Vaiśravaṇa Ritual Manual (毘沙門儀軌)

Vaisravana Ritual Manual

Translated by Master Amoghavajra of the Tripitaka, from Daxingshan Temple, under Imperial Edict

Oṃ, great king of the Dharma, great ocean of the Dharma, protector of all beings, refuge of all beings, I take refuge in all the Buddhas. It is thus: O jewel, reveal the truth! Svāhā! O full moon, reveal the truth! Svāhā! O moon god, reveal the truth! Svāhā! O Śikhin, reveal the truth! Svāhā!

Heart Mantra:

Om, Vaisravanaya Svaha.(For protection from evil, legal troubles, and harmful speech, recite one thousand times.)

The Heart of All Hearts Mantra(Also called the Mantra of All Buddhas' Shared Vow):

Om, Dan Na Tuo Luo Ye, Suo Po He. (For wealth, recite ten thousand times.)

The Merit Goddess Heart Mantra:

Om, Jini Jini, all obstacles, destroy, destroy. Awe-inspiring, majestic, and powerful, I invoke you. Ah, hail! Great and mighty, O Vajra, supreme lord, hail!

Purification Mantra:

Om, by the Ganges, all defilements are cleansed, svaha.(With the right hand, scoop water and recite seven times to purify the body.)

Summoning Mantra:

Homage to the great Vaiśravaṇa, to the great Gaṇapati, to Śitavana, and to all the assembly. Svāhā.(Recite seven times for summoning and making offerings.)

Lamp and Candle True Words:

Om, Vajradhara, svaha.(Recite seven times.)

Offering Incense and Flowers Mantra:

Om, may all that is impure be purified, Sarva Mangala Dharini Svaha.(Recite seven times while purifying vessels containing water, incense, and other offerings.)

Dispelling Mantra:

Om, Vairocana, Tathāgata, destroy all poisons, purify the three karmas, svāhā.

The Altar Ritual: Spread cow dung on the ground, then cover it with fragrant clay. The outer boundary measures two cubits from the edge, the inner boundary one cubit from the edge. The image faces north and sits toward the south. Within the inner enclosure, place pure water, incense, flowers, and fruit; in the outer enclosure, place milk-rice, cakes, and similar offerings.

Fragrance Offering Mantra:

Mantra for the swift attainment of liberation.

Crush the following incenses into powder: Asafoetida, Sandalwood, Camphor, Cedar, and Storax. Then mix them with honey. Recite this mantra 108 times before the image, holding the incense in your right hand, and sincerely make an offering before the image. Once the recitation is complete, you may present the offering. If you do not have incense, simply reciting this true mantra at the appropriate time also counts as an offering.

(End of the ritual instructions above.)

**Northern Great Vaishravana Heavenly King**

In the Renwu year of the Tianbao era of Tang (742 CE), when the five kingdoms of the Great Shi (the Arab Empire or its confederates) besieged the city of Anxi, an urgent plea for military reinforcements was submitted on the eleventh day of the second month. Emperor Xuanzong asked Chan Master Yixing, “Master! Anxi is under siege by the forces of Great Shi and others and has sent a request for troops. Anxi is twelve thousand li from the capital; an army would take eight months to march there. By that time, Anxi will be lost to me.” Yixing replied, “Your Majesty, why not invoke the divine army of the Northern Vaishravana Heavenly King for aid?” The Emperor asked, “How can I invoke him?” Yixing replied, “Summon the foreign monk Dalokṣya (Great Widespread Wisdom), and he will be able to do so.”

An imperial edict was issued, and Dalokṣya was brought to the palace. He said, “Your Majesty has summoned this humble monk—could it be because of the siege of Anxi by the five hostile kingdoms?” The Emperor confirmed, “Yes.” Dalokṣya said, “Your Majesty, hold an incense burner and enter the ritual arena, and I will pray to the Northern Heavenly King for divine troops to rescue Anxi.” They immediately entered the ritual arena to pray. Before the ritual mantra had been recited even twice, the Emperor suddenly saw two to three hundred armored divine beings standing before the arena. The Emperor asked the monk, “Who are these?” Dalokṣya replied, “These are the forces of Du-jian, the second son of Northern Vaishravana Heavenly King, leading the heavenly army to rescue Anxi. They have come to bid farewell.” The Emperor prepared a feast and sent them off.

By April of that year, a report arrived from Anxi, stating, “On the eleventh day of the second month, after noon, at a point thirty li northeast of the city, a dark mist arose. Within the mist appeared figures about three meters tall, some three to five hundred of them, all clad in golden armor. By late afternoon, war drums suddenly sounded with great clamor, shaking the land for three hundred li. The earth quaked and mountains crumbled, and this continued for three days. The five kingdoms were greatly terrified and retreated their entire armies. In all their camps, golden rats had gnawed through bowstrings and damaged weaponry, rendering them completely useless. Our troops were about to kill those too weak to flee when a voice from the sky commanded, ‘Let them go; do not harm them.’ Following the sound, we looked back and saw a great radiance above the northern city gate tower, where the Vaishravana Heavenly King appeared in person. A painting of the Heavenly King’s divine likeness is respectfully submitted with this report.”

In the fourteenth year of the Tianbao era (755 CE), this scripture and image were transcribed from a copy held by the palace monk Dabei (Great Compassion). By the fifth year of the Dali era (770 CE), the monk Liangbi, formerly a palace chaplain, had moved to Kaiyuan Temple in Jizhou, where he collated the scripture and image and confirmed they matched Dabei’s original. Long ago, when protecting the country’s borders, following the Buddha’s decree, the third son, Nalakūvara (Nazha), was entrusted with bearing the Heavenly King’s stupa and attending upon him.

Tripiṭaka master Dalokṣya taught: “On the first day of each month, the Heavenly King gathers with all celestial spirits and deities. On the eleventh day, his second son Du-jian takes leave of his father to patrol the realms. On the fifteenth day, the Heavenly King convenes with the Four Heavenly Kings. On the twenty-first day, Nazha returns the stupa to his father. On these days, one should offer milk porridge; if milk is unavailable, clarified butter or honey porridge may be offered to the Heavenly King, who is endowed with spiritual wonders.”

By imperial decree, this was to be promulgated to the ten circuits' military governors, who were to have images installed in their respective commands, and to make prayers and offerings.

On the twenty-third day of the fourth month of the Tianbao first year (742 CE), the palace eunuch Gao Hui-ming announced that the Heavenly King’s second son, Du-jian, constantly leads celestial troops to protect the nation’s borders, while the third son, Prince Nazha, perpetually bears the stupa and follows the Heavenly King.

The auspicious goddess Śrī (also known as Merit Heaven or Goddess of Fortune) has her own esoteric mantra. As for the immortal Bhṛgu, Master Dalokṣya stated that he is an incarnation of Avalokiteśvara Bodhisattva.

If you wish to invite the Heavenly King, form the Root Seal and recite the Invocation Mantra seven times. Then release the seal above your head. The mantra is:

Tadyathā: Namo Vaiśravaṇāya! Namo Dhanadāya! Dhanaśvarāya! Agaccha parimitadhanaśvara parama-kāruṇika! Sarva-sattvānucintaya māma dhana-manu-uparaya-ccha svāhā.

Personal Notes

Om Yaksha Budhana Hum Indraya Svaha. Vichara Svaha. (Female servant — that is, love and vow.)

Vaishravana Heavenly King Heart Mantra:

Namo Ratna-trayāya. Namo Vaiśravaṇāya. Mahārājāya. Sarva-sattvānāṃ śaraṇa-prabhava-nāya. Siddhi-karāya. Susvāgata-nāya. Tadyathā: Oṃ. Siddhi siddhi siddhi siddhi. Sumu sumu. Ca ca ca ca. Cara cara. Kara kara. Kiri kiri. Kuru kuru. Curu curu. Sadhaya. Āgaccha. Mama-nitya-artham bhava. Svāhā. Vaiśravaṇāya svāhā. Dhana-dāya svāhā. Maṇi-ratha-paripūraka-nāya svāhā.

Translated by the Tripitaka Brahmin Bodhidharma-gāthā of Central India

Namo Mahāśrīya. Namo Vaiśravaṇāya. Mahāyakṣa Senāpataye. Tadyathā: Kumbhe Kumbhe. (Another version says: Śumbhe Svāhā. Kumbhe Svāhā.) Sarva Sarva. Śāntimati Svāhā. Śīvantari Svāhā. Jayavati Svāhā.

I will now describe the fundamental mudra. Place your two hands together with the right hand over the left, interlocking the fingers inward. Raise the two ring fingers and join their tips together. Bend the two index fingers like hooks. If you are inviting the deity, release the mudra by spreading it above your head, then take your prayer beads and focus single-mindedly on reciting.

Next, form the body mudra of the Goddess of Fortune. Bring your two hands together with palms hollowed, then open the two index fingers, two middle fingers, and two ring fingers, bending them into the shape of a lotus flower. Keep the two thumbs and two little fingers extended and joined together. When reciting, form this mudra at the center of your chest, recite the mantra seven times, then release it above your head. (From a variant text.)

Another method: On the fifteenth day of the white or black lunar fortnight, sit facing north in a clean room or in an open outdoor space. Make offerings before the image of milk porridge and burning frankincense, and recite this dharani for three nights, one thousand and eighty times each night.

Another method: If you seek a government position, face the image and for one day and one night recite the name of a noble person, calling it out once each time, until you complete one thousand and eighty recitations, and the position you seek will be obtained.

If there is a place of battle or competition where you wish to gain strength, take a white cotton cord, recite the mantra once and tie a knot, doing this one thousand and eighty times. Tie it on your left arm, and you will immediately be victorious.

Another method: Place cow bezoar in a bronze vessel, recite the mantra 108 times in front of the image, then take it and apply it to your body—and you will win the love and respect of all people.

Another method: if you wish to be remembered by a king, recite it 1,080 times each day and night, and the king will remember you, and you will obtain whatever you need.

It is also another translation by the same Tripitaka Master.

Homage to the Buddha, the Blessed One, the Fully Enlightened One. Homage to the Dharma. Homage to the Sangha. Homage to the great king of medicine, the king of vast renown, the yaksha chiefs, the earth-deities, the hosts of spirits, the hosts of beings. Homage to the assembly of all who have attained liberation, who have crossed over, who are worthy of offerings. To the revered, the noble, the accomplished ones, I bow. Homage to the great king of medicine, the lord of physicians, the healer of all suffering.

The practitioner's upper and lower garments should be clean and pure. Each time after using the toilet, they should bathe. Starting on the fifteenth day of the bright half of the month, they should recite the mantra before the image until they have completed one hundred thousand recitations. Then they should take incense and apply it upon the altar, and again arrange various foods and drinks. The practitioner takes one hundred and eight pieces of frankincense, recites the mantra once over each, and casts them into the fire. The heaven king will then appear.

Another method: If a practitioner wishes to win the love and respect of a king, take one red bean, recite the mantra once, and throw it into the fire. Do this one hundred and eight times, and the king will immediately send someone to summon the practitioner with great urgency.

Another method: If you wish to win the respect and affection of a high official, take white mustard seeds, recite the mantra once over each handful, and cast them into the fire. Do this one hundred and eight times, and the official will come to respect and admire you with great joy.

Another method: if you wish to travel far, recite the mantra over a grain of wood and set out; all difficulties will no longer obstruct you, and nothing will stand in your way.

Another method: If you wish to be loved and respected by others, take 108 seeds of the neem tree, recite the mantra once for each seed, and throw it into the fire to burn. In this way, all people will love and respect the mantra reciter as they would their own parents, and all their heart's wishes will be fulfilled.

Another method: if you wish to drive away an enemy so they stay far from you, take 108 seeds of the neem tree, and with each recitation of the mantra cast one seed into the fire. That person will then leave and travel far away, and will not remain.

Another method: if you wish to subdue someone, say their name aloud, then recite the mantra over butter 108 times and burn it.

Another method: if you wish to gain ease and a commanding radiance, recite the mantra over ink and apply it to your forehead; all who see you will hold you in admiration and respect.

Another method: if someone is tormented by a ghost-caused heart pain, recite the mantra over pomegranate flower juice and give it to them to drink, and they will be cured immediately.

Another method: if someone is afflicted by fox spirits or ghostly possession, recite the mantra over a willow branch and strike the sufferer — they will be cured.

Another method: if afflicted by any kind of wind disorder, recite a mantra over clarified butter twenty-one times and eat it, and you will be cured.

Another method: if someone suffers from malaria, recite the mantra twenty-one times over a willow branch and strike the sick person with it, and they will be cured.

Another method: if someone is afflicted by madness, speaking wildly, or speaking as if possessed by ghosts, recite a mantra over water and give it to them to drink, and they will be cured.

Another method: if someone suffers from heart pain, recite the mantra and apply yellow earth to the affected area.

If someone is afflicted by any kind of illness caused by spirits, recite the mantra 108 times over a pomegranate branch and strike the sick person with it, and they will be cured.

To form the mudra: hook the two little fingers together, extend the two ring fingers straight out, cross the two middle fingers and the two index fingers against each other, and extend the two thumbs straight out, with the palms facing away from each other. (Both methods described above use this mudra.) After reciting this mantra the required number of times, recite the Messenger mantra seven times, and then recite the eight-deity mantra three times each.

Vaishravana Heavenly King's Messenger Spell:

Namo Vaishravana Padaye Maha Yaksha Senapatiye. Om. Sarva Karna Vishodhani Svaha.

Namo samanta buddhānāṃ. Abhidyagata śāsana smṛti. Oṃ, khakha khāhi khāhi. Hūṃ hūṃ, praviśa praviśa. Praviśa praviśa. Tiṣṭha tiṣṭha. Sthire. Sphātaya sphātaya. Svāhā.

For peace and safety, for the removal of disasters: Oṃ, yakṣa, pūtana, hūṃ. Indrāya svāhā. Vaiśravaṇāya svāhā.

Recite this mantra while forming this mudra: Make both hands into fists, then extend both index fingers straight up. Next, open both thumbs. Then place the right index finger over the back of the left index finger and into the palm. Place the left index finger into the right palm. Then, with both thumbs, the left thumb holds the right index finger, with both tips extending outward.

The Eight Great Heavenly Kings: Manibhadra, Purnabhadra, Pancika, Santikara, Himavata, Visaka, Atavaka, Pansala.

Vaisravana Ritual Manual

The Record of the Eight Schools says: The Ritual Manual of Vaisravana, King of the North, one fascicle, by Rui. This manual was collated by the Reverend Jijun of Chishakuin from his own copy, together with Daisen of Aizen'in on this mountain and others. I too have collated and revised it, and now publish it in print.

In the autumn, the eighth month of the first year of the Kōwa era (1801), recorded by the monk Kaidō of Mt. Toyama.

One correction and addition completed. Cishun

On the twenty-eighth day of the eighth month of the third year of Bunsei, the Year of the Metal Dragon, this was collated and completed using the copy belonging to the monk Xiuyang. Dragon Liver.

On the twenty-third day of the ninth month in the ninth year of the Tongzhi reign, I have once again collated this against the edition held at Nikko Temple in Itabashi. (This is Zhu's annotation.) Longgan