大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 2

The Vairocanābhisaṃbodhi Sutra 2

Language: English

2.7

Worldlings should worship them just as they would revere a caitya.

Then, when Vajradhara had finished speaking these verses, he gazed

steadily at Vairocana without blinking for even a moment and remained silent.

At this the World-honored One again addressed the vajradhara Lord of

Mysteries, saying, “Next, Lord of Mysteries, the path of samādhi whereby

bodhisattvas who will succeed to the position [of a buddha] after one more

birth dwell in the stage of a buddha is such that they are dissociated from

activity and cognizant of the characteristics of the world, and they dwell in

the stage of action and firmly dwell in the stage of a buddha. Next, Lord of

Mysteries, the path of samādhi for bodhisattvas who have mastered the eighth

stage is such that they do not apprehend any dharmas, they are free from

existence and birth, and they know everything to be an illusory transforma-

tion. Therefore, the world refers to them as ‘masters of vision.’ Next, Lord

of Mysteries, multitudes of śrāvakas, dwelling in the stage with objects [of

cognition], recognize birth and extinction, reject the two extremes [of anni-

hilation and permanence], and with the knowledge of utter observation obtain

the causes of practice that does not conform [with the cycle of transmigra-

tion]: this is called the path of samādhi for śrāvakas. Lord of Mysteries,

pratyekabuddhas, observing cause and result and dwelling in the Dharma

of speechlessness, do not preach and are speechless, and in all dharmas they

realize the samādhi of the utter extinction of speech: this is called the path of samādhi for pratyekabuddhas. Lord of Mysteries, cause and result, as well as action, in the world at large, whether they arise or perish, do so in dependence on another entity, and so the samādhi of emptiness is born: this is called the path of samādhi for world[lings].”

Then the World-honored One spoke these verses:

Lord of Mysteries, you should know that these are the paths of

samādhi:

If one abides in teachings for the World-honored Buddha, the

world-saving bodhisattva,

The pratyekabuddha or the śrāvaka, one will destroy all faults;

In the case of the gods’ mundane path of the teachings of the

mantra method,

The Striving Hero has [taught it] thus in order to benefit beings.

Then the World-honored One addressed the vajradhara Lord of Mysteries, saying:

“Lord of Mysteries, you should listen attentively to the characteristics of mantras.”

Vajrapāṇi said, “Very well, World-honored One. I am eager to listen.”

Thereupon the World-honored One further spoke these verses:

The Fully and Perfectly Awakened One’s mantras are characterized

by syllables, words, and clauses;

As in the school of Indra, all objectives are accomplished.

Sometimes Dharma-phrases are added so that the original intent [of

the mantra] and the practice [for which it is used] will correspond.

If [they have] the word oṃ and the word hūṃ, as well as phaṭaka

Or hrīḥ, these are designations of Buddha-Crowns.

If [they have the words] gṛhṇa (“seize!”), khādaya (“devour!”),

bhañja (“destroy!”),

Hana (“strike!”), māraya (“kill!”), [s]phāṭaya (“rend!”) and the like,

2.11

They are the mantras of servant messengers and wrathful ones.

If they have the word namaḥ (“homage”), svāhā, and so on,

These are the marks of [mantras of] practitioners of quiescence

cultivating samādhi.

If they have the word śānta (“pacified”), the word viśuddha

(“purified”), and so on,

You should know that they are able to fulfill all wishes:

These are the mantras of Perfectly Awakened Ones, sons of the

Buddha, and world-saviors.

In the case of those expounded by śrāvakas, each single phrase

is set out;

Among these, those of pratyekabuddhas differ slightly again,

For their samādhi is different and purifies karma and [re]birth.

“Furthermore, Lord of Mysteries, these characteristics of mantras are not something created by all the buddhas, nor did they cause others to create them, nor would they rejoice [if others had created them]. Why? Because this is the Dharma-thusness of dharmas. Therefore, whether the Tathāgatas appear or whether the Tathāgatas do not appear, dharmas naturally abide thus. That is to say, mantras are naturally mantras. Lord of Mysteries, when an all-knowing one and all-seeing one who has accomplished full and perfect awakening appears in the world, he teaches various paths by this method; in accordance with various desires and the various mentalities of beings and by means of various words, various letters, various regional languages, and the various sounds of the destinies [of transmigratory existence], he teaches through empowerment the mantra path.

“Lord of Mysteries, what is the mantra path of the Tathāgatas? It is, namely, the empowering of these written letters. Lord of Mysteries, with the words of truth, the four noble truths, the four stations of mindfulness, the four supernatural faculties, the ten powers of a Tathāgata, the six pāramitās, the seven precious [limbs] of bodhi, the four Brahmic abodes, and the eighteen unshared qualities of a buddha that the Tathāgatas have accumulated and cultivated during immeasurable hundreds of thousands of koṭis of nayutas of eons—Lord of Mysteries, in short, with the Tathāgatas’ knowledge of an omniscient one, the power of the own-merit and knowledge of all the Tathāgatas, the power of the knowledge of their own vows, and the power of the empowerment of the entire Dharma realm, and in conformity with the varieties of beings, they reveal the mantra teachings.

“And what are the mantra teachings? They are: the gateway of the letter A, because all dharmas are originally unborn (ādyanutpāda: “original

non-arising”); the gateway of the letter Ka, because all dharmas are dissociated from action (kārya); the gateway of the letter Kha, because all dharmas are inapprehensible like empty space (kha); the gateway of the letter Ga, because all going (gati) is inapprehensible in all dharmas; the gateway of the letter Gha, because agglomeration (ghana: “compact [mass]”) is inapprehensible in all dharmas; the gateway of the letter Ca, because all dharmas are dissociated from all transiency (cyuti: “fall”); the gateway of the letter Cha, because shadows (chāyā) are inapprehensible in all dharmas; the

2.12

gateway of the letter Ja, because birth ( jāti) is inapprehensible in all dharmas; the gateway of the letter Jha, because enemies ( jhamala?) are inapprehensible in all dharmas; the gateway of the letter Ṭa, because pride (ṭaṅka) is inapprehensible in all dharmas; the gateway of the letter Ṭ̌ha, because nurturing (viṭhapana: “[illusory] creation”) is inapprehensible in all dharmas; the gateway of the letter Ḍa, because resentment (ḍamara: “riot, tumult”) is inapprehensible in all dharmas; the gateway of the letter Ḍha, because grasping (ḍhaṅka?) is inapprehensible in all dharmas; the gateway of the letter Ta, because thusness (tathatā) is inapprehensible in all dharmas; the gateway of the letter Tha, because a dwelling place (sthāna) is inapprehensible in all dharmas; the gateway of the letter Da, because giving (dāna) is inapprehensible in all dharmas; the gateway of the letter Dha, because the Dharma realm (dharmadhātu) is inapprehensible in all dharmas; the gateway of the letter Pa, because supreme truth (paramārtha) is inapprehensible in all dharmas; the gateway of the letter Pha, because all dharmas are unsolid and like foam ( phena); the gateway of the letter Ba, because bondage (bandha) is inapprehensible in all dharmas; the gateway of the letter Bha, because all existence (bhava) is inapprehensible in all dharmas; the gateway of the letter Ya, because all vehicles ( yāna) are inapprehensible in all dharmas; the gateway of the letter Ra, because all dharmas are dissociated from all defilement (rajas); the gateway of the letter La, because all characteristics (lakṣaṇa) are inapprehensible in all dharmas; the gateway of the letter Va, because the path of speech (vāc) is cut off in all dharmas; the gateway of the letter Śa, because all dharmas are originally quiescent by nature (śānti: “quiescence”); the gateway of the letter Ṣa, because all dharmas are by nature dull (ṣaṭha, for śaṭha: “fool, blockhead”); the gateway of the letter Sa, because all truths (satya) are inapprehensible in all dharmas; and the gateway of the letter Ha,

because cause (hetu) is inapprehensible in all dharmas. Lord of Mysteries, Ṅa,

Ña, Ṇa, Na, and Ma are sovereign over all samādhis and quickly able to effec-

tuate all deeds, and the objectives of what is undertaken are all accomplished.”

Then the World-honored One spoke these verses:

Mantras, the gateway to samādhi, completely fulfill all wishes,

Namely, the inconceivable results of the Tathāgatas.

Endowed with many excellent vows, the definitive meaning

of mantras

Transcends the three ages and is unsullied, like empty space.

Dwelling in an inconceivable [state of] mind, one performs

various deeds,

And he who reaches the stage of cultivation is granted inconceivable

results.

This is the foremost truth, revealed by the buddhas,

And if one knows this Dharma teaching, one will attain the siddhis.

Sound, which is the supreme truth, mantras, and the characteristics

of mantras—

2.13

Thinking clearly upon these, the practitioner will obtain the

indestructible state.

Then the vajradhara Lord of Mysteries said to the Buddha, “World-

honored One, the inconceivable method of the path of the characteristics of

mantras taught by the Buddha is remarkable; it is not shared with any śrā-

vakas or pratyekabuddhas, nor is it for all beings everywhere. If one believes

in this mantra path, meritorious dharmas will all be fulfilled. I but beg you,

World-honored One, to explain next the requisite procedures for the maṇḍala.”

When Vajrapāṇi had finished speaking thus, the World-honored One

again addressed him, uttering these verses:

When a mantra-reciting practitioner worships the holy deities,

He should offer up flowers pleasing to the mind, immaculate white,

yellow, or red in color.

The padma (lotus), blue lotus (utpala), dragonflower (nāgakesara),

puṃnāga,

Kesara, malli[kā] (jasmine), tagara, campa[ka],

“Sorrowless” (aśoka), tilaka, pāṭala (trumpet flower), and śāla (sal): These flowers, fresh and exquisite, are auspicious and liked by all. He gathers them, makes garlands of them, and offers them respectfully. Candana (sandalwood), costus root (kuṣṭha), spṛkkā, saffron

(kuṅkuma), And other fine unguents—he takes them all and offers them up. Agallochum (agaru), pine resin (dīpavṛkṣa), vāla, camphor (karpūra), White sandalwood, the resinous aromatic [sal gum] (sarjarasa),

śrīvāsaka, And other kinds of incense, fragrant and world-praised, He should offer up to the holy deities in accordance with the ritual

instructions. Furthermore, Great Being, he offers foods according to the teachings: He offers up milk gruel, boiled rice mixed with curds, “joy

[dumplings]” (laḍḍuka), maṇḍaka, Delicious “hundred-leaved” pastries, pure and wondrous sugared

pastries, Pūrikā, perforated [pastries], madhuśīr[ṣaka], Phenaka, “sorrowless” (aśoka[varti]), parpaṭa cakes, and so on— Delicacies such as these and various exotic fruits, Khaṇḍa (candied sugar), barley sugar, molasses, honey, fresh butter,

ghee, Various beverages, and milk and curds from pure cows. He also offers up lamps in different kinds of new and clean vessels, Filling them with finely perfumed oils and setting them out

for illumination. Silken pennants and parasols of various colors are interspersed in

the four quarters, And the archways, of different shapes and kinds, are hung with bells

large and small. Alternatively, he makes offerings with the mind, doing all of this: The mantra-reciting practitioner, mindful, must not forget to do so. Next, he prepares the kalaśas (flasks), either six or eighteen,

Fitting them out with precious things and drugs and filling them

with perfumed water.

With twigs draped with cloth and flowers and fruits inserted

in between, [The flasks are] adorned with unguents and so on, protected,

and purified, And their necks are tied with fine cloth; the number of flasks

may be increased. To each of the leading deities he offers silken garments, And he offers them to each of the other great beings too. Having made offerings in this manner, [the ācārya] next inducts

the initiands. He sprinkles them with purified water, gives them unguent and

flowers, And makes them generate the bodhi-mind while calling the

Tathāgatas to mind; They will all attain birth in the pure Buddha’s Family. He binds the seal “born of the Dharma realm” and the Dharma-

wheel seal, And uses [the seals of] Vajrasattva and so on to perform

empowerment. Next he himself should bind the [seal] “samaya of the buddhas” And empower a clean cloth three times in accordance with the ritual

instructions for mantras, Which he uses to cover the heads [of the initiands], engendering

deep thoughts of compassion. Thrice reciting the samaya (pledge), [he visualizes that] they have

on top of their heads the letter Ra, Adorned with the great dot of emptiness (i.e., Raṃ) and encircled

by a wreath of flames: This letter-gateway emits white light which pours forth like a full

moon. [Then] facing the world-saviors, [the initiands] scatter their purified

flowers [toward the maṇḍala], And wherever [his flower] falls, the practitioner reveres [that deity]. By the sentry posts of the great nāgas (i.e., Nanda and Upananda)

in the first entrance of the maṇḍala,

In between the two entrances, [the ācārya] installs the trainees, And stationing them there, he performs the [ritual] deeds in

accordance with the ritual instructions.

2.15

Having thus freed the disciples from faults, He performs the homa of pacification, and when doing homa he

abides by the rules. He first proceeds from the central matrix to beyond the second

[enclosure], And in the middle of a maṇḍala, without any doubting thoughts, He digs an altar of light (i.e., a hearth), like his own forearm

in diameter, With its rim four phalanges [high and wide] and its center marked

with a vajra seal. To the right of the teacher’s position there are the paraphernalia

for homa, While the trainees reside to his left, squatting with heightened

respect. He himself spreads auspicious grass (kuśa) on the ground and sits

at ease. Alternatively [when it is not possible to dig a hearth, he paints one]

with pigments, bright red and most imposingly beautiful— Anything that is painted will be effective: this is the simplified

homa site. Around [the hearth] he spreads auspicious grass with the ends

overlapping one another Toward the right (i.e., clockwise), all wide and thick, and he sprinkles

it all with perfumed water. Contemplating the honored one Agni out of pity for all, He should take a full ladle and make oblations to him with it, And at the same time the well-abiding [ācārya] should utter this

mantra:

Namaḥ samantabuddhānāṃ, agnaye svāhā. (Homage to all

Buddhas! For Agni, svāhā!) [3]

Next, with his left hand [the ācārya] then holds the disciples

By the thumb of their right hand and offers up homa in brief.

Each time he makes an oblation, he recites with sincerity [the

following mantra] until he reaches thrice seven [times] for each

[disciple];

He should dwell in thoughts of compassion, the mantra according

with the rules:

Namaḥ samantabuddhānāṃ, āḥ mahāśāntigata śāntikara praśama-

dharmanirjāta abhāvasvabhāvadharmasamatāprāpta svāhā.

(Homage to all Buddhas! Āḥ! O you who have reached great

tranquility! you who bring about tranquility! you who are born of

the dharma of calmness! you who have obtained sameness with

dharmas that have non-being as their intrinsic nature! svāhā!) [4]

When the practitioner has finished doing homa, he should instruct

[the disciples] in making gifts [to him]:

Gold, silver, rare jewels, elephants, horses, and carriages,

Cattle, sheep, choice garments, or again any other goods.

2.19

The disciples should with utmost sincerity and reverence engender

respect

And, happy from the depths of their hearts, offer these up to [the

ācārya] whom they honor,

For by cultivating pure relinquishment they make him rejoice.

Having performed empowerment for them, he should summon them

and address them, saying:

“Now, this excellent field of merit has been explained by all

the buddhas

Out of their desire to bring extensive benefit to all sentient beings:

If you offer up gifts to the entire sangha, you will obtain great results,

And in worldly terms inexhaustible great wealth will always accrue;

By making offerings to the sangha you make gifts to persons

endowed with virtue.

Therefore the World-honored One has taught that you should

engender joy,

Provide dishes of food according to your ability, and give them to

the sangha actually present.”

Then the World-honored One Vairocana again addressed the vajradhara Lord of Mysteries, uttering these verses:

You, Mahāsattva, should with singlemindedness listen attentively,

As I explain in full the consecration, revealed by buddhas of yore.

The teacher constructs a second altar, facing the central maṇḍala,

And he draws it in the outer precinct two cubits distant [from the

main maṇḍala]:

Its four sides are exactly equal [in length], and he opens an entrance

facing toward the inside.

He installs four vajradharas, placing them outside the four corners:

Namely, Aprapañcavihārin, Gaganāmala,

Vimalanetra, and Vicitrāmbaradhara.

The large lotus flower in the center has eight petals as well as stamens,

And on the petals in the four quarters are four accompanying

bodhisattvas,

There because of the power of the former vows of these great beings.

What are the four called? They are, namely, the bodhisattvas

Dhāraṇīśvara[rāja],

Smṛtisaṃprajanyin, Hitādhyāśayin, and Kāruṇya.

On the other four petals he fashions four servants:

Vicitrāmbara, Āśāparipūraka, Asakta, and Vimukta.

In the center he displays the inconceivable form of the Dharma

realm (i.e., the letter Raṃ).

[Four] flasks made of four precious things, filled with drugs

and jewels,

[The ācārya] empowers with [the mantras of] Samantabhadra,

Maitreya,

[Sarva]nīvaraṇaviṣkambhin, and Sarvāpāyaṃjaha.

At the time of the consecration he should install [the initiand] on the

wondrous lotus [in the center]

And make offerings with unguents, flowers, lamps, and argha;

He shades him from above with banners, pennants, and parasols

and offers up enchanting music

And the extensive and wonderful words of auspicious gāthās.

After having made offerings in this manner and brought joy [to

the initiand], He himself anoints [the initiand’s] head in the presence of the

Tathāgatas. He should again make him offerings of exquisite unguents and flowers, After which he should take a golden stylet and, standing in front

of him, Exhort him and make him rejoice by uttering this gāthā: “Son of the Buddha, the buddhas have removed your film of

ignorance, Just as the world’s king of physicians skillfully uses a golden stylet

[to remove the world’s blindness].” The mantra-reciting practitioner should next take a clear mirror, And in order to show that dharmas have no [differentiating]

characteristics, he utters this wondrous gāthā: “The dharmas are formless, pellucid, and without turbidity, Ungraspable, dissociated from speech, and only arisen from cause

and action. Knowing thus that these dharmas are by their own nature undefiled, Act for the incomparable benefit of the world, you who have been

born from the mind of the Buddha!” Then he should confer [on the initiand] a Dharma wheel, placing it

between his two feet, And give him a Dharma conch in his right hand, again uttering these

verses: “From today you turn the wheel of the world-saviors And blow the unsurpassed Dharma conch, its sound all-pervading. Do not engender heterodox wisdom, and free from doubting

thoughts, You should reveal to the world the excellent path for practicing

mantras. If you always make such a vow and proclaim your indebtedness to

the buddhas, All the vajradharas will all protect you.” Then, arousing thoughts of compassion toward the disciple,

2.21

The practitioner should take him inside [the maṇḍala] and reveal

the samaya verses:

“Son of the Buddha, henceforth, not begrudging of life or limb,

You should never abandon the Dharma, forsake the bodhi-mind,

Be miserly with any dharmas, or do anything that does not benefit

beings.

The Buddha has taught the samaya for you who abide well in the

precepts,

And just as you guard your life, so too should you guard the precepts.”

With utmost sincerity and reverence [the disciple] should bow down

at the feet of the honored [ācārya],

And acting in conformity with the teaching, he must not engender

any doubting thoughts.

Thereupon Vajrapāṇi said to the Buddha, “World-honored One, if any men of good [family] or women of good [family] enter the samaya of this great king of maṇḍalas ‘Born of the Matrix of Great Compassion,’ how great an accumulation of merit will they obtain?”

When Vajrapāṇi had finished speaking thus, the Buddha addressed him, saying, “Lord of Mysteries, the total accumulation of merit [obtained] from the initial generation of the [bodhi-]mind through to becoming a Tathāgata is exactly equivalent to the accumulation of merit by these men of good [family] or women of good [family]. Lord of Mysteries, by means of this gateway to the Dharma you should know thus: that these men of good [family] and women of good [family] are children of the Buddha’s mind, born of the Tathāgata’s mouth. Wherever these men of good [family] and women of good [family] may be, there is a buddha performing buddha deeds. Therefore, Lord of Mysteries, should one wish to worship the Buddha, then one should worship these men of good [family] and women of good [family], and should one wish to see the Buddha, then one should look at them.”

Then the vajradharas headed by Vajrapāṇi and so on and the bodhisattvas headed by Samantabhadra and so on spoke in unison, saying, “Worldhonored One, from now on we shall revere and worship these men of good [family] and women of good [family]. Why? Because, World-honored One, seeing these men of good [family] and women of good [family] is the same as seeing the World-honored Buddha.”

Thereupon the World-honored One Vairocana again gazed upon the

entire assembly and addressed the vajradhara Lord of Mysteries and the

other vajradharas, as well as the great multitude, saying, “Good sirs, there

are mantra phrases [born of] the mark of the Tathāgata’s supramundane and

immeasurably vast speech-circle (i.e., tongue), which are like a variegated

maṇi, fulfill all wishes, accumulate immeasurable merit, abide in unimpeded

conduct, and have a power incomparable through the three ages.”

When he had finished speaking thus, Vajrapāṇi, the Lord of Mysteries,

and the other vajradharas, as well as the great assembly, spoke in unison,

saying, “World-honored One, now is the time! Sugata, now is the time!”

2.23

Thereupon the World-honored One Vairocana dwelled in the samādhi

“Observation from the High Peak of the Pure Dharma Banner,” in which,

fulfilling all wishes, he protruded his vast tongue and completely covered all

buddha fields. Then the Buddha rose from meditation, whereupon he emit-

ted a voice that pervaded the Dharma realm of all Tathāgatas, taking pity on

the realms of beings without exception, and uttered this vidyārājñī “Very Pow-

erful Great Protection”: Namaḥ sarvatathāgatebhyaḥ sarvabhayavigatebhyo

viśvamukhebhyaḥ, sarvathā haṃ [khaṃ] rakṣa mahābale sarvatathāgata-

puṇyanirjāte hūṃ hūṃ trāṭ trāṭ apratihate svāhā. (Homage to all Tathāgatas,

who are free from all fear and are in all directions! In every way, haṃ [khaṃ],

protect! O you of great strength! you who are born of the merit of all Tathā-

gatas! hūṃ hūṃ trāṭ trāṭ! you who are unimpeded! svāhā!) [5]

Then, as soon as all the Tathāgatas and the multitudes of sons of the

Buddha had uttered this vidyā, buddha fields everywhere shook in six dif-

ferent ways, and all the bodhisattvas, having experienced something unprece-

dented, with wide-open eyes spoke these verses in front of the buddhas with

words pleasing to the mind:

It is most remarkable that the buddhas have uttered this [vidyā]

“Very Powerful Protection”;

The protection by all the buddhas [is like that provided by] a citadel

and moat that are completely impregnable.

If one dwells protecting the mind with it, all obstructors,

Vināyakas, and rākṣasas of evil form

Will all disperse through the power of thinking on the mantra.

Then the Bhagavān, having empowered the vast Dharma realm, dwelled at once in the samādhi “Matrix-Treasury of the Dharma Realm” and, rising from this state of meditation, uttered the vidyā “Entry into the Buddhas’ Samaya”: Namaḥ samantabuddhānāṃ, asame trisame samaye svāhā. (Homage to all Buddhas! O pledge of three equals, without equal! svāhā!) [6]

As soon as he had uttered this vidyā “Entry into the [Buddhas’] Samaya” in the midst of all the assemblies of bodhisattvas in all buddha fields, the sons of the Buddha who had heard it together [became so that they] would no longer transgress any dharmas.

Then the Bhagavān also uttered the mantra “birth in the Dharma realm”: Namaḥ samantabuddhānāṃ, dharmadhātusvabhāvako ’ham. (Homage to all Buddhas! I have the intrinsic nature of the Dharma realm.) [7]

2.33

The mantra for empowerment by Vajrasattva: Namaḥ samantavajrāṇāṃ, vajrātmako ’ham. (Homage to all Vajras! I am of the nature of a vajra.) [8]

The mantra of adamantine armor: Namaḥ samantavajrāṇāṃ, vajrakavaca hūṃ. (Homage to all Vajras! O adamantine armor! hūṃ!) [9]

The mantra of the Tathāgata’s eye or vision: Namaḥ samantabuddhānāṃ, tathāgatacakṣu vyavalokaya svāhā. (Homage to all Buddhas! O Tathāgata’s eye! behold! svāhā!) [10]

The unguent mantra: Namaḥ samantabuddhānāṃ, viśuddhagandhodbhava svāhā. (Homage to all Buddhas! O you who have risen from pure unguent! svāhā!) [11]

The flower mantra: Namaḥ samantabuddhānāṃ, mahāmaitryabhyudgate svāhā. (Homage to all Buddhas! O you who have arisen from great benevolence! svāhā!) [12]

The incense mantra: Namaḥ samantabuddhānāṃ, dharmadhātvanugate svāhā. (Homage to all Buddhas! O you who are coextensive with the Dharma realm! svāhā!) [13]

The food mantra: Namaḥ samantabuddhānāṃ, ararakalalabaliṃ dadāmi baliṃ dade mahābali svāhā. (Homage to all Buddhas! I give a food offering of arara and kalala. I give a food offering. Great food offering! svāhā!) [14]

The lamp mantra: Namaḥ samantabuddhānāṃ, tathāgatārcispharaṇāvabhāsanagaganaudārya svāhā. (Homage to all Buddhas! O suffusion of the Tathāgata’s light, with a brilliance as vast as the firmament! svāhā!) [15]

The argha mantra: Namaḥ samantabuddhānāṃ, gaganasamāsama svāhā.

(Homage to all Buddhas! O you who are equal to the sky and unequaled!

svāhā!) [16]

The mantra of the Tathāgata’s crown: Namaḥ samantabuddhānāṃ,

gaganānantaspharaṇa viśuddhadharmanirjāta svāhā. (Homage to all

Buddhas! O you who infinitely pervade the sky! you who are born of the

pure Dharma! svāhā!) [17]

The mantra of the Tathāgata’s armor: Namaḥ samantabuddhānāṃ, vajra-

jvāla visphura hūṃ. (Homage to all Buddhas! O adamantine flame! flash!

hūṃ!) [18]

The mantra of the Tathāgata’s halo: Namaḥ samantabuddhānāṃ, jvālā-

mālini tathāgatārci svāhā. (Homage to all Buddhas! O you who have a wreath

of flames! light of the Tathāgata! svāhā!) [19]

2.56

The mantra of the Tathāgata’s tongue: Namaḥ samantabuddhānāṃ,

mahāmaha tathāgatajihva satyadharmapratiṣṭhita svāhā. (Homage to all

Buddhas! O great among the great! tongue of the Tathāgata! that which is

established in the true Dharma! svāhā!) [20]

Chapter III

The Quelling of Obstacles

Then Vajrapāṇi again questioned the World-honored One Vairocana, uttering these verses:

“When [preparing] the ritual site, how does one eliminate obstructors

So that they are unable to torment the mantra-cultivating practitioner?

How does one recite mantras? What results do they produce?”

When [Vajrapāṇi] had asked these questions, the Honored One

Mahāvairocana exclaimed,

“Excellent, Mahāsattva! You have done well to speak these words.

In keeping with the questions in your mind, I shall now reveal

everything.

Obstructors are born from one’s own mind in accordance with past

avarice.

In order to remove their cause, one thinks on the bodhi-mind,

Which is well removed of false differentiation born from the mind

and thought,

And by recollecting the bodhi-mind, the practitioner will be free

from faults.

One should always think in one’s mind of the mahāsattva Acala

And bind his mystic seal, whereby one will be able to remove all

obstructions.

Lord of Mysteries, listen further how to tie down turbulent wind.

With the letter A transformed into one’s own person, and keeping

the letter-gateway Ha in mind,

One smears gandha (unguent) on the ground to make [seven] great

dots of emptiness.

Positioning oneself in the direction of Vāyu (i.e., northwest), one

covers them with a śarāvam (bowl)

And thinks of this vessel as a great mental Mount Meru,

[Visualizing] on top of it time and again the letter A with a great dot

of emptiness (i.e., Aṃ):

Proclaimed by previous buddhas, this is able to arrest great winds.

Great Being, listen attentively to how the practitioner guards against

rain.

He imagines the letter-gateway Ra, very powerful and the color of

fiery light;

Fearsome, wreathed in blazing flames, wrathful, and holding a

khaḍga (sword),

He prepares the ground, creating [figures of] dark clouds in whatever

direction they have arisen,

2.61

And cuts through them with the wisdom-sword seal: the cloud cover

will promptly disperse.

Alternatively the practitioner, with fearless mind, makes a kīlakam

(stake),

And he completely identifies this adamantine stake with a vajra.

Next, I shall now explain the quelling of all obstacles.

One thinks on the ferocious and very powerful Acala with his mantra

Dwelling in his own maṇḍala, or else the practitioner [himself]

dwells therein.

He visualizes an effigy [of the obstacle] with [Acala’s or his own]

left foot placed on its head:

The obstacle will be eliminated and extinguished, not to arise [again].

Alternatively, having carefully mixed [poison] with rājikā (black

mustard),

The practitioner makes an effigy [of the obstacle] and smears its

body with [the mixture]:

Those [obstacles] who seize one will, on account of this antidote,

Have their sense organs scorched—about this one must not engender

any doubting thoughts.

Even the honored ones Śakra and Brahmā, should they not follow

my teaching,

Will be burned, not to mention other beings.”

Thereupon Vajrapāṇi said to the Buddha, “World-honored One, insofar as I understand the meaning of what the Buddha has said, I too thus know that, dwelling in their own maṇḍala stations, the holy deities bring about what is awe-inspiring. Because they dwell in this manner, the Tathāgata’s injunctions cannot be obfuscated. Why? Because, World-honored One, the samaya of all mantras is to abide in their own lineage. Therefore, bodhisattvas cultivating bodhisattva practices via the gateway of mantras should also dwell in their proper station and perform [ritual] deeds.”

[The Bhagavān said, “Lord of Mysteries, it is so, it is as you have said.]40 Moreover, Lord of Mysteries, if colors have been mentioned [for any deities], you should know that the holy deities’ maṇḍala stations and the deities’ figures are also the same [colors]: this has been taught by previous buddhas.

“Lord of Mysteries, in future ages beings of inferior intelligence and no faith will, on hearing these explanations, be unable to accept them on faith because they have no intelligence, and their doubts will increase. If they merely hear them and remain set in their ways without practicing, they will harm themselves and harm others, and they will make statements such as ‘Non-Buddhists have such methods, but they were not taught by the Buddha.’ These ignorant people will produce such faith-and-understanding.”

Then the World-honored [One] spoke these verses:

The omniscient World-honored One has gained sovereignty over

dharmas,

And in accordance with what he has mastered, he delivers beings

by expedient means.

This was taught by previous buddhas to bring benefit to those who

seek the Dharma.

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The foolish person does not know the characteristic of the dharmas

[as taught] by the buddhas:

I have taught that the characteristic possessed by all dharmas is that

they are all empty.

One should always dwell in mantras and be sure to act with resolve.

Chapter IV

A Treasury of Mantras

in Common Use

Thereupon the vajradharas, with the Lord of Mysteries at their head, and the host of bodhisattvas, with Samantabhadra at their head, bowed down to the Buddha Vairocana and, out of a desire to expound in this great king of maṇḍalas “Born of the Matrix of Great Compassion” the Dharma-phrases of their mantras, [each] in accordance with the pure gateway to the Dharma realm that they had mastered, they appealed each in his own words to the World-honored One [for permission to do so]. Then the World-honored One empowered them with the indestructible nature of dharmas and addressed the vajradharas and bodhisattvas, saying, “Good sirs, you should expound, in accordance with the Dharma realm as you have mastered it, those formulae of truth that cleanse the realms of beings!”

Then the bodhisattva Samantabhadra promptly dwelled in the samādhi “Adornment of the Buddha’s Sphere” and uttered the mantra of unobstructed strength: Namaḥ samantabuddhānāṃ, samatānugata virajadharmanirjāta mahāmaha svāhā. (Homage to all Buddhas! O you who have attained equality! you who are born of the unsoiled Dharma! great among the great! svāhā!) [21]

Then the bodhisattva Maitreya dwelled in the samādhi “Generation of Universal Great Benevolence” and uttered his own heart-mantra: Namaḥ samantabuddhānāṃ, ajitaṃjaya sarvasattvāśayānugata svāhā. (Homage to all Buddhas! O you who vanquish the unvanquished! you who follow the inclinations of all beings! svāhā!) [22]

Then the bodhisattva Ākāśagarbha entered the samādhi “Sphere of Purity” and uttered his own heart-mantra: Namaḥ samantabuddhānāṃ, ākāśasamatānugata vicitrāmbaradhara svāhā. (Homage to all Buddhas! O you who have attained equality with space! you who wear a many-colored raiment! svāhā!) [23]

Then the bodhisattva Sarvanīvaraṇaviṣkambhin entered the samādhi

“Power of Compassion” and uttered [this] mantra: Namaḥ samantabud-

dhānāṃ, āḥ sattvahitābhyudgata traṃ traṃ raṃ raṃ svāhā. (Homage to all

Buddhas! Āḥ! O you who have arisen for the weal of beings! traṃ traṃ raṃ

raṃ! svāhā!)41 [24]

Then the bodhisattva Avalokiteśvara entered the samādhi “Universal

Gaze” and uttered his own heart[-mantra] and the mantras of his attendants:

Namaḥ samantabuddhānāṃ, sarvatathāgatāvalokita karuṇāmaya ra ra [ra]

hūṃ jaḥ svāhā. (Homage to all Buddhas! O gaze of all Tathāgatas! that

which is formed of compassion! ra ra [ra] hūṃ jaḥ! svāhā!) [25]

2.75

The mantra of Mahāsthāmaprāpta: Namaḥ samantabuddhānāṃ, jaṃ

jaṃ saḥ svāhā. (Homage to all Buddhas! Jaṃ jaṃ saḥ! svāhā!) [26]

The mantra of the honored one Tārā: Namaḥ samantabuddhānāṃ,

karuṇodbhave tāre tāriṇi svāhā. (Homage to all Buddhas! O you who have

risen from compassion! Tārā! savioress! svāhā!) [27]

The mantra of Great Bhṛkuṭī: Namaḥ samantabuddhānāṃ, sarvabhaya-

trāsani hūṃ sphoṭaya svāhā. (Homage to all Buddhas! O you who frighten

away all fears! hūṃ! rend! svāhā!) [28]

The mantra of the honored one Pāṇḍaravāsinī: Namaḥ samanta-

buddhānāṃ, tathāgataviṣayasaṃbhave padmamālini svāhā. (Homage to all

Buddhas! O you who are born from the sphere of the Tathāgatas! you who

have a garland of lotuses! svāhā!) [29]

The mantra of Hayagrīva: Namaḥ samantabuddhānāṃ, hūṃ khāda

bhañja sphoṭaya svāhā. (Homage to all Buddhas! Hūṃ! devour! shatter!

rend! svāhā!) [30]

Then the bodhisattva Kṣitigarbha dwelled in the samādhi “Sphere of

Adamantine Indestructible Conduct” and uttered [this] mantra: Namaḥ

samantabuddhānāṃ, ha ha ha sutanu svāhā. (Homage to all Buddhas! Ha

ha ha! O you with a beautiful body! svāhā!) [31]

Then the youth Mañjuśrī dwelled in the samādhi “Supernatural Power

of the Buddha’s Empowerment” and uttered his own heart-mantra: Namaḥ

samantabuddhānāṃ, he he kumāraka vimuktipathasthita smara smara prati-

jñāṃ svāhā. (Homage to all Buddhas! Ho! ho! young boy! you who abide

on the path to liberation! remember, remember your vow! svāhā!) [32]

Then Vajrapāṇi dwelled in the samādhi “Great Adamantine Invincibility”

and uttered his own heart[-mantra] and the mantras of his attendants: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa hūṃ. (Homage to all Vajras! O you who are violent and very wrathful! hūṃ!) [33]

The mantra of Māmakī: Namaḥ samantavajrāṇāṃ, triṭ triṭ jayanti svāhā. (Homage to all Vajras! Triṭ triṭ! O victress! svāhā!) [34]

The mantra of Vajraśṛṅkhalā: Namaḥ samantavajrāṇāṃ, bandha ban-

2.95

dhaya moṭa moṭaya vajrodbhave sarvatrāpratihate svāhā. (Homage to all Vajras! Bind, bind! crush, crush! O you who have risen from the vajra! you who are everywhere unimpeded! svāhā!) [35]

The mantra of Vajracandratilaka (= Krodhacandratilaka): Namaḥ samantavajrāṇāṃ, hrīḥ hūṃ phaṭ svāhā. (Homage to all Vajras! Hrīḥ hūṃ phaṭ! svāhā!) [36]

The mantra of Vajrasūcī: Namaḥ samantavajrāṇāṃ, sarvadharmanirvedhani vajrasūci varade svāhā. (Homage to all Vajras! O you who pierce all dharmas! Adamantine Needle [Vajrasūcī]! you who grant wishes! svāhā!) [37]

The mantra of all vajradharas: Namaḥ samantavajrāṇāṃ, hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ jaṃ jaṃ svāhā. (Homage to all Vajras! Hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ jaṃ jaṃ! svāhā!) [38]

The mantra of all servants: Namaḥ samantavajrāṇāṃ, he he kiṃ cirāyasi gṛhṇa gṛhṇa khāda khāda paripūraya svapratijñāṃ svāhā. (Homage to all Vajras! Ho! ho! why do you procrastinate? Seize, seize! devour, devour! fulfill your vow! svāhā!) [39]

Then the World-honored One Śākyamuni entered the samādhi “Place of Jewels” and uttered his own heart[-mantra] and the mantras of his attendants: Namaḥ samantabuddhānāṃ, sarvakleśaniṣūdana sarvadharmavaśitāprāpta gaganasamāsama svāhā. (Homage to all Buddhas! O you who destroy all defilements! you who have won control over all dharmas! you who are equal to the sky and unequaled! svāhā!) [40]

The mantra of Ūrṇā: Namaḥ samantabuddhānāṃ, varade varaprāpte hūṃ. (Homage to all Buddhas! O you who grant wishes! you who have won a boon! hūṃ!) [41]

2.107

The mantra of all Buddha-Crowns: Namaḥ samantabuddhānāṃ, vaṃ vaṃ vaṃ hūṃ hūṃ phaṭ svāhā. (Homage to all Buddhas! Vaṃ vaṃ vaṃ hūṃ hūṃ phaṭ! svāhā!) [42]

The mantra of Aparājita: Namaḥ samantabuddhānāṃ, dhriṃ dhriṃ riṃ

riṃ jriṃ jriṃ svāhā. (Homage to all Buddhas! Dhriṃ dhriṃ riṃ riṃ jriṃ

jriṃ! svāhā!) [43]

The mantra of Aparājitā: Namaḥ samantabuddhānāṃ, aparājite jayanti

taḍite svāhā. (Homage to all Buddhas! O Invincible One [Aparājitā]! vic-

tress! you who strike! svāhā!) [44]

The mantra of Pṛthivī: Namaḥ samantabuddhānāṃ, pṛthivyai svāhā.

(Homage to all Buddhas! For Earth [Pṛthivī], svāhā!) [45]

The mantra of Viṣṇu: Namaḥ samantabuddhānāṃ, viṣṇave svāhā.

(Homage to all Buddhas! For Viṣṇu, svāhā!) [46]

The mantra of Rudra: Namaḥ samantabuddhānāṃ, rudrāya svāhā.

(Homage to all Buddhas! For Rudra, svāhā!) [47]

The mantra of Vāyu: Namaḥ samantabuddhānāṃ, vāyave svāhā.

(Homage to all Buddhas! For Vāyu, svāhā!) [48]

The mantra of Sarasvatī: Namaḥ samantabuddhānāṃ, sarasvatyai svāhā.

(Homage to all Buddhas! For Sarasvatī, svāhā!) [49]

The mantra of Nairṛti: Namaḥ samantabuddhānāṃ, rākṣasādhipataye

svāhā. (Homage to all Buddhas! For the Lord of Goblins [= Nairṛti],

svāhā!) [50]

The mantra of Yama: Namaḥ samantabuddhānāṃ, vaivasvatāya svāhā.

(Homage to all Buddhas! For Vaivasvata [“Son of Vivasvat” = Yama],

svāhā!) [51]

The mantra of Mṛtyu: Namaḥ samantabuddhānāṃ, mṛtyave svāhā.

(Homage to all Buddhas! For Death [Mṛtyu], svāhā!) [52]

The mantra of Kālarātri: Namaḥ samantabuddhānāṃ, kālarātriye svāhā.

(Homage to all Buddhas! For Dark Night [Kālarātri], svāhā!) [53]

The mantra of the Seven Mothers: Namaḥ samantabuddhānāṃ, mātṛb-

hyaḥ svāhā. (Homage to all Buddhas! For the Mothers, svāhā!) [54]

2.135

The mantra of Śakra Devendra: Namaḥ samantabuddhānāṃ, śakrāya

svāhā. (Homage to all Buddhas! For Śakra, svāhā!) [55]

The mantra of the nāga king Varuṇa: Namaḥ samantabuddhānāṃ, apāṃ-

pataye svāhā. (Homage to all Buddhas! For the Lord of Water [= Varuṇa],

svāhā!) [56]

The mantra of Brahmā: Namaḥ samantabuddhānāṃ, prajāpataye svāhā.

(Homage to all Buddhas! For the Lord of Creatures [= Brahmā], svāhā!) [57]

The mantra of Āditya: Namaḥ samantabuddhānāṃ, ādityāya svāhā. (Homage to all Buddhas! For Sun [Āditya], svāhā!) [58]

The mantra of Candra: Namaḥ samantabuddhānāṃ, candrāya svāhā. (Homage to all Buddhas! For Moon [Candra], svāhā!) [59]

The mantra of the nāgas: Namaḥ samantabuddhānāṃ, meghāśaniye svāhā. (Homage to all Buddhas! For the Cloud-Eater, svāhā!) [60]

The mantra of Nanda and Upananda: Namaḥ samantabuddhānāṃ, nandopanandayoḥ svāhā. (Homage to all Buddhas! For Nanda and Upananda, svāhā!) [61]

Then the World-honored One Vairocana, wishing to explain that his teachings are of infallible siddhi, [uttered] the mantra of the vidyārājñī Gaganalocanā, mother of all buddhas and bodhisattvas: Namaḥ samantabuddhānāṃ, gaganavaralakṣaṇe gaganasame sarvatodgatābhisārasaṃbhave jvala, namo ’moghānāṃ svāhā. (Homage to all Buddhas! O you who have the excellent attributes of the sky! you who are equal to the sky! you who are born from gifts arisen everywhere! burn! homage to the infallible ones! svāhā!) [62]

Next, in order to quell all obstacles, the Bhagavān dwelled in the samādhi “Born of Fire” and uttered this mantra of the great destroyer of obstacles, the holy one Acalanātha: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa sphoṭaya hūṃ traka hāṃ māṃ. (Homage to all Vajras! O you who are violent and very wrathful! rend! hūṃ traka hāṃ māṃ!) [63]

Next, the mantra of Trailokyavijaya: Namaḥ samantavajrāṇāṃ, ha ha ha vismaye sarvatathāgataviṣayasaṃbhava trailokyavijaya hūṃ jaḥ svāhā. (Homage to all Vajras! Ha ha ha! O wondrous one! you who are born from the sphere of all Tathāgatas! Conqueror of the Three Worlds [Trailokyavijaya]! hūṃ jaḥ! svāhā!) [64]

2.155

The mantra of śrāvakas: Namaḥ samantabuddhānāṃ, hetupratya[ya]vigatakarmanirjāta hūṃ. (Homage to all Buddhas! O you who are born of action free from causes and conditions! hūṃ!) [65]

The mantra of pratyekabuddhas: Namaḥ samantabuddhānāṃ, vaḥ. (Homage to all Buddhas! Vaḥ!) [66]

The heart-mantra common to all buddhas and bodhisattvas: Namaḥ samantabuddhānāṃ, sarvabuddhabodhisattvahṛdayanyāveśani, namaḥ sarvavide svāhā. (Homage to all Buddhas! O you who cause to enter into the

heart of all buddhas and bodhisattvas! homage to the omniscient one!

svāhā!) [67]

The heart-mantra common to mundane gods and so on: Namaḥ samanta-

buddhānāṃ, lokālokakarāya sarvadevanāgayakṣagandharvāsuragaruḍa-

kiṃnaramahoragādihṛdayāny ākarṣaya vicitragati svāhā. (Homage to all

Buddhas! For the sake of illuminating the world! draw in the hearts of all

gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas,

and so on! O you who move in manifold ways! svāhā!) [68]

The mantra of all buddhas: Namaḥ samantabuddhānāṃ, sarvathā vimati-

vikiraṇa dharmadhātunirjāta saṃ saṃ ha svāhā. (Homage to all Buddhas!

O you who dispel doubt in every way! you who are born of the Dharma

realm! saṃ saṃ ha! svāhā!) [69]

2.163

The mantra of the gatekeeper Durdharṣa: Namaḥ samantabuddhānāṃ,

durdharṣa mahāroṣaṇa khādaya sarvāṃ tathāgatājñāṃ kuru svāhā. (Homage

to all Buddhas! O Inviolable One [Durdharṣa]! very wrathful one! devour!

perform every command of the Tathāgata! svāhā!) [70]

The mantra of the gatekeeper Abhimukha: Namaḥ samantabuddhānāṃ,

he mahāpracaṇḍābhimukha gṛhṇa khādaya kiṃ cirāyasi samayam anusmara

svāhā. (Homage to all Buddhas! Ho! O you who are very violent! you who

face [Durdharṣa]! seize! devour! why do you procrastinate? remember your

pledge! svāhā!) [71]

The mantra for binding the greater boundary [of the maṇḍala]: Namaḥ

samantabuddhānāṃ, sarvatrānugate bandhaya sīmāṃ mahāsamayanirjāte

smaraṇe apratihate dhaka dhaka cara cara bandha bandha daśadiśaṃ sarva-

tathāgatānujñāte pravaradharmalabdhavijaye bhagavati vikuri vikule le lu

puri [vikuli] svāhā. (Homage to all Buddhas! O you who are all-pervading!

bind the boundary! you who are born of the great pledge! you who remem-

ber! you who are unimpeded! burn, burn! move, move! bind, bind the ten

directions! you who are authorized by all Tathāgatas! victorious one who

has obtained the most excellent Dharma! Blessed One! vikuri vikule le lu

puri [vikuli]! svāhā!) [72]

The mantra of bodhi: Namaḥ samantabuddhānāṃ, a. (Homage to all

Buddhas! A!) [73]

The mantra of practice: Namaḥ samantabuddhānāṃ, ā. (Homage to all

Buddhas! Ā!) [74]

The mantra of the attainment of bodhi: Namaḥ samantabuddhānāṃ, aṃ. (Homage to all Buddhas! Aṃ!) [75]

The mantra of nirvana: Namaḥ samantabuddhānāṃ, aḥ. (Homage to all Buddhas! Aḥ!) [76]

The mantra of Trailokyavijaya: Namaḥ samantavajrāṇāṃ, hā. (Homage to all Vajras! Hā!) [77]

The mantra of Acalanātha: Namaḥ samantavajrāṇāṃ, hāṃ. (Homage to all Vajras! Hāṃ!) [78]

The mantra of [Sarva]nīvaraṇaviṣkambhin: Namaḥ samantabuddhānāṃ, aḥ. [79 = 76]

The mantra of Avalokiteśvara: Namaḥ samantabuddhānāṃ, saḥ. (Homage to all Buddhas! Saḥ!) [80]

The mantra of Vajrapāṇi: Namaḥ samantavajrāṇāṃ, vaḥ. (Homage to all Vajras! Vaḥ!) [81]

2.187

The mantra of Mañjuśrī: Namaḥ samantabuddhānāṃ, maṃ. (Homage to all Buddhas! Maṃ!) [82]

The mantra of Gaganalocanā: Namaḥ samantabuddhānāṃ, gaṃ. (Homage to all Buddhas! Gaṃ!) [83]

The mantra of the Dharma realm: Namaḥ samantabuddhānāṃ, raṃ. (Homage to all Buddhas! Raṃ!) [84]

The mantra of Mahāvīra: Namaḥ samantabuddhānāṃ, khaṃ. (Homage to all Buddhas! Khaṃ!) [85]

The mantra of Jalendra: Namaḥ samantabuddhānāṃ, jaṃ. (Homage to all Buddhas! Jaṃ!) [86]

The mantra of the honored one Tārā: Namaḥ samantabuddhānāṃ, taṃ. (Homage to all Buddhas! Taṃ!) [87]

The mantra of Bhṛkuṭī: Namaḥ samantabuddhānāṃ, bhṛḥ. (Homage to all Buddhas! Bhṛḥ!) [88]

The mantra of Mahāsthāmaprāpta: Namaḥ samantabuddhānāṃ, saṃ. (Homage to all Buddhas! Saṃ!) [89]

The mantra of the honored one Pāṇḍaravāsinī: Namaḥ samantabuddhānāṃ, paṃ. (Homage to all Buddhas! Paṃ!) [90]

The mantra of Hayagrīva: Namaḥ samantabuddhānāṃ, haṃ. (Homage to all Buddhas! Haṃ!) [91]

The mantra of Yaśodharā: Namaḥ samantabuddhānāṃ, yaṃ. (Homage

to all Buddhas! Yaṃ!) [92]

The mantra of Ratnakara: Namaḥ samantabuddhānāṃ, saṃ. [93 = 89]

The mantra of Jālinīprabha: Namaḥ samantabuddhānāṃ, jāṃ. (Homage

to all Buddhas! Jāṃ!) [94]

The mantra of Śākyamuni: Namaḥ samantabuddhānāṃ, bhaḥ. (Homage

to all Buddhas! Bhaḥ!) [95]

The mantra of the Three Buddha-Crowns: Namaḥ samantabuddhānāṃ,

hūṃ ṭruṃ. (Homage to all Buddhas! Hūṃ ṭruṃ!) [96]

The mantra of Sitātapatroṣṇīṣa: Namaḥ samantabuddhānāṃ, laṃ.

(Homage to all Buddhas! Laṃ!) [97]

The mantra of Jayoṣṇīṣa: Namaḥ samantabuddhānāṃ, śaṃ. (Homage

to all Buddhas! Śaṃ!) [98]

The mantra of Vijayoṣṇīṣa: Namaḥ samantabuddhānāṃ, si. (Homage

to all Buddhas! Si!) [99]

The mantra of Tejorāśyuṣṇīṣa: Namaḥ samantabuddhānāṃ, triṃ.

(Homage to all Buddhas! Triṃ!) [100]

The mantra of Vikiraṇoṣṇīṣa: Namaḥ samantabuddhānāṃ, hruṃ.

(Homage to all Buddhas! Hruṃ!) [101]

The mantra of Lokavidyārājñī: Namaḥ samantabuddhānāṃ, taṃ haṃ

2.229

paṃ haṃ yaṃ. (Homage to all Buddhas! Taṃ haṃ paṃ haṃ yaṃ!) [102]

The mantra of Aparājita: Namaḥ samantabuddhānāṃ, hūṃ. (Homage

to all Buddhas! Hūṃ!) [103]

The mantra of Pṛthivī: Namaḥ samantabuddhānāṃ, bi. (Homage to all

Buddhas! Bi!) [104]

The mantra of Keśinī: Namaḥ samantabuddhānāṃ, kili. (Homage to all

Buddhas! Kili!) [105]

The mantra of Upakeśinī: Namaḥ samantabuddhānāṃ, dili. (Homage

to all Buddhas! Dili!) [106]

The mantra of the young Citrā: Namaḥ samantabuddhānāṃ, mili.

(Homage to all Buddhas! Mili!) [107]

The mantra of the young Vasumatī: Namaḥ samantabuddhānāṃ, hili.

(Homage to all Buddhas! Hili!) [108]

The mantra of Kautūhala: Namaḥ samantabuddhānāṃ, hasanaṃ.

(Homage to all Buddhas! Laughter.) [109]

The mantra of Sarvasattvābhayaṃdada: Namaḥ samantabuddhānāṃ, rasanaṃ. (Homage to all Buddhas! Tasting.) [110]

The mantra of Sarvāpāyaṃjaha: Namaḥ samantabuddhānāṃ, dhvaṃsanaṃ. (Homage to all Buddhas! Destruction.) [111]

The mantra of Paritrāṇāśayamati: Namaḥ samantabuddhānāṃ, vihasanaṃ. (Homage to all Buddhas! Smiling.) [112]

The mantra of Mahāmaitryabhyudgata: Namaḥ samantabuddhānāṃ, ṭhaṃ. (Homage to all Buddhas! ȟaṃ!) [113]

The mantra of Mahākaruṇāmṛḍita: Namaḥ samantabuddhānāṃ, yaṃ. [114 = 92]

The mantra of Sarvadāhapraśāmin: Namaḥ samantabuddhānāṃ, ī. (Homage to all Buddhas! Ī!) [115]

The mantra of Acintyamati: Namaḥ samantabuddhānāṃ, u. (Homage to all Buddhas! U!) [116]

The mantra of Ratnākara: Namaḥ samantabuddhānāṃ, daṃ. (Homage to all Buddhas! Daṃ!) [117]

The mantra of Ratnapāṇi: Namaḥ samantabuddhānāṃ, ṣaṃ. (Homage to all Buddhas! Ṣaṃ!) [118]

The mantra of Dharaṇiṃdhara: Namaḥ samantabuddhānāṃ, ṅaṃ. (Homage to all Buddhas! Ṅaṃ!) [119]

Then there is the following mantra: Namaḥ samantabuddhānāṃ, jaṃ. [120 = 86]

The mantra of Ratnamudrāhasta: Namaḥ samantabuddhānāṃ, phaṃ. (Homage to all Buddhas! Phaṃ!) [121]

2.267

The mantra of Dṛḍhādhyāśaya: Namaḥ samantabuddhānāṃ, ṇaṃ. (Homage to all Buddhas! Ṇaṃ!) [122]

The mantra of Gaganāmala: Namaḥ samantabuddhānāṃ, haṃ. [123 = 91]

The mantra of Gaganamati: Namaḥ samantabuddhānāṃ, riṃ. (Homage to all Buddhas! Riṃ!) [124]

The mantra of Viśuddhamati: Namaḥ samantabuddhānāṃ, gataṃ. (Homage to all Buddhas! Going.) [125]

The mantra of Cāritramati: Namaḥ samantabuddhānāṃ, dhiraṃ. (Homage to all Buddhas! Dhiraṃ!) [126]

The mantra of Sthiramati: Namaḥ samantabuddhānāṃ, hūṃ. [127 = 103]

The mantra of servants: Namaḥ samantabuddhānāṃ, dhi śri haṃ braṃ.

(Homage to all Buddhas! Dhi śri haṃ braṃ!) [128]

The mantra expounded by bodhisattvas: Namaḥ samantabuddhānāṃ,

kṣaḥ ḍa ra yaṃ kaṃ. (Homage to all Buddhas! Kṣaḥ ḍa ra yaṃ kaṃ!) [129]

The mantra of the gods of Pure Abode (Śuddhāvāsa): Namaḥ samanta-

buddhānāṃ, manorama dharmasaṃbhava vibhavaka[tha]na saṃ saṃ svāhā.

(Homage to all Buddhas! O delightful one! you who are born from the

Dharma! you who speak with dignity! saṃ saṃ! svāhā!) [130]

The mantra of rākṣasas: Namaḥ samantabuddhānāṃ, kraṃ keri.

(Homage to all Buddhas! Kraṃ keri!) [131]

The mantra of ḍākinīs: Namaḥ samantabuddhānāṃ, hrīḥ haḥ. (Homage

to all Buddhas! Hrīḥ haḥ!) [132]

The mantra of yakṣiṇīs: Namaḥ samantabuddhānāṃ, yakṣavidyādhari.

(Homage to all Buddhas! O you who hold the yakṣas’ spell!) [133]

The mantra of piśācas: Namaḥ samantabuddhānāṃ, pici pici. (Homage

to all Buddhas! Pici pici!) [134]

The mantra of bhūtas: Namaḥ samantabuddhānāṃ, guṃ ī guṃ i

maṃsane. (Homage to all Buddhas! Guṃ ī guṃ i maṃsane!) [135]

The mantra of asuras: Namaḥ samantabuddhānāṃ, raṭaṃ raṭaṃ dhvan-

taṃ vra pra. (Homage to all Buddhas! Howled, howled, roared, vra pra!) [136]

The mantra of mahoragas: Namaḥ samantabuddhānāṃ, garalaṃ gara-

laṃ. (Homage to all Buddhas! Poison, poison.) [137]

First 21 of 23 passages. Read on

Translations (1)

English (machine translation) — English, machine translation

Linked texts (1)

大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724) — Classical Chinese