Buddha-Spoken All Buddhas' Embracing Corresponding Great Teaching King Sutra's Sacred Avalokiteśvara Bodhisattva Recitation Ritual (佛說一切佛攝相應大教王經聖觀自在菩薩唸誦儀軌)

Sutra of the Buddha's Discourse on the Great King of Teachings Corresponding to All Buddhas' Manifestations: The Ritual Manual for

Translated by Dharma-Virtuous, Master of Bright Teaching, Court Minister of the Imperial Library, Tripitaka Master of the Western Regions, by

At that time, the World-Honored One, wishing to benefit all sentient beings, expounded the great teachings that accord with all Buddhas. The Buddha said: "If a master or a practitioner wishes to cultivate the factors of enlightenment and achieve various accomplishments, they should practice the method of Avalokiteśvara Bodhisattva. When cultivating this method, first seek a quiet place. Following the ritual procedures, concentrate diligently and practice the preliminary exercises until they are mastered. Then, in accordance with the method, perform the visualization and recite the syllable 'Hūṃ.' After selecting the site, establishing the boundary, and performing the ritual to dispel demons, spread grass there and sit down. At that time, the reciter, intending to direct the mind to visualize the noble sages, must first purify the three karmas by reciting the mantra for purifying the three karmas, which is:

Oṃ, Geya-vak-pañcita, Vajra-svabhāva-ghana.

Having recited this mantra, the Buddha then spoke this illustrative verse:

After reciting the verses, visualize yourself wearing a jeweled crown, within which resides Amitabha Buddha. Next, from your own mind, envision a blooming white lotus flower. Upon that lotus, visualize a moon disc, and within that moon disc, visualize the syllable *Om*, its essence as vast as space, the true and supreme wisdom. Then recite the mantra for opening wisdom:

Om, Jiduo Poladi Weideng Jialumi.

After reciting this mantra, visualize all treasures transforming into an eight-petaled lotus flower. Upon that lotus, imagine a moon disc, within which appears the syllable "Hrīḥ." This is the very form of Avalokiteśvara Bodhisattva, seated in full lotus posture, his body red in color and possessing two arms.

To the bodhisattva's left, visualize White-Robed Bodhisattva, holding a lotus flower. Next, visualize the eight noble sages of the directions:

First, on the eastern petal of the lotus, visualize Vajragarbha Bodhisattva, holding a red lotus flower. The bodhisattva's mantra is:

Om, Vairocanāvalokiteśvara, Svāhā.

To the south, on the lotus leaf, visualize the Bodhisattva Tara appearing, holding a green lotus in her hand. The Bodhisattva's mantra is:

Om Tāre Tuttāre Ture Svāhā

Next, on the western petal of the lotus, visualize the Bodhisattva Bhrkuti, holding an utpala flower, within which is an eight-spoked wheel. The Bodhisattva's mantra is:

Om, Bhūriṇī, Mahācakravartinī, Hūṃ.

Next, on the northern petal of the lotus, visualize the Bodhisattva with a frowning expression, holding a yellow lotus flower. The Bodhisattva's mantra is:

Om, Buri Kuchi Dachi Macha Hūṃ.

Next, on the lotus leaf to the northeast, visualize the Bodhisattva Padmavāsinī, holding a crimson lotus flower. The Bodhisattva’s mantra is:

Om, great Śrī, jewel lotus, hūṃ.

Next, in the southeast petal position of the lotus, visualize the Bodhisattva Vajrapadmaśrī, holding a white lotus flower. The Bodhisattva’s mantra is:

Oṃ Vajra-padmīśvarī-dhara-padmī Hūṃ

Next, on the southwest petal of the lotus, visualize the manifestation of the Padma(two-syllable) Bodhisattva, holding a black lotus. The mantra of the Bodhisattva is:

Om Vīśvapadmī Hrīḥ

Next, on the northwest petal of the lotus, visualize the manifestation of the Vajra Bodhisattva, holding a karma vajra. The Bodhisattva’s mantra is:

Om Vīśvavajrī Hūṃ

Next, within the heart of the lotus, visualize Avalokiteśvara Bodhisattva, manifesting in a sublime and magnificent form. The mantra is:

Om Hrīṃ Padmanartīśvara Hūṃ

"All these great Bodhisattvas and their subtle, true mantras—if the practitioner, in accordance with the method, performs the visualization and recites the mantra with unwavering focus, that person will swiftly attain Buddhahood in the future. Even if one experiences the pleasures of the five senses, one can still perfect the ten perfections and the gate of total retention. Even the state of the Pratyekabuddha, the ten stages of the Bodhisattva, and the tranquil utterance of the Buddha will be swiftly accomplished. Do not give rise to doubt."

Furthermore, those who uphold and recite the sutra must also regularly take the five great medicines of the Mahayana. They are:

Vajra, the great and powerful, the indestructible, the supreme and glorious one.

If one can consistently take this medicine and recite without ceasing, they will quickly be freed from the suffering of old age and sickness, their lifespan will increase, their appearance will transform, and they will be loved and respected by all who see them. In this very life, they will attain supreme wisdom.

Furthermore, all practices for pacifying, increasing, attracting, subduing, and even summoning, eliminating, dispelling demons, restraining enemies, repelling evil, as well as attaining the ability to fly freely in the sky and entering various states of deep meditation—if one cultivates the method of Avalokiteshvara, all these will be accomplished.

The fundamental true words of Avalokiteśvara Bodhisattva are:

Om Hriṃ Padma Nṛteśvara Hūṃ

Furthermore, if a practitioner constantly recites this fundamental mantra of Avalokiteśvara Bodhisattva, chanting it one hundred and eight times a day, all misdeeds committed by that person day and night will be completely eradicated. If one chants it five hundred times a day, it can cure all illnesses. If one chants it one thousand times a day, one's lifespan will be extended. If one chants it two thousand times, one will gain the respect of others. If one chants it three thousand times, one will be loved and respected by others, and one's wealth and status will increase. If one chants it four thousand times, one will be freed from poverty and hardship. If one chants it five thousand times, it will cause all enemies to become confused and unsettled in body and mind. If one chants it six thousand times, it will subdue all enemies. If one chants it seven thousand times, it will subdue the four Māras. If one chants it eight thousand times, it will subdue the gods and goddesses. If one chants it nine thousand times, it will subdue the yakṣas and yakṣīs. If one chants it ten thousand times, it will subdue gods, dragons, and humans. If one chants it twenty thousand times, hidden sages and saints will bring about accomplishments. If one chants it thirty thousand times, all wishes will be fulfilled. If one chants it forty thousand times, one will gain the ability to soar freely through the sky. If one chants it fifty thousand times, one will attain the accomplishment of the sacred sword. If one chants it sixty thousand times, one will attain the heaven of the Vidyādharas. If one chants it seventy thousand times, one will become a ruler of the world. If one chants it eighty thousand times, one will attain the position of an Iron Wheel-Turning King. If one chants it ninety thousand times, one will attain the position of a Golden Wheel-Turning King. If one chants it one lakh times, one will attain the stage of a Bodhisattva. If one chants it ten lakh times, one will attain mastery and complete the ten stages. If one chants it fifty lakh times, one will realize Buddhahood. If one chants it one koṭi times, one will attain the complete body, speech, and mind of Amitāyus Buddha in the Land of Ultimate Bliss, bringing benefit and happiness to all sentient beings.

Then the World-Honored One further spoke the mantra of the White-Robed Bodhisattva, saying:

Oṃ, Bandharavāśinī, varaṇī, hūṃ.

This profound mantra of the White-Robed Bodhisattva, if one can regularly recite it, will completely eradicate all negative karma. If one practices it with focused devotion for a full seven days, all people within one's city or country will come to deeply respect them. If one recites it for a month, great wealth and honor will be attained. By reciting it up to one hundred thousand times, one will gain power and virtue equal to that of the Bodhisattva.

Furthermore, the mantra of the Bodhisattva Vairocana is as follows:

Oṃ Vīrukini Avalokiteśvara Svāhā

This Bodhisattva's subtle and true mantra, if a person recites it ten thousand times according to the method, will attain the accomplishment of the sacred sword. If the reciter has a request to make, they should take a tooth stick, empower it twenty-one times, rub their teeth with it, and then lie down to sleep. All matters they seek will be spoken of in their dreams, and everything spoken will be true.

Next, the mantra of the Bodhisattva Tārā is spoken:

Om Tāre Tuttāre Ture Svāhā

This Bodhisattva's subtle and true mantra, if a person recites it one hundred thousand times according to the method, will enable them to subdue all heavenly beings, dragons, asuras, and celestial guardians of the three realms, along with their female attendants, making them serve as willing servants. If the reciter wishes to summon these heavenly beings, dragons, or female attendants, they should visualize their bodies as red, with a radiant vajra hook glowing brightly within their hearts, hooking onto their minds. Further, imagine a noose tied around their necks, creating a fearsome appearance. Whatever is summoned will swiftly arrive during the recitation, and all desired matters will be fulfilled according to one's wishes.

Furthermore, the mantra of the Bodhisattva Śrīṇī is spoken thus:

Oṃ, bhūriṇī mahācakravartinī, hūṃ.

This Bodhisattva's profound and true mantra, if one recites it seeking to attain fulfillment, should first be practiced by applying medicinal substances such as *vināka* and *vajrūna* to draw a mandala in the shape of a full moon. Then, according to one's ability, prepare incense, flowers, and other offerings within it for veneration. The practitioner should then spread a seat, sit upon it, and with single-minded focus recite the mantra without slackening. Whatever is sought will surely be achieved, bringing visible joy and happiness. After life ends, one will be reborn in the Land of Ultimate Bliss.

Furthermore, the mantra of the Frowning Bodhisattva is spoken thus:

Om, bhrīkūṭi dākṣi māṭa hūṃ.

This Bodhisattva's subtle and true mantra: if a person recites it wishing to perform a subjugation ritual, they should take soil from beneath the feet of their enemy and soil from both banks of a river. They should also mix poison, mustard seeds, salt, blood, and vajra (diamond) powder together to form a paste, and mold it into the likeness of their enemy. Using a human bone as a peg, they should pierce the limbs and joints of the image. Place it within a skull, cover it with a skull lid, and within a charnel ground, use a cremation fire to scorch it. While reciting the true mantra to empower it, continue for three times seven days and nights. It will assuredly accomplish the subjugation.

Furthermore, the mantra of the Bodhisattva Padmavāsini is as follows:

Om, great Śrī, jewel lotus, hūṃ.

This Bodhisattva's subtle and true mantra, when reciting it, should first be offered with incense, flowers, and the other five offerings before it can be recited. It can provide protection in all places. If in debate, one will certainly achieve victory, attain great freedom, and become equal to Avalokiteshvara. If one performs homa with ten thousand lotus flowers, one will become a landowner. If one performs homa with one hundred thousand lotus flowers, one will attain the position of a wheel-turning king.

Next, the mantra of the Lotus-Bearing Vajra Bodhisattva is spoken:

Oṃ Vajra-padmī śrī-vara-padmī hūṃ

This Bodhisattva's subtle and true mantra, when recited with focused intention, can subdue and summon. If recited seven times, it protects oneself. If recited a thousand times, it dispels dangers from poison, blades, lions, elephants, snakes, fire, thieves, imprisonment, sea demons, and other perils. It also cures illnesses such as cholera, fever, and other afflictions, and wards off all malevolent beings. If recited one hundred thousand times, it increases lifespan, restores youth to the aged, perfects one's appearance, and earns the affection and respect of others. If a region suffers from drought, choose a suitable spot to draw a dragon pond. Then, facing the pond, focus on the dragon's name and perform a fire offering with white mustard seeds and salt. Heavy rain will then fall, bringing abundance to the entire land.

Next, the mantra of the Bodhisattva Padma is spoken:

Om Vaiśravanapūrṇimāghṛṇi

This Bodhisattva's subtle and profound true mantra, if one recites it with single-minded focus, will enable one to perfect the actions of body, speech, and mind, accomplishing all manner of things. These include: the method to subdue and restrain, the method to dispel evil spirits, the method to secure and stabilize, the method to influence the minds of others, the method of magical transformation, and even the ability to open the caves of the asuras, conceal one's form, fly through the air, and achieve complete freedom—all can be accomplished.

Furthermore, the mantra of the Vajra Bodhisattva is as follows:

Om Vajra Vajri Hum

This Bodhisattva's subtle and true mantra, if a practitioner recites it with unwavering focus and in accordance with the method, will constantly protect oneself and others, and will obtain all respect and affection, even attaining great eloquence that surpasses others in debate. Furthermore, this Bodhisattva can, with great diligence, rescue and liberate beings in the realms of hell, hungry ghosts, and animals, just as Avalokiteśvara Bodhisattva does. For those who sincerely believe in and revere the Buddha's teachings, the Bodhisattva will protect them constantly, like a mother.

The Buddha said: "If anyone, without doubt and with firm practice, follows the ritual of recitation for Avalokiteśvara Bodhisattva within this great Dharma King Sutra that encompasses all Tathagatas, they will attain the ultimate achievement of the Dharma. Moreover, even if someone does not enter the mandala, or is burdened with afflictions and has little merit, if they, in whatever they do—whether walking, standing, sitting, lying down, speaking, or laughing—continuously generate the Bodhi mind, contemplate the true principle, and constantly recite this mantra, all their practices will be accomplished. Furthermore, if a practitioner generates the Bodhi mind and takes the five sacred medicines—namely, Mahāraktānga, Kṛpūra, Raktā, Candana, and other sacred medicines—they will achieve their aims."

By following the practice methods and making offerings to the sages as taught in the Avalokiteśvara Bodhisattva ritual, even if one does not create a statue, one can still attain the highest level of harmony and achieve the state of Vajrasattva Bodhisattva, swiftly realizing enlightenment. What signs will appear when such attainment is achieved? The factors of enlightenment, the perfections, the gates of dhāraṇī, the ten stages, and so forth will naturally be accomplished. If one can fully practice according to the methods that align with all buddhas, one becomes no different from all buddhas.

Furthermore, if the practitioner's mind is not yet tranquil and they cannot comprehend the methods of union, I will now explain to them the method of creating a mandala. If the practitioner wishes to paint a mandala, they must first seek a skilled painter, who must beforehand purify their body and mind and observe the precepts and fasting. Then, using a fine piece of cloth with fringed edges on both sides, measuring two cubits in length, and employing the finest colors, paint a moon disc upon the cloth. Within the moon disc, paint a multi-colored eight-petaled lotus. At the center of the lotus, paint Avalokiteśvara Bodhisattva, with a red body, three faces and six arms, wearing a jeweled crown, within which is Akṣobhya Buddha. The right face is black, slightly showing a wrathful expression; the left face is white. The six arms hold various implements according to the method upon the lotus.

On the eastern petal, paint Vajragarbha Bodhisattva, with a white body, holding a red lotus in the left hand and a vajra in the right hand. On the southern petal, paint Tārā Bodhisattva, with a green body, holding a green lotus in the left hand and a jewel in the right hand. On the western petal, paint Bhṛkuṭī Bodhisattva, with a golden body, holding a blue lotus within which is a wheel. On the northern petal, paint Bhṛkuṭī Bodhisattva, with a red-white body, holding a yellow lotus and a sharp sword. On the northeastern petal, paint Padmavāsini Bodhisattva, with a golden body, holding a crimson lotus. On the southeastern petal, paint Vajrapadmīśvarī Bodhisattva, with a sky-blue body, holding a white lotus and a crystal rosary. On the southwestern petal, paint Viśvapadma Bodhisattva, with an autumn moon-colored body, holding a black lotus and a scripture. On the northwestern petal, paint Viśvavajra Bodhisattva, with a multi-colored body, holding a lotus.

Next, outside the petals, in the four corners, paint the four attendant Bodhisattvas of Play, Garland, Song, and Dance. Next, at the positions of the four gates, visualize the four subtle syllables (OM), (HŪṂ), (VAṂ), and (HŪṂ), transforming into the four Bodhisattvas of Hook, Lasso, Chain, and Bell, guarding the four gates.

Furthermore, regarding the method of creating the image: as previously instructed, select a skilled artist. On a plain silk canvas, depict Avalokiteśvara Bodhisattva. The body is the color of autumn moonlight, complete and perfect in form, wearing a jeweled crown within which resides Amitābha Buddha. The figure has eight arms: the first right hand holds a rosary, the second a jeweled staff, the third a trident, and the fourth forms the gesture of granting wishes. The first left hand holds a lotus flower, the second a water vessel, the third a lasso, and the fourth holds the Prajñāpāramitā Sūtra. The attire is of tiger skin, with a dragon draped over the shoulder. The Bodhisattva stands or sits cross-legged upon a lotus. To the right of the Bodhisattva, depict the practitioner, holding an offering bowl and an incense burner, in an attitude of reverence.

Furthermore, the method for painting the image is described. According to the appearance and form of Mount Potalaka, paint Avalokiteśvara Bodhisattva with a white body, possessing the marks of perfection, adorned in white robes. In the right hand, hold a rosary; with the left hand, support the cheek, forming the expression of contemplating the benefit of all sentient beings. Seated upon a lion lotus throne, the left foot hangs down, resting upon a lotus flower, while the right foot remains upon the lotus seat.

Furthermore, the method for painting the image is described as follows. As before, on plain silk, paint Avalokiteśvara Bodhisattva, with a body of red and white color, and ten arms. The first right hand holds a rosary, while the remaining four hands display the gesture of granting fearlessness and rescuing beings from distress. The first left hand holds a double-stemmed red lotus flower, upon which rests the Prajñāpāramitā Sūtra, and the remaining four hands also display the gesture of granting fearlessness and rescuing beings from distress. He rides on a lion lotus throne, with his left foot hanging down and supported by a lotus flower. To the right of the Bodhisattva, paint a lion, elephant, fire, and snake; to the left, paint a thief, imprisonment, bondage, and sea demon. These are the eight perils, and when beings encounter them, depict the Bodhisattva in the act of rescuing and liberating them.

Furthermore, the method for painting the image is described as follows: As before, use plain white silk to paint Avalokiteśvara Bodhisattva appearing within a moon disk, displaying various colors, with thirteen heads, each adorned with a jeweled crown. Among them, the Amitāyus Buddha is present, with a full and perfect face. The thirteenth face is green, manifesting a horse's head, with a hundred arms, each holding various ritual implements and weapons. Alternatively, one may paint a hundred heads and a thousand arms, also holding various ritual implements and weapons. In all such images, on the right side, paint the practitioner kneeling respectfully, holding a ritual water vessel, an incense burner, and other offerings.

As for the images described above, the practitioner may choose whichever form they feel most drawn to and paint a single image. For each one, they must arouse the supreme and most excellent intention. Once the image is completed, prepare a variety of exquisite incense, flowers, food, and all other offerings, and arrange them before the image. Invite the Ācārya to perform the celebratory praise according to the method. Then, the practitioner should purify themselves, sit peacefully before the image with a settled mind, and recite the fundamental, subtle mantra of Avalokiteśvara Bodhisattva. If one is free from all doubt and practices with unwavering focus, all that is undertaken will certainly be accomplished.

Furthermore, after the Master has performed the auspicious praises and transmitted the profound and subtle root mantra, the practitioner should offer various precious treasures, gold, silver, wealth, and even cities or their own life to the Master as an expression of gratitude, treating the Master with the respect due to a disciple. Why is this? Because encountering such teachings as described above is exceedingly rare, let alone receiving their transmission. Therefore, one should earnestly seek the Master’s favor and joyfully receive it. Moreover, these teachings must not be transmitted to those who are careless or irreverent, for such individuals lack sincerity and may bring upon themselves misfortune.

Sutra of the Buddha's Discourse on the Great King of Teachings Corresponding to All Buddhas' Manifestations: The Ritual Manual for

In the year of Yisi, the Great Treasury of Scriptures in the Goryeo Kingdom was commissioned and carved by imperial decree.