Ucchuma vidyaraja dharani

•May 18, 2010 • Leave a Comment

穢跡金剛說神通大圓滿陀羅尼

Ucchusma-vidyaraja-dharani 【 唐-阿質達霰譯版 】

Nama ucchusma-vidyarajaya 【 誦三遍 】

Om, vajra-krodha maha-bala hana daha paca matha vi-kirana vidhvamsaya ucchuma krodha hum hum hum phat phat phat svaha.

注:此《穢跡金剛大圓滿陀羅尼》即為《大威力明王守謢密言》。請參閱《大威力烏樞瑟摩明王經》卷下-唐-阿質達霰譯。《大正新修大藏經》 第二十一卷密教部四第一五七頁下。其原文如下:

Namo ratna-trayaya. Nama canda vajrapanaye mahayaksa-sena-pataye. Tadyatha, Om, vajra-krodha maha-bala hana daha paca matha vi-kirana vidhvamsaya ucchusma-krodha hum hum hum phat phat phat svaha.

解穢咒

Om, krodhana hum jya.

大威力烏樞瑟摩明王經
Ucchusma vidyaraja dharani
【 唐-阿質達霰譯版 】
Nama ucchusma vidya-rajaya 【 誦三遍 】

大威力根本密言【 名獨股金剛 】
Om, hum hum hum, phat phat phat, ugra sulapani hum hum hum phat phat phat, jyotir-nir-nada hum hum hum, phat phat phat svaha.

心密言
Om, hum phat phat phat, ugra sulapani hum hum hum phat phat phat. Om, jyotir-nir-nada hum hum hum, phat phat phat, om om om maha-bala svaha.

奉請密言
Namo ratna trayaya. Namas canda vajrapanaye maha yaksa-sen-pataye. Om, vajra-krodha maha-canda hana daha paca vi-kira vi-dhvamsaya, ehyehi bhagavan, hana hana, daha daha, paca paca, vi-kira vi-dhvamsaya, deva nathendra pujita, sarva atma-jita sarva atma-ja, suru suru, kuru kuru, mu-ru mu-ru, kurvat kurvat, maha-kurvat maha-kurvat, ku naddhi, ku naddhi, naddhi naddhi, 04na 04na, mani mani, kha kha, kha-hi kha-hi, ghora ghora, tuda tuda, hana hana, bhuta-pati asura-pura vidhvamsana-kara, ucchusma-krodha maha-bala dama dama, yama yama, kara kara, kuru kuru hum phat, suru suru hum phat, hana hana hum phat, daha daha hum phat, paca paca hum phat, h4 h4 hum phat svaha.

參考:
《大威力烏芻澀麼金剛曼荼邏請召陀羅尼》-《釋教最上乘秘密藏陀羅尼集》卷二十七-《房山石經》第二十八冊第二一四頁。
心密言
Namo ratna-tray2ya. Nama0 ca57a vajrap25aye mah2yak=a-sen2-pataye. O3, vajra-krodha mah2-bala hana daha paca vi-dhva3s2ya ucchu=ma-krodha hu3 pha6.

甲冑密言
O3, sarva a{ga-ja3 mah2-teja3 vajra-a0ani, vajra-pa0ya mana` pra-ve0a, sarva du=6a3 stambhaya stambhaya hu3 pha6.

器仗密言

Om, suru suru ucchu=mah krodha hana hana hu3 pha6.

頂髻密言
Om, 0r1 0ira-malini, 04n1 04n1 04n1 04n1 hum phat.

頂密言
Om, jvala jvala, sarva dus6am stambhaya stambhaya, dur-acara dustam ni-varaya, raksa raksa mam svaha.

坐密言
Namo ratna-trayaya. Namas canda vajrapanaye mahayaksa-sena- pataye. Om, ananta vijaya maha-canda hum phat.

心中心根本明
Om, vajra-krodha maha-bala hana daha paca matha vi-kirana vi-dhvamsaya jatila lambodara ucchusma-krodha hum phat. Om, dh4k.

參考:
《大力金剛心中心真言》-《房山石經》第二十八冊第二一五頁上。
蘇皤明王密言【 即降三世明王真言–Trailokya-vijaya 】

Namo ratna-tray2ya. Nama0 canda vajrapanaye mahayaksa-sena-pataye. Om, sumbha ni-sumbha hum, g4hna g4hna hum, g4hnapaya hum, a-naya ho`, bhagavan vidya-raja hum phat svaha.

復次密言曰
Namo ratna-trayaya. Om, vajra-krodha maha-bala hana daha paca vi-dhva3saya ucchusma-krodha hum phat svh.

大威力明王守謢密言
Namo ratna-tray2ya. Nama0 canda vajrapanaye mahayaksa-sena-pataye. Tadyatha, om, vajra-krodha maha-bala hana daha paca matha vi-kirana vi-dhvamsaya ucchusma-krodha hum hum hum phat phat phat svaha.

轉譯自:
《大威力烏樞瑟摩明王經》(三卷)-唐-阿質達霰譯-《大正新修大藏經》第 二十一卷密教部四第一四二至一五七頁。藏經編號No. 1227.

大威怒烏芻澀麼儀軌經
Ucchu=ma`-kalpa
【 唐-不空三藏法師譯版 】

佛部三昧耶真言
O3, tath2gatod-bhav2ya sv2h2.

蓮華部三昧耶真言
O3, padmod-bhav2ya sv2h2.

今剛部三昧耶真言
O3, vajrod-bhav2ya sv2h2.

謢身真言【 誦五遍 】
O3, vajra-agni pra-dipt2ya sv2h2.

烏芻澀麼大心真言
O3, vajra krodha mah2-bala hana daha paca m2tha vi-kira5a vi-dhva3saya ucchu=ma-krodha hu3 hu3 pha6 pha6 sv2h2.

頂契真言
O3, jvala jvala, sarva du=6a3 stambhaya stambhaya, dur-2c2ra du=6a3 ni-v2raya, rak=a rak=a m23 sv2h2.

甲冑真言
O3, sarva a{ga-ja3 mah2-teja3 vajra-a0ani, vajra-pa0ya mana` pra-ve0a, sarva du=6a stambhaya stambhaya hu3 pha6.

捧印真言
O3, krodhana hu3 jy2.

烏芻澀麼根本真言【 名獨股金剛 】【 Ucchu=ma m9la-mantra 】
O3, hu3 hu3 hu3, pha6 pha6 pha6. Ugra 09la-p25i hu3 hu3 hu3 pha6 pha6 pha6. Jyotir-nir-n2da hu3 hu3 hu3, pha6 pha6 pha6 sv2h2.

結金剛堅固地界真言【 誦三遍 】
O3, k1li k1li-vajra vajri-bh9r bandha bandha h93 pha6.

金剛牆真言【 誦三遍 】
O3, s2ra s2ra vajra-pr2k2ra h93 pha6

大海生真言【 誦七遍 】
O3, vimaloda-dhi sv2h2.

涌出大須彌山真言【 誦七遍 】
Om, acala h9m.

成就寶師子座真言【 誦七遍 】
Om, acala v1re sv2h2.

成就寶蓮華真言
O3, kamala sv2h2.

虛空藏明妃供養真言【 誦七遍 】
Nama` sarva tath2gatebhyo vi0va mukhebhya`. Sarvath2 kham ud-gate sph2ra heman gaganaka3 sv2h2.

淨治空中道路真言
O3, su-siddhi-kari jvalita ad2nta m9rtaye, jvala jvala, bandha bandha, hana hana h93 pha6.

請七寶車輅真言【 誦三遍 】
O3, turu turu h9m.

奉請本尊真言
Namas triya-dhvik2n23 sarva tath2gat2n2m. O3, vajra-agnaye 2-kar=aya ehyehi bhagavan sv2h2.

奉請本尊降入道場真言
O3, vajra-dh4k, ehyehi bhagavan vajra-dh4k.

斷除諸障者真言
O3, vajra-krodha mah2-bala, kara kara, chida chida hu3 pha6.

結金剛網【 籠 】真言
O3, vi-sphura5a rak=a vajra-pa#jara h93 pha6.

金剛火院真言
Om, asama-agni h93 pha6.

奉座真言【 誦三遍 】
O3, vajra-v1raya sv2h2.

金剛妙歌讚
Mah2-balaya ca57aya vidy2-r2jaya, da57ini vi-naya dh4ta naya. Nama` krodh2ya-vajr1ni.

金剛部母真言【 誦七遍 】
O3, kula3-dh2ri bandha bandha h93 pha6.

去除萎華真言
O3, 0vete mah2-0vete kh2dani sv2h2.

金剛部母護身真言
O3, vajra-dh4k.

然爐火真言
O3, bh9 jvala h9m.

計利計利忿怒王真言
O3, k1li k1li h93 pha6.

請火天真言【 誦三遍 】
Om, ehyehi mah2-bh9ta deva 4=i dvija-sattama g4hitva hutim 2h2ra m2 sme sa3-g4hito bhava agnaye havya kavya-v2han2ya sv2h2.

灑閼伽水真言【 灑argha 水真言 】
Om, am4te hana hana h93 pha6.

文殊密言
O3, varada vajra dham.

以酥灌火上真言
Agnaye havya kavya-v2han2ya d1paya d1p2ya sv2h2.

送火天還本宮真言【 誦一遍 】
P9jito simaya bhaktya, gaccha agni sva-bhavana3 punar-2gaman2ya sv2h2.

大輪金剛陀羅尼 【 誦二十一遍 】
Namas triya-dhvik2n23 sarva tath2gat2n2m. O3, vi-r2ji vi-r2ji mah2-cakra-vajri sata sata s2rate s2rate tr2yi tr2yi, vi-dhamani sa3-bha#jani tr2mati siddha-agryatva3 sv2h2.

護世八方天真言
東北方摩醯首羅天真言
O3, rudr2ya sv2h2.

東方帝釋天真言
O3, 0akr2ya sv2h2.

東南方火天真言
Om, agnaye sv2h2.

南方閻羅天真言
O3, vaivasvat2ya sv2h2.

西南方羅剎主真言
O3, r2k=asa-adhipataye sv2h2.

西方水天真言
O3, megha-a0anaye sv2h2.

西北方風天真言
O3, v2yuve sv2h2.

北方毘沙門天真言
O3, yak=a-vidy2dhar2ya sv2h2.

轉譯自:
《大威怒烏芻澀麼儀軌經》-《大正新修大藏經》第二十一卷密教部四第一
三五至一四一頁。藏經編號 No. 1225.
參考:
1.《烏芻澀麼明王儀軌梵字》-《大正新修大藏經》第二十一卷密教部四第
一四一至一四二頁。藏經編號 No. 1226.
2.《大威力烏樞瑟摩明王經》(三卷)-《大正新修大藏經》第二十一卷密
教部四第一四二至一五七頁。藏經編號 No. 1227.

Ucchusma Sadhana Practise (Chinese Version)

•May 18, 2010 • Leave a Comment

穢跡金剛

穢 跡金剛」,梵語的羅馬拼音寫法為Ucchusma或Ucchusmah。Ucchusma字在漢文佛典的音譯有「烏芻澀摩、烏蒭沙摩、烏蒭瑟摩、烏素沙 摩、烏樞沙摩、烏摳沙摩」等不同譯法。在義譯上則有「火頭金剛、焚燒穢惡金剛、不淨金剛、不壞金剛、受觸金剛、除穢忿怒金剛、穢跡金剛、穢積金剛」……等 譯名。其實Ucchusma字原意是指「爆裂的聲音」、「除穢忿怒」的意思,在古印度有時Ucchusma也當作agni火神的別名,所以穢跡金剛另外有 「火頭金剛」的稱呼,以火燃燒一切煩惱污穢而達清淨之地。

然而據唐代慧琳國師所撰的《一切經音義‧卷三十六》說,將古梵語「烏蒭澀摩」翻譯成漢語的「不淨金剛」、「穢跡金剛」、「火頭金剛」等名稱,都不是正確的 譯法。這樣對聖者有點不敬,有毀罵聖者的意思。他的義譯名應呼作「焚燒穢惡」,這才是正確的漢語譯法。慧琳國師的看法如下:(《大正藏》第五十四冊頁五四 五下)

「除穢忿怒尊」,舊譯名「不淨金剛」或名「穢跡金剛」,並拙譯不正,有同毀罵聖者,其實義不然,或名「火頭金剛」,亦非正譯,梵云「烏蒭澀摩」,義譯云 「焚燒穢惡」。此聖者以深淨大悲,不避穢觸,救護眾生,以大威光,猶如猛火,燒除煩惱,妾見分別垢淨生滅之心,故名「除穢」。又梵名「摩賀摩羅」,唐云 「大力」。以大慈力猶如熾火,燒除穢惡生死業,故名「大力」也。

不過,南宋的志磐大師仍是將之尊稱為「穢迹金剛」。如志磐大師《佛祖統紀‧卷四》云:(《大正藏》第四十九冊頁一六六)

唐時印度「中觀派」僧寂天法師用穢跡金剛法降伏外道
寂天法師(梵02nti-deva,藏Shi-ba lha)是西元八世紀左右(為中國唐玄宗時)印度「中觀派」的論師,師原本是南印度 梭羅修多羅(saur2=6ra-deva)國德鎧王之子,後來夢見文殊菩薩,乃發心至那爛陀寺入勝天(Jaya-deva)門下出家,並改名寂天。出家 後,在那爛陀寺祕著《大乘集菩薩學論》(即《學處要集》)、《菩提行經》(《入菩薩行》)、《諸經要集》……等。師曾在東印度論破外道;在摩竭陀國西方賑 濟五百外道及數千饑民;使欲殺害東印度王arivi0ana的暴徒悔悟歸依佛教。後又到南印度去,師在南印度0riparvata(勝妙山)修「烏樞瑟摩 穢跡金剛」法時,當時外道婆羅門商羯羅天(0a{kara-deva)利用神變之法,欲逼khatavih2ra王信奉其婆羅門教。後來遭寂天法師以「烏 樞瑟摩法」破斥降伏之,該國君民遂歸信佛教。──上述資料出自《中華佛教百科全書‧七》頁3801。
大威德金剛」熱系傳承的首傳宗師熱羅上師多吉紮親見「穢跡金剛」

格魯派(黃教)的五大本尊之一「大威德金剛」–熱系傳承的首傳宗師熱羅上師多吉紮壽高182歲(1016~1198,相當於中國北宋至南宋時),被稱為 藏傳佛教史上「威力無比的神通王」。《大威德之光–密宗大師熱羅上師多吉紮奇異一生》一書敍述了大師漫長一生中求法、修證、傳法、利眾的偉大而又具有傳 奇色彩的經歷,較為全面地展示了藏傳佛教證悟佛法後的大自在境界以及不可思議的密宗神通法力。這部熱譯師傳是由熱譯師的小兒子熱曲熱口述,熱曲熱的兒子熱 益西森格筆錄成書,再由藏族著名學者多識 洛桑圖丹瓊排活佛首次翻譯。

熱羅上師雜瓦,漢語譯為「熱譯師」,全名譯音為熱羅上師多基炸或熱羅上師多吉紮,簡稱熱羅上師,是藏傳佛教偉大的佛學家、高僧和大成就者,為十一世紀初去 印度和尼泊爾學法的藏族譯師中的一個,是把大威德(即大怖畏)系列密法引進藏地的五大傳承系統中熱系的首傳宗師。大威德五大傳承系統是:熱系、覺系、象 系、摩系和紐系。其中熱氏家族一脈相傳之法統,居於五系職守,曾受到八思八、布頓大師、宗喀巴大師的好評。

關於這位光輝罩身的大賢師、獲得自在成就的法王善知識、美名遠播四方的文殊師利化身–熱羅上師雜瓦尊者降生人間的事,曾有佛經和伏藏的預言印證。如:《文殊本續》中說:

住法末期五百年之際,我將降生到北方,比丘姓名首字「熱」,「金剛稱」是我稱號。

吐蕃贊普赤松德贊的《桑耶殿柱遺言》中說:

將來我的寺廟將會失火,那時將有一位文殊化身轉世的善知識來進行修復。

相沖金剛光從庸普挖掘的《黑閻羅長壽王預言》中說:

現在你稱佛智慧,來世相氏金剛稱……時逢甚深伏藏出,地名稱號是「熱」字,「祖勒華蓋」應化身,相逢為師得傳承……等等。

熱羅上師八歲時學習印度和尼泊爾的各種文字,掌握了五十七種語言文字,能流暢地閱讀,並學會了如何鑒別金銀和各種寶石、如何辨別牛馬的優劣等技術,對 金銀銅鐵器皿的製作工藝和木工、石工、陶瓷製作、雕塑、繪畫等看一眼就會,還能彈琴吹笛、唱歌跳舞,神童之名傳播四方,改名西饒俊乃,即「慧生」。

熱羅上師在十四、五歲得空行母的「夢示」而去尼泊爾拜師求法,在尼泊爾拜見了巴偌(巴若)大師,巴若大師傳授熱羅上師很多密法。有天熱羅上師遇見了一位邪 教法師布納那胡,他獲得印度教經典的《四吠陀》,而且是尼泊爾國三百名邪教法師中法力最高的一個,曾經咒殺了許多印度、尼泊爾兩地的佛教徒。布納那胡會用 「飛撅咒術」,企圖以飛撅擊斃熱羅上師。熱羅上師雖然暗中修「金剛亥母消災法」,但仍覺得力不從心,後來求助於巴若恩師,恩師立刻傳授了「佛頂大白傘蓋破 邪法」,終於破除布納那胡的「飛撅咒術」,之後布納那胡聽到他「飛撅咒術」未能殺死熱羅上師的消息後,羞愧得上吊自殺了。

熱羅上師一直在巴若恩師旁虛心求法,最後終於獲得恩師傳授「大威德金剛」十三尊的全部灌頂密法,巴若上師對熱羅上師說道:「金剛大威德密法是一切密續的精 華,具有其他密法所沒有的十三種功能,可以把大逆不道的惡人強制成佛,上等根器的人可以即身成佛,中等根器的人臨死成佛,下等根器的人也可在中陰成佛。此 法的傳承中人個個都是大成就者,加持之能量、傳承脈氣未斷,猶如空行心血的甚深大密,我已傳給了你,望你不要輕易外傳,應如法一心苦修,此生定能獲得幻身 成就」。說完後,巴若大師便騰空而去。

熱羅上師得法後便返回故鄉西藏弘法,有次熱羅上師去聶南木納吾且和聶南木熱巴等地弘法。傳授當地人「菩提心發心法」,出現了很多發誓終身不殺生、改惡行 善、念誦億萬六字真言、專作牛羊放生和野生動物放生工作的人。這些地方原先得傳染病的人很多,熱羅上師傳法後,各種傳染病絕跡,把很多群眾從疾病和痛苦中 解救了出來。當年天氣乾旱無雨,當地群眾請求熱羅上師作法求雨,他朝天做了個手勢,便烏雲密佈,連降大雨數日。在這期間,熱羅上師還看到了「摧毀金剛」和 「穢積金剛」現身(資料詳於本書《第二章》)。

熱羅上師到了一百八十歲高齡時,雖然身體仍然輕便,耳聰目明,思維清晰,顏若童子,但自己覺得應該走了,便在這年秋季,招集衛藏和康地的弟子舉行了一 次盛大的會供。上師告訴眾弟子說:「我一生學法,去尼泊爾和印度國四次,得到了善知識和大成就者口耳相傳、密如空行和大威德金剛心血之法。此法能使重罪大 惡之人強行解脫,傳承成就從未間斷,加持之力暖流常存,上智此身、中智臨終、下智中陰定能成佛,是一般成佛不需要等到後世的無比殊勝大法。我將其毫無保留 地傳給了你們,你們應誠心修持」。

我的上師巴若曾鄭重囑咐我:「不要放寬傳授條件,儘量少傳,自己嚴格修持,此生必獲得幻身成就」。我為了更多的弟子受益,違背了上師的教導,所以需要再轉 世繼續修持。但我沒有生死的痛苦。雖然死了,也只是從一個佛國轉生到另一個佛國。活著也是為了教化利樂眾生。證虛空境界的瑜伽師,已獲得了生死的自在,但 為了那些持有常見的世人,顯示人生無常的規律,仍要顯示死亡。我離你們去,也正是為了這個」。

此時眾弟子和施主問道:「上師準備到何處去?上師走了我們依靠誰?我們這個法脈由誰繼承?」上師說:「我要到空行國去,從那裏再轉二世之後,在宣法淨土成 佛,佛號鄔巴黎花蕊如來,然後開展利樂眾生的事業,你們就祈求他好啦。至於我的法脈,在我的弟子中有許多成就師,總的來說他們都是我的法脈繼承人。我去之 後,代我繼承法位的是熱曲熱。凡是實踐我的教導者,都會得到我的攝持。今生今世和我結了法緣的、供養我的人都非常幸運,後世得聞我的生平事蹟而產生信心 者,都將成為我的弟子,同證佛果」。

熱羅上師示寂後第十日晚上,上師以班智達形象出現在眾弟子面前唱著道歌說:

我乃「祖勒華蓋師」,已獲閻摩敵成就,一切和我有緣者,轉生遍知文殊國。

說完上師手持錫杖,步入虛空而去。在追悼法會結束的晚上,上師又以「大威德」本尊相出現在眾弟子面前,唱著道歌說:

我是「金剛大威德」,威力無人勝過我,誰若虔誠祈求我,解救之事無不能。

說完,上師化為一道彩虹而去!

在雪域藏地曾經出現過毗盧遮那、嘎瓦巴咱、角若魯義堅參、仁欽桑布、瑪爾巴、卓彌、桂澤師、桑格爾瓦、俄譯師、紐譯師等很多著名的譯師,但從弘揚勝法的貢 獻、影響、加持力等方面所具有的豐功偉績來說,沒有一個能超過熱羅上師的。《大威德之光–密宗大師熱羅上師多吉紮奇異一生》一書是在多康十八部頭面人物 的一再要求和作者自己虔誠信力的推動下;根據熱曲熱恩師的口述,沒有摻進任何主觀臆造,由熱氏家族中僧人熱 益西森格撰寫而成。大家可以可以去請購此書來閱讀參考吧!

《大威德之光–密宗大師熱羅上師多吉紮奇異一生》(原著名《熱譯師傳》)
熱 益西森格 著;多識 洛桑圖丹瓊排 譯。大陸甘肅民族出版社。
(本書由多識 洛桑圖丹瓊排根據西元1905年,拉薩木刻版為底本翻譯,1998年12月10日脫稿)。全書分為十一章。

穢積金剛贊
梵名-過打普姑馬.古打.拉雜.卓打曼打
原經藏音-貢秋松拉恰差洛
中文意思-敬禮最上三寶
原經藏音-恰察恰察恰察對.錯拉錯拉伯窩切.桑傑桑傑昂桑傑.
中文意思-敬禮敬禮恭敬禮.忿中最忿大忿怒.佛陀佛陀昔佛陀
原經藏音-卻古龍古朱被古.密積謝佳打洽查.嘎拉密打巴玉那
中文意思-法身報身幻化身.穢積金剛我贊禮.如盡劫火熾然中
原經藏音-貝瑪寧喋喋拉休.假那千波滅瓦千.霞松巴拉洽突喋
中文意思-蓮華日輪座墊上.龐大身形顏色綠.三臉六手穢具足
原經藏音-葉嘎雲馬育將瓦.貝松及伯千瓦即.玉髒土及面辛收
中文意思-右白左紅中色綠.三目可畏獠牙吱.不淨能如甘露食
原經藏音-月巴多節拉地南.原巴下巴假糾我.踏馬的足土嘎糯
中文意思-右持金剛杵及劍.左持圈索及鐵鉤.末手期剋印當胸
原經藏音-滅髒滅巴列打尊.度八足機屋律簡.及打滅巴度修節
中文意思-由精勤淨業無垢.以毒龍蛇飾身手.無有怖畏修苦行
原經藏音-錯嘉卻拉恰差對.密髒瓦列髒瓦炸.錯嘉卻拉恰差對
中文意思-忿怒王前我敬禮.其不潔者全清淨.忿怒王前我敬禮
原經藏音-卻巴昆列絕八作.錯嘉卻拉恰差對.密檔仁列松瓦這
中文意思-由驚怖中作救度.忿怒王前我敬禮.諸病流疫作救祜
原經藏音-錯嘉卻拉恰差對.密髒協當密髒過.湯喋謝瓦節八就
中文意思-忿怒王前我敬禮.不淨食與不淨衣.一切治療中最勝
原經藏音-拉當路當路今敦.湯傑馬慮嘎瓦這.涅當仁當打養囊
中文意思-諸天諸龍夜叉魔.悉令歡喜盡無餘.流行疾病諸癘症
原經藏音-松為列這恰查對.打拉松就扎都索.密髒八南髒瓦這
中文意思-作守護業我敬贊.敬祈為我作守護.諸不淨者皆清淨
原經藏音-密滅瓦南名揚這.計瓦南泥美瓦這.多巴楊瓦這拉對
中文意思-令穢清潔名穢積.令諸嚴重轉成輕.寬嚴相濟我敬禮
原經藏音-錯威電波密扎給.桑傑貢機今節拉.剛打卻拉如密敦南
中文意思-穢積忿怒諸王前.一切諸佛齊攝受.如有皈依於您者
原經藏音-慮喋森喋翁波喋.喋威拉拉恰查對.慮打森打翁波打
中文意思-身寂語寂諸根寂.於寂靜天前敬禮.身淨語淨諸根淨
原經藏音-打伯拉拉恰查對.慮髒森髒翁波髒.髒威拉拉恰查對
中文意思-於梵淨天前敬禮.身淨語淨諸根淨.於淨居天前敬禮
原經藏音-律當森當翁波當.檔威打拉恰查對.慮薩森薩嗡波薩
中文意思-身清心清諸根清.於明清天前敬禮.身明語明諸根明
原經藏音-薩威打拉恰查對.拉路依打得森說.虐金窘波的脫南
中文意思-於光明天前敬禮.天龍惡鬼妖魔等.夜叉部多若聞此
原經藏音-東阿西內喋瓦救.剛居辛度嘎瓦就.謝嘎辛度髒瓦就
中文意思-息諸痛苦轉安樂.猶如白雪雪中白.猶如水晶晶中晶
原經藏音-滅龍辛都薩瓦就.南喀辛都當瓦救.薩當喀拉廓巴伊
中文意思-猶如明鏡鏡中明.猶如明空空明中.地與虛空諸居者
原經藏音-拉路拉索跌給昆.給威森巴客就喋.賢拉馬路昔瓦作
中文意思-諸天龍魔八部眾.以良善心齊安住.不毀於他令安靜

穢跡金剛

譯意:孫景風、李永年居士譯出<忿怒王穢積讚咒>的的譯意
譯音:《中華佛教百科全書》编委施凯元把藏文字母发音转为汉字,并校对

穢積金剛贊
梵名-過打普姑馬.古打.拉雜.卓打曼打
原經藏音-貢秋松拉恰差洛
中文意思-敬禮最上三寶
原經藏音-恰察恰察恰察對.錯拉錯拉伯窩切.桑傑桑傑昂桑傑.
中文意思-敬禮敬禮恭敬禮.忿中最忿大忿怒.佛陀佛陀昔佛陀
原經藏音-卻古龍古朱被古.密積謝佳打洽查.嘎拉密打巴玉那
中文意思-法身報身幻化身.穢積金剛我贊禮.如盡劫火熾然中
原經藏音-貝瑪寧喋喋拉休.假那千波滅瓦千.霞松巴拉洽突喋
中文意思-蓮華日輪座墊上.龐大身形顏色綠.三臉六手穢具足
原經藏音-葉嘎雲馬育將瓦.貝松及伯千瓦即.玉髒土及面辛收
中文意思-右白左紅中色綠.三目可畏獠牙吱.不淨能如甘露食
原經藏音-月巴多節拉地南.原巴下巴假糾我.踏馬的足土嘎糯
中文意思-右持金剛杵及劍.左持圈索及鐵鉤.末手期剋印當胸
原經藏音-滅髒滅巴列打尊.度八足機屋律簡.及打滅巴度修節
中文意思-由精勤淨業無垢.以毒龍蛇飾身手.無有怖畏修苦行
原經藏音-錯嘉卻拉恰差對.密髒瓦列髒瓦炸.錯嘉卻拉恰差對
中文意思-忿怒王前我敬禮.其不潔者全清淨.忿怒王前我敬禮
原經藏音-卻巴昆列絕八作.錯嘉卻拉恰差對.密檔仁列松瓦這
中文意思-由驚怖中作救度.忿怒王前我敬禮.諸病流疫作救祜
原經藏音-錯嘉卻拉恰差對.密髒協當密髒過.湯喋謝瓦節八就
中文意思-忿怒王前我敬禮.不淨食與不淨衣.一切治療中最勝
原經藏音-拉當路當路今敦.湯傑馬慮嘎瓦這.涅當仁當打養囊
中文意思-諸天諸龍夜叉魔.悉令歡喜盡無餘.流行疾病諸癘症
原經藏音-松為列這恰查對.打拉松就扎都索.密髒八南髒瓦這
中文意思-作守護業我敬贊.敬祈為我作守護.諸不淨者皆清淨
原經藏音-密滅瓦南名揚這.計瓦南泥美瓦這.多巴楊瓦這拉對
中文意思-令穢清潔名穢積.令諸嚴重轉成輕.寬嚴相濟我敬禮
原經藏音-錯威電波密扎給.桑傑貢機今節拉.剛打卻拉如密敦南
中文意思-穢積忿怒諸王前.一切諸佛齊攝受.如有皈依於您者
原經藏音-慮喋森喋翁波喋.喋威拉拉恰查對.慮打森打翁波打
中文意思-身寂語寂諸根寂.於寂靜天前敬禮.身淨語淨諸根淨
原經藏音-打伯拉拉恰查對.慮髒森髒翁波髒.髒威拉拉恰查對
中文意思-於梵淨天前敬禮.身淨語淨諸根淨.於淨居天前敬禮
原經藏音-律當森當翁波當.檔威打拉恰查對.慮薩森薩嗡波薩
中文意思-身清心清諸根清.於明清天前敬禮.身明語明諸根明
原經藏音-薩威打拉恰查對.拉路依打得森說.虐金窘波的脫南
中文意思-於光明天前敬禮.天龍惡鬼妖魔等.夜叉部多若聞此
原經藏音-東阿西內喋瓦救.剛居辛度嘎瓦就.謝嘎辛度髒瓦就
中文意思-息諸痛苦轉安樂.猶如白雪雪中白.猶如水晶晶中晶
原經藏音-滅龍辛都薩瓦就.南喀辛都當瓦救.薩當喀拉廓巴伊
中文意思-猶如明鏡鏡中明.猶如明空空明中.地與虛空諸居者
原經藏音-拉路拉索跌給昆.給威森巴客就喋.賢拉馬路昔瓦作
中文意思-諸天龍魔八部眾.以良善心齊安住.不毀於他令安靜

穢跡金剛

1.穢積金剛是毗盧遮那大日如來之 忿怒相, 專門焚燒燃盡眾生心內的〝 貪、 嗔、 癡、 ( 我) 慢、 疑〞 五毒

2.穢跡金剛也使用符,唐.阿質達霰譯《穢跡金剛禁百變法經》 頁72 「〈印法第二〉:(原有四印,請參考文末附圖,茲略,謹錄說明文字。 ) ) 此印方一寸八分刻之,咒一千遍,用白膠香度之。剋印日勿令人見,用印印心
。得心智、自然智、宿命智。持印百日,即得住種種
大法門。
印方一寸二分刻之,咒六百遍,以安息香度之,帶行
,令一切人愛樂,得大自在,永離眾苦。
印方一寸五分刻之,咒六百遍,以白膠香度之,用印
印腳,便得飛騰虛空,所向自在。
印方一寸八分刻之,用白膠香度之,咒七千遍,用印
印足,可日行三百萬里,無人得見。
〈神變延命法〉(原有符篆甚多,茲略)
(符篆一道)伏連,書心上即差,大吉,急急如律令

(符一道)心痛,書之立即除差,大吉利,急急如律
令,先咒七遍。
(符一道)鬼病,朱書吞之。
(符一道)精魅鬼病之人,朱書之,吞七大枚,立瘥
,神驗。
(符一道)若依法之人,取自檀綾二丈一尺七寸,白
練裹之,置於地輪世界,令人延年得七十歲。若無人
送者,即安自宅中庭,掘地七尺埋之亦得,又得聰明
多智,辯才無礙。
(符七道)此七道亦能治萬病,吞之亦令人長壽益智
,大神驗。
(符七道)此上七道,用朱書紙上,吞之千枚,令人
延年,即得與天地齊壽,不得令人見之。
(符七道)此上七道,若有人患一切病,以此符書之
,皆得除瘥。若人書符吞之者,延年益智大驗效矣。
(符七道)此上七道,若有人求種種珍寶者,以朱書
此符吞之,滿七日,即有種種妙寶自然而至。若求他
人財物,當書彼人姓名於符下,其人立即送物到。
(符三道)此上三符,朱書床四腳上,常有八大金剛
衛護,悉不暫捨,惟須嚴淨,勿令污染之物入房,切
須慎之。
(符一道),有大火災起者,書符擲一枚,咒一百八
遍,向火中,須臾災自滅。
頁73
(符一道),火惡風起者,書此符,咒一百八遍,擲
向風中,即止。
(符一道),有大水起者,書此符擲於水中,立即斷
流,水不溺人矣。
(符一道),有大雨者,書此符,咒之一百八遍,向
雨擲之,其雨立即自定之。
(符二道),此符朱書吞三枚,乃可與他人書符,即
有驗效。若不爾者,用諸符無驗。

穢 積金剛梵名Vcchusma,藏名 Sme Brtzegs Ba漢譯有二種名稱,一為音譯烏樞澀摩、烏樞瑟摩、烏樞沙摩、烏芻瑟摩、烏芻澀摩,另一為義譯穢積金剛、穢跡、火頭金剛,藏文直譯與漢譯同為穢積,屬忿怒 明王種姓,稱穢積明王或忿怒穢積,本來並非名為金剛,現隨漢地稱名穢積金剛。
漢傳中烏樞澀摩與穢積金剛各有不同形相及來源,唐代北天竺三藏沙門阿質達霰〈無能勝〉所譯《穢積金剛說神通大滿陀羅尼法術靈要門》中述其來源:佛臨入涅槃 時,無量諸天大眾皆來供養圍繞,其時唯有蝝髻梵天聞佛入般涅槃卻不來覲省,大眾議論該梵王不來必有我慢之心,故驅使百千咒仙,去取蝝髻梵王前來,咒化眾至 彼處,見種種不淨而為城塹,咒仙見己,各犯咒而死,大眾再遣無量金剛,持咒而去,至七日間,無人能取蝝髻梵王前來,大眾無力,更加悲痛哀傷,哽咽悲啼號 哭,當時佛悲愍大眾,即以大遍知神力,隨左心化出不壞金剛,騰身至梵王處所,以指指之,其所佈醜穢物變成大地,取梵王來詣佛,並告大眾若世間眾生被諸天惡 魔一切外道所惱亂者,但誦其說十萬遍,其自現身令一切有情隨意滿足,永離貧窮當令安樂。
其記載中說此穢積金剛三面八臂九目、身青黑藍澱色、赤髮上豎、八龍纏身、右一臂開山印、二手持金剛杵、三手火輪、四手寶戟、左一手都攝印、二手寶鈴、三手絹索、四手劍、左足按閻浮提、踏寶石、右足印空翹立、吽光猛燄。
烏樞澀摩則是由金剛手菩薩應摩醯首羅天王大部多主所請,入「怖畏金剛大忿怒遍喜三摩地」所化出,能降怨敵,成辦諸事,大威力,無比力勇健者之金剛,其身大 忿怒形、目赤色通身艷黑色、舉體燄起而有四臂、右上手執劍、次下絹索、左上打車棒、下三股叉、大藏經中有《大威力烏樞瑟摩明王經》、《大威怒烏芻澀摩儀軌 經》、《烏樞澀明王儀軌梵字》諸經文。
然而《楞嚴經》卷五中有:「烏樞澀摩於如來前,合掌頂禮佛之雙足而白佛言:我常先憶,久遠劫前性多貪欲,有佛出世名曰空王,說多淫人成猛火聚,教我遍觀百 骸四肢,諸冷暖氣神光內凝,化多淫心成智慧火,從是諸佛皆呼召我名為火頭,我以火光三昧力故成阿羅漢,心發大願,諸佛成道,我為力士親伏魔怨,佛問圓通, 我以諦觀身心煖融無礙流通,諸漏既銷生大寶燄登無上覺,斯為第一!」
漢譯中以不同示現身相,因緣而分別譯為烏樞澀摩及穢積有避免混淆之功用,至於藏部則將其歸類屬於事續中,事續中詳分為總續及別續,此屬總續,事續部總續主 要有妙臂續《漢譯名蘇婆呼童子請問經》、《善成續》(漢譯名:蘇悉地羯羅經)、《靜慮後續》、《總秘密續》(漢譯名:蕤哂那經)。
其應化之來源為善成續云:「外淨豬彘等,復又非清淨以囑明王咒,說其時守護」之文句,隨順此續文而出現穢積金剛,漢譯《蘇悉地羯羅經供養品第二十》則亦 有:「若於穢處不淨等處緣事須往,先誦烏樞澀摩真言作印,印持五處任意而往,仍須常誦真言不得廢忘」,藏漢二譯本相互呼應。
藏傳新派主要有二支傳承,一為阿底峽所傳之三面六臂墨綠色穢積金剛,宗喀巴即繼承此傳承,另一為薩迦派不共獨有之褐色或煙色穢積金剛,此外另有一空行母亦名為穢積,故藏傳中名『穢積』有男性女性本尊之別。
薩迦派主張修穢積金剛有於階段暫時間清淨三昧耶退失,清除怨毒中風一切不淨污穢,不須閉關近誦專修,僅於需要時即誦咒並觀修,配合各事業應用的所需之物即可成辦去瘋、止雹、除瘟疫、守護牲畜等常用需要之羯磨事業與漢譯經典中所錄用法相同究意功德是成就正覺.

佛说穢跡金剛,道教用普庵咒,事实上是一环扣一环,没有不一致的
1.普庵咒
南無佛陀耶
南無達摩耶
南無僧伽耶
南無本師釋迦牟尼佛
南無大悲觀世音菩薩
南無百萬火首金剛王菩薩
南無普庵禪師菩薩摩訶薩
唵 迦迦迦妍界
遮遮遮神惹 吒吒吒怛那 哆哆哆檀那 波波波梵摩
摩梵波波波 那檀哆哆哆 那怛吒吒吒 惹神遮遮遮
界研迦迦迦 迦迦迦研界 迦迦雞雞俱俱雞 俱雞俱
兼喬雞 喬雞兼 界研迦迦迦 迦迦迦妍界 遮遮支
支朱朱支 朱支朱 占晤支 昭支占 惹神遮遮遮
遮遮遮神惹 吒吒知知都都知 都知都 擔多知 多知擔 那擔吒吒吒 吒吒吒
檀那 哆哆諦諦多多諦 多諦多 擔都諦 都諦擔 那檀多多多 多多多檀那波
波悲悲波波悲 波悲波 梵波悲 波悲梵 摩梵波波波 波波波梵摩 摩梵波波
波 那檀多多多 那怛吒吒吒 惹神遮遮遮 界研迦迦迦 迦迦迦研界迦迦雞雞
俱俱雞喬兼 兼兼兼兼兼 驗堯倪 堯倪驗 界妍迦迦迦 迦迦迦研界 遮遮支
支朱朱支昭占占占占占占 驗堯倪 堯倪驗 惹神遮遮遮遮遮遮神惹吒吒知知
都都知多擔 擔擔 擔擔擔 喃哪呢 哪呢喃 那怛 吒吒吒 吒吒吒怛哪 哆哆
諦諦哆哆諦都談 談談 談談談 喃哪倪 哪倪喃哪檀哆哆哆哆哆哆怛哪 波波
悲悲波波悲波梵 梵梵 梵梵梵 梵摩迷 摩迷梵 摩梵波波波 波波波梵摩 摩
梵波波波 那擅多多多 那怛吒吒吒 惹神遮遮遮界妍迦迦迦 迦迦迦研界 迦
迦雞雞俱俱耶 喻喻 喻喻喻喻喻喻喻 界研迦迦迦 迦迦迦妍界 遮遮支支朱
朱耶 喻喻 喻喻喻喻喻喻喻 惹神遮遮遮遮遮遮神惹 吒吒知知都都耶 奴奴
奴奴奴奴奴奴奴 那怛吒吒吒 吒吒吒怛那 多多諦諦多多耶 哪哪 哪哪哪哪
哪哪哪 哪檀多多多 多多多擅那波波悲悲波波耶 母母 母母母母母母母 摩
梵波波波 波波波梵摩 摩梵波波波 那檀多多多 那怛吒吒吒惹神遮遮遮 界
妍迦迦迦 迦迦迦研界 (佛尾) 唵 波多吒 遮伽耶 夜蘭阿 阿瑟吒 薩海吒
呼嚧呼嚧吒 遮伽耶 娑婆訶
無數天龍八部
百萬火首金剛
咋日方隅
今朝佛地
普菴到此
百無禁忌
南無普庵祖師菩薩摩訶薩
摩訶般若波羅蜜
在澎湖各廟宇,小法任何法事,一開始請神,第一首神咒一定是「普唵
咒」,也就是先請祖師為我做主的意思,從咒語內容可知,「惟願古佛降
臨來」,證明與佛教的淵源。:
澎湖普唵咒之一:
奉請普唵大教主 神通變化不思議
隨慈發願渡眾生 作大醫生救諸苦
致慈雲 助法雨
蕩滌社稷光萬里 修造動土任興工
不問方隅並禁忌 圓光靈法妙如雲
萬億諸天常守護 百萬火首金剛將
梵王帝釋常佐助 佈常光洗點甘露
一切眾生皆得度 惟願古佛降臨來
神丘火急如律令
普唵咒之二
奉請普唵一教主 教主五方知天門
手執令旗召天兵 手執角鼓踏七星
腳踏雲梯步步行 合壇官將盡來迎
一聲喊起鬼神驚 鬼神看見列兩邊
為吾凡間救諸苦 庇佑弟子永無災
哪叱太子踏火輪 手執金鎗拋繡毬
弟子一心專拜請 普唵教主降臨來
神兵火急如律令
「謹請普庵流傳千萬家淨法水伏送災難,集藏金剛良世尊,腳踏天輪及地
輪,以火輪時,萬軍矣,庵真人降勅令,男口口爐前專拜請,普庵真人降
臨來,神兵火急如律令勅

Cinnabar / Realgar Batch of Ucchusma Tsa Tsa

•May 18, 2010 • Leave a Comment

Our Cinnabar / Realgar Batch were made for our Dharma Friends in Hong Kong.

Cinnabar Batch Ucchusma Tsa Tsa

Cinnabar is generally found in a massive, granular or earthy form and is bright scarlet to brick-red in color. It occasionally occurs, however, in crystals with a non-metallic adamantine luster. Cinnabar has a rhombohedral bravais lattice, and belongs to the hexagonal crystal system, trigonal division. Its crystals grow usually in a massive habit, though they are sometimes twinned. The twinning in cinnabar is distinctive and forms a penetration twin that is ridged with six ridges surrounding the point of a pyramid. It could be thought of as two scalahedral crystals grown together with one crystal going the opposite way of the other crystal. The hardness of cinnabar is 2–2.5, and its specific gravity 8.1.

Cinnabar resembles quartz in its symmetry and certain of its optical characteristics. Like quartz, it exhibits birefringence. It has the highest refractive power of any mineral. Its mean index for sodium light is 3.08, whereas the index for diamond—a substance of remarkable refraction— is 2.42 and that for gallium (III) arsenide (GaAs) is 3.93.

Generally cinnabar occurs as a vein-filling mineral associated with recent volcanic activity and alkaline hot springs. Cinnabar is deposited by epithermal ascending aqueous solutions (those near surface and not too hot) far removed from their igneous source.

It is associated with native mercury, stibnite, realgar, pyrite, marcasite, opal, quartz, chalcedony, dolomite, calcite and barite.

Cinnabar is found in all localities that yield mercury, notably Puerto Princesa (Philippines); Almadén (Spain); New Almaden (California); Hastings Mine and St. John’s Mine, Vallejo, California; Idrija (Slovenia); New Idria (California); Giza, Egypt; Landsberg, near Obermoschel in the Palatinate; Ripa, at the foot of the Apuan Alps and in the Mount Amiata (Tuscany); the mountain Avala (Serbia); Huancavelica (Peru); Murfreesboro, Arkansas; Terlingua (Texas); and the province of Guizhou in China, where fine crystals have been obtained. It was also mined near Red Devil, AK on the middle Kuskokwim River. Red Devil was named after the Red Devil cinnabar mine, a primary source of mercury.

Cinnabar is still being deposited at the present day from the hot waters of Sulphur Bank Mine in California and Steamboat Springs, Nevada

 


Traditional and historic use

Cinnabar was mined since Neolithic Age (Martín-Gil et al). During the Roman Empire it was mined both as a pigment (Vitruvius, DA VII; IV-V) (Pliny, HN; XXXIII, XXXVI-XLII) and for its mercury content (Pliny HN; XXXIII, XLI), and it has been the main source of mercury throughout the centuries.

Cinnabar has been used for its color in the new world since the Olmec culture. Cinnabar was often used in royal burial chambers during the peak of Mayan civilization. The red stone was inserted into limestone sarcophagi, both as a decoration and, more importantly, to deter vandals and thieves with its well-known toxicity.

The most popularly known use of cinnabar is in Chinese carved lacquerware, a technique that apparently originated in the Song Dynasty. The danger of mercury poisoning may be reduced in ancient lacquerware by entraining the powdered pigment in lacquer, but could still pose an environmental hazard if the pieces were accidentally destroyed. In the modern jewelry industry, the toxic pigment is replaced by a resin-based polymer that approximates the appearance of pigmented lacquer.

In the Byzantine Empire, the Emperor and certain privileged bishops (such as the Ecumenical Patriarch and the Archbishop of Cyprus) were allowed the exclusive right of signing their names with ink colored vermilion by the addition of cinnabar.

Despite its toxicity, cinnabar has historically been used in traditional Chinese medicine, where it is called zhūshā (朱砂).

UCCHUSMA HK001 – Sold

Realgar Batch Ucchusma Tsa Tsa

Realgar

α-As4S4, is an arsenic sulfide mineral, also known as “ruby sulphur” or “ruby of arsenic”. It was known as Sandarach to Aristotle. It is a soft, sectile mineral occurring in monoclinic crystals, or in granular, compact, or powdery form, often in association with the related mineral, orpiment (As2S3). It is orange-red in colour, melts at 320 °C, and burns with a bluish flame releasing fumes of arsenic and sulfur. Realgar is soft with a Mohs hardness of 1.5 to 2 and has a specific gravity of 3.5. Its streak is orange colored. It is trimorphous with alacranite and pararealgar.

Its name comes from Arabic رهج الغار rahj al-ġār – ‘powder of the mine,’ via Catalan, Middle Latin, and Middle English. It has been proposed that this arose through a misspelling of rahj al-fār (‘rat powder’, supposedly due to its use as a rodenticide), but this is unlikely given the amount of evidence for the ġ spelling

Uses

Realgar, orpiment, and arsenopyrite provide nearly all the world’s supply of arsenic as a byproduct of smelting concentrates derived from these ores.

Realgar was also used by firework manufacturers to create the color white in fireworks prior to the availability of powdered metals such as aluminium, magnesium and titanium. It is still used in combination with potassium chlorate to make a contact explosive known as “red explosive” for some types of torpedoes and other novelty exploding fireworks, as well in the cores of some types of crackling stars.

Traditional and historic uses

It was, along with orpiment, a significant item of trade in the ancient Roman Empire and was used as a pigment and a medicine. It was also used as a medicine in China and “is made up into household ornaments, such as wine pots, wine cups, images, paperweights, and various other kinds of ornaments and charms, to be kept near at hand in use, or worn about the person, with a view of warding off disease.”

Other traditional uses include manufacturing shot, printing and dyeing calico, and depilating and tanning hides.

On long exposure to light, realgar disintegrates into a reddish-yellow powder, requiring that specimens be protected from light exposure.


UCCHUSMA HK002-sold

UCCHUSMA HK003-sold

UCCHUSMA HK004-sold

UCCHUSMA HK005-sold

UCCHUSMA HK006-sold

UCCHUSMA HK007-sold

UCCHUSMA HK008

UCCHUSMA HK009

UCCHUSMA HK010 – Sold to Mr Stephen Young (USA)

UCCHUSMA HK011

UCCHUSMA HK012

UCCHUSMA HK013

UCCHUSMA HK014

UCCHUSMA HK015

To purchase and enquires, kindly send an email to zhaofu.ucchusma@gmail.com

UCCHUSMA Tsa Tsa (Pendant)

•May 17, 2010 • Leave a Comment

Ucchusma Vajrapala pendant 秽迹金刚圣牌 can be brand as one of the “best” Buddhist pendants ever created in this 21st century. It is highly commendable and recommended to be worn by people of all ages and all walks of life to experience not one but multiple blessings, merits and protections. It comes with various hue of colours that are natures ingredient forms by the natural secretions of some plants and magical woods. See sales column to select your choice.

UCCHUSMA 6 – Bought By Mr Kaushal Mehta (india)

UCCHUSMA 4-sold

UCCHUSMA 3 – Bought By Mr Kaushal Mehta (India)

UCCHUSMA 2-sold

UCCHUSMA 1

UCCHUSMA 5-sold

UCCHUSMA 7

UCCHUSMA 8-sold

UCCHUSMA 9

UCCHUSMA 10

UCCHUSMA 11

UCCHUSMA 12

UCCHUSMA 13

UCCHUSMA 14



To purchase and enquires, kindly send an email to zhaofu.ucchusma@gmail.com



Magical Botanical Ingredient In UCCHUSMA Tsa Tsa

•May 16, 2010 • 4 Comments

Magical Herbs & Woods

Nature has provided a veritable magical pantry in the plants & trees, which grows all over our planet. Since ancient times these plants have been used in magic – the practice of causing change by natural (albeit little-understood) powers.

Though the medicinal properties of plants & trees are fairly well-known – many of the most widely prescribed drugs are synthesized versions of substances originally derived from plants – their occult powers are less accessible. Much of their magic still lies in the shadow of secrecy.


Our ancestors knew that plants & trees had mysterious, magical powers. Although the magic in herbs has been forgotten by many, it is never disappeared.




































We have wandered into wilderness, do many researched and with the helping hand of both spirituals and the many obliging masters, native Orang Asli (Malaysia) and aborigines (Australia). We have found many amazing plants & trees with mysterious spiritual properties. We have processed them with extreme care & guidance of qualified gurus teaching us and helping us dry them at the right times and have them eventually powdered that instill it’s natural energies. Appended below were what we have gathered for the making of the most precious UCCHUSMA tsa tsa.

01) Kayu Tas Hitam – Love, exorcism & protection from wild animals.

02) Kayu Tas Putih – Love, healing , protection &tamer of wild animals.

03) Kayu Penunduk Putih – Loving kindness.

04) Kayu Penunduk Merah – Loving kindness.

05) Nibong Biasa – Antidote to magically inflicted pain.

06) Kayu Pahlawan Kuning – Protection from Necomancer.

07) Tras Kia – Defence & Antidote to Psysic attack.

08) NIbong Tanggal – Antidote to magically inflicted pain.

09) Lemunin Hitam – Summoning of spirit,Antidote to magically inflicted pain.

10) Tras Keluat Hitam – Defence, smooth business, tamer & destoryer of magic.

11) Kayu Ulin – Defence, business, tamer & destroyer of magic.

12) Tras Keluat Batu – Defence & antidote to magically inflicted pain.

13) Tras asam Jawa – Defence to skin problems caused by Necromancer.

14) Tras Delima – Defence & antidote to pain.

15) Tras BErlian – Defence & antidote to pain.

16) Buluh Tumpat – Defence to magic.

17) Kayu Sepang – Defence to spritual causing pain & antidote to such.

18) Raja Kayu – Defence & antidote to counter spiritual attack.

19) Tempurong Buta – Defence & antidote.

20) Kayu Iboi – Stop spirit causing pain.

21) Rotan Song Sung – Defence from human betrayal.

22) Penawar Kayu Hitam – Defence & antidote to pain.

23) Lemunin emas – Antidote to spiritual causing pain & botanical poison.

24) Ibu kayu – Antidote to spiritual causing pain & botanical poison.

25) Kayu Pesung hantu – Antidote to spiritual causing pain & botanical poison.

26) Jenis besi estimewa – Defence to spiritual causing pain & brings good luck.

27)Tanduk (Kulit) Kijang Putih – Defence to spiritual causing pain & brings luck.

28) Kayu Kokka – Tamer, defence & antidote to botanical poison & spiritual pain.

29) Gading Geyah – Tamer, defence & antidote to botanical poison & pain.

30) Tulang anta – Defence.

31) Tulang Ikan duyong – Defence.

32) Puting Parang Putih – Self-defence & compassion.

33) Berd Senapang Putih – Self-defence & compassion.

34) Kayu Andung – Defence against any misfortune.

35) Tras Inai – (Bunga Putih) – loving Kindness.

36) Buluh Perindu – Love & success in business.

37) Cenai Batu – Attraction & success in business.

38) Tras Kabu – Defence.

39) Kayu Upei Bersi – Heal body.

40) Sendudok Putih – Defence to poison.

41) Kayu Tas Pelangi – Tamer of wild animals.

42) Jelangnau Merah – Defence to botanical poison.

43) Bunga serai – Business.

44) Ular Mas – Defence, expels snakes, counter attack against spirit.

45) Kuniet powder – Protection & Invisibility against spirit & Necromancer.

46) Lour ular cintamani – Loving kindness.

47) Sanwei sa dun putih – Loving kindness.

48) Sulo Bertum – protection, when hit with anger will cause skin to rot away.

49) Sintok – Changes luck from these powder when bath.

50) Batu Wang – suck out poison from snake bites.

51) Rotan Hitam – Defence.

52) Kayu Machan – Gambling.

53) Songsung Arus – Business.

54) Bujan Galat – Gambling & lottery.

55) Tras Luat (Sea Branches) – Metta

56) Rotan Angus – Metta

57) Rotan Manis – Metta

58) Kayu Andung – Metta

59) Buluh Utang oil (Bamboo Flower) – Metta

60) Ebu Kuniet – to counter spiritual warfare.

61) Tras Kelo – Most powerful of all trees, counts black magic

62) Kayu Kokka – Most sacred wood, once used by Moses opening the red sea.

63) Pine (Found in Orchard Rd) – Stuck by lightning, having countering essence.

While most of the magical plants & trees presented here deals with everyday problems, more complex plants are also broached in the text – invisibility, summoning of spirit and so on. Such information is presented because it is traditional and interesting not necessarily for it’s practical application. This creation of our precious UCCHUSMA tsa tsa is an infinitely practical collection of herbs magic which anyone can possessed.

Some of the names of the Plants & Trees are lost due to transfers of these precious materials from one generation to another. We were blessed to have gathered these ,once to be in abundant but now considered to be (EXTINCT) from the face of Earth…..

To purchase and enquires, kindly send an email to zhaofu.ucchusma@gmail.com


Relics of great enlightenment in the Ucchusma Tsa Tsa

•May 16, 2010 • Leave a Comment

Relics of Shakyamuni Buddha

When the Buddha was alive some 2,500 years ago, the people at that era were considered to have had good karma to see him in this human manifestation, to make offerings, pay respects and receive direct teaching from him. After he passed into parinirvana in approximately 483 BCE, he compassionately manifested relics as devotional sacred objects so that we have the opportunity today in the 21st century to make prayers and offerings to him and to receive his blessings.


The relics embody those beings and are also a powerful means by which their wondrous qualities may be recalled. Relics ensure that the presence of the Buddha is perpetuated after the passing of the Buddha.
These groups of holy relics is of the world’s greatest and most compassionate spiritual leaders “Shakyamuni Buddha”.The relics of Buddha are also unusual because they are pearl-like deposits. The pearls are found in the cremation ashes of “Shakyamuni Buddha” and It’s quite rare in being available to the public. This is the Buddhist version of relics that are revered by people of other faiths too.
From a Buddhist standpoint, it’s considered very blessed, very lucky, to view these relics, Some people say they get different feelings of peace from viewing the objects. They’re considered to be a healing influence. The experience can be life-changing, too.


The bottom line is that to develop into a wiser, more loving and compassionate person takes a lot of training for most of us and these relics remind us of this potentials.

1.sacred red/black/yellow/brown blood relics of lord buddha shakyamuni
2. sacred transparent/yellow & green brain relics of lord buddha shakyamuni
3. Rare dakini relics

The relics of the buddha are sacred. To enshrine relics of the buddha into this rarely produced ucchusma pendant would mean plentiful blessings and ultimately the remembrance of our lord buddha shakyamuni’s perfections and his teachings.


This also helps to purify one’s body, speech and mind and well blessed with all wisdoms of the universe. The manifestation of this ucchusma pendant in this era serves timely right and it is a gift from lord buddha.

A sutra relates how the Buddha gave detailed instructions for the cremation of his body and the enshrinement of his relics. When Ven. Ananda asked the Buddha what should be done to the Buddha’s body upon his physical body passing away, Buddha replied that his remains should be given the same treatment as to a wheel-turning monarch (Cakravartin). He then described the procedure for preparing the body for cremation, and asked for the construction of a stupa to enshrine his remains. According to Buddha, a devotee who venerates the Buddha’s remains with faith and joy will enjoy long lasting happiness.


Benefits of Buddha Relics
The Buddha once said that seeing his relics is akin to seeing him. Thus, relics are symbols of the qualities of Buddhahood and represent the Buddha always turning the Dharma wheel. In samsara, our minds are always clouded by ignorance, hatred and anger. If we see the Buddha relics with our own eyes, we will be reminded of the qualities of Buddhahood and continue to walk the path. Our own Buddha nature will gradually manifest and finally we will attain liberation and enlightenment.


Now, we can wear it to constantly reminds us of our loving Lord Buddha and it’s teachings…….




Sacred Materials in the making of Ucchusma Tsa Tsa

•May 16, 2010 • 3 Comments

 

Introduction to the Ingredients of making The World FIRST MOST SACRED UCCHUSMA Pendant

You are witnessing the dawn of a new era in spiritual devotion. This very precious and sacred UCCHUSMA Pendant is one of the most precious items. It is a wish-fulfilling gem so precious that words cannot begin to describe its priceless spiritual value. But for the sake of the liberation of sentient beings, this precious relic is now being presented to those fortunate and well-wishers from around the world.

This spiritual journey that he had embarked on some months ago has taken fruit in the form of this very precious and sacred UCCHUSMA Pendant. The sacred items that have gone into the creation of this precious UCCHUSMA Pendant have been the personal source of inspiration and unimaginable blessings over the years and all of these sacred items have been kept so dear and have now been used to benefit us all. Embodied in this Pendant whose spiritual value is something one can hardly even begin to fathom.

This UCCHUSMA Pendant possesses immense powers to purify negative karma, accumulate merits and is a source of unimaginable blessings and it is requested that it should be treated with utmost respect at all times and kept in high places when it is not worn.

 

 

To purchase and enquires, kindly send an email to zhaofu.ucchusma@gmail.com