and chanted praises that filled the sky. Fragrant winds arose from all directions, and all the celestial immortals gathered like clouds, circling the Buddha hundreds of thousands of times. They bowed at the Buddha’s feet, then stepped back and stood to one side, joining their palms with joy, giving rise to a rare and unprecedented mind, gazing up at the honored countenance without turning their eyes away even for a moment.

At that time, the Buddhas from the ten directions each commanded a great Bodhisattva to carry various fragrant flowers, jeweled banners, and canopies, and each led a retinue as numerous as the sands of the Ganges, also holding incense and flowers. The Buddhas of the ten directions said to the great Bodhisattvas: "Take these incense and flowers to the Saha world to make offerings to Shakyamuni Tathagata. Convey our teachings and inquire after his well-being."

Then, empowered by the Buddhas, the Bodhisattvas arrived in the Saha world, came to the great city of Rajagriha, and entered the assembly. They circumambulated the Buddha three times, bowed at his feet, and stood to one side. Scattering fragrant flowers into the sky, they spoke thus: "Those World-Honored Ones have commanded us to come here to inquire after the World-Honored One: 'May you have slight illness and few troubles, may your daily activities be light and beneficial. If you wish to expound the great Dharma, now is precisely the time.' We beseech the World-Honored One to preach for us and for all sentient beings."

At that moment, all the Sravakas, Bodhisattvas, humans, devas, dragon deities, and the eightfold assembly in the gathering universally paid homage and with one voice addressed the Buddha: "World-Honored One! We beseech your compassion to expound for us. We delight in hearing the Tathagata's secret divine mantra of the most supreme sovereign power of radiant liberation."

At that moment, the World-Honored One, having seen the requests from all the Buddhas, Bodhisattvas, humans, and heavenly beings of the ten directions, entered into deep meditation. He became silent and still, and from the crown of his head emerged ten streams of radiant light, each composed of a hundred jewels. Within this light, a thousand-petaled lotus flower blossomed forth, and upon its platform sat a manifested Tathāgata in full lotus posture.

From the crown of this manifested Buddha atop the lotus, ten more streams of radiant light, also composed of a hundred jewels, shone forth, illuminating all the worlds of the ten directions. From every pore of his body, fragrant breezes wafted out. A great golden wheel appeared, turning in the empty sky.

Within this light were revealed, in countless hundreds of thousands of Ganges River sands' worth, the Vajra-Wielding Guardian Kings and mighty divine warriors. They held up mountains and wielded vajra scepters, turning the celestial wheels and the sun, displaying great supernatural powers. Their armor and robes shimmered brightly. They brandished weapons—swords, iron clubs, wheels, lassos, bows and arrows, hooks and poles, war implements, bells, conch shells, banners, flags, canopies, and parasols—filling the entire sky.

There were peals of thunder and great tremors. The sun and moon lost their light. All the heavenly dragons were unsettled in their palaces and gathered together in clouds. All ferocious beasts set aside their venomous hearts and assembled for this great gathering. Spirits and ghosts trembled, yet comforted one another.

The great assembly gazed upward, filled with both terror and joy, each seeking protection and blessings.

Then, from the light of the Transformation Buddha's Unseen Crown, a great Brahma voice emerged, proclaiming this refuge to awaken all deluded beings. And it spoke this verse:

The Great Buddha's Crown Dharani Heart Mantra(Also known as the All Buddhas' Heart Mantra):

The Great Mantra Seal of the Buddha's Crown:

"Always form the mudra by placing both middle fingers behind the ring fingers, with both thumbs gently pressing the tips of the index fingers. The middle fingers rest behind the ring fingers, while the index fingers stand upright. The ring fingers are raised, and the little fingers are bound to the middle fingers, which are also raised. This is truly beyond comprehension."

The Great Buddha's Crown Shatters All Dharmas Seal(Also known as the Vajra Wrathful Pledge, which is the same as the Small Buddha's Crown Shatters All Dharmas Seal and the Great-Headed Vajra Shatters All Pledges.):

With the right hand, bend the middle finger and press it against the base of the thumb. Wrap the thumb around the middle finger, keeping it straight and upright. Then, raise the index finger, ring finger, and little finger together, holding them upright.

The Great Buddha's Crown Seal for Subduing All Supernatural Powers and Dispelling Fear

"With the two middle fingers, ring fingers, and little fingers interlocked inside the palms, the two thumbs bent inward into the palms, and the two index fingers crossed with the left pressing over the right, standing upright."

The three seals above are to be used with the preceding mantra.

The Supreme Mantra and Mudra of All Buddhas' Hearts:

The mantra of all bodhisattvas' seals is:

The Great Seal of the Buddha's Crown and Great Wrath:

With both thumbs held straight up, the middle fingers also stand upright, their tips touching. The index fingers are slightly curved, resting against the sides of the middle knuckles of the middle fingers. The ring fingers and little fingers are interlocked, with their tips pointing outward.

The Great Buddha's Crown Binding Demon Seal:

With both thumbs held upright, bend the left index finger so its tip rests outside the root of the left thumb. Slightly curve the right index finger, and place both middle fingers beneath them. The remaining three fingers on each hand are gathered and folded into the palm.

The Great Buddha's Crown Anointment Mantra(Also known as the Great Buddha's Crown Nectar Mantra):

The Great Buddha's Crown Empowerment Seal:

Stand upright with your feet together. Let your right hand hang naturally by your side. With your left hand, curl the thumb, ring finger, and little finger inward. Extend the middle finger straight up, placing its tip against the center of your forehead, between the eyebrows. This is the posture for performing the practice.

The mantra that eradicates all grave fundamental transgressions is:

The Great Buddha's Crown Nectar Seal:

Place the middle finger of the right hand between the index finger and the thumb, with the index finger pressing on the upper joint of the thumb, and the thumb pressing on the nail of the little finger. If a person forms this mudra and recites this mantra, all the heavenly beings will pour the nectar of immortality upon the crown of that person's head—a blessing beyond imagination.

The Great Buddha's Crown Seal of the Supreme Mind:

Cross your two middle fingers within your palms. Keep both little fingers upright, both thumbs upright, and press each index finger against the tip of its corresponding thumb. This mudra can gather all mind-focused mudras, and within the true Dharma, it gathers the four kinds of heart-following mudras. If you wish to practice all methods freely and without obstruction, first form this mudra and recite the mantra forty-nine times, then proceed to use it.

The Great Buddha's Crown Mantra of the Heart of Hearts:

If you form this mudra and invoke all the Buddhas, all the Buddhas will come before you. All mantra deities will protect this person, offering great protection of the body, and enabling the practitioner to command all spirits and ghosts.

If you wish to recite a mantra, first recite the Heart of All Buddhas Mantra. For protection of the body, use the Small Buddha’s Crown Mudra. Join the ring fingers and little fingers of both hands, crossing them in the tiger’s mouth. Extend the two middle fingers and stand them upright. Place the thumbs and index fingers on the back of the middle fingers at the upper joint. Press the thumbs against the inner side of the middle fingers at the upper joint. Hold the great armor mudra before the chest, with the mudra raised outward.

If you wish to establish an altar, form this mudra, recite the mantra, walk the altar steps, and set the boundary. All deities will arrive of their own accord. If you do not form this mudra, the great ghost and spirit kings will break the practitioner’s boundary, and the practice will not succeed.

Form this armor mudra and recite the mantra forty-nine times. Then, with the mudra, touch the chest, both shoulders, the knees, and the shins. All vajra beings will attend and protect you. Seeing this Buddha-body, all external paths, despite their spiritual powers, will be unable to harm it.

The steps remain as before, only changing to press the thumbs against the lines of the middle fingers. This is also called the Great Seal Mudra.

If there are evil people or fierce beasts, form this mudra and recite the mantra forty-nine times. Eighty-four thousand vajra beings and billions of Buddhas will protect the mantra master.

Also, there is the Seal of One Hundred Billion Buddhas United in Mind(also called the Buddha's Turning of the Wheel Seal):

"Join the two little fingers and the two ring fingers, interlocking them within the palms. Keep both thumbs standing upright together, and both middle fingers straight and side by side. Place each index finger on the back of the middle finger, at the upper joint. When forming this seal, billions of Buddhas, billions of Bodhisattvas, billions of Vajra beings, the Four Heavenly Kings, and all their divine armies will come to protect and support you, enabling you to realize supreme, perfect enlightenment. All malevolent forces, upon seeing this seal, will give rise to compassion and compliance, without harboring any ill intent. If faced with threats from rulers, soldiers, or weapons—any who seek to harm—form this seal and recite the mantra forty-nine times. The wicked adversaries will then be bound by their own actions, confused and questioning their own minds, unable to break free or regain awareness, such is the immense power of this seal."

The Buddha's Crown Mudra:

Cross the two ring fingers, left and right, with the two little fingers held straight within the palms. Press the tips of the two middle fingers together, bend the two index fingers to press against the back of the upper knuckles of the middle fingers, and raise the two thumbs to press against the sides of the middle knuckles of the middle fingers. Move the index fingers back and forth. Then recite the Buddha's Crown Heart Mantra as follows:

Demon-Subduing Seal Mantra:

This hand gesture is similar to the previous one, but with these changes: bring the two index fingers together, touching at the tips. Then, take the two middle fingers and hook them over the back of the first joint of the index fingers, so the tips of the middle fingers press against each other. Finally, bend both thumbs into the palms. First, hold this gesture above your head with utmost reverence, then recite the mantra with sincere devotion:

Invocation Seal:

Using the previous body mudra, change it so that the two index fingers are held straight up, four and a half inches apart, and both thumbs are held straight up, eight-tenths of an inch away from the middle fingers. Recite the Buddha's Crown Heart Mantra, and upon reaching the crucial fourth recitation, gradually bend the two index fingers into the palm. When the mantra is fully recited eleven times, bring the mudra to the forehead in salutation, then release it inward.

For the Invitation Mudra, perform the Flower Light Mudra. This is also known as the Lotus Flower Holding the Feet or Flower Light Mudra.

With the two little fingers raised and intertwined, and the two thumbs also joined, the remaining six fingers are spread open and held straight, slightly bending the knuckles in a blooming flower posture. Recite the mantra seven times, then bend both thumbs inward toward the palm. Bow in reverence inward, then release the Lotus Mudra. The mantra for the seat is as follows:

Entering the Realm of Touch Mantra:

Each time you go to the restroom, recite this seven times and snap your fingers three times.

Om, the great compassionate one, the savior of all beings.

Each time you eat, recite this mantra seven times to dispel the Vinayaka.

The Mantra for Purifying Speech:

Om, the heavenly deity, the divine protector, bless us.

First, each time before reciting, cleanse yourself by chanting seven times. The Purification Incantation says:

When passing by an unclean place, recite this seven times, and it will be as if you have bathed in fragrant water, cleansing away the impurity.

The Protection Seal Mantra(From the Wish-Fulfilling Wheel Method):

With the two index fingers, two ring fingers, and two little fingers, cross them in the palm, right over left. Bend the two middle fingers, placing their tips on the back of the two index fingers, touching each other. Extend both thumbs together and press them against the sides of the two middle fingernails. The mantra says:

Om, the great, all-pervading, majestic, and powerful.

Form this mudra and recite this mantra three times to protect yourself. When going to any place of contact or to the restroom, as is usual, upon reaching the spot, cleanse your hands with earth, rinse your mouth and teeth, then gently curl the thumb, index finger, and middle finger of your right hand, while bending the ring finger and little finger like a hook. The mantra says:

"Form this mudra, and consecrate the water with the mantra seven times. Rinse your mouth and teeth, then drink and sprinkle it around to cleanse the space, dispelling all wrathful vajra spirits. Then, bring your two hands together, palms facing outward and backs touching. Visualize a wrathful presence, and recite the mantra fourteen times. After that, swiftly turn your hands to join palms in the usual way, and recite the mantra another seven times. Finally, quickly separate your two hands with a forceful motion."

The mantra of the Four Heavenly Kings is:

Boundary Marking Ritual(From the Koṭi Sūtra):

The hand gesture is formed by crossing the two middle fingers and two ring fingers into the palm, with the right over the left. Bend the left index finger like a hook, keep the right index finger straight and upright, and bring the two thumbs together to touch each other—this completes the gesture. The sublime mantra is:

Recite it once, and with each recitation, press your thumb to the ground once, as if pulling up grass. Repeat this gesture three times to complete the mudra.

The Outer Fire Circle Fire Realm Mudra:

The hand gesture is formed by placing the left hand over the back of the right hand, with both palms facing outward and fingers extended straight upward. The two thumbs should be about two inches apart. The sacred mantra is:

Recite it three times, while tracing three clockwise circles with the seal.

Furthermore, if one suffers from leprosy, malignant sores, or bodily pain, by reciting the mantra over water seven times and bathing with it, one will be healed.

Furthermore, if you are bitten by a centipede, snake, scorpion, dragon, beast, tiger, wolf, lion, horse, pig, dog, or any other creature, chant this mantra over water once and wash the affected area—the harm will cease.

Furthermore, there is a method: if someone has fallen ill due to being cursed by a talisman, incantation, or poison, take seven mustard seeds and recite the incantation over them, then strike the patient with them. Upon being struck, the patient will immediately know the source of the affliction. Then recite the incantation once more and pour it over their head, and they will be cured.