Yoga Compendium: Flaming Mouth Food Offering Ritual

To make a universal offering for the benefit of all, prepare the sacred space with sincere devotion. Arrange flowers, incense, offerings of food, pure water, and other items according to your ability. Once the seats are properly arranged, take refuge in the Guru and the Three Jewels, and generate the mind of enlightenment, saying:

"I take refuge in the Guru. I take refuge in the Buddha. I take refuge in the Dharma. I take refuge in the Sangha."

I now set my heart, not seeking for myself the blessings of human or heavenly realms, nor the paths of the Śrāvaka or Pratyekabuddha, nor even the provisional stages of the Bodhisattva. I solely rely upon the Supreme Vehicle to arouse the Bodhi Mind. I vow that together with all beings throughout the Dharma Realm, we may simultaneously attain Anuttarā-samyak-saṃbodhi.(After reciting this three times, use the ring finger of the right hand to take a drop of fragrant water and moisten both palms, as an expression of reverence. Even without a full altar setup, the meaning is clear in detail. One may also add the mantra from the Amoghapāśa Sūtra. While purifying the hands with water, recite the Hand-Cleansing Mantra:)

Om, Ah, Mukha, Tsara, Rami, Mami, Ying, Suru, Suru, Svaha.

Silently recite the Great Wheel Bright King Mantra:

Namas Tridhāya. Tadyathā. Sarva Tathāgatānāṃ. Oṃ. Viraji. Viraji. Mahācakra. Vajri. Vajri. Sarva. Sarva. Sāradeti. Sāradeti. Vidhāmani. Sampaśyanāne. Dhāramani te. Siddhārtha Kṛtyānusṭhāna Siddhi Svāhā.

The *Miscellaneous Mantra Sutra* states: Recite this Dharani twenty-one times, and you will enter all mandalas, accomplishing all endeavors. The *Method for Reciting Akshobhya Tathagata* says: Place the mudra over your heart and recite it seven times. By reciting this true mantra, it is as if you enter the mandala circle again. If you lose mindfulness and break samadhi, whether as a Bodhisattva or a Shravaka, the precepts of body and speech, the four grave offenses, or the five heinous sins—all such karmic obstacles will be completely purified. For this supplementary text, it is essential to follow the instructions of a qualified teacher.

All of you, arouse the vast mind(That is, you should purify body and mind, and with sincere devotion, earnestly pray: take refuge in the Three Jewels—Namo Buddha, Namo Dharma, Namo Sangha. I now arouse the vast mind, not seeking for myself the blessings of humans or gods, nor the state of pratyekabuddhas or śrāvakas, nor even the provisional stages of bodhisattvas. I solely rely on the Supreme Vehicle to give rise to the bodhi mind, vowing that together with all beings throughout the dharma realm, we may simultaneously attain anuttarā-samyak-saṃbodhi. Then summon the Three Jewels, saying:).

With one heart, we respectfully invite all Buddhas, Dharma, and Sangha throughout the countless dust-mote worlds of the ten directions; the Vajra Guardians, the Dharma-protecting Deva Kings, the Eight Classes of Divine Beings, the Brahmin Sages, and all holy assemblies. We pray that, not forsaking your original vows, you will take pity on sentient beings and descend to this place of practice.

Visualizing the Altar through Mudra

(According to the "Altar Construction Ritual," if there is no altar or Buddha image, one should form the mudra of the Bodhisattva Who First Aroused the Mind to Turn the Dharma Wheel to visualize the altar. The "Thousand-Hand Thousand-Eye Practice Ritual" states: With both hands, form vajra fists, then hook the index fingers and little fingers together. Recite the mantra:)

Om, Vajra, Hūm. Hūm. Phat. Svāhā.

Place the seal before you, and instantly the entire realm of space becomes a great mandala. Now, according to the tradition, envision the five families of buddhas and their retinues suddenly and vividly appearing, filling all of space. This corresponds to the passage where, after establishing the mandala and inviting the sacred beings, the thirty-five buddhas, the Heart Sutra, and the seven-limbed practice are recited. Then, the presiding monk, holding the incense burner, kneels and addresses the Buddha.

I take refuge in all Buddhas throughout the ten directions and the entire realm of space.

I take refuge in all the sacred teachings throughout the ten directions and the entire boundless universe.

Homage and refuge in all the wise and holy monastics of the ten directions, filling all of space.

Homage to the Tathagata, the Worthy One, the Perfectly Enlightened One, perfect in knowledge and conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of those to be tamed, the Teacher of gods and humans, the Buddha, the World-Honored One.

Homage to Shakyamuni Buddha.

Homage to the Buddha of Precious Light.

Homage to the Dragon-Sovereign King Buddha.

Homage to the Buddha of the Valiant Army.

Homage to the Buddha of Diligent Joy.

Homage to the Jeweled Flame Buddha.

Homage to the Buddha of Precious Moonlight.

Homage to the Buddha Who Manifests Without Ignorance.

Homage to the Precious Moon Buddha.

Homage to the Immaculate Buddha.

Homage to the Buddha Who is Free from Defilement.

Homage to the Buddha of Courageous Giving

Homage to the Pure Buddha.

Homage to the Buddha of Pure Giving.

Homage to Saluna Buddha.

Homage to the Water-Sky Buddha.

Homage to the Buddha of Firm Virtue.

Homage to the Sandalwood Merit Buddha.

Homage to the Buddha of Boundless, Cupped Light.

Homage to the Buddha of Glorious Virtue.

Homage to the Buddha of Worry-Free Virtue.

Homage to Narayana Buddha.

Homage to the Buddha of Meritorious Virtue Blossoms.

Homage to the Buddha of Lotus Radiance, Playful Spiritual Power

Homage to the Buddha of Wealth and Merit.

Homage to the Virtuous Buddha of Mindfulness.

Homage to the Buddha of Excellent Name and Meritorious Virtue.

Homage to the Buddha, King of the Red Flame Banner.

Homage to the Buddha of Virtuous Roaming and Merits.

Homage to the Victorious Buddha in Battle.

Homage to the Buddha of Skillful Wandering.

Homage to the Buddha of Perfectly Adorned Merits.

Homage to the Jewel Blossom Wandering Buddha.

Homage to the Precious Lotus, Virtuous Abiding, King of the Sal Trees Buddha.

Homage to Amitabha Buddha, whose body pervades the entire Dharma Realm.

All Buddhas, World-Honored Ones, throughout all worlds, who abide constantly in the world—may these World-Honored Ones be compassionate and mindful of me.

Whether in this life or in past lives, from beginningless birth and death until now, all the grave offenses I have committed—whether done by myself, caused others to do, or rejoiced in seeing done; whether misappropriating what belongs to a stupa, the monastic community, or the offerings for the fourfold assembly—whether taken by myself, caused others to take, or rejoiced in seeing taken; the five heinous crimes—whether done by myself, caused others to do, or rejoiced in seeing done; the ten unwholesome actions—whether done by myself, caused others to do, or rejoiced in seeing done—all these karmic obstructions, whether concealed or unconcealed, which would cause me to fall into the hells, the realm of hungry ghosts, the animal realm, or other evil destinies, borderlands, lowly births, or among those of wrong views—for all such karmic obstructions, I now repent.

Now, may all Buddhas, the World-Honored Ones, bear witness for me and remember me.

Furthermore, before all Buddhas, the World-Honored Ones, I declare: Whether in this life or in other lives, if I have practiced generosity or upheld pure precepts—even giving a single morsel of food to an animal—or cultivated pure conduct, all roots of goodness; all roots of goodness from benefiting beings; all roots of goodness from practicing for enlightenment; and all roots of goodness from unsurpassed wisdom—gathering, counting, and measuring them all together—I entirely dedicate them toward Anuttara-samyak-sambodhi (the supreme perfect enlightenment).

Just as past, future, and present Buddhas have dedicated their merits, so too do I dedicate them.

I sincerely call upon all Buddhas in the ten directions, the Prajñā Bodhisattvas, the Vajra Deities, and all the countless holy sages of the karmic paths.

By the great compassion and empowered by the Buddha's spiritual force, I now summon from throughout the ten directions, filling all of space, all the hungry ghosts suffering from eternal starvation in the three wretched paths, the hells, and the other evil destinies; the officials of Yama's courts; the celestial and earthly departments; the officers of the karmic paths in the unseen realms; the Brahmin ascetics; the long-departed ancestors; the spirits of the wilderness; the celestial beings of space and their retinues; and all the various kinds of ghosts and spirits.

I earnestly pray that all Buddhas, the Prajñā Bodhisattvas, the Vajra Deities, the countless holy sages, and all the karmic paths will bestow their majestic light, increase their compassionate protection, and bear us in mind.

May it be universally wished that throughout the ten directions, filling all of space, the celestial and earthly departments, the officers of the karmic paths, the countless hungry ghosts, our parents over many lifetimes, the long-departed ancestors, the Brahmin ascetics, all those with whom we have karmic debts of wealth or life, the various kinds and tribes of different ghosts and spirits, each with their retinues—empowered by the Tathāgata's force—will at this very moment decisively descend.

May they receive the Tathāgata's sublime Dharma flavor, the pure nectar of food and drink, until they are fully satisfied. May it nourish the field of their bodies with merit and wisdom, arousing the Bodhi Mind, forever abandoning wrongdoings, taking refuge in the Three Jewels, practicing great compassion, benefiting sentient beings, and seeking the unsurpassed Way.

May they not receive the various evil and bitter fruits of cyclic existence, but be constantly reborn in good families, free from all fears. May their bodies be ever pure, attaining the unsurpassed Enlightenment.

(This is proclaimed three times.)

Mind-Projection Offering

(The *Susiddhikara Puja Method*, Volume Two, states: In mind-projection offering, one visualizes flowers from land and water, unattached to any owner, filling all directions, pervading the entire realm of space. Along with these, one visualizes clouds of exquisite incense and perfumes from humans and gods, lamps and lights, banners and canopies, various drums and music, song and dance performances, pearl nets adorned with precious bells, garlands and white whisks, subtle chimes and bells, the Jīngjiéní net, wish-fulfilling jeweled trees, clouds of robes and garments, heavenly delicacies of the finest fragrance and flavor, various pavilions and towers adorned with jeweled pillars, and heavenly ornaments such as crowns and necklaces—clouds of such offerings. The practitioner, with focused mind, envisions these filling the entire expanse of space. Offering them with sincere devotion in this manner is the most supreme and wondrous. By reciting this mantra and performing the mudra in accordance with the method, all the offerings visualized above are accomplished. The mantra is as follows:).

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Namo Sapta Tathāgatāya Oṃ Sapta Tathāgatāḥ Khaṃ Uḍḍīte Spharaṇa Hīnaṃ Gagana Khaṃ Svāhā

Recite it seven times. The mudra is formed by crossing the hands, palms together, with the right hand pressing over the left, and placing them atop the head. For all offerings, this method should be employed. When practicing yoga, rely on the mantra and mudra, recite to achieve accomplishment, and with focused intention, place the joined palms atop the head. Only then is the method of perfect offering complete. After focusing the intention, say:

Offering Food to the Three Jewels(To offer food to the Three Jewels, first form the three-pointed mudra. Place the thumb on the tip of the index finger, extend the middle and ring fingers, and recite the mantra.)

Om, Vajra, Hūṃ.

Recite this true mantra twenty-one times. Visualize intense flames emanating from the tips of your three fingers. Move your hand as if fanning, sweeping away all demons. Then, recite the mantra that transforms all into emptiness.

Om. Sarva Tathāgata. Sarva Tathāgata Dharma.

Recite this three times, visualizing all food vessels as empty. Within that emptiness, imagine a great treasure vessel filled with sweet dew. Recite:

Om Ah Hum.

Form the Food Offering Mudra. Raise both hands with palms facing forward and slightly touching at the sides. Bring the tips of both ring fingers together at the sides, gently bend the index fingers to rest against the sides of the middle fingers, and place the thumbs against the sides of the index fingers, forming a shape similar to cupping water. Recite the Food Offering Mantra.

Oṃ, Aghorū Mukhaṃ Sarva Tathāgatānām, Āditya Nute, Pañca Nute, Oṃ, A Hūṃ Phaṭ Svāhā.

Contemplate that the Buddhas and holy beings are fully present, receiving offerings with joy, and that your sincere requests will certainly be granted. Either extensively invite the sacred ones into the mandala, offering praise and worship in detail, and then present the food offering. After making offerings of incense, flowers, lamps, perfumes, and various other items, silently recite the verse for presenting the food.

All present, let us praise the Three Jewels:

Then, he entered the state of meditation on Guanyin.

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Then enter the Samadhi of Avalokiteśvara Bodhisattva. Close your eyes, calm your mind, and visualize your own body as perfectly pure and white like the clear moon. Upon this pure moon of the heart, envision the seed syllable HRIH radiating brilliant light. This syllable transforms into an eight-petaled lotus flower. Upon the lotus pedestal sits Avalokiteśvara Bodhisattva, with distinct and excellent features, holding a lotus flower in the left hand and making a gesture of opening petals with the right hand. This Bodhisattva contemplates thus: All sentient beings inherently possess this lotus of awakening within their bodies—the pure Dharmadhatu, unstained by afflictions.

Upon each of the eight petals of the lotus, a Tathāgata sits in meditative posture, facing Avalokiteśvara Bodhisattva, adorned with a halo of light, with a body golden in color, shining brilliantly. Visualize this eight-petaled lotus gradually expanding until it equals the vastness of space. Then contemplate thus: May this lotus of awakening illuminate and touch the ocean-like assembly of Tathāgatas, becoming an offering of immense magnitude. If the mind remains unwavering in this samadhi, then profound compassion arises for all boundless sentient beings. May all those touched by the light of this awakening lotus be liberated from all sufferings and afflictions, attaining the same excellent features as Avalokiteśvara Bodhisattva.

Then visualize the lotus gradually contracting until it is the size of one's own body. Form the mudra of Avalokiteśvara Bodhisattva and consecrate the four places: the heart, forehead, throat, and crown. At each place blessed by the mudra, the syllable HRIH manifests. The mudra is formed by interlocking the fingers outward, with the two index fingers touching like lotus leaves and the two thumbs standing upright together. Then recite the mantra of Avalokiteśvara Bodhisattva:

Om, Vajra Dharma, Hrīḥ.

By forming this mudra and reciting the mantra, consecrating the heart, forehead, throat, and crown, one's own body becomes identical to Avalokiteśvara Bodhisattva. At the moment of entering meditation, recite the praises.

Next, form the Seal to Shatter the Hells.(Both hands form vajra fists, hook the ring and little fingers together, raise the index and middle fingers and press them side by side, visualize opening the hells, recite the mantra three times while pulling apart three times. The mantra is:)

Namo, I pay homage to all the countless Buddhas of the past, present, and future.

Om, gather and hold, gather and hold, hūṃ.

This seal and mantra for destroying hells comes from the *Wisdom Torch Dharani Sutra for Destroying the Avici Hell*. According to the *King of Destroying Evil Realms Tantra*, light radiates from the seal. When reciting the divine mantra, boundless light shines from the mouth. On the moon disc in the heart, the red syllable "Hrih" emits crimson light. These three lights together illuminate the Avici Hell and others. With three recitations and three pulls, the locks open by themselves, and all sinful beings are able to escape. This example specifically mentions the hardest-to-destroy hell, but according to the text below, the light should also illuminate the other five realms. The focus here is to encourage single-minded concentration, hence the specific mention of hell.

Through the mighty power of this seal and mantra, the gates to all realms of hell shall swing wide open of their own accord.

With utmost devotion, we invite the Great Sage, the Bodhisattva Mahasattva Ksitigarbha, who vowed to attain Enlightenment only after all beings are liberated, and to refrain from Buddhahood until all hells are emptied. We sincerely pray that, in accordance with your original vow and with compassion for all sentient beings, you will grace this Dharma assembly tonight.

With one mind, we reverently invite: All lonely spirits of the six realms and ten classes of beings, The hungry ghosts led by the Face-Flame King, The countless kinds that cling to grass and trees, The mountain goblins, water sprites, lingering souls, and lonely spirits, Our own and others' departed family members and relatives, and all such beings. We earnestly pray that, by the power of the Three Jewels and relying on the secret mantras, This very night, at this very hour, you will come to this Dharma assembly. (This is repeated three times.)

Next, form the seal to summon the hungry ghosts.(With the left hand in the gesture of fearlessness, and the right hand extended forward, four fingers slightly bent, the index finger beckoning. The mantra is:)

Om, instantly gather, instantly bind, swiftly come, quickly, quickly, svaha.

This seal and mantra are from the *Flaming Hungry Ghost Mother Tantra*. Visualize yourself as Avalokiteśvara Bodhisattva. Within the moon disc at your heart, visualize a red seed syllable and seal, from which light radiates forth, illuminating those beings bound by their offenses. Recite the divine mantra, and as the light reaches them, they will arrive before you. The assembly will then praise, rejoice, and comfort them, saying...

Once they were all summoned, they gathered together like clouds. With compassionate hearts, they praised and comforted one another, bringing joy and deepening their longing for the Dharma.

Upon arriving at the sacred site, they circled the Buddha three times, then prostrated themselves in reverence and made their dedications. After this, they paid respects to the assembly of sages and withdrew to sit at one side.

From the eastern gate of the mandala to the southern gate, the beings of the hell realms dwell. From the southern gate to the southwest corner, the hungry ghost realms reside. From the southwest corner to the western gate, the animal realms are situated. Starting from the western gate to the northwest corner, the human realms occupy their dwellings. From the northwest corner to the northern gate, the asura realms are found. Circling from the northern gate back to the eastern gate, the celestial realms take their places.

If there is no mandala or hall, the realms may be arranged from top to bottom in order of superiority and inferiority. The seating and color seals are to be arranged as described in the *Opening and Closing Record*.

Next, form the Summoning Sins Seal.(With both hands in the vajra binding, extend the forefinger and middle finger straight like a needle, and bend the ring finger and little finger like hooks. The mantra for summoning sins is:)􈅼􆿔􈁴[图片: ../figures/T/T21p0477_02.gif]

Om. Sarva-pāpa-kshaya-kara-sandha-vajra-sattva-samaya. Hūṃ. Jha.

(This hand seal and mantra are from the *Sūtra of Hooking Offenses*. Visualize yourself as Avalokiteśvara Bodhisattva. Upon the moon disc at your heart, imagine a white *hūṃ* syllable radiating hook-shaped light. Silently recite the heart mantra within your mind, hooking and gathering all the karma leading to the three lower realms from all sentient beings, along with your own karma leading to the three lower realms. This karma appears black, like clouds or mist. Summon the multitude of offenses into your palm, where they transform into the forms of various demons. Furthermore, the *Vajraśekhara Yoga Recitation Method* states: At the tips of the forefingers and middle fingers of both hands, visualize a *hūṃ* syllable each. Use these hooks to pull out all the obstructive offenses from your own and others' bodies. After reciting the mantra, visualize those offenses taking shape like demons, black in color with hair standing on end. Then, bring all the fingers of both hands together evenly, visualizing the hooks drawing the offenses into the palms. Use the forefingers and middle fingers to hook, visualizing those offenses being drawn into the palms.)

Next, form the Destroyer of Sins Mudra(Interlace the eight fingers inside, with the middle fingers upright as before. The mantra for destroying sins is:).

Om Vajra-pāṇi-yuṣṭa-sphuṭaya. Sarva-apāya-ya-bandhana-ni. Pra-mukha-ya. Sarva-apāya-ya-gati-priya. Sarva-sattvānāṃ. Sarva-dhātu-gata. Vajra-samaya. Hūṃ. Traṭ.

(This hand seal and mantra come from the *Hook of Karma Sutra*. Visualize yourself as Guanyin. Alternatively, following the *Hook of Karma Sutra*, visualize your own body transforming into a four-faced, eight-armed, blue-colored Guanyin. The front face is blue, the right face yellow, the left face green, and the back face red. The two main hands form the Destroying Karma Seal. The second right hand holds a vajra, the third an arrow, and the fourth a sword. The second left hand holds a hook, the third a bow, and the fourth a lasso. Flames emanate from the body, seated upon a lotus and sun disc, with feet trampling the fearsome Ucchuṣma. After completing this visualization, on the moon disc in your heart, visualize a blue "HŪṂ" syllable. Its light shines forth, illuminating the forms of your past karmic offenses. Then, snap the middle finger and thumb of the right hand three times, destroying the forms of all those past offenses. Recite the secret mantra with your mouth, completely crushing all traces of sin, eliminating them without remainder. Furthermore, the *Vajraśekhara Yoga Recitation Method* states: On the tip of the middle finger, visualize a "TRAṂ" syllable; on the tip of the ring finger, visualize a "HĀṂ" syllable. Then, visualize flames arising from these syllables to grasp and take away those karmic offenses while reciting the Destroying Karma Mantra. After reciting the mantra, forcefully snap the fingers, using the method of a sharp snap, left over right. Or, following the *Vajraśekhara Sutra*, form the body into the Trailokyavijaya Mudrā, visualize a single-pointed vajra, recite the true words in a powerful voice, and snap the middle finger and thumb three times. Regarding the text, it is said that karmic retribution is of two types. Within karma, there are also active manifestations and latent seeds. Among active manifestations, some are fixed and some are not fixed. This seal specifically destroys the non-fixed karma.)

Next, form the seal of fixed karma(With both hands forming the vajra gesture, bend the middle and ring fingers at the second joint, and press the thumb against the first joint. The mantra of fixed karma is:). 􈅼􆿔􈁴[图片: ../figures/T/T21p0477_04.gif]

Om, Vajra-karma, Tathāgata, Sarva-artha-ādarśa, Bodhi-sattva, Samaya, hūṃ.

The above mudra and mantra are from the *Acala Root Tantra*. There are twelve types of fixed karma that even all Buddhas cannot purify through repentance. The text states: Form the Fixed Karma Mudra with your hands, visualize yourself as Avalokiteśvara Bodhisattva, and upon the moon disc at your heart, visualize a blue *hriḥ* syllable radiating light. Recite the secret mantra of the heart, illuminating all the spirits and others as before. All fixed karma that even the Buddhas cannot purify through repentance, along with the karma of the three lower realms within oneself, will be transformed from heavy to light. Heavy karma refers to fixed karma; here, it is transformed and eradicated, removing coarse and weighty fixed karma. With the above two mudras, the purification of active karma is complete. The mudra for eliminating subtle seed karma will be explained next.

Next, form the Seal of Confession and Elimination of Sins(With both hands in the vajra-binding gesture, bend the forefingers at the second joint, and press the thumbs against the first segments of the forefingers).

Om, Sarva-pāpa-viśuddha, Vajra-ya Svāhā.

From the *Sutra of the King Who Destroys Evil Realms*, it is said: On the moon disc of one’s own heart, visualize the white syllable *hriḥ* radiating light, illuminating all sentient beings throughout the dharma realm, and all previous minor karmas are completely purified. Here, the subtle seeds of karma are specifically eliminated. Up to this point, from the invitation onward, all karmic obstacles have been universally removed. Next, with the nectar opening the throat, together we eliminate the obstacles of retribution and bestow blessings.

Disciples of the Buddha, now that you have repented,

Next, form the Seal of Bestowing Nectar of the Buddha of Sublime Form. With the left hand, turn the wrist forward, making the sound of power and wisdom. The mantra for bestowing nectar is:

Namo Surūpāya. Tathāgatāya. Tadyathā. Oṃ. Suru suru. Pra-suru. Pra-suru. Svāhā.

When reciting the mantra, visualize the syllable "ah" on the tongue, from which flows the nectar-like water of prajna wisdom. Sprinkling it into the air, all hungry ghosts and various spirit beings universally attain coolness and refreshment, their fierce fires extinguished, their bodies and fields moistened, freed from thoughts of hunger and thirst. This is drawn from the *Candraguhyatilaka Tantra*. Additionally, the *Surupa Tantra* states: Visualize yourself as Avalokiteśvara Bodhisattva, upon the moon disc at the heart, visualize the white syllable "hrih" emitting light, illuminating all the spirit beings before you. Also, upon the tongue, visualize a moon disc, upon which rests the syllable "ah," from which flows the nectar water of prajna wisdom. With the power of wisdom, sprinkle it into the air; like a fine rain descending, it touches the bodies of the spirit beings, their fierce fires extinguished, universally attaining coolness and refreshment, freed from thoughts of hunger and thirst, and eradicating the karmic obstacles of mind and retribution.

Next, form the "Opening the Throat" mudra.

Om, I pay homage to the Bhagavati Prajñāpāramitā.

This is the Broad-Bodied Tathāgata's Throat-Opening Seal. According to the teachings of the Jidali Master, who was a Bodhisattva in the stage of preparatory practice, one should visualize oneself as Avalokiteśvara Bodhisattva. On the moon disc at the heart, visualize a white "hūṃ" character radiating light, illuminating the hungry ghosts and other beings before you. With the hands forming the Seal of Bestowing Coolness, recite the heart mantra silently. At the moment the left-hand lotus opens in the patience mudrā, visualize the throats of the hungry ghosts and other beings opening by themselves, becoming unobstructed and free, enabling them to utter sounds and receive the sacred name. The *Record of Oral Transmission* states: On the right hand in the meditation mudrā, visualize a moon disc, and upon it, a white "a" character, from which flows the nectar-like water of prajñā wisdom. When the patience mudrā is snapped, the left-hand lotus opens wide, filled with nectar. Visualize the throats of all hungry ghosts opening, becoming cool, moistened, and completely unobstructed.

The Buddha addressed the assembly, saying: “I have now performed the seal-mantra for you all. Your throats will open of themselves, allowing unobstructed passage and freeing you from all hindrances and difficulties. O assembly of beings! I now recite for you the auspicious names of the Tathāgatas, which will enable you to forever leave behind the sufferings of the three wretched paths and the eight difficulties, and to always remain as the true, pure disciples of the Tathāgatas.”

Homage to the Precious Victory Tathagata

The Vajra Mudra with Two Wings: The six paramitas are crossed within, The tips of the index fingers touch, The thumb and little finger stand upright to the side.

Homage to the Tathagata, the Arhat, the Perfectly Enlightened One.

"O children of the Buddha! If you hear the name of the Buddha Jeweled Victory, it will enable all of you to extinguish the blazing fire of afflictions and karmic obstacles."

Namo Liberator from Fear Buddha

(Right hand raised in front of the chest, with the middle finger and thumb gently touching, palm facing downward and fingers pointing down; left palm facing upward, slightly lifted.)

Homage to the Greatly Compassionate One, the Tathagata.

"O children of the Buddha! If you hear the name of the Buddha Who Dispels All Fear, it will bring you constant peace and joy, forever free from terror and alarm, and fill you with pure happiness."

Namo, the Tathagata of Vast and Majestic Form.

I take refuge in the Buddha, the Dharma, and the Sangha.

"O children of the Buddha! If you hear the name of the Buddha Vipulakāya, it will cause the blazing fire of your hungry ghost karma—that narrows your throats like needles—to cease burning. You will become cool and at ease, and the food and drink you receive will taste like sweet dew."

Namo the Tathagata of Sublime and Beautiful Form

(Left hand held vertically in front of the chest, with the thumb and middle finger touching; right hand bent and extended, palm facing downward.)

I take refuge in the Venerable, Noble Avalokiteśvara Bodhisattva.

"O children of the Buddha! If you hear the name of the Thus Come One of Sublime Form, it will prevent you from being born with ugliness, ensure that all your faculties are complete, your features perfect and full, supremely dignified and majestic, becoming the foremost in both the heavens and the human realm."

Namo Prabhūtaratna Buddha

Homage to the Venerable, Noble, and Perfectly Enlightened One.

O children of the Buddha! If you hear the name of Prabhūtaratna Tathāgata, it will grant you abundant wealth, fulfill your every wish, and provide inexhaustible enjoyment.

Namo Amitabha Tathagata(Right hand presses on left, thumb and index finger touching)

I take refuge in Amitabha Tathagata.

"O children of the Buddha! If you hear the name of Amitabha Buddha, it will lead you to be reborn in the Western Pure Land of Ultimate Bliss. There, you will be born from a lotus flower and enter the state of non-retrogression."

Homage to the Tathagata of Universal Virtue, Sovereign Radiance, and Illuminating Freedom in the World.

The right hand forms a curved, upward-facing fist, representing the endurance of meditation and the interplay of phases, while the left palm faces upward with fingers gently extended. Recite the mantra.

I pay homage to the Tathagata, the Arhat, the Fully Enlightened One, the Vairocana, the King of the Dharma Realm.

"O children of the Buddha! If you hear the name of the Buddha 'Vast, Majestic, Sovereign, and Radiant Light of the World,' it will enable you to obtain five kinds of merit:

First, you will become foremost among all beings in the world.

Second, you will attain a dignified and supremely excellent Bodhisattva form.

Third, your majesty and virtue will be vast, surpassing all non-Buddhist teachings and heavenly demons, like the sun illuminating the world and revealing the great ocean—your merit will be lofty and immense.

Fourth, you will gain great sovereignty, achieving your aims as you wish, like a bird flying freely through the sky without obstruction.

Fifth, you will attain great steadfastness, wisdom, and radiance, with body and mind luminous and transparent, like a crystal-clear gem."

"O children of the Buddha! These seven Buddhas, through the power of their vows, rescue and deliver all beings, enabling them to forever escape afflictions, be free from the suffering of the three lower realms, and abide in peace and constant joy. By reciting their names even once, one may be liberated from suffering for a thousand lifetimes and realize the supreme enlightenment."

Next, I will guide you in taking refuge in the Three Jewels.

You, children of the Buddha! You have now taken refuge in the Buddha, taken refuge in the Dharma, taken refuge in the Sangha.

Next, form the Seal of the Three Jewels(With the left hand, make a fist, place the thumb upright against the chest; with the right hand, grasp the thumb, while mindfully reciting the mantra).

Om, the Venerable Mother of the Treasury.

"Next, I will help you all develop the mind of Enlightenment. Listen carefully."

Next, form the Seal of Arousing the Bodhi Mind. Place both hands in the vajra-palm gesture, with the index and middle fingers curved like a lotus flower, and press the seal over the heart. At this moment, one should bring forth the three minds and four vows, or personally arouse the Bodhi mind. The vow text states:

I take refuge in the Buddha, the Dharma, and the Sangha. Today I set my intention, not seeking worldly blessings or personal liberation—not even the paths of the Arhat or the provisional Bodhisattva. I vow, by the supreme vehicle, to awaken the mind of Enlightenment, and together with all beings throughout the universe, at once attain perfect, complete, unsurpassed Enlightenment.

(Recite three times.)

The previous verse was spoken three times, then the mantra for arousing the mind of enlightenment was recited:

Om, Bodhi, Jieda(1), Mohe Danba(2), Daye Mi(3).

Visualize a moon disk, pure and flawless, radiating light that illuminates all spirits and ghosts. Recite the mantra silently, envisioning that these spirits before you receive the precepts of enlightenment. Alternatively, you may visualize the seed syllable "A" permeating their entire body and mind—this also achieves the same purpose.

"Now we have completed the vow to awaken the mind of enlightenment together. Fellow disciples of the Buddha, you should know: the mind of enlightenment arises from great compassion. It is the true cause for attaining Buddhahood, the very root of wisdom. It can shatter ignorance, afflictions, and unwholesome karma, and cannot be tainted or destroyed."

"Next, I shall bestow upon you the Samaya Precepts.

<note>Having now become a great vessel, you are fit to receive these precious precepts. Regarding 'Samaya,' according to the *Mahāsukha Vajra Samādhi Sūtra*: Samaya is called the original vow, also called time, also called a pledged agreement, also called a maṇḍala—these are different names. Thus, there are four kinds: 1) Mahā, 2) Samaya, 3) Dharma, 4) Karma. 'Maṇḍala' encompasses all these four. Furthermore, Samaya also refers to the Four Wisdom Seals: the Mahā Wisdom Seal, the Samaya Wisdom Seal, the Dharma Wisdom Seal, and the Karma Wisdom Seal. Also, the *Miraculous Transformation Exegesis* states: 'Samaya' means equality, original vow, obstacle removal, and awakening.

**Equality** means that when the Tathāgata realized this samādhi, all beings' various bodies, speech, and minds became entirely equal to the Tathāgata's; their meditative concentration and wisdom are ultimately equal to the reality-body; and the initial aspiration for enlightenment is ultimately equal to the perfection of the ground pāramitās. Therefore, he utters a truthful declaration to all beings: 'If my words are certainly not false, may all beings who utter this sincere declaration also receive the inexhaustible adornment of the three mysteries' empowerment and become equal to the Tathāgata.' Because of this cause and condition, one can perform vajra activities; hence it is called Samaya.

**Original Vow** means that when the Tathāgata realized this samādhi, he saw that all beings possess the potential for Buddhahood. Therefore, he immediately established the great vow: 'I shall now, through the universal gate, by means of innumerable skillful means, cause all beings to attain unsurpassed enlightenment. Until the realm of beings is exhausted, my activity shall never cease.' If any being, in accordance with my original vow, utters this sincere declaration, may all activities they undertake also attain the nature of the vajra. Hence it is called Samaya.

**Obstacle Removal** means that the Tathāgata sees that all beings possess the Tathāgata's Dharma Realm, but due to a single thought of ignorance, it is constantly before them yet they do not realize it. Therefore, he makes a truthful declaration: 'I shall now establish various skillful means to universally remove the cataract for all beings. If my vow is certainly to be accomplished, may all beings, by means of my skillful methods, when uttering this sincere declaration, even for a single being, obtain the immaculate eye and have all obscuring veils completely removed.' Hence it is called Samaya.

**Awakening** means that because all beings are asleep in ignorance, they do not spontaneously know of such merit. Therefore, the Tathāgata stirs them with truthful words so they may awaken, and also uses this to rouse the bodhisattvas to now arise from the cave of meditative concentration and learn the samādhi of the lion's stretching. If practitioners directly speak this Samaya, we buddhas shall also recall and uphold the original vow and not transgress it, just as a king, having established his own laws, then respectfully complies with and practices them. Hence it is called Samaya.

Possessing such vast, profound, and subtle meanings, it is called Samaya.</note>"

Next, form the Samaya Mudra(Bind both hands in the Vajra gesture, extend the forefingers like needles. Recite the mantra:). 􈅼􆿔􈁴[图片: ../figures/T/T21p0479_04.gif]

Om, Samaya, Sattva, Vam.

According to the meaning of this text, there is no separate visualization practice; it is simply that, like with a seal mantra, the precepts are naturally received. As the *Vajra Peak Sutra* states: If one recites this mantra once, it is as if one has entered the mandala and attained samadhi. All virtuous dharmas are completely fulfilled, and the three collections of pure precepts are simultaneously perfected. One's body becomes identical to Samantabhadra, seated upon a great moon disc, and all Buddhas, recalling their original vows, observe and protect this practitioner.

If there is someone who has previously received the Buddha's precepts but, with a malicious mind, has broken and defiled them, becoming impure, then if they recite this mantra seven times, the offenses and defilements from breaking the precepts will all be purified, and all categories of precepts will be restored as before.

For all mandala practices for which one has not received transmission from a master, reciting the mantra seven times is sufficient to permit performing them; it does not constitute stealing the Dharma.

Alternatively, according to the *Sutra of Divine Transformations* and its commentary, the mind mudra is precisely the wisdom of observation free from conceptual thought. As the *Sutra of Divine Transformations* says: "If a noble son or daughter abides in this precept, they should unite body, speech, and mind as one." The commentary offers three explanations:

First, it is the principle of these elements cooperating together to form this precept, meaning they are integrated through skillful means and so forth. Second, it is the principle of equality. The Buddha uniting the three karmas into one means abiding in the Dharma-gate of equality; therefore, it is called the precept of the unobstructed wisdom of the three times. This is the concise precept for this mantra holder. If a practitioner's skillful means in the three karmas are all correctly aligned with the state of the threefold equality, one should know they then possess all the moral codes of all Buddhas. Third, it tears the net of characteristics. When abiding in this innate precept of the true reality, the equal Dharma-realm, the immeasurable three karmas all become of one mark, and the nets of all views and characteristics are entirely eliminated. Therefore, it is called abiding in the indestructible vajra precept free from conceptual elaboration.

If one lacks the profound faith and understanding mentioned above, one may add contemplation. As the text of the *Record of Oral Instructions* states: When bestowing the precepts, visualize within the seal a white *vaṃ* syllable radiating great light, universally illuminating all sentient beings who have been invited. Those sentient beings, touched by the light, instantly perfect the precept paramita of the Buddhas of the three times. Visualize the virtuous dharmas of the Dharma-realm as light, flowing like a stream performing an initiation, filling their bodies. Their bodies become identical to Samantabhadra, seated upon a great moon disc, succeeding to the office of the Buddhas as their true heirs.

"Now that you have received the Samaya precepts, from this day forward, you are enabled to enter the state of a Tathagata. You are true disciples of the Buddha, born from the Dharma, and you have attained a share in the Buddha's teachings."

Next, form the seal of Immeasurable Majestic Power, Freedom, and Radiance Tathāgata. (Visualize the left hand holding a vessel. The *Suī Wén Jì* states: The character "visualize" is well-founded; interpreting it as "like" is also very reasonable—one should contemplate this. The right hand forms the gesture of patience and meditation. Visualize that in the palm of the left hand, there is a single *vaṃ* syllable, from which flows an endless variety of nectar-like Dharma food. Recite the mantra for offering food:)

Om. Sarva Tathāgata, Avalokiteśvara Vajra. Vara vara. Samvara samvara. Hūṃ.

The Buddha said to all disciples, "Now that I have performed the seal mantra for you, I transform this single offering of food into immeasurable food—as vast as Mount Sumeru, as boundless as the Dharma realm, never to be exhausted."

Once more, form the previous hand gesture and recite the Milk Ocean mantra.

Namo Samanta-buddhānāṃ Vajra.

The Buddha addressed all disciples, saying: "Now that I have performed the seal-mantra for you, through the empowered strength of this seal-mantra, visualize from the seal flowing forth sweet dew, forming an ocean of milk, pouring throughout the entire Dharma realm to universally aid all of you. May every sentient being be fully satisfied and abundantly nourished."

Recite the Mantra for Removing Obstacles and Making Offerings to Hungry Ghosts:

Om, Ah, Hum, Dzra, La, Mi, Dan, Sa, Ri, Wa, Bu, Ri, Di, Bi, Ya, Sva, Ha.

Recite the mantra once or seven times, so that the obstructing spirits and hungry ghosts are fully satisfied and joyful. Snap your fingers once. At this moment, the practitioner should hold the vessel of sweet dew with the right hand, face east, and pour it out in front of the altar, on clean ground, on a stone, or into a new, clean earthenware bowl—also called an Ullambana bowl. A raised platform is also acceptable. Alternatively, pour it into a spring, pond, river, sea, or flowing water. Do not pour it under pomegranate or peach trees, as spirits and ghosts fear these and cannot eat there.

If offering food and drink to the sacred assembly of the altar, including the wrathful deities and devas, place it on a raised platform—this is the proper method.

For offerings to all Buddhas and the sacred assembly, the appropriate time is during the fifth watch, at dawn when the sun rises.

For rites directed to spirits and ghosts, the suitable time is during the period of human stillness—the hour of Zi (midnight) is also acceptable; this is the original time of human stillness.

According to the master's method, if performing during a fasting period lasting a full day, simply consecrate food, water, and the like, and give it to flying birds, wild animals, or aquatic creatures—no specific time is required, just give as an offering.

If performing the method of feeding hungry ghosts, it should be done during the hour of Hai (9–11 PM). If offering food to hungry ghosts during a daytime fasting period, the effort will be in vain and ineffective. Acting outside the proper time is deceitful and false; the spirits and ghosts will not receive the food. If you have not received transmission from a teacher, you bring misfortune upon yourself and commit the offense of stealing the Dharma.

"All children of the Buddha! Though beings gather by kind and things are grouped by type, my offerings are given without obstruction—without distinction of high or low, equally and universally, without choosing between foe or friend. Today, do not despise the humble because of your own nobility, nor oppress the weak because of your strength. Do not crowd out the orphaned and young, depriving them of food, creating inequality and straying from the Buddha’s compassionate aid. You must care for one another with affection, like parents thinking of their only child."

He then said to the children of the Buddha: "Each of you has parents, brothers, sisters, wives, children, relatives, good friends, and kin. Some, due to circumstances, are unable to come. You, children of the Buddha, with compassionate care, should each bring food, drink, money, and goods, and take turns giving to one another, so that all are fully satisfied and none are left wanting. Let this inspire the mind toward enlightenment, forever leaving the three wretched paths and transcending the four currents of existence. May you leave this body behind and swiftly attain the fruit of the Way."

"Moreover, for your sake, I divide this pure food into three portions: one for the water-dwellers, that they may attain the emptiness of self; one for the furred beings, that they may attain the tranquility of dharma; and one for those in other realms with consciousness and form, that all may be fully satisfied and attain the patience of the unborn."

Next, form the Universal Offering Mudra.

Om,(1) Gagana Sambhava Vajra,(2)

I wish for all offerings to flow forth from the seal, universally providing for the Three Jewels and all beings of the six realms. In detail, the intention of universal offering is that, having come this far, the ritual is complete and perfect. Therefore, offerings are extended equally to all sentient beings and buddhas. After the offering, prayers are requested, with the intention of respectfully seeing them off. The text follows from the request below, implying the above is naturally so. This is also called universal offering.

"All disciples of the Buddha! The food and drink you have received until now have all been obtained through worldly trade, involving money, flesh, blood, and the foulness of meat and pungent foods. Though you have received such sustenance, it is like poison that harms the body, only increasing the roots of suffering, sinking you deeper into the sea of sorrow, with no time for liberation. I, [Name], in accordance with the teachings of the Tathagata, sincerely and wholeheartedly offer this vast and unrestricted Dharma assembly. Today, you have encountered this auspicious event, and the precepts have touched your being. In past lives, you have widely served the Buddhas, drawn near to virtuous friends, and made offerings to the Three Jewels. Because of these causes and conditions, you have met wise teachers, awakened the Bodhi mind, and vowed to attain Buddhahood, seeking no other fruit. May those who attain the Way first help liberate one another in turn. I also pray that you will constantly protect and support me day and night, fulfilling my aspirations. May the merit generated from this offering of food be universally dedicated to all sentient beings throughout the Dharma realm. Together with all beings, may this merit be entirely dedicated to the supreme enlightenment and all-knowing wisdom, not seeking any other result, and may we swiftly attain Buddhahood."

Next, form the Farewell Mudra(With both hands in vajra fists, hook the index fingers together, then pull them apart while reciting. The vajra liberation mantra is:)

Om, Vajra Mudra.

Buddha's Crown Supreme Dharani Mantra

Om. Putsa. Svaha.

Om. Namo Bhagavate. Arya Avalokiteshvara. Bodhisattva. Mahasattva. Mahakarunikaya.

Om. Sarva Tathagata. Hridaya. Arya Avalokiteshvara. Namah.

Om. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa.

Asamasama. Samanta. Avabhasa. Spharana. Gati. Gahana. Svabhava. Vishuddhe.

Abhisincantu. Mam. Sarva Tathagata. Sugata. Vara. Vacana. Amrta. Abhisekair. Maha Mantra. Padaih.

Ahara Ahara. Mama Ayuh. Samudacara. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Putsa. Svabhava. Vishuddhe.

Sahasra. Nayanam. Padma. Haste. Jvalini. Visphuta. Maha Karunikaya.

Hulu Hulu. Mara. Hulu Hulu. Hrih.

Saha Saha. Sariri Sariri. Suru Suru. Buddha. Bodhiya. Bodhiya. Bodhaya Bodhaya.

Maitri. Karunika. Citta. Arya Avalokiteshvara. Dharani.

Om. Dharani Dharani. Dhara Dhara. Dirini. Svara. Cala Cala. Mama. Vimati. Citte. Jvala. Apadha. Hasa. Hasam. Kshaya. Atula.

Om. Vajra. Dhara. Pratisthita. Hridayam. Kuru Kuru. Karma. Dhuru Dhuru. Vijaya. Maha. Siddhi. Mantra. Padaih.

Hrih. Hrih. Jvala Jvala. Mama. Muhu. Jvalitam. Kuru Kuru. Citta. Vijaya. Vijaya. Smara Smara. Sphara Sphara. Sphara. Sphara. Sphara.

Sarva Buddha. Adhisthita. Suddhe. Suddhe. Buddha. Buddhi. Buddhi. Vajri. Vajri. Maha Vajri. Suvajri. Vajra Gambhira. Gambhira. Gambhira. Gambhira. Gambhira. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. Vajra. Vajri. 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