大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 3.48

3.48

And one’s person is like the Tathāgata, far removed from all faults.

Meditating in this manner, one imagines the letter-gateway Ra,

Serene, with a wreath of bright flames, and the color of a clear moon

or a śaṅkha.

Second, one applies the color red: the practitioner should keep it

in mind

And imagine the letter [A] shining brightly with the great dot of

emptiness of original nothingness,

Radiant with the brilliance of the sunrise, supreme, and indestructible.

Third, the mantrin next applies the color yellow:

His mind concentrated on the letter-gateway Ka, he should follow

the ritual instructions.

His physical appearance just like genuine gold, in a state of

meditation he destroys all poisons;

Rays of light spread everywhere, and he is golden in color, like

the Muni.

Next he should apply the color green, which liberates one from

birth-and-death;

He imagines the letter-gateway Va, the bodhi-seat of the great

tranquil one (mahāmuni),

And the color of his body like a rainbow, he removes all fear.

Lastly he applies the color black, its hue most mysterious:

He imagines the letter-gateway Ha, producing a circle of light

all around,

Just like the fierce flames of the [fire] calamity [at the end] of an

eon; with a jeweled crown and raising a seal in his hand,

He terrifies all evil ones and vanquishes the army of Māra.

Then the World-honored One Vairocana rose from [that] samādhi and

dwelled in the samādhi “Immeasurable Victory,” and while in [this] state of

meditation he revealed the vidyārājñī “Universally Inviolable Strength,”

born in the sphere of all Tathāgatas. The vidyā is: Namaḥ sarvatathāgateb-

hyaḥ sarvamukhebhyaḥ, asame parame acale gagane smaraṇe sarvatrānu-

gate svāhā. (Homage to all Tathāgatas in all directions! O you who are

unequaled! you who are supreme! you who are unmoving! sky! you who

remember! you who are all-pervading! svāhā!) [145]

“Next [the ācārya] prepares the colors. He bows his head to the World-

honored One and Prajñāpāramitā and recites this vidyārājñī eight times.

[Then] he rises from his seat, circumambulates the maṇḍala, enters inside,

and with the power of great kindness and great pity he thinks of his disci-

ples. The ācārya then empowers himself as Karma-Vajrasattva with the let-

ter-gateway Va as well as Varadavajra (i.e., Mañjuśrī), whereupon he should

draw the great maṇḍala ‘Born of the Matrix of Great Compassion.’

“In the center he calmly fashions [an image of] the World-honored One

Mahāvairocana, seated on a white lotus flower, wearing on his head [a crown

of] hair done in a topknot, with paṭa (cloth) for his undergarment and wear-

ing sheer silk on top, his physical appearance golden in color, and surrounded

by a wreath of flames; alternatively [he may be represented] by the seal of

the Tathāgata’s Crown or by a syllable, namely, the letter-gateway A. All the buddhas in the eastern quarter [are represented] by the letter-gateway A with a great dot of emptiness (i.e., Aṃ). For Gaganalocanā, the mother of all Tathāgatas, in the direction aiśānī (i.e., northeast) he should write the letter Ga. For all the bodhisattvas, in the direction of Agni (i.e., southeast) he draws a cintāmaṇi jewel or places the letter Ka. For Avalokiteśvara, in the direction of yakṣas (i.e., north) [he places] the seal of a lotus flower and draws bodhisattvas who will succeed to the position [of a buddha] after one more birth together with their attendants, or else he forms the letter Sa. In the direction of Yama (i.e., south), beyond the three subsections, he places the seal of adamantine wisdom (i.e., a vajra) [or] Vajradhara, the Lord of Mysteries, and his attendants, or else he writes the letter Va. Leaving these three positions, he draws the seal of all the vajradharas or writes their syllable, namely, the letter Hūṃ. Next, in the direction of Nairṛti (i.e., southwest), below Mahāvairocana, he fashions [an image of] Acalanātha, seated on a stone, holding a noose and a wisdom sword in his hands, encircled by a wreath of flames, and threatening obstructors; alternatively, he places his seal or writes his syllable, namely, the letter Hāṃ. In the direction of Vāyu (i.e., northwest) is the honored one Trailokyavijaya, who destroys great obstructors: he has bright flames above and is greatly wrathful like Yama, his figure is black in color, among those who are terrible he is the most terrifying, and in his hand he twirls a vajra; alternatively, [the ācārya] fashions his seal or writes his syllable, namely the letter Hā.

“Next, in the four quarters [the ācārya] draws the four great guardians. [The guardian] in the direction of Śakra (i.e., east) is called the protector Abhaya: he is golden in color, has white robes, his face shows a slightly wrathful appearance, and in his hand he holds a daṇḍa (staff); alternatively, [the ācārya] fashions his seal or places his syllable, namely, the letter Va. [The guardian] in the direction of yakṣas (i.e., north) is called the protector Sarvabhayavināśin: he is white in color, has white robes, holds a khaḍga (sword) in his hand, has bright flames, and is able to destroy all fears; alternatively, [the ācārya] draws his seal or places his syllable, namely, the letter Va. [The guardian] in the direction of nāgas (i.e., west) is called the protector Durdharṣa: he is red like the color of the aśoka flower, wears vermilion robes, has a smiling countenance, and is in the midst of bright flames,

gazing upon the entire assembly; alternatively, [the ācārya] places his seal

or places his syllable, namely, the letter Saḥ. [The guardian] in the direction

of Yama (i.e., south) is called the protector Vajrāparājita: he is black in color,

has dark robes, has an expression of bhṛkuṭi (frown) with a wavy pattern

between his eyebrows, and wears a crown of hair [done in a topknot] on top

[of his head], his body has an awesome splendor which illuminates the realms

of beings, and in his hand he holds a daṇḍa and is able to destroy great

obstructors; alternatively, [the ācārya] fashions his seal or places his sylla-

ble, namely, the letter Kṣaṃ. In addition, all attendants and messengers all

sit on white lotus flowers.

“After having laid out [the deities] in this manner, the mantrin should

next go outside and in the second sector draw the king of Munis of the Śākya

lineage (i.e., Śākyamuni): he wears a kāṣā[ya] robe and has the thirty-two

attributes of a Guiding Teacher in order to preach the supreme teachings and