The Awakening of Mahāvairocana 1.30

1.30

爾時執金剛祕密主以偈問佛：

mas. What is [this] precept? It means to observingly renounce one’s own

person and offer it up to the buddhas and bodhisattvas. Why? If one renounces

one’s own person, then one renounces three things. What are [these] three?

They are the body, speech, and mind. Therefore a person of [good] family,

by receiving the precept of body, speech, and mind, gains the designation

‘bodhisattva.’ Why is that? Because he is dissociated from his body, speech,

and mind. The bodhisattva and mahāsattva should train in this manner.

“Next, on the following day, having empowered himself as Vajrasattva

and made obeisance to the World-honored One Vairocana, [the ācārya] should

take a clean flask and fill it with perfumed water; reciting the mantra of

Trailokyavijaya, he empowers it, places it outside the first entrance, and uses

it to sprinkle [water] over people [as they enter the maṇḍala]. The ācārya

[also] offers them purified perfumed water, which he makes them drink so

that their minds may be purified.”

Then the vajradhara Lord of Mysteries questioned the Buddha in verse:

“I beg you, who have [all-]faceted knowledge and are [most]

honored among preachers, to explain the divisions of time:

At what time will the great host [of maṇḍala deities] all assemble

and cause numinous signs to appear

As the maṇḍala-[ā]cārya earnestly recites mantras?” Then the Bhagavān addressed the Holder of Adamantine Wisdom: “The maṇḍala should be constructed always on this [seventh] night. The Dharma-transmitting ācārya should thus then take A five-colored sūtra (cord), and bowing down to all the buddhas, He empowers himself as Great Vairocana. Starting from the eastern quarter, [the ācārya,] facing [his assistant],

holds the sūtra In the air level with his navel and moves gradually around to the

right (i.e., clockwise) And so to the south and west, finishing in the northern quarter. The second [cord] is for establishing the boundary, and he again

begins from the initial (i.e., eastern) quarter, Calling to mind the Tathāgatas, and his actions are as described above: To the right (i.e., southern) quarter, the rear (i.e., western) quarter,

and going around again to the superior (i.e., northern) quarter. Next, the ācārya goes around and positions himself in nairṛtī

(i.e., southwest), While the trainee, who faces him holding [the cord], gradually

proceeds to the south; From here he moves around to the right, repositioning himself

in the direction of Vāyu (i.e., northwest), While the teacher shifts his own position and dwells in the direction

of Agni (i.e., southeast)— The mantra-reciting practitioner too practices such rites. With the disciple in the southwest, the teacher dwells in aiśānī

(i.e., northeast);

The trainee again moves around, repositioning himself in the direction

of Agni, While the teacher shifts his own position and dwells in the direction

of Vāyu. Thus does the mantrin make [the maṇḍala] completely square. He [then] slowly goes inside [the marked-out area] and divides it

into three [concentric] sections, And having marked the three sections on the ground right around,

He again divides each of the sections into three: Among these [three concentric subsections] the first section is the

path where [ritual] deeds are performed, And the remaining middle and rear sections are the abodes of the

holy divinities. In the [four] quarters there are four entrances, of which he should

know the measurements, And with a sincere mind and respect he arrays the holy deities. He thus fashions the many features [of the maṇḍala], evenly

arranged and carefully differentiated. In the inner center there is a fine white lotus, a matrix of uniform

proportions. From within this matrix the entire maṇḍala ‘Born of Compassion’

is created, And in size it is sixteen aṅguli or more. Its eight petals are quite perfect, the stamens are all imposingly

lovely, And wisdom-seals [in the shape] of vajras are visible between all

the petals. From the center of this flowery pedestal Vairocana, the victorious

honored one, appears, Golden in color, resplendent, and bearing on his head a crown of

hair done in a topknot; The world-savior is completely encircled with light and, free from

torment, dwells in samādhi. To his east [the ācārya] should draw the seal of all-omniscience: Triangular and on a lotus, it is completely white in color And entirely surrounded by blazing light, pure white and

all-pervading. Next, in the northern interstice (i.e., northeast) the teacher [should

draw Gaganalocanā,] the mother of the buddhas: Shining brightly the color of genuine gold and dressed in plain

white robes, She is all-illuminating like sunlight and dwells in samādhi, meditating. Again, to the south [of the seal of all-omniscience] there is the seal

of the world-saving buddhas and bodhisattvas,

A holy deity of great virtue, called Sarvāśāparipūraka (He Who

Fulfills All Wishes), A cintāmaṇi (wish-fufilling) gem resting upon a white lotus. In the northern quarter Avalokiteśvara of great energy,

His lucent color like a bright moon, a śaṅkha (conch shell), or a

kunda (jasmine) flower, Sits smiling on a white lotus, with Amitāyus visible in his topknot. To his right is the holy one, the honored one Tārā, of great renown: With the colors blue and white intermixed, she has the appearance

of a mature woman, Clasps her palms together and holds a blue lotus, is encircled with

light all-pervading, Glows just like pure gold, smiles, and has fresh white robes. To the left [of Avalokiteśvara] is Bhṛkuṭī, a rosary of counting beads

(mālā) hanging from her hand: With three eyes and wearing her hair in a topknot, her honored

figure is as if white, And the light that encircles her has no dominant color, with yellow,

red, and white intermingling. Next, near Bhṛkuṭī, draw the honored one Mahāsthāmaprāpta: His garments are the color of a śaṅkha, he has great compassion,

holds a lotus flower in his hand Which is luxuriant but not yet open, and is surrounded by a circle

of light. The vidyārājñī called Yaśodharā dwells beside him: All manner of fine strings of jewels adorn her golden-colored body, And she holds an exquisite twig of flowers [in her right hand] and

in the left holds a priyaṅgu [flower].25 Near the holy one Tārā [the ācārya] positions the honored one

Pāṇḍaravāsinī: She has a crown of hair [tied in a topknot], wears [robes of] pure

[white] silk, and has a padma (lotus) flower in her hand. In front of the holy one (i.e., Avalokiteśvara) [the ācārya] fashions

the very powerful vidyārāja: He is the color of early-morning sunlight, and his body is adorned

with white lotuses;

Resplendent with a wreath of flames, he roars angrily with his

fangs bared,

He has sharp nails, his hair is like that of the king of beasts, and he

is [called] Hayagrīva.

These samādhis are those of Avalokiteśvara’s attendants.

Next, in front of the flowery pedestal and to the right of Vairocana

There is the Holder of Adamantine Wisdom (i.e., Vajrapāṇi), able to

fulfill all wishes:

He is the color of a priyaṅgu flower or again like an emerald;

On his head he wears a many-jeweled diadem, and strings of jewels

adorn his person,

Bestudding and embellishing it, vast and immeasurable in number;

In his left [hand] he holds a vajra, and he gives out blazing light

all around.

To the right of Vajragarbha (i.e., Vajrapāṇi) is she who is called

Māmakī,

Who again holds a pestle (i.e., vajra) of firm wisdom and adorns her

person with strings of jewels.

To her right [the ācārya] should next place the very powerful

Vajrasūcī,

Surrounded by a host of messengers who smile and

together look up reverently at her.

To the left of the holy one (i.e., Vajrapāṇi) is Vajraśṛṅkhalā:

She holds a chain of vajras and is accompanied by messengers

of her own,

Her body is pale yellow in color, and she has a wisdom pestle

(vajra) as her insignia.

Below Vajradhara (i.e., Vajrapāṇi) is the wrathful vanquisher of the

three worlds,

Who overcomes great obstructors and is called the honored one

Candratilaka:

He has three eyes, four fangs are visible, he is the color of rainclouds

in summer,

Has an aṭṭa (loud) laughing voice, and [is adorned with] strings of

vajras and jewels;

In order to safeguard beings he is surrounded by immeasurable hosts, And his hundred thousand hands brandish various weapons— These wrathful ones all dwell in lotus flowers. Next, going to the western quarter, [the ācārya] draws immeasurable

vajradharas With various vajra seals, their form and color each different, And everywhere radiating light that encircles them completely for

the sake of beings. Below the mantra-lord (i.e., Vairocana), in the direction of Nairṛti

(i.e., southwest), Is Acala, the Tathāgata’s servant: he holds a wisdom sword and

a noose, The hair from the top of his head hangs down on his left shoulder,

and with one eye he looks fixedly; Awesomely wrathful, his body [is enveloped in] fierce flames,

and he rests on a rock; His face is marked with [a frown like] waves on water, and he has

the figure of a stout young boy. In this manner he who possesses wisdom should next go in the

direction of Vāyu (i.e, northwest), Where he again draws a wrathful deity, called Trailokyavijaya: He is surrounded by fearsome flames, has a jeweled diadem, and

holds a vajra; With no regard for his own life, he devotes himself to requesting

and receiving instructions. The positions and so on of the deities of the first sector have [now]

been explained, And the mantra-reciting practitioner next goes to the second

enclosure. Inside the first entrance in the eastern quarter he draws Śākyamuni: He is circumfused with a purplish golden color and endowed with

the thirty-two attributes [of a buddha],

Wears a kāṣā[ya] robe, is seated on a white lotus-flower pedestal, And in order to make the teachings circulate, he dwells there,

expounding the Dharma.

Next, to the right of the World-honored One [the mantrin] displays

Buddhalocanā: She is of joyful aspect and smiling, there is a circle of pure light

right around her person, Her body is a pleasure to see and without compare, and she is called

‘Mother of Śākyamuni.’ Then, to the right of this deity he depicts the vidyā[rājñī] Ūrṇā: She resides on a padma flower, shines all around with the color

of a śaṅkha, And holds a wish-fulfilling jewel, fulfilling all wishes. To the left of the holy deity Śākyasiṃha (Lion of the Śākyas; i.e.,

Śākyamuni), the world-savior With bright light and great energy, there are the Five Crowns

(uṣṇīṣa) of the Tathāgata: The first is called Sitātapatra, and [the others are] Jayoṣṇīṣa,

Vijayoṣṇīṣa, Many-virtued Tejorāśi, and Vikiraṇoṣṇīṣa. These are called the ‘Five Great Crowns’ and [belong to]

Śākya[muni]’s lineage of the Great Self, And in this spot [the mantrin] should with heart and soul fashion

their many features. Next, to his (i.e., Śākyamuni’s) north he arranges the hosts of

Pure Abode (Śuddhāvāsa): Īśvara, Samantakusuma, Raśmimālin, Manojava, And Svaraviśruti, each in their proper order. To the right of Ūrṇā he then draws the Three Buddha-Crowns: The first is called Mahodgatoṣṇīṣa, the next is called Abhyudgatoṣṇīṣa, And there is also Anantasvaraghoṣa—all should be properly

installed. The five kinds of Tathāgata-Crowns are white, yellow, and the color

of genuine gold, And next the Three Buddha-Crowns have white, yellow, and red. Their radiance is universally penetrating and extensive, they are

adorned with many strings of jewels, And with the power of the extensive vows that they have made all

wishes are fulfilled.

In the eastern corner the practitioner makes an image of the seer Agni: He dwells in the midst of fiery flames and is marked with three

spots of ash, The color of his body is all dark red, a triangular seal is placed on

his heart, And he is in a circle of flames, holding beads and a water-pot. To the right (i.e., south) there is the king Yama, holding a daṇḍa

(staff) seal in his hand;

He has a water buffalo for a seat, is the color of dark clouds from

which lightning strikes, And is surrounded by the Seven Mothers, Kālarātri, his consort,

and so on. The king of demons (Nairṛti) in nairṛtī (i.e., southwest) holds a

sword and has a frightening appearance. Varuṇa, king of nāgas, has a noose for his seal. In the initial quarter Śakra, King of Gods, resides on Mount Sumeru, With a jeweled diadem, wearing strings of jewels, and holding a

vajra seal; The wise person also properly arrays his other attendants. To the left he places Āditya and his host: he is in a carriage, And his consorts Jayā and Vijayā guard him, following on both sides. Great Brahmā is to his right: four-faced, he has a crown of hair

[done in a topknot], Has the mark of the letter Oṃ as his seal, holds a lotus, and is

[seated] on geese. In the western quarter are Pṛthivī, Sarasvatī, and Viṣṇu, Skanda, Vāyu, Śaṃkara, and Candra: These are in the direction of nāgas (i.e., west)—draw them without

making any mistakes. The mantra-reciting practitioner, with an unconfused mind, He, the Buddha’s son, should next fashion the vidyādharas of great

wrath: The one to the right [of Śākyamuni] is called Aparājita, and the one

to the left is Aparājita’s consort (Aparājitā). The Earth-bearing God (Dharaṇiṃdharā?), holding up a flask,

kneels reverently.

In addition, the two great nāga kings, Nanda and Upananda,

Face each inside the sentry posts, the mighty guardians of the

service entrance [on the west side].

The mantras, seals, and altars of the remaining deities of

Śākya[muni]’s lineage—

Everything that has been explained the teacher should reveal

in detail.

The mantra-reciting practitioner next proceeds to the third enclosure,

Where he first draws Mañjuśrī: his body is the color of saffron,

He has a crown of five topknots on his head and is like a young boy

in appearance;

In his left [hand] he holds a blue lotus flower on top of which is

displayed a vajra seal;

His compassionate face has a broad smile, he is seated on a white

lotus pedestal,

And he is surrounded by a circle of all-pervading light of wondrous

aspect that is iridescent.

On his right side [the mantrin] should next draw Jālinīprabha with

the body of a young boy:

He holds a many-jeweled net, has various fine strings of jewels,

And dwells on a jeweled lotus-flower seat, gazing at the Buddha’s

eldest son (i.e., Mañjuśrī).

On [Mañjuśrī’s] left side [the mantrin] draws the five messengers

of Varadavajra (Mañjuśrī):

Namely, Keśinī, Upakeśinī,

And Citrā, Vasumatī, and Ākarṣaṇī.

These five messengers have five servants,

And these two groups both surround and guard Invincible Wisdom

(i.e., Mañjuśrī).

To the right (i.e., south) the practitioner next fashions the greatly

renowned

Sarvanīvaraṇaviṣkambhin, who holds a wish-fulfilling jewel.

Ignoring [the division into] two subsections, he should draw eight

bodhisattvas:

Namely, Kautūhala, Sarvasattvābhayaṃdada,

Sarvāpāyaṃjaha, the bodhisattva Paritrāṇāśayamati, Karuṇāmṛḍita, Mahāmaitryabhyudgata, Sarvadāhapraśāmin, and Acintyamati. Then, leaving that section, he proceeds to the north, the superior

quarter, Where the practitioner with singlemindedness keeps in mind and

arranges the many colors, Fashioning the mahāsattva Kṣitigarbha, endowed with excellent

forbearance: His seat is most skillfully wrought, his body in a matrix of flames; On ground adorned with sundry jewels finely interlaid A lotus flower made with four precious things is the resting place

of the holy one. In addition, there are immeasurable bodhisattvas of great renown: Namely, Ratnākara, Ratnapāṇi, Dharaṇiṃdhara, Ratnamudrāhasta and Dṛḍhādhyāśaya, and these leading holy deities Are each together with innumerable multitudes, surrounding them

both in front and behind. Next, in the direction of nāgas (i.e., west) he should draw

Ākāśagarbha, The striving hero, who wears white robes and holds a sword that

produces a fiery light. In addition, his attendants, sons born of the Perfectly Awakened One, Are each seated in their proper order in a row on standard lotuses. I shall now explain these attendants, the bodhisattva hosts of the

Great Self (i.e., Ākāśagarbha),