大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 7
The Vairocanābhisaṃbodhi Sutra 7
- Language
- English
7.1
Fascicle Seven
Chapter I
The Code of Training for
Mantra Practice among the
Procedural Rules for Worship
I bow down to the Buddha Vairocana,
his pure eyes wide open like a blue lotus. On the basis of the Mahāvairocana Sutra King I shall
explain the ritual rules helpful for worship. In order to accomplish the procedural mantra method
so that one may attain swift accomplishment in accordance with it, And in order to render one’s own mind free from sully,
I shall now proclaim them in summary. First, the expedient means of the unsurpassed vow of knowledge
for the accomplishment of benefits for self and others: Although the expedient means for accomplishing it are immeasurable,
the generation of siddhi is dependent on faith-and-understanding. All the Tathāgatas and sons born of the Jina
who have fulfilled the excellent vows of siddhi, The mantric forms of their buddha-bodies,
the various seals and modes of conduct in which they dwell, The special path whereby mantras are practiced,
and the Broad (Vaipulya) Vehicle—have clear faith in all these. In the faith-and-understanding of sentient beings there are higher,
middling, and lower,
and the World-honored One has taught the methods for realizing
and cultivating them;
Taking pity on beings in the six destinies of transmigration,
he expounds them in order to bring benefit in conformity with them.
You should pay reverence with a resolute mind
and arouse thoughts of diligent sincerity and deep faith.
Someone who in the supreme Broad Vehicle
knows the wondrous mantra practices of self-discipline (i.e.,
vinaya),
Follows the unsurpassed separate regulations (i.e., prātimokṣa) for
reciting vidyās
practiced by the sons of the Sugata,
Understands the items of the full [ritual] appurtenances, and has
received certification for transmitting the teachings and so on—
If you see a teacher like this, reverently make obeisance to him,
and in order to benefit others abide in singlemindedness.
Look up to him as if he were a guide for the world
or as a good friend or kinsman;
Engender a special mind of diligence,
worship him, serve him, and follow his actions.
Obedient to the teacher’s wishes, make him rejoice,
and when facing him, embraced by his compassion,
Ask him with head bowed for the excellent practices of the Sugata:
“I beg you, O Venerable One, to instruct me as you see fit.”
The teacher will freely construct
a wondrous circular altar (i.e., maṇḍala) of the “Matrix of Great
Compassion” and so on,
He will induct [the disciples] into the maṇḍala in accordance with
the rules,
and he will bestow the samaya according to their capacity.
The ritual site, book of teachings, mantras, and seals
are orally transmitted by the venerable teacher in person;
[The disciple] acquires the excellent samaya and protection,
and he should practice as taught.
Moreover, what is taught in this scripture encompasses the right
practice of the equality (samaya) of mantras;
Out of pity for disciples of inferior intelligence,
the gradual rites are differentiated.
Gods among the victory-creating gods, sons born from the mind of the Perfectly Awakened One, And mundane gods below with their seals of body and speech enter this supreme vehicle of mantras. Those who act as models, providing guidance in mystic practices, should all be revered and not slighted; Because they are able to bring benefit to all worlds, you must not engender thoughts of forsaking them. You should always focus uninterruptedly on their vast virtues, And in accordance with what suits your capacity you should serve and worship them all. The multitudes of the Buddha’s śrāvakas, pratyekabuddhas, the exposition of their teachings about the path of extinguishing suffering, Teachers who bestow the code of training, and fellow celibates— toward none of these should you entertain thoughts of contempt. Carefully observing what should be done at the appropriate time, attend on them with respect. Do not engage in dharmas of foolish and childlike mental conduct, nor do you bear grudges against deities. As is taught in the scriptures of the world’s Guide, nothing does more than anger to harm great benefit; The causes and conditions of a single moment of thought will completely burn away
the good cultivated during koṭis of vast eons. Therefore, you should always earnestly reject this root of profitlessness. The wish-fulfilling jewel of the pure bodhi-mind fulfills mundane and supramundane excellent wishes; The removal of doubts ultimately ends in the acquisition of samādhi, and self-benefit and benefiting others are born of this. Therefore, you should guard it twice as dearly as your own life, observing how you possess a treasury of vast merit. Should your body, speech, or mind disturb [other] beings, even to the slightest degree, you should eschew all [such behavior],
Unless many can be helped by other expedient means,
in which case you dwell inwardly in thoughts of compassion
while [outwardly] manifesting anger.
Toward the likes of sentient beings who turn their backs on debts of
gratitude
always espouse forbearance, disregarding their faults.
Furthermore, be always possessed of the immeasurable thoughts
of great kindness and pity, as well as joy and equanimity.
Gifts of the Dharma and of food made to the best of your ability
convert living beings through the beneficent practice of compassion,
Or else, with your mind attuned to the great boon,
remain indifferent, waiting for the [right] time.
Should you not have the strength to bring extensive benefit [to others],
simply observe the bodhi-mind, abiding by the rules;
The Buddha has taught that it is endowed with the myriad practices
and satisfies the white and pure dharmas.
By means of giving and the other [four] gateways to deliverance
embrace sentient beings into the Great Vehicle,
Making them dwell therein, uphold it, recite [its scriptures], and so on,
as well as thinking on it and practicing it correctly.
The wise person restrains the six sense organs
and, his mind calmed, he should always cultivate mental equipoise.
Destructive to [all] deeds is liquor,
the root of all unwholesome dharmas;
It is like poison, fire, sword, frost, hail, and so on,
and therefore you should keep your distance and not go near it.
Furthermore, since the Buddha has taught that it increases self-conceit,
you should not sit or lie on fine raised beds.
In short, he who possesses wisdom
renounces all things that harm himself or harm others.
Basing myself on the right samaya path,
I have now in due order proclaimed it in brief,
Elucidating the sutras taught by the Buddha
in order to broaden understanding and produce resolve.
Dwelling properly on this basis in the precepts of equality (samaya),
you should moreover dissociate yourself from the causes of
transgression, That is to say, habituation to evil thoughts, laziness, delusion, fear,
[idle] talk, and so on. He whose mind has awoken to the wondrous gateway of mantras,
thus dwelling properly in the samaya, Should cause obstacles to be gradually extinguished
so that his merits may increase. Desirous of entering siddhi in this lifetime,
he thinks about it as is appropriate And receives in person the vidyā methods from a venerable [teacher],
observing what is appropriate for performing [rites of]
accomplishment. He should himself dwell in the mantra practices
in accordance with the procedural rules for vidyās that have been
explained. First, he makes obeisance to a venerable [teacher qualified to]
initiate him and transmit the teachings,
requesting the [ritual] deeds to be practiced with mantras. Having received permission from the teacher, the wise person
should base himself in a place of suitable topography: A fine mountain, a secondary peak, a ravine,
various grottoes, between two mountains, Wherever tranquility can be had at all times,
a pond completely adorned with lotuses and blue lotuses, Large rivers, flowing streams, sandbars, and riverbanks,
far removed from the tumult and clamor of people; Where there are trees pleasing to the mind with luxuriant foliage
and an abundance of lactaceous trees and auspicious grasses, Where there are no mosquitoes or gadflies, no suffering from cold
or heat,
and no molestation by wicked beasts or poisonous insects, Or where the Tathāgata and his saintly disciples
once in former times roamed and dwelled,
And temples, stupas, araṇyas, and chambers of seers of yore—
he should base himself in a place in which his heart and mind
rejoice.
He renounces the [life of a] householder, cutting off social obligations,
and strives to avoid the hindrances and entanglements caused by
the five desires;
Intently and profoundly rejoicing in the taste of the Dharma,
he nurtures his mind to seek siddhi.
Furthermore, he is always endowed with the wisdom of perseverance
7.4
and is able to allay the fatigue and pain of hunger and thirst.
He has a good companion leading a pure life or, if he has no
companion,
is always together with sutra scrolls of the wondrous Dharma.
Someone who follows the practices of buddhas and bodhisattvas,
has firm faith-and-understanding in the right Mantra [Vehicle],
Possesses the strength of pure wisdom, is very persevering and
energetic, does not seek the mundane,
Always desires to be resolute, is not timid,
achieves success for self and others in this lifetime,
Does not follow other gods, and is a fearless support—
anyone endowed with these [qualities] is called a good associate.
The Increasing and Guarding
of Pure Conduct
When you have finished preparing the site of accomplishment,
each day dwell first in the wisdom of mindfulness. Lie down to rest according to the rules, and when you get up for the first time,
dispel inexhaustible obstructors. During this night sins born of heedlessness
are carefully purified, and you repent of them all. Your sense organs calmed, endowed with compassion, and with
beneficent thoughts
vow to deliver inexhaustible realms of beings. Bathe according to the rules or, if you do not bathe,
you should make pure your body, speech, and mind. Next, in a chamber for retreat or in an empty and quiet spot scatter
fine flowers as adornment And arrange the images and excellent texts,
or else call to mind the buddhas in the ten directions And visualize them quite clearly in your mind’s eye.
Based on the direction in which your deity resides, You should with utmost sincerity reverently dwell in singlemindedness
and, prostrating yourself on the ground, make obeisance: “I take refuge in the Perfectly Awakened Ones in the ten directions,
all endowed throughout the three ages with the three bodies; I take refuge in the entire Dharma of the Great Vehicle;
I take refuge in the nonregressing multitude [possessing] the
bodhi[-mind]; I take refuge in spells (vidyās) and in true speech (mantras);
I take refuge in all mystic seals;
And with the pure actions of body, speech, and mind
I make obeisance most earnestly with immeasurable reverence.”
The mantra of the expedient means for making obeisance is: Oṃ namaḥ
sarvatathāgatakāyavākcittapādavandanāṃ karomi. (Oṃ, homage! I make
obeisance to the feet of the body, speech, and mind of all Tathāgatas.) [258]
With this mantra for making obeisance,
one is able to make obeisance to all the buddhas of the
ten directions.
[Then] placing your right knee on the ground and clasping your
hands together,
contemplate, confess, and repent your previous sinful actions:
“On account of the accumulations of ignorance
I have committed many sins in the actions of body, speech,
and mind;
Because greed, anger, and stupidity obscured my mind,
before buddhas, the Right Dharma, the Sangha of the Wise and
Holy,
My parents, my two teachers, good friends,
and immeasurable beings
I have in the course of transmigration through beginningless
birth-and-death
committed most grievous and inexhaustible sins,
7.9
And in the presence of the buddhas of the present age in the ten
directions
I [now] repent of them all, never to commit them again.”
The mantra of the expedient means for expiating sins is: Oṃ sarva-
pāpasphoṭadahanavajrāya svāhā. (Oṃ, for you who like a vajra burst asun-
der and burn all sins, svāhā!) [259]
“Homage to the buddhas of the ten directions and three ages with
their three kinds of eternal bodies, to the treasury of the Right
Dharma,
And to the multitude [possessing] the excellent great mind of bodhi—
I now duly take refuge in them all.”
The mantra of the expedient means for taking refuge is: Oṃ sarvabuddhabodhisattvān śaraṇaṃ gacchāmi vajradharma hrīḥ. (Oṃ, I take refuge in all buddhas and bodhisattvas. Adamantine Dharma, hrīḥ!) [260]
“This body, free from sullies, which I have purified,
together with bodies, speech, and minds of the three ages,
More numerous than an ocean of dust motes of [countless buddha]
fields,
I offer up to all Tathāgatas.”
The mantra of the expedient means for offering one’s body is: Oṃ sarvatathāgatapūjāpravartanāyātmānaṃ niryātayāmi sarvatathāgatāś cādhitiṣṭhantā[ṃ] sarvatathāgatajñānaṃ me āviśatu. (Oṃ, I offer myself for the incitement of worship of all Tathāgatas. May all Tathāgatas empower [me], and may the knowledge of all Tathāgatas enter upon me!) [261]
“The excellent jewel of the pure bodhi-mind
I now generate to save living beings
Entangled in the aggregations of the sufferings of birth and so on,
and their bodies hurt by ignorance;
Their savior, refuge, and liberator,
may I always bring benefit to sentient beings.”
The mantra of the expedient means for generating the bodhi-mind is: Oṃ bodhicittam utpādayāmi. (Oṃ, I generate the mind of awakening.) [262]
There are some additional phrases, which say: “The bodhi-mind is dissociated from all things; that is to say, the [five] aggregates, [eighteen] elements, [twelve] sense fields, grasper, and grasped having been abandoned, dharmas are without self and one’s own mind is equal [with them] and originally unborn, its own-nature like great emptiness. Just as the World-honored Buddhas and bodhisattvas generated the bodhi-mind up to the site of bodhi, so too do I thus generate the bodhi-mind.” <These additional phrases are like a mantra, and one should recite the Sanskrit text.>144
“In the power of the various skilled expedient means
of the oceanlike multitudes of Perfectly All-knowing Ones
Throughout immeasurable world-systems in the ten directions,
and in all the meritorious actions cultivated
7.22
By the Buddha’s sons for living beings
I now completely rejoice.”
The mantra of the expedient means of sympathetic joy is: Oṃ sarva-
tathāgatapuṇyajñānānumodanāpūjāmeghasamudraspharaṇasamaye hūṃ.
(Oṃ, O pledge of the diffusion of oceanlike clouds of worship consisting of
sympathetic joy in the merit and knowledge of all Tathāgatas, hūṃ!) [263]
“I now call upon the Tathāgatas
and world-saviors [possessing] the great mind of bodhi:
I but pray that everywhere throughout realms in the ten directions
you will constantly cause Dharma showers to rain down from
great clouds!”
The mantra of the expedient means of solicitation is: Oṃ sarva-
tathāgatādhyeṣaṇapūjāmeghasamudraspharaṇasamaye hūṃ. (Oṃ, O pledge
of the diffusion of oceanlike clouds of worship consisting of requesting all
Tathāgatas [for instruction], hūṃ!) [264]
“I pray that you will cause ordinary people, wherever they may dwell,
to quickly cast off their bodies, aggregations of much suffering,
And that they will be able to reach the place without sully,
there to dwell peacefully in the pure body of the Dharma realm.”
The mantra of the expedient means for invoking the Dharma body is:
Oṃ sarvatathāgatā[n] adhyeṣayāmi sarvasattvahitārthāya dharmadhātusthitir
bhavatu. (Oṃ, I summon all Tathāgatas. For the sake of the weal of all beings,
may the Dharma realm perdure!) [265]
“All the wholesome actions that I have cultivated
in order to bring benefit to all beings,
I now duly redirect them all
so that they may remove the suffering of birth-and-death and
lead to bodhi.”
The mantra of the expedient means for redirecting [merit] is: Oṃ sarva-
tathāgataniryātanapūjāmeghasamudraspharaṇasamaye hūṃ. (Oṃ, O pledge
of the diffusion of oceanlike clouds of worship consisting of offerings to all
Tathāgatas, hūṃ!) [266]
In addition, you may perform other meritorious deeds,
such as recitation, perambulation, and sitting comfortably
[in meditation],
7.34
In order to make the body and mind completely pure
and save out of pity self and others.
The nature of the mind being thus free from sullies,
the body sits at peace as is appropriate.
Next, you should bind the samaya seal,
which purifies the path of the three actions.
You should know that the appearance of the secret seal
has been explained by the Perfectly All-knowing Ones:
You should clasp the left and right hands together, raise both thumbs,
And touch all parts [of the body] while reciting the mantra.
The vidyā “Entry into the Buddhas’ Samaya” is: Namaḥ sarvatathāgatebhyo viśvamukhebhyaḥ, oṃ asame trisame samaye svāhā. (Homage to all Tathāgatas in all directions! Oṃ, O pledge of three equals, without equal! svāhā!) [267; cf. 6]
By merely binding this mystic seal one is able to purify the stage of
the Tathāgata;
The [ten] stages and [six] pāramitās will be completed, and one will
accomplish the sphere of the path of the three dharmas.
The other seals are as explained in order in the sutra;
The mantrin should know that his actions will be successful.
Next, bind the insignia of the mystic wisdom of birth in the Dharma
realm;
Because it purifies body, speech, and mind, your body is completely
transformed.
The right and left hands both form adamantine fists,
With the two thumbs inside the palms and both forefingers perfectly
straight.
This is called the secret seal of purification of the Dharma realm.
The mantra “birth in the Dharma realm” is: Namaḥ samantabuddhānāṃ, dharmadhātusvabhāvako ’haṃ. [268 = 7]
Visualize your own person as being like the Dharma realm in its
own nature,
And utter the mantra three times.
You should see yourself dwelling in the Dharma body, unsullied like
empty space,
For the awesome power of the mantra and seal empowers the
practitioner.
In order to make this [state] firm, visualize yourself as having an
adamantine body
And bind the seal of adamantine knowledge: with the left and right
hands back to back,
The left and right small, ring, middle, and forefingers support
each other,
7.40
While the two thumbs are each rotated so that they meet in the palm
of the right hand.
This is called the supremely auspicious seal of the Dharma wheel,
And this person will before long be the same as a world-savior.
The adept will see the awesome power of the mantra and seal,
And like the precious wheel-turner (cakravartin) he will always turn
the great Dharma wheel.
The mantra of Vajrasattva is: Namaḥ samantavajrāṇāṃ, vajrātmako
’ham. [269 = 8]
Having recited this mantra, you should dwell in mental equipoise
And clearly visualize this body of yours as being identical to
Vajradhara.
To all who see you, including immeasurable heavenly demons,
You are like Vajrasattva—do not engender any doubting thoughts
about this.
Next, with a mantra and seal, don adamantine armor:
You should visualize the garments that you wear producing fiery
light rays all over your body.
Because you use this to adorn your body, demons, obstructors,
And other evil-minded creatures will all scatter in the four directions
on seeing you.
The appearance of the mystic seal for this: first form the saṃpuṭa
[hand-clasp];
The two forefingers of the left and right hands are curled around on
top of the middle fingers,
And the two thumbs stand side by side in between the palms.
Having recited the mantra, you should visualize the letter of
unsulliedness (Ra).
The mantra of adamantine armor is: Namaḥ samantavajrāṇāṃ, oṃ vajrakavaca hūṃ. (Homage to all Vajras! Oṃ, O adamantine armor! hūṃ!) [270; cf. 9]
The letter Ra is pure white in color and adorned with a dot of
emptiness;
Place it on top of your head, like a bright gem in a topknot.
Even the sullies of sins accumulated in a hundred eons
Are completely eliminated by this, and merit and wisdom are all
consummated.
The mantra is: Namaḥ samantabuddhānāṃ, raṃ. [271 = 84]
7.48
[This] mantra, identical to the Dharma realm, removes immeasurable
sins,
And before long you will succeed in dwelling in the stage of
nonregression.
To all places of defilement you should apply this letter-gateway,
Red in color, endowed with awesome splendor, and completely
surrounded by a wreath of flames.
Next, in order to vanquish demons and curb great obstacles,
You should recall the vidyā “Unendurable Great Protection.”
The vidyā “Unendurable Great Protection” is: Namaḥ sarvatathāgatebhyaḥ sarvabhayavigatebhyo viśvamukhebhyaḥ, sarvathā haṃ khaṃ rakṣa mahābale sarvatathāgatapuṇyanirjāte hūṃ hūṃ trāṭ trāṭ apratihate svāhā. [272 = 5]
Through the mere recollection [of this mantra] vināyakas
And rākṣasas of evil form will all scatter.
Chapter III
The Worship Ritual
Having thus purified himself with right actions,
[the practitioner] dwells in meditation, visualizing his own
mantra-lord; He invokes him with mantras and seals,
and should first display the samaya. Intercorresponding with the mantra, he removes obstructors,
also using Acala’s wisdom-sword seal. Bowing down and offering up argha water,
the practitioner then offers up seats for the mantra [deities]. Next, he should make offerings of flowers, unguent, and so on
and remove any sully, again with Acalanātha. Warding off [obstacles] and purification are all [done] like this,
and his own mantra-lord is used for empowerment, Or else he visualizes himself surrounded by immeasurable and
innumerable multitudes
of buddhas and sons born of the Jina.
The above are the verses of summary. Below the procedures will be explained individually.
Visualize the letter Ra in front, possessing a dot and extensively
adorned; That is to say, [it has] a wreath of flames with pure light and shines
with the radiance of the morning sun. Thinking on the true meaning of the sound [of the letter Ra], you
will be able to remove all obstacles And be liberated from the sullies of the three poisons; all dharmas
are also thus [free from sully].
First you purify your mind-ground and then purify the ground of the
ritual site.
7.56
Completely cleared of defects, its appearance is like empty space,
And this ground is just as if it were supported by vajras.
First, at the lowest level, imagine a wind circle,
On which rests the letter Ha, wherefrom there emanates black fiery
light.
The mantra is: Namaḥ samantabuddhānāṃ, haṃ. [273 = 91]
Next, on top of this place a water circle, its color like snow or milk,
On which rests the letter Va, with the light rays of a sphaṭi[ka]
(crystal), the moon, or lightning.
The mantra is: Namaḥ samantabuddhānāṃ, vaṃ. (Homage to all
Buddhas! vaṃ!) [274]
Then, on top of the water circle, visualize a vajra circle
And mentally place on it the primordial letter (A); [the vajra circle
is] square and completely yellow in color.
The mantra is: Namaḥ samantabuddhānāṃ, a. [275 = 73]
This circle is adamantinelike and called “great indra (mahendra),”
And fiery light, the color of pure gold, flows forth everywhere.
Within it imagine the Guide and Buddha’s sons.
Visualize in water a white lotus of fine color with a vajra for a stem;
Eight-petaled, it has stamens, is adorned with jewels,
Constantly emits immeasurable light rays, and is surrounded by a
hundred thousand lotuses.
On top of it then visualize the lion throne of the Great Awakened One,
Decorated with the king of jewels, inside a great palace.
Jeweled pillars stand all in rows, and there are banners and
parasols everywhere;
Chaplets of pearls are intertwined, and finely jeweled raiments hang
pendent.
It is circumfused with clouds of fragrant flowers and jeweled clouds,
And sundry flowers rain down all around, adorning the ground in
great profusion;
Music plays in harmonious rhythms and with lovely voices.
Inside the palace imagine pure and wondrous flasks and argha
[vessels];
The king of jeweled trees is in full bloom, and [the palace] is
illuminated with maṇi lamps.
7.65
There are handmaidens of samādhis, dhāraṇīs, the [ten] stages, and
[tenfold] freedom,
The Buddha’s pāramitās and so on, and wondrously ornate flowers
of bodhi:
With expedient means they perform sundry arts and sing the sounds
of the wondrous Dharma.
“On account of the power of my merit, the power of the Tathāgata’s
empowerment,
And the power of the Dharma realm I abide in universal offering.”
The vidyārājñī “Proceeding from the Treasury of Empty Space (Gaganagañja)” is: Namaḥ sarvatathāgatebhyo viśvamukhebhyaḥ, sarvathā khamudgate spharahīmaṃ gaganakaṃ svāhā. [276 = 141] <The method is that it should be recited many times.>
The empowerment of everything with this is no different from what
is real.
Form the adamantine hand-clasp: this is the seal of empowerment.
All dharmas are unborn for their own-nature is originally quiescent:
Think on this truth, and [then] place the letter A in the center
[of the lotus].
Next, you should transform the letter A into the Muni Vairocana:
Many [world-systems] inexhaustible like the dust motes of [countless
buddha] fields appear everywhere in his halo
In multiples of a thousand realms, and he emanates circles of fiery
light
That pervade the realms of beings and make them enlightened
according to their nature.
His body and speech are all-pervading, and so too is the Buddha’s
mind.
The color of pure gold from the Jambū [River] so as to conform
with the world,
He sits cross-legged on a lotus, meditating and free from the
[three] poisons;
He wears robes of light silk and has a crown of hair naturally done
in a topknot.
In the case of Śākyamuni, imagine the letter Bhaḥ in that [lotus]
And again transform this letter into the honored one Śākyamuni:
The striving hero has a kāṣā[ya] robe and the thirty-two attributes
of a great person.
The seed heart[-mantra] of Śākya[muni] is: Namaḥ samantabuddhānāṃ,
bhaḥ. [277 = 95]
The letter-gateway (Bhaḥ) changes into a buddha, who benefits beings
Just like the honored one Vairocana, and the yogin observes how
One body, two bodies, through to immeasurable bodies
7.71
Similarly enter [the Buddha’s] own body and also issue forth likewise.
On a lotus to the right of the Buddha you should visualize your
own deity,
And on the left place the striving hero Vajradhara with his attendants.
On flowery pedestals in front and behind are vast multitudes of
bodhisattvas
Who bring benefit to beings, such as those who will succeed to the
position [of a buddha] after one more birth.
On the right side below the flowery seat is the mantrin’s place.
If you worship Mañjuśrī, place the letter of no-self (Maṃ) in the
center [of the lotus]:
This letter will be transformed into the person [of Mañjuśrī] as in
the earlier visualization.
The seed heart[-mantra] of Mañjuśrī is: Namaḥ samantabuddhānāṃ,
maṃ. [278 = 82]
In the case of Avalokiteśvara or Vajrasattva,
Maitreya, Samantabhadra, Kṣitigarbha, [Sarva]nīvaraṇaviṣkambhin,
Buddhalocanā, Pāṇḍaravāsinī, Tārā, Bhṛkuṭī,
Māmakī, Śaṃkara, Golden Wheel (i.e., cakravartin), Hayagrīva,
Vidyādharas, male and female messengers, wrathful [deities],
and servants
Follow your desires in transforming them [from their seed-syllables]
according to the earlier method.
In order to make their minds rejoice, offer up external unguent,
flowers,
Lamps and argha water, all as explained in the main teachings.
Use Acala to remove sullies, ward off [obstacles], cause effulgence,
Empower yourself in your own rite, and protect your own person;
For binding the boundaries in all directions, alternatively use
Trailokyavijaya.
Invoke [the deities] in accordance with the seals and mantras used
in the main teachings,
And [alternatively] in conjunction with this general seal and king
of mantras.
The mantra of the holy one Acalanātha is: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa sphoṭaya hūṃ traṭ hāṃ māṃ. (Homage to all Vajras! O you who are violent and very wrathful! rend! hūṃ traṭ hāṃ māṃ!)146 [279; cf. 63] <You should recite this three times.>
You should form adamantine fists with both the left and right hands,
And extend the middle fingers and forefingers straight out, while the
thumbs hold down the little and ring fingers.
7.77
The left hand forms a sheath and the right hand formsa sword,
And the sword of the right hand is always inserted into, rests in,
and is drawn from the sheath of the left hand.
This is the mode of conduct for the mystic seal of Acalanātha.
The left hand rests against your heart, while the right hand is rotated
all around:
You should know that things touched by it are said to have been
removed of sully.
Rotating it to the left (i.e., counterclockwise), you accomplish by
this means the warding off [of obstacles],
And when binding the boundaries in the [cardinal] directions and
[intermediate] quarters, in each case make [the right hand] rotate
to the right (i.e., clockwise).
Other sundry deeds, such as destroying evil and purifying obstacles,
Should also be performed in this manner in accordance with their type.
Next, with mantra and seal, invoke the holy ones:
The buddhas and bodhisattvas have said that they will come on the
basis of their own vows.
The mantra of the expedient means of invocation is: Namaḥ samanta-
buddhānāṃ, āḥ sarvatrāpratihate tathāgatāṅkuśa bodhicaryāparipūraka
svāhā. [280 = 162] <You should recite it seven times.>
With the hand-clasp of homage firmly bind the adamantine bind;
You should extend the forefinger of the right hand straight up
And crook the upper phalanx—hence it is called the hook seal.
With this the buddhas, saviors of the world, summon all
Bodhisattvas of great power dwelling peacefully in the ten stages
and so on,
As well as other beings with unwholesome minds, difficult to
subjugate.
Next, present the samaya together with the mantra and seal;
The appearance of the seal is as explained earlier in the samaya
teachings.
The samaya mantra is: Namaḥ samantabuddhānāṃ, asame trisame
samaye svāhā. [281 = 6] <You should recite it three times.>
By this expedient means duly show the samaya,
Whereupon you will be able to increase benefits everywhere for all
kinds of beings;
You will achieve siddhi and quickly fulfill the unsurpassed vow
7.83
So as to make the lord of your mantra and vidyā [deities] rejoice.
The argha water to be offered having been fully prepared in advance,
Use your own mantra and seal to empower it according to the rules.
Offer it up to the Sugatas for bathing their unsullied bodies,
And then you should cleanse all the sons born of the Buddha’s mouth.
The argha mantra is: Namaḥ samantabuddhānāṃ, gaganasamāsama
svāhā. [282 = 16] <You should recite it twenty-five times and use Acalanātha’s
seal for display.>
Next, offer up the seats to be laid out together with the mystic seal
and mantra: Binding [the seal], form lotus-flower pedestals and place them
everywhere. The place where the Awakened One sat and realized supreme bodhi— In order to obtain such a place, hold it up in offering.
The mantra of the Tathāgata’s seat is: Namaḥ samantabuddhānāṃ, āḥ. [283 = 152]
The appearance of the mystic seal for this: clasp the left and right
hands together And stretch out all [the fingers] in the shape of a bell; The two thumbs and little fingers are brought together to form
the pedestal, And the ring fingers are kept slightly apart—this is the lotus-flower
seal. Next, you should ward off the obstacles arisen from your own person With the great wisdom-sword seal and mantra of the holy one Acala. You will see how, like Supreme Adamantine Flame, You burn all obstacles so that none whatsoever remain. The wise person should transform himself into the person of
Vajrasattva; Intercorresponding with the mantra and seal, he applies [the seed-
syllable] to all parts of his body.
The seed heart[-mantra] of Vajra[sattva] is: Namaḥ samantabuddhānāṃ, vaṃ. [284 = 274]
Think on the true meaning of this, that all dharmas are dissociated
from speech, And endowed with the seal and so on, you will be the same as
Vajradhara. You should know the appearance of the seal: first, with [both hands
making] the saṃpuṭa [hand-clasp],
7.92
The middle fingers form a point in the middle, their tips sharply
joined together;
The forefingers, forming hooks, are extended, bent, and placed
alongside [the middle fingers],
And the ring fingers are interlocked in between the palms.
The mantra of Vajrasattva is: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa hūṃ. [285 = 33]
Either make a half vajra seal with the left hand,
Or use rites explained in other scriptures.
Next, you should don adamantine armor over your whole body;
The mystic seals of body and speech have already been explained
previously according to the rules.
Place the letter Kha with a dot (i.e., Khaṃ) on top of your head
And think about this mantra, [which signifies that] all dharmas are
like empty space.
The mantra is: Namaḥ samantabuddhānāṃ, khaṃ. [286 = 85]
First you should dwell in this letter-gateway and then become the person of Vajrasattva.
Next, you should singlemindedly form the seal for subduing demons:
The wise person should rotate it everywhere while intercorresponding
with the mantra.
Able to remove evil-minded beings of extreme ferocity,
You will see adamantine blazing fiery light all over the ground.
The mantra for vanquishing demons is: Namaḥ samantabuddhānāṃ, mahābalavati daśabalodbhave mahāmaitryabhyudgate svāhā. [287 = 159]
You should form an adamantine fist with the right hand,
Extend the forefinger straight out, and apply it to the place of the
white tuft [between the eyebrows],
Like an expression of bhṛkuṭi (frown)—this is the insignia.
This seal is called a great seal, and if you keep it in mind, you will
remove many demons.
By merely binding this ritual [seal], immeasurable armies of the
heavenly demon
And other obstructors will all most certainly disperse.
7.102
Next, use the mystic seal and mantra of the Unendurable One,
Using them to bind the surrounding boundary, which will be so
fearsome that none can look at it.
The mantra of the Unendurable One is: Namaḥ samantabuddhānāṃ, samantānugate bandhaya sīmāṃ mahāsamayanirjāte smaraṇe apratihate dhaka dhaka dara dara bandha bandha daśadiśaṃ sarvatathāgatānujñāte pravaradharmalabdhavijaye bhagavati vikuri vikule le lu puri vikule svāhā. (Homage to all Buddhas! O you who are all-pervading! bind the boundary! you who are born of the great pledge! you who remember! you who are unimpeded! burn, burn! rend, rend! 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 vikule! svāhā!) [288; cf. 72] <You should recite it three times.>
Alternatively, use a second abridged mantra: Namaḥ samantabuddhānāṃ, le lu puri vikule svāhā. [289 = 167] <You should recite it seven times.>
First, with [both hands forming] the saṃpuṭa [hand-clasp], the
forefingers are placed in between the palms;
The two thumbs and the little fingers are bent inward like hooks,
The middle fingers meet to form a point, and the ring fingers are
spread apart.
Rotate it while pointing in the ten directions: this is called binding
the greater boundary.
Use it to preserve lands in the ten directions, making them all stable;
By this means affairs throughout the three ages can all be protected
everywhere.
Alternatively use Acalanātha to accomplish all things,
Protecting your person, purifying the site, binding the boundaries in
all directions, and so on.
The seed heart[-mantra] of Acalanātha is: Namaḥ samantavajrāṇāṃ, hāṃ. [290 = 78]
Next, first make obeisance reverentially and again offer argha;
As is explained in the sutras, make offerings of unguent and so on
according to the rules.
Then, with the holy one Acala empower these things,
Binding his wisdom-sword seal and sprinkling them all [with
perfumed water].
These prepared articles of offering such as unguent and flowers
Are to be sprinkled time and again with the mystic seal, and also
recite the mantras repeatedly.
7.110
For each utter the proper mantra and the vidyā to which you
yourself hold;
After having done this, you should pronounce the name [of the
offering] and then offer it up.
In each case first place everywhere the heart[-syllable] of the pure
Dharma realm,
That is to say, the letter-gateway Raṃ as was revealed earlier.
Among [the offerings] whose names are pronounced, the unguent mantra
is: Namaḥ samantabuddhānāṃ, viśuddhagandhodbhava svāhā. [291 = 11]
<You should recite it three times.>
Next, the flower mantra is: Namaḥ samantabuddhānāṃ, mahāmaitrya-
bhyudgate svāhā. [292 = 12] <You should recite it three times.>
Next, the incense mantra is: Namaḥ samantabuddhānāṃ, dharma-
dhātvanugate svāhā. [293 = 13] <You should recite it three times.>
Next, the lamp mantra is: Namaḥ samantabuddhānāṃ, tathāgatā-
rcispharaṇāvabhāsanagaganaudārya svāhā. [294 = 15] <You should recite
it three times.>
Next, the food mantra is: Namaḥ samantabuddhānāṃ, ararakararabaliṃ
dade mahābali svāhā. (Homage to all Buddhas! I give a food offering of
arara and karara. Great food offering! svāhā!) [295; cf. 14] <You should
recite it three times.>
For other articles of offering to be offered up
Follow these rules, purifying them with Acalanātha.
You should clasp the left and right palms together with the five
fingers interlaced:
This is the general offering seal for holding [oblatory] things.
The mantrin endowed with wisdom, in revering the holy deities,
Also performs a mental ritual, pure and most pleasing.
Everything offered fills equally like the Dharma realm This region and other lands, entering all destinies everywhere— Produced by the merit of buddhas and bodhisattvas,
7.121
Banners and pennants, chapleted canopies, vast and wondrous
pavilions, The king of heavenly jeweled trees, all with the implements [of
worship], And clouds of unguent and flowers, unbounded like empty space, Each raining down offerings offered to accomplish buddha deeds: Imagine that you present them all to buddhas and bodhisattvas. With the vidyā of Gaganagañja and the general seal of offering Perform empowerment thrice, and your wishes will all be
accomplished.
The additional phrases when reciting the vidyā of Gaganagañja say:
“With the power of my merit and the power of the Dharma realm, They are easy to obtain at all times—vast and also pure, Clouds of arrays of great offerings flow forth from the oceanlike
assembly Of all Tathāgatas and multitudes of bodhisattvas On account of the empowerment of all buddhas and bodhisattvas. The merits accumulated by deeds performed according to the rules I redirect to the accomplishment of siddhi for the benefit of beings.” Speak with such thoughts, wishing that your vidyā practices may be
pure. For obstacles to be eliminated and merits to be consummated of
their own accord, Cultivate right practices at any time—there is no fixed term. If mantrins seek siddhi in this life, First they should recite according to the rules and just perform
mental offering. When what has to be done has come to an end, then for one month, And complete with external rites, recite mantras. Furthermore, with the special chant of Vajradhara Worship the buddhas and bodhisattvas, and you will gain
quick success.
The arcā (adoration) verses of Vajradhara say:
The Dharma, unequaled, unmoving, equal, and firm,
Has pity for those who transmigrate and takes away their sufferings.
Universally bestowing siddhi and all merits,
The Dharma is free from sully, unchanging, incomparable, and most
excellent.
7.125
Commensurate with empty space, it cannot be compared,
And even ten million particles of dust would not approach one of its
[particles].
Forever in vows to accomplish results in the realms of beings,
[The buddhas] are inexhaustible with regard to siddhi, and are
therefore beyond comparison.
Their compassion, always unsullied, arises from effort
And accomplishes siddhi according to their vows, by nature unable
to be obscured.
They achieve the objectives of beings, extending everywhere all
around,
And shine forth constantly and unceasingly, beings vast in their
compassion.
Free from obstacles and without impediments, those who practice
the practice of compassion
Suffuse the three ages, granting the accomplishment of wishes.
In that whose measure is immeasurable it leads to the ultimate place—
How marvelous is this wondrous Dharma, reached by the Sugata!
Just do not transgress your vow, and grant me the unsurpassed result!
Those who grant these wishes, forever arrived at the special place,
Widely throughout the world do they fulfill excellent wishes,
Undefiled in all destinies and without a support in the three realms.
These above verses are the same as a mantra, and you should recite the
Sanskrit text.
Having recited these praises in verse, with utmost sincerity take
refuge in the Guiding Teacher of the world:
“I but pray that the holy ones will grant me siddhi for the
compassionate relief of sentient beings!”
Then, out of a desire to benefit others, visualize everywhere clouds
of transformations of the Buddha: “Through the merit that I have cultivated, the empowerment of the
buddhas, and Samantabhadra’s own power of the Dharma realm, They sit on lotus-flower pedestals and go in the ten directions,
guiding beings in accordance with their inclinations. Relying on the Tathāgatas’ own vows, they cleanse all inner and
outer obstacles And make manifest supramundane implements, filling them in
accordance with their faith-and-understanding, Adorned by my merits and arisen in the pure Dharma realm. On account of empowerment by the Tathāgata’s supernatural power
they accomplish the objectives of beings And replenish the buddhas’ repository, inconceivable in its
discharging of inexhaustible treasures.” Recite three times the vidyā “Proceeding from the Treasury of
Empty Space (Gaganagañja)”; the appearance of the mystic seal
is as was explained earlier. Trainees in this Mantra Vehicle should therefore engender a mind of
clear faith:
7.127
This has been proclaimed by all the Guiding Teachers, and so do not
slander it or engender doubts.
Chapter IV
The Rules for Recitation
Having worshiped in this manner with full rites,
arouse thoughts of benefiting inexhaustible beings, Bow down to the buddhas and holy divinities,
and, dwelling in the yoga posture, enter samādhi. The ritual rules for the four kinds of contemplation
can make joy and happiness rise in your inner heart, And through empowerment by the [mantra’s] true meaning
you will attain mental equipoise accomplished with mantras. Now the expedient means will be next explained
for when you perform the recitation of mantras. The wise person, in accordance with what was revealed earlier,
visualizes his own deity in front of him. Inside the bright circle of the moon in his heart
he clearly sees all the letters of the mantra, And he should recite them in sequence
until his mind has been made pure and unsullied. The number [of recitations], the times [for recitation], the
manifestation of signs, and so on
are to be completed by following the sutra teachings. When seeking after objectives possessing [external] signs,
mantra siddhi will be accomplished at will: This is called mundane practice with signs;
the four-limbed dhyāna gateway is different again. The practitioner should engender a resolute mind,
and first he should visualize his deity as his sole focus: Holding to the [deity’s] mantra and secret seal,
he himself becomes in yoga the image of his deity.
With regard to physical appearance, mode of conduct, and so on
[he thinks] my body is no different [from the deity’s] and that his
conduct is also the same, And by dwelling in a body correspondent to the original state [of the
deity],
even someone with little merit will be successful. This is explained in the section on the supreme truth in the Yoga
[Tantras].
Next, he should transmute the letter-gateways of the vidyā, And by assuming through visualization the form of his deity,
he will succeed in seeing the insignia of the secret of the body. The scriptures explain in brief that there are two signs:
visualization of the Perfectly All-knowing One is regarded as
foremost, And next, moving on to visualization of bodhisattvas and holy
divinities,
Mañjuśrī is regarded as chief [of these]. Then act in accordance with the [deity’s] station
by intercorresponding with the seal and mantra.
Mañjuśrī’s seed[-syllable] is the letter-gateway Maṃ, and it has already been explained in the previous chapter.
He who intercorresponds with the samādhi of his own deity
places that heart[-mantra] on his heart as a seed-[syllable]; He should observe himself thus,
resting in the pure bodhi-mind. The figure [of the deity] known by many
he follows in his practice, and it must not differ. He should know that the holy one, the honored Mañjuśrī,
is in physical appearance like the color of saffron. On top of his head he displays a young boy’s mark of five topknots;
in his left [hand] there is a vajra on a blue lotus, And with his right hand [he forms the seal of] bestowing fearlessness
or forms the adamantine wish-granting seal.
7.131
The mantra of Mañjuśrī is: Namaḥ samantabuddhānāṃ, he he kumāraka vimuktipathasthita smara smara pratijñāṃ svāhā. [296 = 32]
Clasp the left and right hands together in the hollow hand-clasp;
the middle fingers are intertwined with the ring fingers,
And the two forefingers are bent around onto the thumbs,
like hooks in shape, to form the mystic seal.
Use it to apply to [all] parts of your body
and then perform sundry deeds.
You should know that the yoga for rotating the [seed-]syllables
of buddhas and bodhisattvas is also like this.
Alternatively, it is no infraction to use in this manner
mantras and seals explained in other sutras,
And either base yourself on different ritual rules explained in those
[sutras]
or use the ordinary gateway to the three mysteries.
For him who understands how to rotate [the letters of a mantra]
everything that he does will be successful.
The general seed heart[-mantra] is: Namaḥ samantabuddhānāṃ, ka. (Homage to all Buddhas! Ka.) [297]
The letter-gateway Ka explained in the scriptures
is that all dharmas are without activity (kārya):
With the light of this principle
you should meditate on the true meaning of this sound.
The seal of the cintāmaṇi, king of jewels:
interlock the five fingers of the left and right hands—
It is the form of the adamantine hand-clasp,
common to all bodhisattva rites.
The mantra of all bodhisattvas is: Namaḥ samantabuddhānāṃ, sarvathā vimativikiraṇa dharmadhātunirjāta saṃ saṃ ha svāhā. [298 = 69]
The letter Kha contains all colors, and to it is added a great dot of
emptiness (i.e., Khaṃ);
As declared earlier, place it on top of your head:
You will gain equality with empty space, and all dharmas are also
said to be thus.
Then, inside your head imagine the primordial letter (A),
Adorned with a pure white dot (i.e., Aṃ), the supreme essence of the
hundred[-lettered] vidyā.
The eyes, like bright lamps, have the letter of unsulliedness with the
great [dot of] emptiness (i.e., Raṃ).
Dwell in the station of your deity, and the Perfectly Awakened One
will appear in front of you:
You should look in this manner until he becomes quite clear.
7.140
Again, visualize a lunar disc, full and clear, in your heart,
Shining brightly with the letter-gateway A, rendered completely in
the color of a vajra (i.e., yellow).
The true meaning of [this] sound is explained as the original non-birth
of all dharmas:
Duly observe in this how everything arises from this essence.
The letters of the sound are like a garland of flowers, surrounded by
bright flames,
The light of which, universally bright and pure, is able to destroy the
caves of ignorance.
Starting with the letter Ka, the other letter-gateways too
Should all be cultivated by this method while thinking on the truth
of the sounds.
Alternatively, arrange in a circle your own mantra inside a bright
circle:
Single letters and words follow the breath in going out and coming in.
Alternatively, practice the mental or [four-]limbed methods
in accordance with reason as when in mental equipoise;
Think of accomplishing siddhi with thoughts of universally benefiting
beings.
When performing recitation, stop once you become very tired.
Alternatively, arrange the letters of the mantra inside a lunar [disc]
in your heart
And, in accordance with their profound and mystic meaning,
contemplate the truth of their sounds.
He who recites in this manner performs yet another expedient means:
For accomplishing roots of goodness with the mass of merits that he
has cultivated,
He should practice the mental or [four-]limbed rite, for which there
is no fixed time.
If he wishes for higher, middling, or lower siddhi in the present life,
He should with this expedient means first perform mental recitation.
Such are the rites taught by the Perfectly Awakened World-honored
Ones.
Moreover, he presents unguent, flowers, and so on, making offerings
according to his ability.
There are in brief two methods of preliminary recitation. One is dependent on time, and the second is dependent on signs. “Time” means the completion of the expected number [of recitations] and fixed periods such as terms of days or months. “Signs” means blazing light and sounds emitted by a buddha’s stupa or a painting or image. You should know that these are signs that the mantra practitioner’s obstacles [resulting from past] sins have been cleansed.
It is as is explained in the sutra: having first recited with mental application, then recite a full one lakṣa [times]. Thereafter spend a second month, practicing expedient means complete with the [four] limbs, and then perform rites of accomplishment in accordance with your prime wish. If there are [signs indicative of] obstacles, first, relying on the gateway for the man-
First 20 of 30 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