大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 5
The Vairocanābhisaṃbodhi Sutra 5
- Language
- English
5.1
Fascicle Five
Chapter X
The Wheel of Letters
Thereupon the Bhagavān Vairocana addressed the vajradhara Lord of Mysteries, saying, “Listen attentively, Lord of Mysteries! There is an all-pervading gateway to the Dharma, and if, Lord of Mysteries, a bodhisattva dwells in these letter-gateways, all his undertakings will be completely successful.
Namaḥ samantabuddhānāṃ, a. [235 = 73]
Namaḥ samantabuddhānāṃ, sa. (Homage to all Buddhas! Sa!) [236]
Namaḥ samantavajrāṇāṃ, va. (Homage to all Vajras! Va!) [237]
Ka kha ga gha, ca cha ja jha, ṭa ṭha ḍa ḍha, ta tha da dha, pa pha ba
bha, ya ra la va, śa ṣa sa ha, kṣa. <The above represent the first vowel
(i.e., -a) and are all in the rising tone; pronounce them short.>
Namaḥ samantabuddhānāṃ, ā. [238 = 74]
Namaḥ samantabuddhānāṃ, sā. (Homage to all Buddhas! Sā!) [239]
Namaḥ samantavajrāṇāṃ, vā. (Homage to all Vajras! Vā!) [240]
Kā khā gā ghā, cā chā jā jhā, ṭā ṭhā ḍā ḍhā, tā thā dā dhā, pā phā bā
bhā, yā rā lā vā, śā ṣā sā hā, kṣā. <The above represent the first vowel
and are all in the departing tone; pronounce them long.>
Namaḥ samantabuddhānāṃ, aṃ. [241 = 75]
Namaḥ samantabuddhānāṃ, saṃ. [242 = 89]
Namaḥ samantavajrāṇāṃ, vaṃ. (Homage to all Vajras! Vaṃ!) [243]
Kaṃ khaṃ gaṃ ghaṃ, caṃ chaṃ jaṃ jhaṃ, ṭaṃ ṭhaṃ ḍaṃ ḍhaṃ, taṃ
thaṃ daṃ dhaṃ, paṃ phaṃ baṃ bhaṃ, yaṃ raṃ laṃ vaṃ, śaṃ ṣaṃ
saṃ haṃ, kṣaṃ. <These nasalized syllables all have the first vowel;
pronounce them with their proper sound.>
Namaḥ samantabuddhānāṃ, aḥ. [244 = 76]
5.17
Namaḥ samantabuddhānāṃ, saḥ. [245 = 80]
Namaḥ samantavajrāṇāṃ, vaḥ. [246 = 81]
Kaḥ khaḥ gaḥ ghaḥ, caḥ chaḥ jaḥ jhaḥ, ṭaḥ ṭhaḥ ḍaḥ ḍhaḥ, taḥ thaḥ
daḥ dhaḥ, paḥ phaḥ baḥ bhaḥ, yaḥ raḥ laḥ vaḥ, śaḥ ṣaḥ saḥ haḥ, kṣaḥ.
<These all have the first vowel; pronounce them with the entering
tone.>
I ī u ū ṛ ṝ ḷ ḹ e ai o au.
Ṅa ña ṇa na ma, ṅā ñā ṇā nā mā, ṅaṃ ñaṃ ṇaṃ naṃ maṃ, ṅaḥ ñaḥ
ṇaḥ naḥ maḥ.
“Lord of Mysteries, the path of these letter-gateways is a gateway to the
Dharma involving skill [in these letters], whereby one progressively comes to
abide in the mantra path; it is empowered by the supernatural power of all
Tathāgatas, one will [thereby] fully comprehend the path of the Perfectly All-
knowing One, and it represents the dance of bodhisattva practices. The World-
honored Buddhas of the past, future, and present have taught it, will teach it,
and are now teaching it. Lord of Mysteries, as I now survey buddha fields
everywhere, there is none where I do not see this all-pervading gateway to
the Dharma, nor is there any among the Tathāgatas who does not proclaim
it. Therefore, Lord of Mysteries, if they wish to understand [mantra rites],
bodhisattvas cultivating bodhisattva practices via the gateway of mantras
should diligently train in this all-pervading gateway to the Dharma.
“If one adds initials, medials, and finals to ka, ca, ṭa, ta, and pa and thereby
enters the varieties of mental equipoise, one will spontaneously attain the
bodhi-mind, practice, the accomplishment of full and perfect awakening, and
parinirvāṇa. These letter-gateways explained [above], when combined with
ritual instructions for mantras, may be accompanied by initials, medials, and finals. If a mantrin knows this, he will obtain mastery according to [the inclinations of] his mind. He should employ every single one of these phrases with resolve, and if he understands them with intelligence, he will be granted an unsurpassed and special state. In this way does the wheel of letters revolve from a single wheel. On account of having understood this, the mantrin will always illuminate the world like the World-honored One Vairocana and turn the Dharma wheel.”
Chapter XI
The Secret Maṇḍala
5.24
Thereupon the Bhagavān Vairocana surveyed the entire Dharma realm with the eyes of a Tathāgata and entered the kośa (treasury) of the Dharma realm, the samādhi “Treasury of the Adornments of Equality” with the Tathāgata’s [lionlike] resolute speed, in order to manifest the inexhaustible adornments of the Dharma realm and in order to deliver realms of beings without remainder with this gateway of mantra practices and fulfill his original vow. Then, while in samādhi, the Buddha emitted throughout these inexhaustible realms of beings and from a multitude of vocal gateways sounds according to their kind, [sounds that] in accordance with their own nature [conformed with] their maturation of karma and [re]birth, their receiving of results and retribution, colors and shapes, various languages, and what they thought in their minds, and he expounded the Dharma for them, causing all beings to all obtain joy. Furthermore, from every single pore there emerged additional bodies of the Dharma realm, and after they had appeared, commensurate with empty space, they expounded throughout immeasurable world-systems and with the verbal manifestation of the Dharma realm consisting of a single sound the verses on generation of the Tathāgata.
It produces in forms according to their kind the dharma-marks
of dharmas,
Buddhas, śrāvakas, world-saving pratyekabuddhas,
Multitudes of striving and heroic bodhisattvas, and likewise the
honored among humans;
Beings and the physical world are established in succession,
And dharmas that are born, abide, and so on are forever produced
in this manner.
On account of their being endowed with wisdom and expedient
means, they are free from ignorance and doubt,
And because they have observed this path, the Perfectly All-knowing
Ones teach [thus].
Then the body of the Tathāgata born of the Dharma realm completely
filled the entire Dharma realm with clouds of transformations of his own
physical manifestation. The World-honored One Vairocana, in the mere time
it takes to generate a thought, emitted immeasurable buddhas from his pores,
and after they had been empowered one after another, they again entered the
palace of the Dharma realm.
At this the World-honored One Vairocana again addressed the vajra-
dhara Lord of Mysteries, saying, “Lord of Mysteries, there are instances in
which the positions, seed[-syllables], and insignia of the holy deities of the
maṇḍala are set up [on the person of the practitioner]. You should listen
attentively and consider it carefully as I now explain.”
The vajradhara Lord of Mysteries said, “So be it, World-honored One.
I am eager to listen.”
Then the Bhagavān spoke in verse:
The mantrin first situates circular altars (maṇḍalas) in his own body:
From the feet to the navel constitutes a great vajra circle;
From here to the heart he should imagine a water circle;
Above the water circle is a fire circle, and above the fire circle is a
wind circle.
Then he should keep in mind the ground and draw the various images.
5.28
Then Vajrapāṇi rose to the stage of the body, speech, and mind of the
World-honored One Vairocana; observing that [all] dharmas are equal, he
thought of future beings, and in order to sever all doubts he uttered the great
king of mantras: Namaḥ samantabuddhānāṃ asamāptadharmadhātugatiṃ
gatānāṃ, sarvathā āṃ khāṃ aṃ aḥ saṃ saḥ haṃ haḥ raṃ raḥ vaṃ vaḥ svāhā,
hūṃ raṃ raḥ hra haḥ svāhā, raṃ raḥ svāhā. (Homage to all Buddhas who
have gone to the state of the unending Dharma realm! In every way āṃ khāṃ
aṃ aḥ saṃ saḥ haṃ haḥ raṃ raḥ vaṃ vaḥ svāhā! hūṃ raṃ raḥ hra haḥ
svāhā! raṃ raḥ svāhā!) [247]
When the vajradhara Lord of Mysteries had finished uttering this king
of mantras, all Tathāgatas dwelling in world-systems in the ten directions
each extended their right hand and caressed the vajradhara’s head, and with
exclamations of applause they praised him, saying, “Excellent, excellent, Son of the Buddha! You have ascended to the stage of the body, speech, and mind of the World-honored One Vairocana, and out of a desire to illumine bodhisattvas everywhere dwelling in the mantra path of equality you have uttered this king of mantras. Why? The World-honored One Vairocana, worthy [of worship] and perfectly and fully awakened, when seated on the bodhiseat observed the Dharma realm with [these] twelve syllables and vanquished the four demons. These [syllables] born of the Dharma realm flowed forth from three places [in his body] and destroyed the hosts of the army of the heavenly demon (i.e., Pāpīyas). Then he obtained the equality of the body, speech, and mind of a World-honored One, the measure of his body being identical with that of empty space and likewise the measure of his speech and mind. He attained the arising of boundless knowledge, became sovereign over all dharmas, and expounded the Dharma, namely, this twelve-syllable king of mantras. Son of the Buddha, because you have now realized the equal body, speech, and mind of the World-honored One Vairocana, you will be recognized by all as being identical to a perfectly all-knowing one.”
They then spoke these verses:
You have asked the omniscient Vairocana, the Honored One who is
perfectly awakened,
About the supreme mantra practices, and he will explain the ritual
instructions.
In former times we awakened wondrous bodhi by this means,
Revealed all dharmas, and caused [others] to reach nirvana.
The buddhas presently in realms in the ten directions have all
realized this.
Then Vajrapāni, endowed with virtue, rejoiced greatly in his heart and, empowered by the awesome divinity of the buddhas, he spoke these verses:
This Dharma is never exhausted, has no own-nature, and does not
abide [in one place];
It is liberated from karma and [re]birth, and is the same as the
Perfectly All-knowing One.
5.34
The expedient means of world-saviors operating in accordance with
their vows of compassion,
I have come to understand unborn knowledge, that the characteristics
of dharmas are thus.
Then the vajradhara Lord of Mysteries again spoke some udāna verses, asking the World-honored One Vairocana to resolve for the sake of beings in future ages any doubts concerning this great maṇḍala “Born of the Matrix of Great Compassion.”
“You have severed all doubts, your [all-]faceted knowledge is free
from torments,
And for the sake of beings I beg leave to ask questions of you,
the Guiding Teacher.
Please explain, Great Muni, what is to be done first in the maṇḍala.
How many [kinds of] ācāryas are there, and how many kinds
of disciples?
How does one recognize the characteristics of the site? And how
does one select and prepare it?
How should one purify it? How does one make it firm
And purify the disciples?—I beg the Guiding Teacher to explain.
What are the signs that they have been purified? With what does
one perform protection?
How does one empower the site? Which of the [ritual] deeds
comes first?
How many sūtras (cords) are there? How does one demarcate
the site?
How many kinds of offerings does one make? What are the flowers,
incense, and so on?
To whom should one offer these flowers and likewise incense?
How should one make offerings, and with which flowers and
incense?
Which rites are used for food [offerings] and homa respectively?
And the seats of the holy divinities—I beg you to explain the
instructions for them.
Please elaborate in due order on the color and form of their physical
appearance,
On the mystic seals of the honored ones, and on the seats laid out
for them.
Why are they called “seals”? From where do these seals arise? Again, how many kinds of consecration are there? How many
samayas are there? For how long does the mantrin diligently cultivate mantra practices To complete the bodhisattva path? How does he see the truth? How many kinds of siddhi are there? And times of accomplishment? How does one rise up into the open sky? What is the secrecy (i.e.,
invisibility) of the body? [How] does one achieve a divine body without forsaking this body?
Again, from where do various [supernatural] transformations arise? The bad omens that appear because of the sun, moon, fire, directions, Planets, lunar mansions, stars, and divisions of time, as well as the
sufferings experienced in birth-and-death— How does one prevent them from occurring and, once they have
occurred, completely eliminate them? And [how] is one able to constantly serve the buddhas, honored
among two-legged beings? How many kinds of homa fires are there? And with how many deeds
does one increase their potency? I but beg the Guiding Teacher to explain the different natures of
the buddhas. The results and their number and measure and the special samādhis Of world-systems without remainder and supramundane [realms]— Where does their maturation lie, and why do they not maturate? Again, how much time will elapse before one obtains liberation
from karma and [re]birth?” The World-honored One, perfectly awakened, omniscient, and free
from torments, Addressed Vajrapāṇi, saying, “Excellent, Great Striving Hero! The secret maṇḍala, with the positions of the holy divinities fixed, Born from the root of great compassion, the unsurpassed Mahayana, Is the supreme secret of the buddhas. In accordance with your
questions, Vajradhara of great power, I shall now explain in brief. You should listen attentively, Son of the Buddha, to the initial deeds
[to be performed] in the maṇḍala.
The very powerful vidyārāja, born of twelve component syllables,
Should be recited at the very start while dwelling in one’s own
samādhi,
And comprehending the path of yoga, one performs the various
deeds.
There are two [kinds of] ācāryas, who have [both] mastered seals
and mantras;
Their characteristics are likewise divided into the profound and
the superficial.
[The former] are familiar with the profound and extensive meanings
[of the teachings] and confer them on those to whom they may
be transmitted;
They are the eldest sons of the Perfectly Awakened Ones and are far
removed from worldly pleasures.
The second seeks the present world and is deeply attached to delusory
objects of cognition;
Mundane maṇḍalas are all made for them,
And they have been consecrated and had the teachings transmitted
to them by the buddhas, honored among two-legged beings.
Four kinds of disciples are explained, owing to distinctions between
the ready and the unready:
One is those who are ready to recite, and there are those who are not
ready, those who are both, and those who are neither;
He who possesses all characteristics is described by the Buddha as a
close disciple.
First know the characteristics of the site, that is to say, the mind-
ground;
I have already explained its purification: practice those deeds as before.
If it is free from faults, there is nothing to fear in the mind-ground,
And it will [then] achieve true purity and be free from all faults.
Dwelling firmly in this knowledge, one will see one’s own saṃbodhi;
If one does otherwise, one will not be able to purify the site.
If the practitioner purifies the site while dwelling in false
differentiation,
Lord of Mysteries, he is not purifying it because he is dissociated
from the bodhi-mind.
Therefore, one must abandon differentiation before purifying
any site. I have explained in full about maṇḍalas in the ritual instructions, And the things that come first among them are not understood by
the stupid: They will not be called enlightened in the world, nor will they be
omniscient, And they will be unable to abandon differentiation, the cause of
sufferings. [The ācārya] should purify the bodhi-mind for the disciple And protect him with Acalanātha or by using Trailokyavijaya. If the disciple is not swayed by false attachment, He will accomplish supreme and perfect awakening, unsullied like
empty space. The initial empowering of this site is based on the buddhas’ teachings, And the second on freedom of the mind, which is found only here
and not in other teachings. The four kinds of sūtras [of which the marking cord is made] are,
namely, white, yellow, red, and black; What should be thought of as the fifth is, namely, the color of
empty space. [First,] holding [the cord] level in midair, one demarcates the
maṇḍala [visualized in the air]; Second, one holds a [second] cord and lays it out on the ground of
the ritual site. The seats of all Tathāgatas and those of the wise sons of the buddhas Are wondrous lotus flowers pleasing to the mind, praised as
auspicious by the world at large. As for pratyekabuddhas and śrāvakas, that is to say, those of
[one-]sided knowledge, One should know that the seats laid out for them are the leaves of
lotuses and blue lotuses.
For heavenly divinities of mundane realms, foremost among whom
are Brahmā and his hosts, There is the red-colored padma flower, praised as the king of seats.
As for those below these [gods], mindfully place them as appropriate
in their sections of the site. There are four kinds of worship, namely, making obeisance with
palms clasped together, Also kindness and compassion, flowers and incense as given by the
world at large, And flowers [mentally] generated from one’s hands, and these one
offers up to the world-saviors. Binding the seal ‘birth from [all the Tathāgata’s] limbs,’ one
observes the bodhi-mind, And to each of the Tathāgatas and the sons born of them, With these flawless flowers, fragrant and radiant, And the Dharma realm having become an [enormous] king of trees,
one makes offerings, to the honored among humans. Empowered with mantras and freely controlled by samādhi, Clouds wondrous and vast arise in the Dharma realm, And from them flowers always rain down everywhere in front of
the buddhas. For the other mundane gods one should also scatter these flowers, And when offering them up, conform with their own mantras and
their nature and type. In this manner unguent and so on should also accord with what is
appropriate. Hold [the tips of] the thumb and ring finger together: this is called
the auspicious seal. The flowers and so on to be offered up should be brought to one’s
chest and [then] offered; In the case of mundane heavenly divinities, one should know that
they are [held] level with the navel. Alternatively, with the adamantine fist seal or again with the
lotus-flower garland [seal], [Hold the offering] up in the air and offer it to the guiding teachers,
world-saviors, And through to the mundane gods, each in their proper order. There are two kinds of homa, namely, internal and external:
One obtains liberation from karma and [re]birth, and there is also
the arising of sprouts and seeds [of awakening]. Because it is able to burn away karma, it is called ‘internal homa.’ For external use there are three positions (i.e., practitioner, hearth,
and deity), and these three positions dwell within [each of]
the three. Accomplishing the path of the three actions is the excellent
mundane homa. Whoever does otherwise does not comprehend the deeds of homa; Ignorant, he will not obtain any results, having forsaken mantra
knowledge.
Mantras of the Tathāgata Family and those uttered by Perfectly
Awakened Ones Should be known to be white and yellow, and those of Vajra[pāṇi]
are multicolored; The mantras of Avalokiteśvara are pure white, and they change
according to the [ritual] deed. [The altar] is doubly square everywhere [in the center and on the
perimeter] or, in order, circular, And likewise its shape is described as a triangle or a semilunar disc. First one should know the physical forms [of the deities]: they have,
namely, male or female bodies. Moreover, in all places and in accordance with the form and color
of their type, They are born of inconceivable knowledge, and therefore they are
inconceivable. There are distinctions in conformity with things, but knowledge and
the realization of knowledge are always one. One should know that the extensiveness of one’s mind constitutes
their measure, And so too is it for the seats and seals and also the heavenly divinities. From that same place whence buddhas are born seals are similarly
born, And with these seals born of the Dharma [the ācārya] seals his
disciples.
Therefore, it is taught in brief that the Dharma realm uses these
(i.e., seals) as its insignia.
There are three kinds of consecration—listen wholeheartedly,
Son of the Buddha!
The expedient means with secret seals is dissociated from [other]
actions;
It is called the first excellent method, and one is consecrated by
the Tathāgata.
That which is called the second gives rise to the performance of
many [ritual] deeds.
The third is conferred by the mind and is completelydissociated
from time and place;
In order to please the honored [ācārya], one should perform it as
explained,
And one will be consecrated directly by the Buddha: this is the
most excellent.
The Perfectly Awakened One has explained in brief five kinds
of samaya.
The first is possessing the samaya on seeing a maṇḍala;
Words of truth (i.e., mantras) are not yet transmitted, nor are mystic
seals conferred.
The second samaya is entering and looking at the assembly of
holy divinities.
In the third, complete with altar and seals, one practices wondrous
actions in accordance with the teachings.
Next, [the ācārya grants] permission to transmit the teachings, and
this is described as possessing the [fourth] samaya.
Although one may possess [knowledge of] seals and the positions
[of the deities] in the altar as explained in the teachings,
So long as one has not obtained the consecration of the mind,
secret wisdom does not arise.
Therefore, in the center of the secret ritual site the mantrin,
Possessing the fifth pledge (samaya), should be consecrated in
accordance with the rules.
One should know that anything other than this is not called samaya. If, well abiding [in the precepts] and meditating on the mind,
the mantrin awakens to the mind Without apprehending the three loci, he is described as a bodhisattva. Having attained the practice of meditating without any object, he
benefits beings with expedient means In order to plant the roots of goodness, and therefore he is called
honored among humans. In dharmas originally quiescent and always without own-nature, He rests like [Mount] Sume[ru]: this is called seeing the truth. This emptiness corresponds to the apex of reality, and it is not
false words; What is seen [by him] is like [that which is seen by] the Buddha,
and previous buddhas have [also] seen thus. The siddhi of attaining the bodhi-mind is quite unsurpassed; Apart from this, there is a fivefold distinction among the siddhis: That is to say, entry into the cultivation of practice, advancing up
through the stages, The five mundane supernatural faculties, [the state of] buddhas,
and [the state of] pratyekabuddhas and so on. If one practices unceasingly until the continuum of the mind is pure, Causing that which has not yet matured to maturate, it is then that
siddhi is accomplished. In that single moment of time, pure action and the mind are both
identical, And the mantrin will achieve the arising of siddhi at will: He ascends into the sky through siddhi like one who is unafraid
of illusions; His ensorcellments by means of the net of magical arts are like
Indra’s net; Just like all the people in a gandharva city (i.e., mirage), So too is the secrecy (i.e., invisibility) of his body, being neither
of the body nor of consciousness. Again, just as in a dream while asleep one may visit the palaces
of the gods
Without forsaking this body and without [actually] going there,
So too in yogic dreams, for him who dwells in mantra practices,
His physical appearance born of meritorious actions is like a rainbow.
The wish-fulfilling gem of mantras is born of mind, speech, and body,
And it causes many things to rain down as desired without any
thoughts of differentiation.
5.36
Just as empty space in the ten directions is dissociated from
conditioned formations,
So too is the mantrin undefiled by any differentiated formations.
Realizing that there is only thought, he observes everything in
this manner,
And then the mantrin rejoices together with the buddhas.
The Perfectly Awakened One, honored among two-legged beings,
has described two kinds of homa,
That is to say, internal and external, and increasing the potency [of
offerings] is also like this.
Having examined the special types and natures of the deities, one
should recognize them.
I shall now explain the limited measure of the mantras of mundane
[gods].
In the case of heavenly divinities known by many, such as the
blessed Īśvara,
The spells uttered by them, as well as the seals of the very
powerful ones,
All have results in the present world, and therefore it is taught that
they have a certain measure.
Even though [results] are accomplished, they are not enduring and
are all characterized by birth and extinction.
Mantras of the supramundane are unproduced and originally unborn;
Karma and [re]birth are completely severed, and, victorious, they
are dissociated from the three faults.
I shall [now] explain the measure of the mantras of unicornlike
[pratyekabuddhas,] without a teacher,
And of the multitudes of the Buddha’s śrāvakas and of bodhisattvas:
They transcend the three ages and arise from many conditions,
And their results, visible and invisible, are born of mind, speech,
and body.
The results and their span circulated in the world are for one eon;
The mantras taught by the Perfectly Awakened One go beyond
numbers of eons.
The samādhis of the Great Seer, perfectly awakened, and of the
multitudes of the Buddha’s sons
Are pure and dissociated from thought; those that are associated
with thought are mundane.
In the acquisition of results through action, there is maturation and
a time for maturation;
If one achieves siddhi, one performs actions freely.
Because the mind has no own-nature, it is far removed from cause
and result,
And liberated from karma and [re]birth, one’s birth is commensurate
with empty space.
“Again, Lord of Mysteries, listen attentively! The mystic seals, the appearance [of the deities], the layout of the positions of the holy divinities, the actual manifestation of their awesome efficacy, and the goals of their samādhis—these five are the practices of the empty space of the Dharma realm whereby buddhas of former times accomplished bodhi, and their orig-
5.37
inal vow was to liberate realms of beings without remainder out of a desire to benefit and make happy those bodhisattvas cultivating bodhisattva practices via the gateway of mantras.”
Vajrapāṇi said, “So be it, World-honored One. I am eager to listen.”
Then the Bhagavān spoke in verse:
First, the layout of the maṇḍala of the Perfectly Awakened One,
That born of the matrix of great compassion, the [most] secret
of secrets,
As well as immeasurable mundane and supramundane maṇḍalas—
All the figures for these I shall explain in proper order. Be sure
to listen.
[The maṇḍala] is square all around, with one entrance and a
passageway;
It is adorned right around with vajra seals, and in the center is a
karma-vajra (crossed vajra),
On top of which is a wondrous lotus flower, open and containing
seeds.
On it is the seal of a great lotus, adorned with great dots of emptiness;
Its eight petals are perfectly arranged and lovely, with stamens.
The syllables born of the twelve-limbed [mantra] are [placed] right
around the inside of the flowery pedestal,
On top of which [sits] the Guiding Teacher and Perfectly Awakened
One, honored among two-legged beings,
Himself surrounded by attendants on eight maṇḍalas.
You should know that this is foremost, the maṇḍala “Born of
Compassion.”
From this there emanate the [other] altars (i.e., maṇḍalas), each in
accordance with their own teachings,
Together with [ritual] deeds, shapes, siddhi, and installation of the
Buddha’s sons (i.e., deities).
Next, Lord of Mysteries, the Tathāgata’s maṇḍala
Is [circular] like a clear round moon, manifesting the color of a
śaṅkha within.
The triangle of all buddhas is on a white lotus flower [in
the center],
Marked with dots of emptiness and surrounded by vajra seals.
From the mantra-lord (i.e., the central deity) light rays are emitted
all around,
And without any doubt they issue forth everywhere.
Next, Lord of Mysteries, to the secret maṇḍala
Of Avalokiteśvara listen singlemindedly, O Son of the Buddha.
It has the appearance of a square right around, with an auspicious
śaṅkha in the center,
Which puts forth a padma flower, open and containing seeds.
Above, adamantine wisdom is represented [by a vajra], which bears
the seal of a great lotus,
Arrayed with seed[-syllables], skillfully made to represent his
seed[-syllables].
Tārā, Bhṛkuṭī, and the honored one Pāṇḍaravāsinī, The vidyārājñī Bhogavatī and Mahāsthāmaprāpta, Auspicious ones and servants are all in the maṇḍala. For the seals of these who have obtained mastery, make their
insignia especially fine. Hayagrīva resides in a triangle as prescribed, Surrounded by the maṇḍalas [of his attendants], imposingly fine,
like the first light of day, Which he of skillful wisdom should install beside the vidyārāja
(i.e., Hayagrīva). Next, Lord of Mysteries, I shall now explain the second altar: It has the appearance of a perfect square and is surrounded by
vajra seals; It is all a fine golden color, with a lotus flower laid out in the center. In the center [of the flower] a kalaśa (flask) appears, its lucent color
like that of a clear moon, And it is encircled by large dots of emptiness, with which it is
adorned. On top [of the flask] there is displayed the seal of great wind (i.e.,
a half moon), overcast [in color] like dark clouds; It has the appearance of a waving banner and is marked with a dot
of emptiness. Above, it produces fierce flames, like the fire of the [fire] calamity
[at the end] of an eon, Made triangular in shape, and surrounded by triangles. It is encircled right around with a wreath of rays, the color of early
morning sunlight. Within it is a padma, dark red like the fire [at the end] of an eon, And a vajra seal on top scatters forth fiery radiance; It has the excellent seed-syllable with the sound of the letter Hūṃ. Previous buddhas have explained this rite, the maṇḍala of [you,]
the Striving Hero. The mother of the [Vajra] Family (Māmakī), [Vajra]śṛṅkhalā, the
lord of the Vajra Family, Vajrāṅkuśī, [Vajra]sūcī, and vidyārājas of great virtue
Are all inside this great maṇḍala.
The seals, altars, and form and color of the Buddha’s sons (i.e.,
deities), each in sequence,
Conform with their category [so that] the [ritual] deeds may well
succeed.
Next, there are those sovereign over the vajra (i.e., vajradharas)
whom I have described:
Namely, Gaganāmala, Vajracakra, [Vajra]daṃṣṭra,
Sūrata, Vikhyāta, Mahābhāga, Vajrāgra,
Śiva[vajra], Mahāvajra, Nīlavajra,
[Vajra]padma, Viśālanetra, Suvajra[dhara], Vajra,
Aprapañcavihārin, and Gaganānantavikrama.
Their maṇḍalas are described as white, yellow, red,
And the color black, and the shapes of their seals and so on—
Three-spiked, a single-pronged seal, double-headed with five prongs
at both ends,
Or the wreath of a vajradhara—are distinguished according to their
color category.
For all fashion seed[-syllables], and know that they have great merit.
The maṇḍala of Acala has both a circle of wind and of fire;
He is in the direction of Nairṛti (i.e., southwest), below the Tathāgata
Vairocana,
Surrounded by seed[-syllables], and a sublime great wisdom sword
Or a noose seal he who possesses wisdom lays out.
Trailokyavijaya is different in that he is in a wind circle,
Surrounded by vajra seals, and dwells in three places.
Next, Lord of Mysteries, I shall first explain in the maṇḍala
How to install the altar figure of the mother of buddhas and
bodhisattvas.
Square, the color of genuine gold, and surrounded by vajra seals:
This is the supreme maṇḍala, and I shall now reveal the appearance
of the deities.
In its center is a large lotus flower, blazing radiantly and completely
yellow in color,
In the middle of which is placed the Tathāgata-Crown; going past
the middle subsection,
And on reaching the third subsection, one should fashion Tathāgata-
locanā (= Buddhalocanā): She dwells in the midst of blazing light, and her seed[-syllables] are
arrayed all around. Next is the honored Great Wish-fulfilling Jewel of all
bodhisattvas, Whose maṇḍala is a white circle with a cross, Is completely tranquil and very pure, and fulfills all wishes. Next, you should listen attentively to the altar of Śākyasiṃha
(i.e., Śākyamuni), Which is a great indra (mahendra) [circle]: it is exquisite and the
color of genuine gold, Its four sides are equal to each other, and as before there is a vajra
seal [in the center],
On top of which there appears a padma, with a yellow radiance
all around. A large almsbowl [on top of the lotus] has blazing light and is
surrounded by vajra seals; Place a kāṣā[ya] (monk’s robe), staff, and so on in their proper order. As for the five kinds of Tathāgata-Crowns, listen attentively as
I now explain them: Sitātapatra [is represented] by a parasol seal; Jayoṣṇīṣa, endowed
with wisdom, Is surrounded by swords of great wisdom which all emit light right
around; For Vijayoṣṇīṣa a disc seal; for Vikiraṇoṣṇīṣa a hook seal; A great being’s attribute of a topknot—this is called the seal of
Tejorāśi; For Mahodgata a vajra, for Abhyudgata a lotus flower, And for Anantasvaraghoṣa a śaṅkha—know their image types
by observation. For Ūrṇā a maṇi-gem; next you should listen to Buddhalocanā’s: It is a topknot, completely yellow in color and surrounded by vajras. The seal of Aparājitā is a lotus flower held in her hand; Aparājita’s is a large mouth on a black lotus.
The so-called gods of Pure Abode (Śuddhāvāsa), whose conduct
purifies the objective realm—
Son of the Buddha, you should listen attentively to how to place
their seal-marks:
Namely, a hand [representing] contemplation, a hand [representing]
goodness, a hand [representing] a smile,
A hand [holding] a flower, and a hand [representing] empty space—
draw these in accordance with the rules.
[The insignia of] Pṛthivī is a kalaśa in a white circle surrounded
by vajras.
For the seal for summoning Agni one should use the hand of
a great seer.
Kāśya[pa], Gautama, Mārkaṇḍa, Garga,
Vasi[ṣṭha], and [Aṅ]giras—each [of these seers] in their proper order
Should be drawn with a hand [representing] the Vedas inside a
fire altar (i.e., red triangle).
For Yama a daṇḍa (staff) seal which is always in a wind circle;
For Mṛtyu a bell seal, for Kālarātri a ketu (banner) seal,
For Rudra a śūla (trident), for Great Brahmā’s consort (Brahmāṇī)
a lotus flower,
For Kaumārī a śakti (lance), and for Viṣṇu’s woman (Vaiṣṇavī)
a disc seal;
You should know that Yama’s consort (Yamī) [is represented] by a
mudgara (mallet) seal,
And Kauberī, the consort [of Kubera], uses a kapāla (skull) seal.
These are all in wind maṇḍalas
And are surrounded by crows, eagles, bhāsas (vultures), jackals,
and so on.
If you wish to accomplish siddhi, draw them in accordance with
the rules.
For Nairṛti a large sword, for Viṣṇu a fine disc,
For Kumāra a śakti, and for Nanda and Upananda
Thick clouds with lightning; [Nanda and Upananda] both have the
complexion of a clear pool
And render assistance in the sentry posts on either side of the
entrance in Śākyasiṃha’s altar.
For Śaṃkara a trident, and for his consort fashion the seal of a
paṭṭi[śa] (spear with three points); For Candra a kalaśa, pure white and placed on a lotus flower; Āditya, in a vajra circle, is represented by the figure of a chariot; Know that Jayā and Vijayā, the very powerful ones, Are both [represented] by the seal of a large bow in a [great] indra
circle. In the direction of Vāyu (i.e., northwest) is the seal of a banner
[waving] in the wind, for Sarasvatī the seal of a musical
instrument (vīṇā), And for Varuṇa a noose in a circular altar, Which you, Great Self, should know is encircled by seed-syllables. These insignia are in sequence those of Śākyasiṃha’s attendants In the maṇḍala, which I have now finished describing in brief. Son of the Buddha, next listen attentively to the altar of Varadavajra
(Mañjuśrī): Its four sides are equal to each other right around, and it is protected
by vajra seals. In the center fashion a [triangular] maṇḍala born of fire; In its center further install the seal of an exquisite blue lotus, Surrounded by the mantra of the wise one Mañjughoṣa— Array seed[-syllables] in accordance with the rules, making of them
his seed[-syllables]. Then adorn the four sides with blue lotuses And draw a multitude of striving heroes, each in their proper order. Jālinīprabha [is represented] by a hook seal, Ratnamukuṭa has a
jewel seal, And for the youth Vimalaprabha a blue lotus not yet open. As for the messengers described for Mañjughoṣa, possessing
great wisdom, You should know their mystic seals, each as is appropriate:
For Keśinī a sword seal; for Upa[keśinī] a śūla seal; For Citrā a staff seal; Vasumatī [is represented] by a banner seal; And the messenger Ākarṣaṇī by an aṅkuśi (hook) seal. Do everything in this manner and surround them with blue lotus
flowers;
All the servants [are represented by] khaṅgari (knife) seals.
Next, the seal in the southern quarter is Sarvanīvaraṇaviṣkambhin’s,
The seed of great energy, namely, a cintāmaṇi,
Which resides in a fire circle, flanked by fine-looking multitudes.
You should know the secret insignia of his attendants,
And you should draw them in sequence: I shall now describe them
in full.
Kautūhala [is represented] by a jeweled flask with a single-pronged
vajra placed [on top];
For the holy one Abhayaṃdada fashion the hand [gesture] of
bestowing fearlessness;
Sarvāpāyaṃjaha is characterized by a hand being raised;
The bodhisattva Paritrāṇāśayamati always has the hand [gesture]
of compassion over his heart;
The bodhisattva Mahāmaitryabhyudgata should [be represented]
by a hand holding a flower;
For Karuṇāmṛḍita a hand over his heart with the middle finger
bent down;
For Sarvadāhapraśāmin fashion the hand [gesture] of granting wishes,
With nectarous water flowing forth from the tips of the fingers;
And for Acintyamati a hand holding a wish-fulfilling gem.
All reside on lotus flowers within maṇḍalas.
Next, I shall explain the mystic seal of the honored one Kṣitigarbha
in the northern quarter.
First, fashion a decorated seat in a [great] indra altar,
[On top of which] is a great lotus emitting blazing light variegated
with many colors;
On top of this erect a great banner with a great jewel on its tip:
This is called supreme, the form of his mystic seal.
Then you should diligently fashion the mudrās
Of the immeasurable and innumerable multitudes of his foremost
attendants.
For Ratnākara a three-pronged vajra seal on a jewel;
For Ratnapāṇi a single-pronged vajra seal on a jewel;
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For Dharaṇiṃdhara a double-headed vajra seal on a jewel;
For Ratnamudrāhasta a five-pronged vajra seal on a jewel; And for Dṛḍhādhyāśaya a karma-vajra seal: All these should reside in their maṇḍalas. In the western quarter Ākāśagarbha is in an altar that is round,
white, and pleasing to the mind; On a great white lotus-flower seat place the seal of a great wisdom
sword, Whose hard and keen blade is sharp like hoarfrost. With [Ākāśagarbha’s] own seed[-syllables] as seed[-syllables], the
wise person should arrange them, As well as drawing the forms of the seals of his attendants in
accordance with the ritual instructions. The honored one Gaganāmala should [be represented] by a disc seal, Itself surrounded by figures of discs and all in a wind altar; For Gaganamati a śaṅkha in a wind maṇḍala; For Viśuddhamati a white lotus in a wind maṇḍala; The seal-mark of Cāritramati should [be represented] by a seashell
flask With a blue lotus flower inserted on top in a wind maṇḍala; And for Sthiramati a vajra [on top of] a lotus in a wind maṇḍala. I have finished explaining in brief the mystic seals of the deities in
the Buddha’s secret treasury.
Chapter XII
The Ritual for Entering the
Secret Maṇḍala
Thereupon the World-honored One next proclaimed the ritual for entering the Secret Maṇḍala with an udāna:
He who is fully learned in mantras and has mastered the Secret Altar
Burns away for his disciple all his sins in accordance with the rules.
He completely extinguishes [the disciple’s] life so that it is never
reborn,
And having been reduced to ashes, his life is again restored.
That is to say, with a letter (i.e., Ra) [representing fire] he burns a
letter (i.e., A) [representing the disciple’s body],
And on the basis of a letter (i.e., Va) [representing water] he is born
again.
All his lives and births are [now] pure and completely unsullied,
And the twelve component syllables are formed on that receptacle.
With this samaya he is equal to and not at variance with
All Tathāgatas and world-saving bodhisattvas,
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As well as multitudes of the Buddha’s śrāvakas and mundane [gods].
He who understands this pledge of equality in the Secret Maṇḍala
Enters all ritual teachings and obtains mastery of all altars (i.e.,
maṇḍalas).
My (i.e., Vairocana’s) body is equal to his, and so too in the case of
the mantrin,
For they are not different: this is called samaya.
Chapter XIII
Entry to the Station of the
Secret Maṇḍala
Thereupon the World-honored One Mahāvairocana entered a samādhi of mental attainment (samāpatti), and in order to observe beings in future ages he dwelled in meditation. Immediately the buddha lands became flat like the palm of a hand, studded with the five precious things, hung with a great jeweled canopy, and adorned with archways, which had multicolored pennants, long and broad in appearance, and jeweled bells, white whisks, fine raiments, and bannered ornaments hanging prettily as decoration for them; in the corners in the eight directions maṇi-standards stood erect, and there were various bathing pools brimming with water that possessed eight special qualities and was fragrant, where immeasurable birds such as mandarin ducks, geese, and swans emitted elegant sounds and where seasonal flowers and sundry trees flourished and stood at intervals in rows, luxuriant and imposingly lovely; in the eight directions strings of the five precious things were linked together; the ground was soft, like cotton, and those who touched and trod on it all experienced pleasure; immeasurable musical instruments played naturally in harmony, their sounds exquisite and such that people would want to listen; and there were palaces, halls, and mentally produced seats created in response to the merits of immeasurable bodhisattvas. There appeared a great king of lotus flowers, the insignia of the Dharma realm, born by virtue of the Tathāgata’s vow of faith-and-understanding, and the Tathāgata’s body, having the nature of the Dharma realm, was resting in the middle of it and bringing joy to beings in accordance with their various inclinations.
Then, from all the Tathāgata’s limbs, whose strength cannot be impeded, there immediately emerged signs of adornment with immeasurable shapes and colors born of faith-and-understanding in the ten powers of wisdom, bodies that had been nurtured by the merits of the perfections of giving,
morality, forbearance, energy, meditation, and wisdom over incalculable
hundreds of thousands of koṭis of nayutas of eons. When they had emerged,
in great assemblies throughout all world-systems they uttered these verses
in a loud voice:
The buddhas are most remarkable, and their expedients and
knowledge are inconceivable;
Their wisdom without any ālaya (substratum) incorporates the
exposition of dharmas.
If one understands the dharma-marks of dharmas which are
inapprehensible,
One will apprehend that which is not apprehended and obtain [the
state of] the buddhas and Guiding Teachers.
When they had uttered these sounds, they reentered the inconceivable
Dharma body of the Tathāgata.
5.45
Then the World-honored One again addressed the vajradhara Lord of
Mysteries, saying, “Good sir, listen attentively to [the exposition of] the inter-
nal maṇḍala. Lord of Mysteries, the bodily site (i.e., one’s body) is empow-
ered by the empowerment of mantras and mystic seals which have the own-
nature of the Dharma realm, for their original nature is pure. Through the
protection of Karma-Vajra[sattva] all defilements are cleansed away, [that
is,] the stumplike faults such as [beliefs in] a self, a person, a being, a life-
force, mind-born, youngster, and a creator.
“A square altar, it has four entrances, is accessed from the west, and is
encircled by a boundary path. Inside there appears a great king of lotus flow-
ers, born of the mind and eight-petaled: it has a stalk and is spread with sta-
mens, brightly colored, and beautiful. In its center is a Tathāgata, the body
of the most revered in all worlds, who has transcended the levels of body,
speech, and mind, reached the mind-ground, and attained results that are spe-
cial and pleasing to the mind. To his east is the Tathāgata Ratnaketu, in the
south is the Tathāgata Saṃkusumitarāja, in the north is the Tathāgata Dun-
dubhisvara, in the west is the Tathāgata Amitāyus, in the southeast is the
bodhisattva Samantabhadra, in the northeast is the bodhisattva Avalokiteś-
vara, in the southwest is the bodhisattva Mañjuśrīkumārabhūta, and in the
northwest is the bodhisattva Maitreya. Among all the stamens is the Mother
of buddhas and bodhisattvas, adorned with her attendant six pāramitās and samādhis. Below are arrayed multitudes of vidyādharas and wrathful ones. The bodhisattva Lord of Vajradharas (i.e., Vajrapāṇi) acts as its stalk, and it is situated in an inexhaustible ocean, encircled by all earth-dwelling gods and so on, immeasurable in their number.
“Then the practitioner, in order to accomplish the samaya, should, with incense, flowers, lamps, unguents, and various dishes born of the mind, make to it offerings of them all. An udāna says:
The mantrin should conscientiously draw the maṇḍala;
Regarding his own person as the Great Self, he purifies the sullies
with the letter Ra.
Resting in the yoga posture, he thinks of the Tathāgatas,
And bestows on the heads of the disciples the letter A with a great
dot of emptiness (i.e., Aṃ).
The wise person hands fine flowers [to the disciples] and has them
scatter them over his own person.
He explains to them the places [in the maṇḍala] to be revered by the
practitioners which he sees within [himself].
Since this is the supreme altar, he should confer [on them] the
samaya.”
Chapter XIV
The Eight Secret Seals
Thereupon the World-honored One Vairocana again gazed upon the entire great assembly and addressed the vajradhara Lord of Mysteries, saying, “Son of the Buddha, there are eight secret seals which are most secret. [When used
5.50
in] the stations of the holy divinities [in the maṇḍala], their awesome divinity is the same [as that of the deities]; they are characterized by their own mantra path (i.e., mantras) and have [their own] maṇḍalas, and one should intercorrespond with them as with one’s own deity. If they rely on [this] ritual teaching, bodhisattvas cultivating bodhisattva practices via the gateway of mantras should know that they themselves will dwell in the form of their own deity, firm and unmoving, and after having known [the state of] their own deity, they will abide in the manner of their own deity and obtain siddhi.
“What are the eight seals? With the right and left hands form the hollow hand-clasp and spread the little fingers and forefingers apart as if to radiate blazing light. This is the seal ‘birth of the World-honored One’s great majesty.’ Its maṇḍala is triangular and has rays of light. The mantra is: Namaḥ samantabuddhānāṃ, raṃ raḥ svāhā. (Homage to all Buddhas! Raṃ raḥ! svāhā!) [248]
“Then with this [same] seal, bend the forefingers [down] on top of the thumbs like the shape of the [Sanskrit] letter Va. This is the seal ‘adamantine indestructibility of the World-honored One.’ Its maṇḍala is like the letter Va in appearance (i.e., round) and has adamantine light. The mantra is: Namaḥ samantabuddhānāṃ, vaṃ vaḥ svāhā. (Homage to all Buddhas! Vaṃ vaḥ! svāhā!) [249]
“Then, with the first seal, spread the ring fingers and middle fingers apart. This is called ‘lotus-flower matrix seal.’ Its maṇḍala is like a lunar disc in appearance and is surrounded by padma flowers. The mantra is: Namaḥ samantabuddhānāṃ, saṃ saḥ svāhā. (Homage to all Buddhas! Saṃ saḥ! svāhā!) [250]
“Then, with this [same] seal, bend the two little fingers and insert them
in between the palms. This is the seal ‘adornment with the Tathāgata’s myr-
iad virtues.’ Its maṇḍala is like a half-moon in shape and is surrounded by
great dots of emptiness. The mantra is: Namaḥ samantabuddhānāṃ, haṃ
haḥ svāhā. (Homage to all Buddhas! Haṃ haḥ! svāhā!) [251]
“Then, with the left and right hands form the hand-clasp [hollow] like
an unopened flower, raise the two thumbs, and bend them slightly. This is
the seal ‘birth from all the Tathāgata’s limbs.’ Its maṇḍala is in shape like a
kalaśa, [round like] a full moon, and is surrounded by vajras. The mantra
is: Namaḥ samantabuddhānāṃ, aṃ aḥ svāhā. (Homage to all Buddhas! Aṃ
aḥ! svāhā!) [252]
“Then, with this [same] seal, bend the middle fingers; the appearance
of the remaining [fingers] is as before. This is the seal ‘World-honored One’s
dhāraṇī.’ Its maṇḍala is like a rainbow, and it is completely surrounded [by
the insignia surrounding the foregoing maṇḍalas] and is hung with a vajra-
5.61
banner. The mantra is: Namaḥ samantabuddhānāṃ, buddhadhāraṇi smṛti-
baladhānakari dharaya sarvaṃ bhagavaty ākāravati samaye svāhā. (Homage
to all Buddhas! O Buddha’s memory! you who act as the receptacle of the
power of remembrance! uphold everything! O Blessed Lady of [fine] form!
pledge! svāhā!) [253]
“Then, with the hollow hand-clasp, spread the middle fingers apart,
while the little fingers and thumbs are joined together to support each other.
This is called ‘seal of the Tathāgata’s abiding state of the Dharma.’ Its maṇḍala
is like empty space, surrounded by variegated colors, and it has two dots of
emptiness. The mantra is: Namaḥ samantabuddhānāṃ, ā vedavide svāhā.
(Homage to all Buddhas. Ā! O you who are conversant with [sacred] knowl-
edge! svāhā!) [254]
“As before, make the hollow hand-clasp and, with the right and left
hands placed together, rotate them. This is called ‘seal of the World-honored
One’s swift support.’ Its maṇḍala is again like empty space; use blue dots
to decorate it. The mantra is: Namaḥ samantabuddhānāṃ, mahāyoga-
yogini yogeśvari khāñjalike svāhā. (Homage to all Buddhas! O yoginī of the
great yoga! mistress of yoga! you of the hollow hand-clasp! svāhā!) [255]
“Lord of Mysteries, these are called the secret seals of the Tathāgata, and
they are supreme and secret. You should not confer them indiscriminately on
people, except on those who have been consecrated, are adaptable in nature, diligent and firm, have made special vows, revere their teacher, think of those to whom they are indebted, are pure within and without, and renounce their own bodies and lives in seeking the Dharma.”
Chapter XV
The Prohibitory Precepts
for Reciting Vidyās
Thereupon Vajrapāṇi, for the sake of bodhisattvas cultivating bodhisattva practices via the gateway of mantras, further asked the World-honored One Vairocana in verse about the prohibitory precepts for reciting vidyās.
How does one accomplish the prohibitory precepts? How does one
abide in śīla?
How does one practice in any situation, free from attachments?
For how long does one practice before the prohibitory precepts
come to an end?
Abiding in which ritual teachings does one recognize their potency?
Freedom from time, place, activity, and right and wrong—
How does one quickly accomplish [this]? I beg the Buddha to
explain that length [of time].
About that which was taught by previous buddhas, which brings
about siddhi,
I ask the Omniscient One, perfectly awakened and honored among
two-legged beings,
For the sake of future beings. May you who are honored among
humans bear witness [to my true intent]!
First 12 of 16 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