The Awakening of Mahāvairocana 7: 大毘盧遮那成佛神變加持經卷第七

7.1

大唐天竺三藏善無畏共沙門一行譯

Fascicle Seven

Chapter I

The Code of Training for

Mantra Practice among the

Procedural Rules for Worship

I bow down to the Buddha Vairocana,

his pure eyes wide open like a blue lotus. On the basis of the Mahāvairocana Sutra King I shall

explain the ritual rules helpful for worship. In order to accomplish the procedural mantra method

so that one may attain swift accomplishment in accordance with it, And in order to render one’s own mind free from sully,

I shall now proclaim them in summary. First, the expedient means of the unsurpassed vow of knowledge

for the accomplishment of benefits for self and others: Although the expedient means for accomplishing it are immeasurable,

the generation of siddhi is dependent on faith-and-understanding. All the Tathāgatas and sons born of the Jina

who have fulfilled the excellent vows of siddhi, The mantric forms of their buddha-bodies,

the various seals and modes of conduct in which they dwell, The special path whereby mantras are practiced,

and the Broad (Vaipulya) Vehicle—have clear faith in all these. In the faith-and-understanding of sentient beings there are higher,

middling, and lower,

and the World-honored One has taught the methods for realizing

and cultivating them;

Taking pity on beings in the six destinies of transmigration,

he expounds them in order to bring benefit in conformity with them.

You should pay reverence with a resolute mind

and arouse thoughts of diligent sincerity and deep faith.

Someone who in the supreme Broad Vehicle

knows the wondrous mantra practices of self-discipline (i.e.,

vinaya),

Follows the unsurpassed separate regulations (i.e., prātimokṣa) for

reciting vidyās

practiced by the sons of the Sugata,

Understands the items of the full [ritual] appurtenances, and has

received certification for transmitting the teachings and so on—

If you see a teacher like this, reverently make obeisance to him,

and in order to benefit others abide in singlemindedness.

Look up to him as if he were a guide for the world

or as a good friend or kinsman;

Engender a special mind of diligence,

worship him, serve him, and follow his actions.

Obedient to the teacher’s wishes, make him rejoice,

and when facing him, embraced by his compassion,

Ask him with head bowed for the excellent practices of the Sugata:

“I beg you, O Venerable One, to instruct me as you see fit.”

The teacher will freely construct

a wondrous circular altar (i.e., maṇḍala) of the “Matrix of Great

Compassion” and so on,

He will induct [the disciples] into the maṇḍala in accordance with

the rules,

and he will bestow the samaya according to their capacity.

The ritual site, book of teachings, mantras, and seals

are orally transmitted by the venerable teacher in person;

[The disciple] acquires the excellent samaya and protection,

and he should practice as taught.

Moreover, what is taught in this scripture encompasses the right

practice of the equality (samaya) of mantras;

Out of pity for disciples of inferior intelligence,

the gradual rites are differentiated.

Gods among the victory-creating gods, sons born from the mind of the Perfectly Awakened One, And mundane gods below with their seals of body and speech enter this supreme vehicle of mantras. Those who act as models, providing guidance in mystic practices, should all be revered and not slighted; Because they are able to bring benefit to all worlds, you must not engender thoughts of forsaking them. You should always focus uninterruptedly on their vast virtues, And in accordance with what suits your capacity you should serve and worship them all. The multitudes of the Buddha’s śrāvakas, pratyekabuddhas, the exposition of their teachings about the path of extinguishing suffering, Teachers who bestow the code of training, and fellow celibates— toward none of these should you entertain thoughts of contempt. Carefully observing what should be done at the appropriate time, attend on them with respect. Do not engage in dharmas of foolish and childlike mental conduct, nor do you bear grudges against deities. As is taught in the scriptures of the world’s Guide, nothing does more than anger to harm great benefit; The causes and conditions of a single moment of thought will completely burn away

the good cultivated during koṭis of vast eons. Therefore, you should always earnestly reject this root of profitlessness. The wish-fulfilling jewel of the pure bodhi-mind fulfills mundane and supramundane excellent wishes; The removal of doubts ultimately ends in the acquisition of samādhi, and self-benefit and benefiting others are born of this. Therefore, you should guard it twice as dearly as your own life, observing how you possess a treasury of vast merit. Should your body, speech, or mind disturb [other] beings, even to the slightest degree, you should eschew all [such behavior],

Unless many can be helped by other expedient means,

in which case you dwell inwardly in thoughts of compassion

while [outwardly] manifesting anger.

Toward the likes of sentient beings who turn their backs on debts of

gratitude

always espouse forbearance, disregarding their faults.

Furthermore, be always possessed of the immeasurable thoughts

of great kindness and pity, as well as joy and equanimity.

Gifts of the Dharma and of food made to the best of your ability

convert living beings through the beneficent practice of compassion,

Or else, with your mind attuned to the great boon,

remain indifferent, waiting for the [right] time.

Should you not have the strength to bring extensive benefit [to others],

simply observe the bodhi-mind, abiding by the rules;

The Buddha has taught that it is endowed with the myriad practices

and satisfies the white and pure dharmas.

By means of giving and the other [four] gateways to deliverance

embrace sentient beings into the Great Vehicle,

Making them dwell therein, uphold it, recite [its scriptures], and so on,

as well as thinking on it and practicing it correctly.

The wise person restrains the six sense organs

and, his mind calmed, he should always cultivate mental equipoise.

Destructive to [all] deeds is liquor,

the root of all unwholesome dharmas;

It is like poison, fire, sword, frost, hail, and so on,

and therefore you should keep your distance and not go near it.

Furthermore, since the Buddha has taught that it increases self-conceit,

you should not sit or lie on fine raised beds.

In short, he who possesses wisdom

renounces all things that harm himself or harm others.

Basing myself on the right samaya path,

I have now in due order proclaimed it in brief,

Elucidating the sutras taught by the Buddha

in order to broaden understanding and produce resolve.

Dwelling properly on this basis in the precepts of equality (samaya),

you should moreover dissociate yourself from the causes of

transgression, That is to say, habituation to evil thoughts, laziness, delusion, fear,

[idle] talk, and so on. He whose mind has awoken to the wondrous gateway of mantras,

thus dwelling properly in the samaya, Should cause obstacles to be gradually extinguished

so that his merits may increase. Desirous of entering siddhi in this lifetime,

he thinks about it as is appropriate And receives in person the vidyā methods from a venerable [teacher],

observing what is appropriate for performing [rites of]

accomplishment. He should himself dwell in the mantra practices

in accordance with the procedural rules for vidyās that have been

explained. First, he makes obeisance to a venerable [teacher qualified to]

initiate him and transmit the teachings,

requesting the [ritual] deeds to be practiced with mantras. Having received permission from the teacher, the wise person

should base himself in a place of suitable topography: A fine mountain, a secondary peak, a ravine,

various grottoes, between two mountains, Wherever tranquility can be had at all times,

a pond completely adorned with lotuses and blue lotuses, Large rivers, flowing streams, sandbars, and riverbanks,

far removed from the tumult and clamor of people; Where there are trees pleasing to the mind with luxuriant foliage

and an abundance of lactaceous trees and auspicious grasses, Where there are no mosquitoes or gadflies, no suffering from cold

or heat,

and no molestation by wicked beasts or poisonous insects, Or where the Tathāgata and his saintly disciples

once in former times roamed and dwelled,

And temples, stupas, araṇyas, and chambers of seers of yore—

he should base himself in a place in which his heart and mind

rejoice.

He renounces the [life of a] householder, cutting off social obligations,

and strives to avoid the hindrances and entanglements caused by

the five desires;

Intently and profoundly rejoicing in the taste of the Dharma,

he nurtures his mind to seek siddhi.

Furthermore, he is always endowed with the wisdom of perseverance

Translated by the Tripiṭaka Master Śubhakarasiṃha from India together with the Śramaṇa Yixing under the Great Tang

7.2

供養次第法中真言行學處品第一

Chapter 1: The Precepts of Practice in Mantra According to the Sequence of Offerings

7.3

稽首毘盧遮那佛！開敷淨眼如青蓮，
我依大日經王說，供養所資眾儀軌。
為成次第真言法，如彼當得速成就，
又令本心離垢故，我今隨要略宣說。
然初自他利成就，無上智願之方便，
成彼方便雖無量，發起悉地由信解，
於滿悉地諸勝願，一切如來勝生子，
彼等佛身真言形，所住種種印威儀，
殊勝真言所行道，及方廣乘皆諦信。
有情信解上中下，世尊說彼證修法，
哀愍輪迴六趣眾，隨順饒益故開演，
應當恭敬決定意，亦起勤誠深信心。
若於最勝方廣乘，知妙真言調伏行，
隨善逝子所修習，無上持明別律儀，
解了具緣眾支分，得受傳教印可等。
見如是師恭敬禮，為利他故一心住，
瞻仰猶如世導師，亦如善友及所親，
發起殷勤殊勝意，供養給侍隨所作，
善順師意令歡喜，慈悲攝受相對時，
稽首請勝善逝行，願尊如應教授我。
彼師自在而建立，大悲藏等妙圓壇，
依法召入漫荼羅，隨器授與三昧耶，
道場教本真言印，親於尊所口傳授，
獲勝三昧耶及護，爾乃應當如說行。
然此契經之所說，攝正真言平等行，
哀愍劣慧弟子故，分別漸次之儀式，
於造勝利天中天，從正覺心所生子，
下至世天身語印，入此真言最上乘。
導諸密行軌範者，皆當敬重不輕毀，
以能饒益諸世間，是故勿生捨離心，
常應無間而繫念，彼等廣大諸功德，
隨其力分相應事，悉皆承奉而供養。
佛聲聞眾及緣覺，說彼教門盡苦道，
授學處師同梵行，一切勿懷毀慢心，
善觀時宜所當作，和敬相應而給侍。
不造愚童心行法，
不於諸尊起嫌恨，如世導師契經說，
能損大利莫過瞋，一念因緣悉焚滅，
俱胝曠劫所修善，是故慇懃常捨離，
此無義利之根本。淨菩提心如意寶，
滿世出世勝希願，除疑究竟獲三昧，
自利利他因是生，故應守護倍身命，
觀具廣大功德藏。若身口意嬈眾生，
下至少分皆遠離，除異方便多所濟，
內住悲心而現瞋。於背恩德有情類，
常懷忍辱不觀過，又常具足大慈悲，
及與喜捨無量心。隨力所能法食施，
以慈利行化群生，或由大利相應心，
為俟時故而棄捨，若無勢力廣饒益，
住法但觀菩提心，佛說此中具萬行，
滿足請白純淨法。以布施等諸度門，
攝受眾生於大乘，令住受持讀誦等，
及與思惟正修習。智者制止六情根，
常當寂意修等引。毀壞事業由諸酒，
一切不善法之根，如毒火刀霜雹等，
故當遠離勿親近。又由佛說增我慢，
不應坐臥高妙床。取要言之具慧者，
悉捨自損損他事。我依正三昧耶道，
今已次第略宣說，顯明佛說修多羅，
令廣知解生決定。依此正住平等戒，
復當離於毀犯因，謂習惡心及懈惰，
妄念恐怖談話等。妙真言門覺心者，
如是正住三昧耶，當令障蓋漸消盡，
以諸福德增益故。欲於此生入悉地，
隨其所應思念之，親於尊所受明法，
觀察相應作成就。當自安住真言行，
如所說明次第儀，先禮灌頂傳教尊，
請白真言所修業。智者蒙師許可已，
依於地分所宜處，妙山輔峯半巖間，
種種龕窟兩山中，於一切時得安隱，
芰荷青蓮遍嚴池，大河涇川洲岸側，
遠離人物眾憒鬧，篠葉扶疏悅意樹，
多饒乳木及祥草，無有蚊虻苦寒熱，
惡獸毒蟲眾妨難。或諸如來聖弟子，
甞於往昔所遊居，寺塔練若古仙室，
當依自心意樂處，捨離在家絕諠務，
勤轉五欲諸蓋纏，一向深樂於法味，
長養其心求悉地。又常具足堪忍慧，
能安饑渴諸疲苦，淨命善伴或無伴，
當與妙法經卷俱。若順諸佛菩薩行，
於正真言堅信解，具淨慧力能堪忍，
精進不求諸世間，常樂堅固無怯弱，
自他現法作成就，不隨餘天無畏依，
具此名為良助伴。

I bow my head to Vairocana Buddha, / whose fully opened, pure eyes are like blue lotuses! / Relying on the sovereign Mahāvairocana Sūtra, I expound / the manifold rituals that serve as the requisites for worship. / In order to accomplish the graded mantra methods, / so that one may swiftly attain realization as taught therein, / and also to cause one's innate mind to be freed from defilement, / I now briefly explain them according to what is essential. / However, for accomplishing the benefit of oneself and others at the outset, / the upāya of the supreme aspiration of knowledge— / although the upāyas for accomplishing that are measureless— / the arising of siddhi is rooted in adhimukti. / Regarding all supreme vows for fulfilling siddhi, / all the noble sons born of the Tathāgatas, / their buddha-bodies and mantra-forms, / the various mudrās and deportments in which they abide, / the path traversed by the supreme mantras, / and the Vaipulya Vehicle, one must believe truly in all of them. / Sentient beings have higher, middling, and lower adhimukti; / the Lord taught methods of realization and cultivation for them. / Having compassion for beings in the six transmigratory realms, / he revealed them in order to accord with and benefit them. / One should generate a mind of reverence and resolve, / and also arouse earnest and deep faith. / If, regarding the supreme Vaipulya Vehicle, / one knows the disciplined conduct of the marvelous mantras, / and following the training practiced by the Sugata's sons, / the distinctive vinaya of the supreme Vidyādhara, / understands all the factors endowed with conditions, / and obtains the transmission of teachings, authorization, and the like: / seeing such a master, one should pay reverent homage, / single-mindedly abiding for the benefit of others, / gazing up to him as to the Guide of the World, / and also as a good friend and close relative. / Arousing an earnest and supreme resolve, / making offerings and serving him in all actions, / skillfully according with the master's intent to please him, / when face-to-face with his compassionate embrace, / one should bow one's head and request the supreme conduct of the Sugata: / "May the Venerable One instruct me as is fitting." / That master freely establishes / the wondrous, perfect maṇḍalas such as the Garbhadhātu; / summoning the disciple into the maṇḍala according to the Dharma, / he bestows the samaya according to capacity. / The mantras and mudrās fundamental to the sacred precinct's teaching / are personally and orally transmitted from the presence of the Venerable One. / Having attained the supreme samaya and protection, / one should only then practice as taught. / However, that which is spoken in this sutra / gathers the equitable practice of the true mantras; / out of compassion for disciples of inferior wisdom, / it distinguishes the sequential rites. / From the God among gods who brings about victory and benefit, / to the sons born of the enlightened mind, / down to the bodily and vocal mudrās of worldly deities, / all who enter this supreme Mantrayāna / and guide all practitioners of secret conduct / should be respected and never disparaged. / Because they can benefit all the worlds, / one must not give rise to a mind of abandonment. / One should constantly and uninterruptedly keep in mind / their vast and extensive merits, / and according to one's strength and appropriate matters, / attend upon and make offerings to them all. / To the Buddha's Śrāvaka assembly and the Pratyekabuddhas, / who teach the doctrinal gate of the path that exhausts suffering, / to the preceptors of the training and to fellow practitioners of brahma-conduct, / one must harbor no mind of disparagement or arrogance toward any of them, / observing well the proper time for what is to be done, / serving them in accordance with harmony and reverence. / One must not practice the mental actions of the childish. / Do not give rise to resentment toward any of the venerable deities; / as the Guide of the World taught in the sutras: / "Nothing harms great benefit more than anger; / in a single thought's occasion it incinerates all / the good cultivated over koṭis of vast kalpas." / Therefore, one must earnestly and constantly abandon / this root of uselessness and harm. / The pure bodhicitta is like a wish-fulfilling jewel, / fulfilling supreme worldly and transmundane aspirations, / eliminating doubt, ultimately obtaining samādhi, / and giving rise to the causes of benefit for self and others. / Therefore, one should protect it more than life and body, / contemplating it as a treasure endowed with vast merits. / If the body, speech, or mind disturbs sentient beings, / one should distance oneself from even the slightest part of it; / except by an extraordinary upāya to bring much benefit, / where one abides internally in compassion while manifesting anger. / Toward sentient beings who turn their backs on kindness and virtue, / always harbor patience without looking upon their faults, / and always be endowed with great loving-kindness and compassion, / as well as the immeasurable minds of sympathetic joy and equanimity. / According to one's capability, give the gifts of Dharma and food, / transforming sentient beings with conduct of love and benefit; / or with a mind attuned to great benefit, / renounce them for a time in order to wait for the opportune moment. / If one lacks the power to benefit extensively, / abide in the Dharma and merely contemplate the bodhicitta; / the Buddha said that within this are contained all myriad practices, / fulfilling completely the pure dharma of petitions. / Through the gates of the pāramitās such as giving, / gather sentient beings into the Mahāyāna, / causing them to abide in receiving, upholding, reading, reciting, and the like, / as well as contemplating and properly practicing. / The wise person restrains the six sense-faculties, / constantly quieting the mind to cultivate samāhita. / The destruction of endeavors is caused by various liquors, / which are the root of all unwholesome dharmas, / like poison, fire, swords, frost, and hail; / therefore, one must stay far away and not approach them. / Furthermore, because the Buddha taught that it increases conceit, / one should not sit or lie on high, luxurious beds. / In brief, the wise person / completely abandons what harms oneself and harms others. / Relying on the path of true samaya, / I have now briefly expounded the stages in sequence, / illuminating the sūtras spoken by the Buddha, / causing vast understanding and resolving doubts. / Abiding properly in these equitable precepts, / one must further abandon the causes of transgression, / namely, cultivating an evil mind, indolence, / false mindfulness, terror, idle talk, and the like. / The one of enlightened mind in the marvelous mantra-gate, / thus properly abiding in the samaya, / shall cause all hindrances and veils to gradually vanish, / because all merits and virtues will increase. / Wishing to enter siddhi in this lifetime, / one should contemplate it as appropriate; / receiving the vidyā teachings personally from the Venerable One's presence, / observe what is compatible and perform the practice to accomplish it. / One should personally abide in the mantra conduct / according to the ritual stages expounded, / first paying homage to the guru of consecration and transmission, / and petitioning him concerning the work to be cultivated with mantras. / Having received the master's permission, the wise person / relies on an appropriate locality: / between the wondrous mountain peaks and mid-cliffs, / in various niches, caves, or between two mountains, / where one may find peace and safety at all times; / by ponds entirely adorned with water lilies and blue lotuses, / on the banks and islands of great rivers and streams, / far removed from people and bustling noise, / with graceful bamboo foliage and delightful trees, / rich in milky trees and auspicious grasses, / free of mosquitoes, gnats, bitter cold and heat, / ferocious beasts, poisonous insects, and all obstacles. / Or where the Tathāgatas and holy disciples / once dwelt and roamed in times past: / monasteries, stūpas, araṇyas, and the ancient hermitages of ṛṣis. / One should rely on a place pleasing to one's mind, / abandoning household life, severing noisy affairs, / diligently overturning the five desires and the encumbering veils, / single-mindedly and deeply delighting in the flavor of the Dharma, / nourishing one's mind and seeking siddhi. / Also, always endowed with the wisdom of endurance, / able to bear hunger, thirst, and all wearying hardships, / with pure livelihood, and a good companion or without companion, / one should dwell together with the scrolls of the marvelous Dharma sūtras. / If someone accords with the conduct of all buddhas and bodhisattvas, / has firm adhimukti in the true mantras, / possesses the power of pure wisdom, is able to endure, / is energetic, does not seek worldly things, / always delights in steadfastness without faintheartedness, / accomplishes realization in this very life for oneself and others, / and does not follow other gods as a fearless refuge: / one endowed with these qualities is called a worthy companion.

7.4

增益守護清淨行品第二

and is able to allay the fatigue and pain of hunger and thirst.

He has a good companion leading a pure life or, if he has no

companion,

is always together with sutra scrolls of the wondrous Dharma.

Someone who follows the practices of buddhas and bodhisattvas,

has firm faith-and-understanding in the right Mantra [Vehicle],

Possesses the strength of pure wisdom, is very persevering and

energetic, does not seek the mundane,

Always desires to be resolute, is not timid,

achieves success for self and others in this lifetime,

Does not follow other gods, and is a fearless support—

anyone endowed with these [qualities] is called a good associate.

The Increasing and Guarding

of Pure Conduct

When you have finished preparing the site of accomplishment,

each day dwell first in the wisdom of mindfulness. Lie down to rest according to the rules, and when you get up for the first time,

dispel inexhaustible obstructors. During this night sins born of heedlessness

are carefully purified, and you repent of them all. Your sense organs calmed, endowed with compassion, and with

beneficent thoughts

vow to deliver inexhaustible realms of beings. Bathe according to the rules or, if you do not bathe,

you should make pure your body, speech, and mind. Next, in a chamber for retreat or in an empty and quiet spot scatter

fine flowers as adornment And arrange the images and excellent texts,

or else call to mind the buddhas in the ten directions And visualize them quite clearly in your mind’s eye.

Based on the direction in which your deity resides, You should with utmost sincerity reverently dwell in singlemindedness

and, prostrating yourself on the ground, make obeisance: “I take refuge in the Perfectly Awakened Ones in the ten directions,

all endowed throughout the three ages with the three bodies; I take refuge in the entire Dharma of the Great Vehicle;

I take refuge in the nonregressing multitude [possessing] the

bodhi[-mind]; I take refuge in spells (vidyās) and in true speech (mantras);

I take refuge in all mystic seals;

And with the pure actions of body, speech, and mind

I make obeisance most earnestly with immeasurable reverence.”

The mantra of the expedient means for making obeisance is: Oṃ namaḥ

sarvatathāgatakāyavākcittapādavandanāṃ karomi. (Oṃ, homage! I make

obeisance to the feet of the body, speech, and mind of all Tathāgatas.) [258]

With this mantra for making obeisance,

one is able to make obeisance to all the buddhas of the

ten directions.

[Then] placing your right knee on the ground and clasping your

hands together,

contemplate, confess, and repent your previous sinful actions:

“On account of the accumulations of ignorance

I have committed many sins in the actions of body, speech,

and mind;

Because greed, anger, and stupidity obscured my mind,

before buddhas, the Right Dharma, the Sangha of the Wise and

Holy,

My parents, my two teachers, good friends,

and immeasurable beings

I have in the course of transmigration through beginningless

birth-and-death

committed most grievous and inexhaustible sins,

Chapter 2: Increasing, Protecting, and Pure Conduct

7.5

彼作成就處所已，每日先住於念慧，
依法寢息初起時，除諸無盡為障者，
是夜放逸所生罪，慇懃還淨皆悔除，
寂根具悲利益心，誓度無盡眾生界。
如法澡浴或不浴，應令身口意清淨，
次於齋室空靜處，散妙花等以莊嚴，
隨置形像勝妙典，或心思念十方佛，
心目現觀諦明了。當依本尊所在方，
至誠恭敬一心住，五輪投地而作禮，
歸命十方正等覺，三世十切具三身，
歸命一切大乘法，歸命不退菩提眾，
歸命諸明真實言，歸命一切諸密印，
以身口意清淨業，慇懃無量恭敬禮。

Having prepared the place for accomplishment, / each day, first abiding in mindfulness and wisdom, / when first rising from sleep according to the Dharma, / eliminate all endless hindrances; / the sins generated by negligence that night / are all repented and cleared through earnest purification. / With tranquil senses and a compassionate mind of benefit, / vow to deliver the endless realms of sentient beings. / Bathing according to the Dharma or not bathing, / one should purify body, speech, and mind. / Next, in an empty, quiet place in the chamber of fasting, / scatter marvelous flowers and the like to adorn it. / Place images and supreme, marvelous texts as available, / or mentally contemplate the buddhas of the ten directions, / seeing them clearly and distinctly before the eye of the mind. / Relying on the direction in which the iṣṭadevatā resides, / abiding with utmost sincerity, reverence, and single-mindedness, / prostrate casting the five limbs to the ground: / "I take refuge in the Samyaksaṃbuddhas of the ten directions, / who throughout the three times possess the three bodies; / I take refuge in all the teachings of the Mahāyāna; / I take refuge in the non-retrogressing assembly of bodhi; / I take refuge in all the true words of the vidyās; / I take refuge in all the secret mudrās; / with the pure karma of body, speech, and mind, / I pay earnest, immeasurable, and reverent homage."

7.6

作禮方便真言曰：

The upāya mantra of paying homage is:

7.7

「唵（一）　南麼薩婆怛他（引）蘖多（二）　迦（引）耶嚩（引）吃質（二合）多（三）　播娜鑁（無范反）娜難迦嚕弭（四）」

7.8

由此作禮真實言，即能遍禮十方佛，
右膝著地合爪掌，思惟說悔先罪業：
「我由無明所積集，身口意業造眾罪，
貪欲恚癡覆心故，於佛正法賢聖僧，
父母二師善知識，以及無量眾生所，
無始生死流轉中，具造極重無盡罪。
親對十方現在佛，悉皆懺悔不復作。」

By means of this true word of paying homage, / one is able to pay homage universally to the buddhas of the ten directions. / Placing the right knee on the ground and joining palms with crossed fingers, / contemplate and speak to repent prior sinful karma: / "Accumulated through my ignorance, / my karma of body, speech, and mind has committed many sins; / because greed, anger, and delusion covered my mind, / toward the Buddha, the true Dharma, and the Ārya Saṅgha, / toward parents, the two teachers, and spiritual friends, / as well as toward measureless sentient beings, / in beginningless transmigration of birth and death, / I have committed all extremely heavy and endless sins. / Directly facing the present buddhas of the ten directions, / I repent them all and will not commit them again."

7.9

出罪方便真言曰：

And in the presence of the buddhas of the present age in the ten

directions

I [now] repent of them all, never to commit them again.”

The mantra of the expedient means for expiating sins is: Oṃ sarva-

pāpasphoṭadahanavajrāya svāhā. (Oṃ, for you who like a vajra burst asun-

der and burn all sins, svāhā!) [259]

“Homage to the buddhas of the ten directions and three ages with

their three kinds of eternal bodies, to the treasury of the Right

Dharma,

And to the multitude [possessing] the excellent great mind of bodhi—

I now duly take refuge in them all.”

The mantra of the expedient means for taking refuge is: Oṃ sarvabuddhabodhisattvān śaraṇaṃ gacchāmi vajradharma hrīḥ. (Oṃ, I take refuge in all buddhas and bodhisattvas. Adamantine Dharma, hrīḥ!) [260]

“This body, free from sullies, which I have purified,

together with bodies, speech, and minds of the three ages,

More numerous than an ocean of dust motes of [countless buddha]

fields,

I offer up to all Tathāgatas.”

The mantra of the expedient means for offering one’s body is: Oṃ sarvatathāgatapūjāpravartanāyātmānaṃ niryātayāmi sarvatathāgatāś cādhitiṣṭhantā[ṃ] sarvatathāgatajñānaṃ me āviśatu. (Oṃ, I offer myself for the incitement of worship of all Tathāgatas. May all Tathāgatas empower [me], and may the knowledge of all Tathāgatas enter upon me!) [261]

“The excellent jewel of the pure bodhi-mind

I now generate to save living beings

Entangled in the aggregations of the sufferings of birth and so on,

and their bodies hurt by ignorance;

Their savior, refuge, and liberator,

may I always bring benefit to sentient beings.”

The mantra of the expedient means for generating the bodhi-mind is: Oṃ bodhicittam utpādayāmi. (Oṃ, I generate the mind of awakening.) [262]

There are some additional phrases, which say: “The bodhi-mind is dissociated from all things; that is to say, the [five] aggregates, [eighteen] elements, [twelve] sense fields, grasper, and grasped having been abandoned, dharmas are without self and one’s own mind is equal [with them] and originally unborn, its own-nature like great emptiness. Just as the World-honored Buddhas and bodhisattvas generated the bodhi-mind up to the site of bodhi, so too do I thus generate the bodhi-mind.” <These additional phrases are like a mantra, and one should recite the Sanskrit text.>144

“In the power of the various skilled expedient means

of the oceanlike multitudes of Perfectly All-knowing Ones

Throughout immeasurable world-systems in the ten directions,

and in all the meritorious actions cultivated

The upāya mantra of expiating sins is:

7.10

「唵（一）　薩婆播波薩怖（二合）吒（二）　娜訶曩伐折羅（引二合）也（三）　莎訶（四）」

7.11

南無十方三世佛，三種常身正法藏，
勝願菩提大心眾，我今皆悉正歸依。

"Namo to the buddhas of the ten directions and the three times, / the treasury of the true Dharma of the three eternal bodies, / and the assembly of the great aspiration of the supreme vow of bodhi; / I now take true refuge in them all."

7.12

歸依方便真言曰：

The upāya mantra of taking refuge is:

7.13

「唵（一）　薩婆勃馱菩提薩怛鑁（引二合）（二）　設囉𧹞（平）蘗車弭（三）　伐折囉（二合）達麼（四）　頡唎（二合）（五）」

7.14

我淨此身離諸垢，及與三世身口意，
過於大海剎塵數，奉獻一切諸如來。

"Purifying this body of mine to be free from all defilements, / together with body, speech, and mind of the three times, / exceeding the number of dust motes in lands and great oceans, / I offer them to all the Tathāgatas."

7.15

施身方便真言曰：

The upāya mantra of giving the body is:

7.16

「唵（一）　薩婆怛他（引）蘖多（二）　布闍鉢囉（二合）跋（無竭反）㗚多（二合）曩夜怛忙（去二合）難（三）　[嗨-每+(臼/工)]𭌆夜（二合）哆夜弭（四）　薩婆怛他（引）蘗多室柘（二合）地底瑟咤（勅限反二合）多（引）（五）　薩婆怛他（引）蘖多若難謎阿（引）味設覩（六）」

7.17

淨菩提心勝願寶，我今起發濟群生，
生苦等集所纏繞，及與無知所害身，
救攝歸依令解脫，常當利益諸含識。

"The jewel of the supreme vow of pure bodhicitta, / I now arouse to deliver the multitude of beings; / entangled in the accumulation of sufferings such as birth, / and with bodies harmed by ignorance, / I shall rescue, embrace, provide refuge, and liberate them, / constantly benefiting all conscious beings."

7.18

發菩提心方便真言曰：

The upāya mantra of generating the bodhicitta is:

7.19

「唵（一）　菩提質多（二）　母多播（引二合）娜夜弭（三）」

7.20

是中增加句言，菩提心離一切物，謂蘊界處能執所執捨故。法無有我，自心平等，本來不生，如大空自性，如佛世尊及諸菩薩發菩提心。乃至菩提道場，我亦如是發菩提心（此增加句亦同真言，當誦梵本）。

Here, the supplementary phrase says: "The bodhicitta is free from all entities, meaning that the skandhas, dhātus, and āyatanas, the grāhaka and grāhya, are abandoned. Dharmas lack self; one's own mind is equal, unborn from the beginning, having the nature of great space. Just as the Buddha, the Lord, and all bodhisattvas generate the bodhicitta, up to the bodhimaṇḍa, I too thus generate the bodhicitta." (This supplementary phrase is also treated as mantra, and should be recited in Sanskrit.)

7.21

十方無量世界中，諸正遍知大海眾，
種種善巧方便力，及諸佛子為群生，
諸有所修福業等，我今一切盡隨喜。

"In the measureless worlds of the ten directions, / all the ocean-like assemblies of the Samyaksaṃbuddhas, / through the power of various skillful upāyas, / and all the sons of the Buddha for the sake of beings, / whatever merit-karma and the like they have cultivated, / I now fully rejoice in it all."

7.22

隨喜方便真言曰：

By the Buddha’s sons for living beings

I now completely rejoice.”

The mantra of the expedient means of sympathetic joy is: Oṃ sarva-

tathāgatapuṇyajñānānumodanāpūjāmeghasamudraspharaṇasamaye hūṃ.

(Oṃ, O pledge of the diffusion of oceanlike clouds of worship consisting of

sympathetic joy in the merit and knowledge of all Tathāgatas, hūṃ!) [263]

“I now call upon the Tathāgatas

and world-saviors [possessing] the great mind of bodhi:

I but pray that everywhere throughout realms in the ten directions

you will constantly cause Dharma showers to rain down from

great clouds!”

The mantra of the expedient means of solicitation is: Oṃ sarva-

tathāgatādhyeṣaṇapūjāmeghasamudraspharaṇasamaye hūṃ. (Oṃ, O pledge

of the diffusion of oceanlike clouds of worship consisting of requesting all

Tathāgatas [for instruction], hūṃ!) [264]

“I pray that you will cause ordinary people, wherever they may dwell,

to quickly cast off their bodies, aggregations of much suffering,

And that they will be able to reach the place without sully,

there to dwell peacefully in the pure body of the Dharma realm.”

The mantra of the expedient means for invoking the Dharma body is:

Oṃ sarvatathāgatā[n] adhyeṣayāmi sarvasattvahitārthāya dharmadhātusthitir

bhavatu. (Oṃ, I summon all Tathāgatas. For the sake of the weal of all beings,

may the Dharma realm perdure!) [265]

“All the wholesome actions that I have cultivated

in order to bring benefit to all beings,

I now duly redirect them all

so that they may remove the suffering of birth-and-death and

lead to bodhi.”

The mantra of the expedient means for redirecting [merit] is: Oṃ sarva-

tathāgataniryātanapūjāmeghasamudraspharaṇasamaye hūṃ. (Oṃ, O pledge

of the diffusion of oceanlike clouds of worship consisting of offerings to all

Tathāgatas, hūṃ!) [266]

In addition, you may perform other meritorious deeds,

such as recitation, perambulation, and sitting comfortably

[in meditation],

The upāya mantra of rejoicing is:

7.23

「唵（一）　薩婆怛他（引）蘖多（二）　本（去）若（尼也反）若囊（三）　努暮捺那布闍迷伽參暮捺囉（二合）（四）　薩叵（二合）囉儜三麼曳（五）　𤙖（六）」

7.24

我今勸請諸如來，菩提大心救世者，
唯願普於十方界，恒以大雲降法雨。

"I now entreat all the Tathāgatas, / the saviors of the world of the great bodhimind: / may you universally throughout the realms of the ten directions / constantly rain down the rain of Dharma with great clouds!"

7.25

勸請方便真言曰：

The upāya mantra of entreaty is:

7.26

「唵（一）　薩婆怛他（引）蘖多（引）（二）　睇灑儜布闍迷伽娑慕捺囉（二合）（三）　薩叵（二合）囉儜三麼曳（四）　𤙖（五）」

7.27

願令凡夫所住處，速捨眾苦所集身，
當得至於無垢處，安住清淨法界身。

"May the abodes where ordinary beings dwell / swiftly renounce the body accumulated from many sufferings; / may they attain the stainless realm / and abide in the body of the pure dharmadhātu!"

7.28

奉請法身方便真言曰：

The upāya mantra of entreating the dharmakāya is:

7.29

「唵（一）　薩婆怛他（引）蘖多（二）　捺睇灑夜弭（三）　薩婆薩怛嚩（二合）係多（引）㗚他（去二合）耶（四）　達麼馱到薩𭍑（他以反二合）𫪭㗚婆（上二合）靺覩（五）」

7.30

所修一切眾善業，利益一切眾生故，
我今盡皆正迴向，除生死苦至菩提。

"Whatever good karma of all kinds has been cultivated, / for the sake of benefiting all sentient beings, / I now rightly dedicate it all, / to remove the suffering of birth and death and attain bodhi."

7.31

迴向方便真言曰：

The upāya mantra of dedication is:

7.32

「唵（一）　薩婆怛他（引）蘖多（二）　[嗨-每+(臼/工)]哩也（二合）怛囊布闍迷伽參慕捺囉（二合）（三）　薩叵（二合）囉儜三麼曳（四）　𤙖（五）」

7.33

復造所餘諸福事，讀誦經行宴坐等，
為令身心遍清淨，哀愍救攝於自他。
心性如是離諸垢，身隨所應以安坐，
次當結三昧耶印，所謂淨除三業道。
應知密印相，諸正遍知說，
當合定慧手，並建二空輪，
遍觸諸支分，誦持真實語。

Next, perform other meritorious deeds: / reading, reciting, walking meditation, quiet sitting, and the like, / in order to make body and mind completely pure, / compassionately rescuing and embracing oneself and others. / The nature of the mind being thus freed from all defilements, / and the body seated comfortably as appropriate, / one should next form the samaya mudrā, / which purifies the three paths of karma. / One should know the sign of this secret mudrā, / spoken by all the Samyaksaṃbuddhas: / one should join the samādhi- and prajñā-hands, / erect both space cakras together, / touch all limbs universally, / and chant and uphold the true words.

7.34

入佛三昧耶明曰：

In order to make the body and mind completely pure

and save out of pity self and others.

The nature of the mind being thus free from sullies,

the body sits at peace as is appropriate.

Next, you should bind the samaya seal,

which purifies the path of the three actions.

You should know that the appearance of the secret seal

has been explained by the Perfectly All-knowing Ones:

You should clasp the left and right hands together, raise both thumbs,

And touch all parts [of the body] while reciting the mantra.

The vidyā “Entry into the Buddhas’ Samaya” is: Namaḥ sarvatathāgatebhyo viśvamukhebhyaḥ, oṃ asame trisame samaye svāhā. (Homage to all Tathāgatas in all directions! Oṃ, O pledge of three equals, without equal! svāhā!) [267; cf. 6]

By merely binding this mystic seal one is able to purify the stage of

the Tathāgata;

The [ten] stages and [six] pāramitās will be completed, and one will

accomplish the sphere of the path of the three dharmas.

The other seals are as explained in order in the sutra;

The mantrin should know that his actions will be successful.

Next, bind the insignia of the mystic wisdom of birth in the Dharma

realm;

Because it purifies body, speech, and mind, your body is completely

transformed.

The right and left hands both form adamantine fists,

With the two thumbs inside the palms and both forefingers perfectly

straight.

This is called the secret seal of purification of the Dharma realm.

The mantra “birth in the Dharma realm” is: Namaḥ samantabuddhānāṃ, dharmadhātusvabhāvako ’haṃ. [268 = 7]

Visualize your own person as being like the Dharma realm in its

own nature,

And utter the mantra three times.

You should see yourself dwelling in the Dharma body, unsullied like

empty space,

For the awesome power of the mantra and seal empowers the

practitioner.

In order to make this [state] firm, visualize yourself as having an

adamantine body

And bind the seal of adamantine knowledge: with the left and right

hands back to back,

The left and right small, ring, middle, and forefingers support

each other,

The vidyā of entering the buddha-samaya is:

7.35

「南麼薩婆怛他（引）蘖帝𭍇（一）　微濕嚩（二合）目契𡃇（二）　唵阿三迷（三）　呾𭌆（二合）三迷（四）　三麼曳（平）（五）　莎訶（六）」

7.36

纔結此密印，能淨如來地，
地波羅蜜滿，成三法道界。
所餘諸印等，次第如經說，
真言者當知，所作得成就。
次結法界生，密慧之幖幟，
淨身口意故，遍轉於其身。
般若三昧手，俱作金剛拳，
二空在其掌，風幢皆正直，
如是名法界，清淨之祕印。

As soon as this secret mudrā is formed, / it can purify the Tathāgata-ground; / the bhūmi-pāramitās are fulfilled, / and the realm of the three dharma paths is accomplished. / The remaining mudrās and so forth / are in sequence as taught in the sūtra; / the mantrin should know / that what is undertaken will attain accomplishment. / Next, form the dharmadhātu-origin, / the banner of secret prajñā; / to purify body, speech, and mind, / turn it everywhere over the body. / Both the prajñā- and samādhi-hands / are made into vajra fists; / the two space [fingers] are inside the palms, / and the wind banners are held straight. / This is called the secret mudrā / of the pure dharmadhātu.

7.37

法界生真言曰：

The dharmadhātu-origin mantra is:

7.38

「南麼三曼多勃馱喃（一）　達摩馱睹（二）　薩嚩（二合）婆嚩句痕（三）」

7.39

如法界自性，而觀於自身，
或以真實言，三轉而宣說。
當見住法體，無垢如虛空，
真言印威力，加持行人故。
為令彼堅固，觀自金剛身，
結金剛智印，止觀手相背，
地水火風輪，左右互相持，
二空各旋轉，合於慧掌中，
是名為法輪，最勝吉祥印。
是人當不久，同於救世者，
真言印威力，成就者當見，
常如寶輪轉，而轉大法輪。

According to the intrinsic nature of the dharmadhātu, one contemplates one's own body, / Or proclaims it three times with true words. / One should see that it abides in the reality of dharmas, unstained like space, / Because the power of the mantra and mudrā blesses the practitioner. / In order to make it firm, one contemplates one's own vajra body, / And forms the vajra wisdom mudrā: the samādhi and prajñā hands back-to-back, / The earth, water, fire, and wind cakras holding one another on left and right, / The two spaces each rotating and joined within the palm of the prajñā-hand. / This is named the Dharma-wheel, the most supreme auspicious mudrā. / Before long, this person will be equal to the Saviours of the World; / Through the power of the mantra and mudrā, the accomplished one will see / That, constantly turning like a precious wheel, he turns the great Dharma-wheel.

7.40

金剛薩埵真言曰：

While the two thumbs are each rotated so that they meet in the palm

of the right hand.

This is called the supremely auspicious seal of the Dharma wheel,

And this person will before long be the same as a world-savior.

The adept will see the awesome power of the mantra and seal,

And like the precious wheel-turner (cakravartin) he will always turn

the great Dharma wheel.

The mantra of Vajrasattva is: Namaḥ samantavajrāṇāṃ, vajrātmako

’ham. [269 = 8]

Having recited this mantra, you should dwell in mental equipoise

And clearly visualize this body of yours as being identical to

Vajradhara.

To all who see you, including immeasurable heavenly demons,

You are like Vajrasattva—do not engender any doubting thoughts

about this.

Next, with a mantra and seal, don adamantine armor:

You should visualize the garments that you wear producing fiery

light rays all over your body.

Because you use this to adorn your body, demons, obstructors,

And other evil-minded creatures will all scatter in the four directions

on seeing you.

The appearance of the mystic seal for this: first form the saṃpuṭa

[hand-clasp];

The two forefingers of the left and right hands are curled around on

top of the middle fingers,

And the two thumbs stand side by side in between the palms.

Having recited the mantra, you should visualize the letter of

unsulliedness (Ra).

The mantra of adamantine armor is: Namaḥ samantavajrāṇāṃ, oṃ vajrakavaca hūṃ. (Homage to all Vajras! Oṃ, O adamantine armor! hūṃ!) [270; cf. 9]

The letter Ra is pure white in color and adorned with a dot of

emptiness;

Place it on top of your head, like a bright gem in a topknot.

Even the sullies of sins accumulated in a hundred eons

Are completely eliminated by this, and merit and wisdom are all

consummated.

The mantra is: Namaḥ samantabuddhānāṃ, raṃ. [271 = 84]

The Vajrasattva mantra is:

7.41

「南麼三曼多伐折囉（二合）𧹞（一）　伐折囉（引二合）咀麼（二合）句痕（二）」

7.42

誦此真言已，當住於等引，
諦觀我此身，即是執金剛。
無量天魔等，諸有見之者，
如金剛薩埵，勿生疑惑心。
次以真言印，而擐金剛甲，
當觀所被服，遍體生焰光。
用是嚴身故，諸魔為障者，
及餘惡心類，覩之咸四散。
是中密印相，先作三補吒，
止觀二風輪，糺持火輪上，
二空自相並，而在於掌中，
誦彼真言已，當觀無垢字。

Having recited this mantra, one should abide in equanimity (samāhita) / And attentively contemplate that this body of mine is itself a vajradhara. / Countless heavenly māras and others, whoever among them sees it, / Sees it as Vajrasattva; let there be no doubtful mind. / Next, by means of the mantra and mudrā, one dons the vajra armor, / And should contemplate that what is worn generates blazing radiance all over the body. / Because the body is adorned with this, the māras who cause obstacles / And all other malicious beings disperse in all directions upon seeing it. / The characteristics of this secret mudrā: first form the saṃpuṭa, / The two wind cakras of samādhi and prajñā entwine and hold above the fire cakras, / The two spaces are placed side by side within the palms. / Having recited that mantra, one should contemplate the spotless syllable.

7.43

金剛甲冑真言曰：

The Vajra Armor mantra is:

7.44

「南麼三曼多伐折囉（二合）𧹞（一）　唵（二）　伐折囉（二合）迦嚩遮（三）　𤙖（四）」

7.45

囉字色鮮白，空點以嚴之，
如彼髻明珠，置之於頂上。
設於百劫中，所積眾罪垢，
由是悉除滅，福慧皆圓滿。

The syllable RA is dazzling white in color, adorned with the bindu (anusvāra), / Like the crest jewel upon a topknot, placed upon the crown of the head. / Even the heaps of sinful defilements accumulated over hundreds of kalpas / Are entirely destroyed through this, and merit and wisdom are both perfected.

7.46

彼真言曰：

Its mantra is:

7.47

「南麼三曼多勃馱喃囕」

7.48

真言同法界，無量眾罪除，
不久當成就，住於不退地。
一切觸穢處，當加此字門，
赤色具威光，焰鬘遍圍繞。
次為降伏魔，制諸大障故，
當念大護者，無能堪忍明。

[This] mantra, identical to the Dharma realm, removes immeasurable

sins,

And before long you will succeed in dwelling in the stage of

nonregression.

To all places of defilement you should apply this letter-gateway,

Red in color, endowed with awesome splendor, and completely

surrounded by a wreath of flames.

Next, in order to vanquish demons and curb great obstacles,

You should recall the vidyā “Unendurable Great Protection.”

The vidyā “Unendurable Great Protection” is: Namaḥ sarvatathāgatebhyaḥ sarvabhayavigatebhyo viśvamukhebhyaḥ, sarvathā haṃ khaṃ rakṣa mahābale sarvatathāgatapuṇyanirjāte hūṃ hūṃ trāṭ trāṭ apratihate svāhā. [272 = 5]

Through the mere recollection [of this mantra] vināyakas

And rākṣasas of evil form will all scatter.

Chapter III

The Worship Ritual

Having thus purified himself with right actions,

[the practitioner] dwells in meditation, visualizing his own

mantra-lord; He invokes him with mantras and seals,

and should first display the samaya. Intercorresponding with the mantra, he removes obstructors,

also using Acala’s wisdom-sword seal. Bowing down and offering up argha water,

the practitioner then offers up seats for the mantra [deities]. Next, he should make offerings of flowers, unguent, and so on

and remove any sully, again with Acalanātha. Warding off [obstacles] and purification are all [done] like this,

and his own mantra-lord is used for empowerment, Or else he visualizes himself surrounded by immeasurable and

innumerable multitudes

of buddhas and sons born of the Jina.

The above are the verses of summary. Below the procedures will be explained individually.

Visualize the letter Ra in front, possessing a dot and extensively

adorned; That is to say, [it has] a wreath of flames with pure light and shines

with the radiance of the morning sun. Thinking on the true meaning of the sound [of the letter Ra], you

will be able to remove all obstacles And be liberated from the sullies of the three poisons; all dharmas

are also thus [free from sully].

First you purify your mind-ground and then purify the ground of the

ritual site.

The mantra is identical with the dharmadhātu; immeasurable sins are removed; / Before long one will attain siddhi and abide in the stage of non-retrogression. / Over all defiled and impure places, one should apply this syllable-gate; / It is red in color, possessed of majestic radiance, and surrounded on all sides by garlands of flames. / Next, in order to subdue māras and suppress great obstacles, / One should be mindful of the Great Protector, the Vidyā of Aparājita.

7.49

無堪忍大護明曰：

The Great Protector Aparājita vidyā is:

7.50

「南麼薩婆怛他（引）蘖帝𡃇薩婆佩也微蘖帝𡃇（二）　微濕嚩（二合）目契弊薩婆他（引）（三）　唅欠（四）　囉吃灑（二合）摩訶（引）沬麗（五）　薩婆怛他（引）蘖多奔抳也（二合）[嗨-每+(臼/工)]社帝（六）　𤙖𤙖（七）　呾囉（引二合）吒（輕）呾囉（二合）吒（同上）（八）　阿鉢囉（二合）𫪭訶諦（九）　莎訶（十）」

7.51

由纔憶念故，諸毘那也迦，
惡形羅剎等，彼一切馳散。

By mere remembrance of it, all vināyakas, / Malicious rākṣasas, and the like, all flee and disperse.

7.52

供養儀式品第三

Chapter 3: Ritual of Worship

7.53

如是正業淨其身，住定觀本真言主，
以真言印而召請，先當示現三昧耶。
真言相應除障者，兼以不動慧刀印，
稽首奉獻閼伽水，行者復獻真言座。
次應供養花香等，去垢亦以無動尊，
辟除作淨皆如是，加持以本真言王，
或觀諸佛勝生子，無量無數眾圍繞。

Having thus purified one's body through correct action, abiding in samādhi one contemplates the primary Lord of the mantra; / Invoking him with mantra and mudrā, one should first manifest the samaya. / Corresponding with the mantra, one removes obstacles and also uses the wisdom sword mudrā of Acala; / Bowing the head, one offers argha water, and the practitioner further presents the mantra seat. / Next one should offer flowers, incense, and the like; removing defilement is also done with the Immovable Lord (Acala); / Expelling and purifying are all likewise; blessing is done with the primary king of mantras; / Or one contemplates the supreme-born sons of all Buddhas, surrounded by immeasurable and countless assemblies.

7.54

右攝頌竟，下當次第分別說。

The above summary verses are concluded; below they will be explained in detail in sequence.

7.55

現前觀囉字，具點廣嚴飾，
謂淨光焰鬘，赫如朝日暉。
念聲真實義，能除一切障，
解脫三毒垢，諸法亦復然。
先自淨心地，復淨道場地，
悉除眾過患，其相如虛空，
如金剛所持，此地亦如是。
最初於下位，思惟彼風輪，
訶字所安住，黑光焰流布。

One visualizes before oneself the syllable RA, fully adorned with the bindu, / Namely, with garlands of pure blazing light, brilliant like the radiance of the morning sun. / Contemplating the true meaning of the sound, it can remove all obstacles, / Liberating from the defilements of the three poisons; all dharmas are likewise. / First one purifies one's own mind-ground, and then purifies the ground of the bodhimaṇḍa, / Completely eliminating all faults and adversities, its characteristics being like empty space; / Just as it is sustained by the vajra, this ground is also like that. / First, in the lowest position, one contemplates that wind cakra, / Where the syllable HA resides, and black radiant flames spread out.

7.56

彼真言言：

Completely cleared of defects, its appearance is like empty space,

And this ground is just as if it were supported by vajras.

First, at the lowest level, imagine a wind circle,

On which rests the letter Ha, wherefrom there emanates black fiery

light.

The mantra is: Namaḥ samantabuddhānāṃ, haṃ. [273 = 91]

Next, on top of this place a water circle, its color like snow or milk,

On which rests the letter Va, with the light rays of a sphaṭi[ka]

(crystal), the moon, or lightning.

The mantra is: Namaḥ samantabuddhānāṃ, vaṃ. (Homage to all

Buddhas! vaṃ!) [274]

Then, on top of the water circle, visualize a vajra circle

And mentally place on it the primordial letter (A); [the vajra circle

is] square and completely yellow in color.

The mantra is: Namaḥ samantabuddhānāṃ, a. [275 = 73]

This circle is adamantinelike and called “great indra (mahendra),”

And fiery light, the color of pure gold, flows forth everywhere.

Within it imagine the Guide and Buddha’s sons.

Visualize in water a white lotus of fine color with a vajra for a stem;

Eight-petaled, it has stamens, is adorned with jewels,

Constantly emits immeasurable light rays, and is surrounded by a

hundred thousand lotuses.

On top of it then visualize the lion throne of the Great Awakened One,

Decorated with the king of jewels, inside a great palace.

Jeweled pillars stand all in rows, and there are banners and

parasols everywhere;

Chaplets of pearls are intertwined, and finely jeweled raiments hang

pendent.

It is circumfused with clouds of fragrant flowers and jeweled clouds,

And sundry flowers rain down all around, adorning the ground in

great profusion;

Music plays in harmonious rhythms and with lovely voices.

Inside the palace imagine pure and wondrous flasks and argha

[vessels];

The king of jeweled trees is in full bloom, and [the palace] is

illuminated with maṇi lamps.

Its mantra is:

7.57

「南麼三曼多勃馱喃唅」

7.58

次上安水輪，其色猶雪乳，
嚩字所安住，頗胝月電光。

Next, above it, place the water cakra, its color like snow or milk, / Where the syllable VA resides, with the radiance of crystal, moon, and lightning.

7.59

彼真言曰：

Its mantra is:

7.60

「南麼三曼多勃馱喃鑁」

7.61

復於水輪上，觀作金剛輪，
想置本初字，四方遍黃色。

Further, above the water cakra, contemplate the vajra cakra, / Visualizing the primal syllable placed there, entirely yellow in the four directions.

7.62

彼真言曰：

Its mantra is:

7.63

「南麼三曼多勃馱喃阿」

7.64

是輪如金剛，名大因陀羅，
光焰淨金色，普皆遍流出。
於彼中思惟，導師諸佛子，
水中觀白蓮，妙色金剛莖，
八葉具鬚蘂，眾寶自莊嚴，
常出無量光，百千眾蓮繞。
其上復觀想，大覺師子座，
寶王以校飾，在大宮殿中，
寶柱皆行列，遍有諸幢蓋，
珠鬘等交絡，垂懸妙寶衣，
周布香花雲，及與眾寶雲，
普雨雜花等，繽紛以嚴地，
諧韻所愛聲，而奏諸音樂。
宮中想淨妙，賢瓶與閼伽，
寶樹王開敷，照以摩尼燈。
三昧總持地，自在之婇女，
佛波羅蜜等，菩提妙嚴花，
方便作眾伎，歌詠妙法音。
以我功德力，如來加持力，
及以法界力，普供養而住。

This cakra is like a vajra, named the Great Indra; / Radiant flames of pure golden color stream forth everywhere. / Therein one contemplates the Teacher and all the Buddha-sons; / In the water one contemplates a white lotus with a vajra stalk of wondrous color, / Eight-petaled, complete with stamens and pistils, adorned by nature with numerous jewels, / Constantly emitting immeasurable light, surrounded by hundreds of thousands of lotuses. / Above it, one further contemplates the lion seat of the Great Awakened One, / Adorned with kings of gems, within a great palace / Where jeweled pillars stand in rows, banners and canopies everywhere, / Pearl garlands and the like interwoven, wondrous precious garments hanging down, / Clouds of incense and flowers spreading all around, as well as clouds of various gems, / Universally raining down mixed flowers and the like, profusely adorning the ground, / With harmonious, delightful sounds, playing various types of music. / In the palace, visualize pure and wondrous auspicious flasks and argha, / Kings of precious trees blossoming, illuminated by maṇi lamps. / In the ground of samādhi and dhāraṇī, sovereign maidens, / The Buddha-pāramitās and so forth, are wondrous adornment-flowers of bodhi; / By upāya they perform various arts, singing wondrous sounds of Dharma. / By the power of my merit, the power of the Tathāgata's adhiṣṭhāna, / And by the power of the dharmadhātu, I abide in universal worship.