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

English (machine translation) 2

Language: English

2.1

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

2.2

Chapter 2 (Continued): Entering the Maṇḍala and the Mantras of Requisites

At that time, the Lord Vairocana assembled together with all the Buddhas, and each expounded the samādhi path of all śrāvakas, pratyekabuddhas, and bodhisattvas. Then the Buddha entered the Samādhi of the Swift Power of Single Essence of All Tathāgatas. Thereupon the Lord addressed the Vajradhara Bodhisattva again, saying:

2.4

“Formerly, when I sat at the bodhimaṇḍa, I subdued the four māras,
and with the voice of the Great Hero, I dispelled the terrors of sentient beings.
At that time, Brahmā and the others rejoiced in their hearts and praised me in unison;
because of this, all the worlds gave me the name Great Hero.
I awakened to the fundamentally unborn, transcending the path of verbal expression,
freed from all faults, far removed from causes and conditions.
Knowing emptiness to be equal to space, wisdom in accord with reality arose,
having already departed from all darkness, supremely real and undefiled.
The various destinies are merely conceptual names, and the marks of a Buddha are likewise so;
this supreme limit of reality, through the power of adhiṣṭhāna,
is spoken in written words for the sake of crossing over the world.”

2.5

At that time, the virtuous vajradhara obtained unprecedentedly opened eyes, and prostrating to the All-Knowing One, spoke these verses:

2.6

“The Buddhas are exceedingly rare, their expedient wisdom inconceivable;
free from all proliferation of conceptual elaborations, the spontaneous wisdom of the Buddhas
is expounded for the sake of the world, fulfilling the many hopes and wishes.
The characteristics of mantras are like this, always relying on the two truths.
If there be sentient beings who understand this teaching of the Dharma,
people of the world should make offerings to them, just as they venerate a caitya.”

2.7

When the vajradhara had spoken these verses, he gazed at Vairocana without blinking and remained silent. Thereupon the Lord addressed the vajradhara Guhyakādhipati again, saying: “Furthermore, Guhyakādhipati, the bodhisattva of one lifetime remaining abides in the samādhi path of the Buddha stage, free from fabrication, knowing the characteristics of the world, abiding in the ground of karma, and firmly abiding in the Buddha stage. Furthermore, Guhyakādhipati, in the samādhi path of the bodhisattva of the eighth stage of mastery, one does not apprehend any dharma, is free from conditioned arising, and knows all to be illusory transformations; therefore the world calls him the Sovereign of Contemplation (Avalokiteśvara). Furthermore, Guhyakādhipati, when the assembly of śrāvakas abides in the stage of conditions, consciousness arises, extinguishing the two extremes; with extremely analytical wisdom, they obtain the causes of practice that do not follow along [with samsāra]—this is called the samādhi path of śrāvakas. Guhyakādhipati, pratyekabuddhas observe causes and effects, abide in the dharma beyond verbal explanation, do not turn back from wordlessness, and realize with regard to all dharmas the samādhi of the utter extinction of speech—this is called the samādhi path of pratyekabuddhas. Guhyakādhipati, causes, effects, and karma in the world, whether arising or ceasing, are bound and subject to other masters; the samādhi of emptiness arises—this is called the worldly samādhi path.” At that time the Lord spoke these verses:

2.8

“Guhyakādhipati, you should know that with these paths of samādhi,
if they abide in the Buddhas, the Lords, or the bodhisattvas who save the world,
expounded by pratyekabuddhas and śrāvakas, they destroy all faults;
if they are the paths of the mantra teachings of the gods and the world,
such heroic effort is for the benefit of sentient beings.”

2.9

Furthermore, the Lord said to the vajradhara Guhyakādhipati: “Guhyakādhipati! You should listen attentively to the characteristics of mantras.” Vajrapāṇi said: “So be it, Lord! We wish and delight to hear.” At that time the Lord spoke these verses again:

2.10

“The mantras of the Fully Enlightened Ones have the mark of establishing spoken names;
just as in Indra’s system, all aims and benefits are accomplished.
There are phrases of increased ritual application, corresponding to their original names and actions:
if there are the syllables oṃ and hūṃ, along with phaṭ,
or hrīḥ and the like, these are the designations of the uṣṇīṣa Buddhas.
If there are gṛhṇa, khādaya, bhañja,
hana, māraya, pāṭaya, and the like,
these are the mantras of wrathful deities who are messengers obeying commands.
If there are the words namaḥ and svāhā and so forth,
these are the distinguishing marks of those who cultivate samādhi and practice tranquility.
If there are the words śānta, viśuddha, and the like,
know that they are able to fulfill all wishes and hopes.
These are the mantras of the sons of the Enlightened One, the saviors of the world;
if expounded by śrāvakas, phrase by phrase they are arranged;
among them, for pratyekabuddhas there are yet slight differences,
meaning distinctions in samādhi that purify arising from karma.”

2.11

“Furthermore, Guhyakādhipati, these characteristics of mantras were not made by any of the Buddhas, nor did they cause others to make them, nor did they rejoice in their making. Why is this? Because such is the nature of dharmas. Whether Tathāgatas appear or whether Tathāgatas do not appear, dharmas naturally abide in this way. That is, for all mantras, the nature of mantras is just as it is. Guhyakādhipati, the Fully Enlightened Ones, the all-knowing and all-seeing, arise in the world, and from this dharma they explain various paths, according with the various inclinations and various minds of sentient beings, with various phrases, various letters, various local languages, and various sounds of the realms of rebirth, expounding the path of mantras through adhiṣṭhāna. Guhyakādhipati, what is the mantra path of the Tathāgatas? It is the adhiṣṭhāna of these written letters. Guhyakādhipati, for immeasurable hundreds of thousands of koṭis of nayutas of kalpas, the Tathāgatas have accumulated and practiced true and real words: the four noble truths, the four applications of mindfulness, the four bases of psychic power, the ten powers of a Tathāgata, the six pāramitās, the seven limbs of bodhi, the four brahma-vihāras, and the eighteen unshared dharmas of a Buddha. Guhyakādhipati, in brief, it is the sarvajñajñāna of all Tathāgatas. By the power of their own merit and wisdom, the power of their own vows and wisdom, and the power of the adhiṣṭhāna of the entire dharmadhātu, all Tathāgatas reveal the teaching of mantras in accordance with sentient beings, according to their categories. What is the teaching of mantras? Namely, the syllable-gate A, because all dharmas are fundamentally unborn. The syllable-gate KA, because all dharmas are free from activity. The syllable-gate KHA, because all dharmas are unapprehendable, being equal to space. The syllable-gate GA, because all movements of all dharmas are unapprehendable. The syllable-gate GHA, because the aggregation of all dharmas is unapprehendable. The syllable-gate CA, because all dharmas are free from all passing away and change. The syllable-gate CHA, because the shadow or reflection of all dharmas is unapprehendable. The syllable-gate JA, because the arising of all dharmas is unapprehendable. The syllable-gate JHA, because the hostility of all dharmas is unapprehendable. The syllable-gate ṬA, because the arrogance of all dharmas is unapprehendable. The syllable-gate ṬHA, because the nurturance of all dharmas is unapprehendable. The syllable-gate ḌA, because the enmity of all dharmas is unapprehendable. The syllable-gate ḌHA, because the grasping of all dharmas is unapprehendable. The syllable-gate TA, because the suchness of all dharmas is unapprehendable. The syllable-gate THA, because the dwelling place of all dharmas is unapprehendable. The syllable-gate DA, because the giving of all dharmas is unapprehendable. The syllable-gate DHA, because the dharmadhātu of all dharmas is unapprehendable. The syllable-gate PA, because the ultimate truth of all dharmas is unapprehendable. The syllable-gate PHA, because all dharmas are frail like a mass of foam. The syllable-gate BA, because the binding of all dharmas is unapprehendable. The syllable-gate BHA, because all existence of all dharmas is unapprehendable. The syllable-gate YA, because all vehicles of all dharmas are unapprehendable. The syllable-gate RA, because all dharmas are free from all dust and defilement. The syllable-gate LA, because all characteristics of all dharmas are unapprehendable. The syllable-gate VA, because the path of language for all dharmas is severed. The syllable-gate ŚA, because the intrinsic nature of all dharmas is quiescent. The syllable-gate ṢA, because the nature of all dharmas is dull. The syllable-gate SA, because all truths of all dharmas are unapprehendable. The syllable-gate HA, because the cause of all dharmas is unapprehendable. Guhyakādhipati, añña-nāma has mastery over all samādhis, being able to accomplish all matters swiftly, so that whatever aims and benefits are undertaken are all achieved.” At that time the Lord spoke these verses:

2.12

“The mantra-samādhi gate fulfills all vows,
which is the inconceivable fruit of all Tathāgatas.
Endowed with numerous supreme vows, the definitive meaning of mantras
transcends the three times, undefiled and identical to space.
Abiding in the inconceivable mind, one undertakes all activities;
to those who have reached the stage of practice, it confers the inconceivable fruit.
This is the supreme reality, disclosed by all the Buddhas;
if one knows this Dharma teaching, one will attain all siddhis.
The most supreme, true voice is the mantra, the characteristics of mantras;
when the practitioner contemplates it attentively, they will attain the indestructible phrase.”

2.13

Then the vajradhara Guhyakādhipati addressed the Buddha: "Rare it is, Lord! The Buddha has taught the path and Dharma of the inconceivable characteristics of mantras, not shared by any śrāvakas or pratyekabuddhas, nor intended universally for all ordinary beings. If there are those who have faith in this mantrayāna, all virtuous dharmas will be fulfilled. We only pray that the Lord will next explain the necessary sequence for the maṇḍala." When he had spoken thus, the Lord addressed Vajrapāṇi again in verse:

2.14

"The mantrin who makes offerings to the holy ones / should offer delightful flowers, pure white, yellow, and vermilion: / padma, utpala, nāgakeśara, punnāga, / kesara, mallikā, tagara, campaka, / aśoka, tilaka, pāṭala, and sāla. / Collecting these fresh, exquisite blossoms, / which are auspicious and delight the crowd, into garlands, / he should offer them with a reverent mind. / Sandalwood and sandalwood paste, clover perfume, saffron, / and other exquisite unguents should all be held and presented. / Aloeswood and turpentine, vāla and camphor, / white sandalwood, frankincense, śrīvāsaka, / and other incense varieties, fragrant and praised by the world, / should be presented to the holy ones according to the ritual teaching. / Next, Mahāsattva, offer various foods according to the teachings: / present milk porridge, curd, and rice; modaka sweetmeats; / hundred-leaf luscious cakes and pure, sweet confections; / pūrikā, karkaṭu, and madhuśiras; / phenaka, aśoka, pāpaṭa foods, and the like. / Offering such dishes and manifold rare fruits, / sugar candy, rock honey, syrup, fresh and clarified butter, / manifold beverages, milk, and curds—the pure flavors of the cow. / Further, offer lamps in various new, clean vessels / filled with exquisite fragrant oils, arrayed to illuminate. / On the four sides, silk banners and canopies of mixed, manifold colors; / signs marking the gates of diverse shapes, strung with bells; / or by mental offering, perform all of this. / The mantrin must keep this in mind and not forget. / Next, prepare kalaśas, either six or eighteen, / fully stocked with jewels and medicinal herbs, filled with diverse fragrant waters. / Twigs hung down over them, interspersed with flowers and fruits, / adorned with unguents and the like, bound and protected for purification, / with fine cloths tied to their necks; the number of vases may also be increased. / To the chief deities, present duplicate garments to each, / and to all the other great beings, offer them one by one. / Having thus cultivated the offerings, he should next lead in those who are to be saved, / sprinkle them with pure water, and give them unguents and flowers, / causing them to generate the bodhicitta and be mindful of the Tathāgatas, / so that all will attain birth in the pure family of the Buddha. / Form the Dharmadhātu-origin mudrā and the Dharma-wheel mudrā, / and use Vajrasattva and the rest to provide protection. / Next, he should himself form the samaya of the Buddhas, / wrap them three times with pure garments according to the mantra teachings, / cover their heads, and deeply give rise to a compassionate mind. / Chanting the samaya thrice, crown the head with the syllable Ra, / adorned with the great bindu, surrounded by blazing garlands unfurling. / The syllable-door generates a white light, flowing forth like the full moon; / facing the saviors of the world, scatter pure flowers: / wherever they land, the practitioner pays reverence there. / At the first gate of the maṇḍala, where the great dragons stand guard, / between the two gates, he establishes the disciple. / Stationed there, following the ritual teachings, he performs the various acts; / having thus freed the disciple from all faults, / he performs the pacifying homa. The homa abides by the rules: / starting from the central womb-garbha out to the second [enclosure], / within the maṇḍala, with a mind free of doubts, / he hollows out a radiant altar of the measure of his own cubit, / with four joints forming the boundary, its center displaying the vajra seal. / To the right of the master's seat are the implements of the homa; / the disciple stays to his left, kneeling in increasing reverence. / He himself spreads kuśa grass, resting upon the ground to sit comfortably, / or lays out diverse colors, blazing brightly and extremely adorned. / When all decorative work is accomplished, this is the abridged homa site. / Surround it with auspicious reeds, cross-legged, placed over one another, / turning clockwise, broad and thick, sprinkled everywhere with fragrant water. / Mindful of the Lord of Fire-Light, out of pity for all, / he should hold a full vessel and make offerings to him. / At that time, the well-abiding one should utter these true words:"

2.16

"Then with the samādhi-hand, next hold the disciples; / with the great void finger of the prajñā-hand, briefly hold and perform the homa. / With each offering, chant sincerely, each separately up to twenty-one times; / abiding in a mind of loving-kindness, utter the true words according to the rite:"

2.18

"When the practitioner has finished the homa, he should instruct [the disciple] to give dakṣiṇā: / gold, silver, manifold precious gems, elephants, horses, and carriages, / cattle, sheep, fine clothing, or other wealth. / The disciple should be sincere, respectful, earnest, and solemn, / rejoicing deeply in his own heart, and present these to the venerable one. / By practicing pure generosity to make him rejoice, / having already provided protection for him, [the master] should summon him and say: / 'Now this supreme field of merit was taught by all Buddhas / in order to broadly benefit all sentient beings. / Presenting offerings to the entire Saṅgha will yield great fruit; / inexhaustible great wealth, as worldly teaching says, will constantly follow one's births. / Because making offerings to the Saṅgha is giving to those endowed with virtue, / therefore the Lord said that you should give rise to joy, / prepare delicacies according to your capacity, and give them to the Saṅgha present.'"

2.19

Then the Lord Vairocana addressed the vajradhara Guhyakādhipati again in verse:

2.20

"You, Mahāsattva, should listen single-mindedly and attentively; / I shall explain in full the abhiṣeka revealed by the ancient Buddhas. / The master makes a second altar facing the central maṇḍala, / drawn in the outer precinct at a distance of two cubits, / exactly square and equal on four sides, opening one gate facing inward. / Place four vajradharas outside its four corners: / namely, Abiding in Niṣprapañca and Gagana-amala, / Vimalalocana Vajradhara, clad in motley garments, and the rest. / Inside the heart is a great lotus flower with eight petals and stamens; / on the petals in the four cardinal directions are four companion bodhisattvas, / through the power of those great beings' past vows. / What are their names? Dhāraṇīśvara, / Smṛti-dhāraṇa-hitāśaya, the compassionate bodhisattva, and so forth. / On the remaining four petals, make the four command-attendants: / Citravastra, Manoratha, Apratihata, and Vimukti. / In the center, depict the dharmadhātu of inconceivable color, / and vases made of the four jewels, filled with medicinal herbs and treasures. / The venerable Samantabhadra, Maitreya, and Sarvanīvaraṇaviṣkambhin, / and Sarvadurgatipariśodhana empower them. / At the time of abhiṣeka, place them on exquisite lotuses, / offer unguents, flowers, lamps, and arghya water, / shaded above with pennants, banners, and canopies, presenting captivating music, / auspicious gāthās, and manifold beautiful words. / Having thus made offerings and caused [the deities] to rejoice, / directly facing all the Tathāgatas, he confers abhiṣeka upon his head. / Again, he should offer him exquisite and fine incense and flowers; / next, he should hold a golden probe, stand before him, / comfort him and make him rejoice, and recite such a gāthā: / 'Son of the Buddha, the Buddha removes the film of ignorance for you, / just as a worldly king of physicians skillfully uses a golden probe.' / The mantrin should further hold a clear mirror, / to reveal the unconditioned Dharma, and speak this exquisite gāthā: / 'All phenomena lack form; they are clear, free from impurity, / beyond grasping, and detached from speech, arising solely from causes and karma. / Knowing that these phenomena are thus intrinsically undefiled, / peerless in the world, you are born from the Buddha's heart.' / Next, he should bestow the Dharma-wheel, placing it between his two feet, / pass the Dharma-conch with his prajñā-hand, and again speak this verse: / 'From this day forward, you yourself turn the wheel that saves the world; / let its sound resonate everywhere, blowing the unsurpassed Dharma-conch. / Do not give rise to deviant views; abandon doubt and regret; / reveal to the world the mantrayāna of supreme practice. / Constantly make such a vow, proclaiming the Buddha's grace and virtues; / all vajradharas will protect and remember you.' / Next, giving rise to compassion toward the disciple, / the practitioner should enter within and instruct him with the samaya verse: / 'Son of the Buddha, from now on, not sparing even your life, / you should never abandon the Dharma, nor abandon the bodhicitta, / nor be stingy with any Dharma, nor engage in actions unbeneficial to beings. / This is the samaya taught by the Buddha; you who well abide in the precepts, / just as you protect your own life, so should you protect the precepts. / You should be sincere and reverent, bowing your head to the feet of the holy one; / perform whatever is instructed, and do not harbor doubts.'"

2.21

Then Vajrapāṇi addressed the Buddha: "Lord, if there are good men and good women who enter the samaya of this great king of maṇḍalas born from the womb of great compassion, how much merit will they attain?" When he had spoken thus, the Buddha told Vajrapāṇi: "Guhyakādhipati, the heap of merit of that good man or good woman is precisely equal to all the heaps of merit from the first generation of the mind up to the attainment of the Tathāgata. Guhyakādhipati, by this Dharma-gate you should know that that good man or good woman is born from the mouth of the Tathāgata, a child of the Buddha's heart; wherever that good man or good woman resides, there is a Buddha performing Buddha-deeds. Therefore, Guhyakādhipati, if one wishes to make offerings to the Buddha, one should make offerings to this good man or good woman; if one wishes to see the Buddha, one should see them." Then Vajrapāṇi and the other leading vajradharas, and Samantabhadra and the other leading bodhisattvas spoke in unison: "Lord, from this day forth, we shall reverently make offerings to these good men and good women. Why? Lord, because those good men and good women are equal to seeing the Buddha, the Lord."

2.22

Then the Lord Vairocana looked again upon the entire assembly and addressed the vajradhara Guhyakādhipati and the other vajradharas and the great assembly: "Good men, there are mantra phrases possessed of the marks of the Tathāgata's appearance in the world, the immeasurable wheel of the broad and long tongue, which like a masterfully colored gem can fulfill all wishes, accumulate immeasurable merits, abide in invulnerable practices, and possess peerless power in the three times." When this was said, the vajradhara Guhyakādhipati, the other vajradharas, and the great assembly spoke in unison: "Lord, now is the time! Sugata, now is the time!"

2.23

Then the Lord Vairocana dwelt in the samādhi of the peak-vision of the pure Dharma banner, which extends the mark of the broad and long tongue covering all Buddha-fields and fulfills all wishes. The Buddha then arose from samādhi, uttered a sound pervading the dharmadhātu of all Tathāgatas with compassion for all realms of sentient beings without remainder, and proclaimed this Vidyārājñī of Great Power and Great Protection:

2.25

When all the Tathāgatas and the assembly of Buddha-sons uttered this vidyā, immediately the Buddha-fields trembled everywhere in six ways. All the bodhisattvas attained an unprecedented blossoming of their eyes, and before the Buddhas spoke these verses in delightful voices:

2.26

"The Buddhas are extremely extraordinary, / proclaiming this Great Powerful Protection! / Guarded by all the Buddhas, / the citadel is fortified and tight. / Because that protecting mind abides, / all those who cause hindrances— / vināyakas and the like, / and the evil-formed rākṣasas— / are all repulsed and dispersed / by the power of recollecting the mantra."

2.27

Then the Bhagavat, through the vast dharmadhātu adhiṣṭhāna, at that very moment abided in the dharmadhātu-garbha samādhi. Arising from this samādhi, he spoke the vidyā for entering the Buddha-samaya:

2.29

At that very time, after this vidyā for entering the samaya was spoken amidst the assembly of all bodhisattvas in all Buddha-kṣetras, all the sons of the Buddha heard it together and did not transgress any Dharma.

2.30

Then the Bhagavat further spoke the mantra of the origination of the dharmadhātu:

2.32

The Vajrasattva adhiṣṭhāna mantra:

2.34

The vajra-armour mantra:

2.36

The Tathāgata-eye gazing mantra:

2.38

The ungallant [scented paste] mantra:

2.40

The flower mantra:

2.42

The incense mantra:

2.44

The food and drink mantra:

2.46

The lamp mantra:

2.48

The argha mantra:

2.50

The Tathāgata uṣṇīṣa-lakṣaṇa mantra:

2.52

The Tathāgata armour mantra:

2.54

The Tathāgata halo mantra:

2.56

The Tathāgata tongue-lakṣaṇa mantra:

2.58

Chapter 3: Pacifying Obstacles

2.59

At that time, Vajrapāṇi again questioned the Lord Vairocana, speaking in verse:

2.60

“How is it that at the time of the bodhimaṇḍa, those who cause obstacles are purified and removed, / so that nothing can harm the practitioner who cultivates mantras? / How is the mantra upheld? How does it bring about results?” / When he had asked thus, the Lord Mahāvairocana praised him: / “Excellent, Mahāsattva! It is well that you have spoken such words. / According to what your mind has asked, I will now reveal it all. / Obstacles arise from one's own mind, following along with past avarice. / In order to eliminate their causes, one should contemplate this bodhicitta. / Skillfully eliminating false discriminations that arise from mental thoughts, / By recollecting the bodhicitta, the practitioner is freed from all faults. / One should constantly contemplate in thought the Mahāsattva Acala, / and bind his secret mudrā; this can eliminate all obstacles. / Lord of Secrets, listen further: to bind and remove the winds of distraction, / with the syllable A as my essence, the mind holds the gateway of the syllable A. / Smear the ground with gandha and make the great bindu of emptiness. / In reliance on the direction of Vāyu, enclose it with a śarāva. / Contemplate that vessel as the great mind, Mount Meru, / with [oneself] seated upon it from time to time. The syllable A with the great bindu of emptiness, / taught by the previous Buddhas, can bind the great wind. / Great Being, listen attentively: when the practitioner guards against violent rain, / contemplate the gateway of the syllable RA, of great power and the colour of fiery light, / a garland of fierce blazing flames, wrathfully holding argha. / In whatever direction it arises, purifying the ground as overcast clouds swell up, / cut them with the mudrā of the sword of prajñā, and the dark gloom will vanish at once. / With a fearless mind, the practitioner may also make a kila-sword; / with this vajra stake, everything is made identical with vajra. / Furthermore, I will now speak of pacifying all obstacles: / recollecting the fiercely powerful one of mantra, the mighty Acala, / abiding in his fundamental maṇḍala, the practitioner may dwell in the centre, / and visualize his form, placing the feet of samādhi upon one's head; / then those obstacles will be purified and removed, quenched and not arising. / Or else, by skillfully compounding rājikā, / the practitioner makes an image and smears its body with it. / Because of this antidote against those who cling, / their sense organs will be set ablaze; let there be no doubt in your mind. / Even Śakra and Brahmā, if they disobey my teaching, / will still be incinerated by it, not to mention other sentient beings.”

2.61

At that time Vajrapāṇi said to the Buddha: “Lord! As I understand the meaning of what the Buddha has spoken, I too understand in this way: when the noble deities abide in their fundamental positions in the maṇḍala, they possess majestic spiritual power because they abide in this way. Nothing can obscure the Tathāgata's injunctions. Why is this? The Lord is the samaya of all mantras, which is to say, abiding in their own lineage. Therefore, bodhisattvas who cultivate the bodhisattva conduct through the mantra-naya should also abide in their original positions to perform all activities.” [The Buddha said,] “Furthermore, Lord of Secrets! If the various colours, the maṇḍala positions of those noble deities, and the forms of the deities are spoken of, you should know that they are also like this; this is what was spoken by the previous Buddhas. Lord of Secrets! In future times, sentient beings of inferior wisdom and lacking faith, upon hearing such an explanation, will be unable to accept it in faith; because they lack wisdom, their doubts will increase. They will rigidly cling to only what they have heard without cultivating it, harming themselves and others, and saying: ‘Those non-Buddhists have such teachings; this is not taught by the Buddha.’ Such ignorant persons will form this kind of conviction.” At that time the Lord spoke in verse:

2.62

“The All-Knowing Lord has attained mastery over all phenomena; / according to what he has penetrated, he delivers sentient beings through upāya. / This is what was spoken by the previous Buddhas for the benefit of those who seek the Dharma. / Those foolish persons do not know the characteristic of the Dharmas of the Buddhas. / I teach that all phenomena and all their characteristics are empty; / one should constantly abide in mantra and perform activities with firm resolve.”

2.63

Chapter 4: The Treasury of Common Mantras

2.64

At that time, all the vajradharas with the Lord of Secrets as their leader, and the assembly of bodhisattvas with Samantabhadra as their leader, bowed their heads to the Buddha Vairocana, and each in their own voices requested and said to the Lord: “We wish to proclaim the mantra Dharma-phrases in accordance with the gates of dharmadhātu purity that we have penetrated, in this Great King of Maṇḍalas born of the Great Compassion Store.”

2.65

At that time, the Lord, through the adhiṣṭhāna of indestructible reality, addressed the vajradharas and bodhisattvas: “Good sons! You should speak the phrases of true speech that purify the realm of sentient beings according to the dharmadhātu you have penetrated.” Then Samantabhadra Bodhisattva immediately abided in the samādhi of the adornment of the Buddha-realm and spoke the mantra of unobstructed power:

2.67

Then Maitreya Bodhisattva abided in the samādhi of generating universal great maitrī and spoke his heart mantra:

2.69

At that time Ākāśagarbha Bodhisattva entered the samādhi of the purified realm and spoke his heart mantra:

2.71

At that time Sarvanīvaraṇaviṣkambhin Bodhisattva entered the samādhi of the power of compassion and spoke his mantra:

2.73

At that time Avalokiteśvara Bodhisattva entered the samādhi of universal contemplation and spoke the mantra of his heart and retinue:

2.75

The Mahāsthāmaprāpta mantra:

2.77

The Tārā mantra:

2.79

The Mahābhṛkuṭī mantra:

2.81

The Pāṇḍaravāsinī mantra:

2.83

The Hayagrīva mantra:

2.85

Then Kṣitigarbha Bodhisattva abided in the samādhi of the realm of vajra-indestructible conduct and spoke his mantra:

2.87

Then the youth Mañjuśrī abided in the samādhi of the Buddha's adhiṣṭhāna spiritual power and spoke his heart mantra:

2.89

At that time Vajrapāṇi abided in the great vajra-invincible samādhi and spoke the mantra of his heart and retinue:

2.91

The Māmakī mantra:

2.93

The Vajraśṛṅkhalā mantra:

2.95

The Vajragandā mantra:

2.97

The Vajrasūcī mantra:

2.99

The mantra of all vajradharas:

2.101

The mantra of all attendants:

2.103

Then the Lord Śākyamuni entered the samādhi of the jewel abode and spoke the mantra of his heart and retinue:

2.105

The ūrṇā-lakṣaṇa mantra:

2.107

The mantra of all Buddha-uṣṇīṣas:

2.109

The Aparājita mantra:

2.111

The Aparājitā mantra:

2.113

The earth deity mantra:

2.115

The Viṣṇu mantra:

2.117

The Rudra mantra:

2.119

The wind deity mantra:

2.121

The Sarasvatī mantra:

2.123

The Nairṛti mantra:

2.125

The Yama mantra:

2.127

The Mṛtyu mantra:

2.129

The Kālarātrī mantra:

2.131

The mantra of the Seven Mothers and others:

2.133

The Śakra Devendra mantra:

2.135

The dragon king Varuṇa mantra:

2.137

The Brahmā mantra:

2.139

The mantra of the Sun Deva (Sūrya) is:

2.141

The mantra of the Moon Deva (Candra) is:

2.143

The mantra of the nāgas is:

2.145

The mantra of Nanda and Upananda is:

2.147

Then the Lord Vairocana, wishing to proclaim the Vidyārājñī Gaganalocanā, the mother of all buddhas and bodhisattvas who embodies the unerring siddhi of his own teachings, uttered her mantra:

2.149

Furthermore, in order to pacify all obstacles, the Bhagavat entered the samādhi born of fire and uttered this mantra of the noble Lord Acala, the great destroyer of obstacles:

2.151

Furthermore, the mantra of Trailokyavijaya is:

2.153

The mantra of the śrāvakas is:

2.155

The mantra of the pratyekabuddhas is:

2.157

The heart-mantra common to all buddhas and bodhisattvas is:

2.159

The heart-mantra common to the worldly devas and others is:

2.161

The mantra of all buddhas is:

2.163

The mantra of the guardian of the gate whom none can surpass is:

2.165

The mantra of the facing gate-guardian is:

2.167

The mantra for binding the great boundary is:

2.169

The bodhi mantra is:

2.171

The practice mantra is:

2.173

The attaining-bodhi mantra is:

2.175

The nirvāṇa mantra is:

2.177

The mantra of Trailokyavijaya is:

2.179

The mantra of Acala is:

2.181

The mantra of Sarvanīvaraṇaviṣkambhin is:

2.183

The mantra of Avalokiteśvara is:

2.185

The mantra of Vajrapāṇi is:

2.187

The mantra of Mañjuśrī is:

2.189

The mantra of Gaganalocanā is:

2.191

The dharmadhātu mantra is:

2.193

The mantra of Mahāvīrya is:

2.195

The mantra of Jalendra is:

2.197

The mantra of the noble Tārā is:

2.199

The mantra of Bhṛkuṭī is:

2.201

The mantra of Mahāsthāmaprāpta is:

2.203

The mantra of the noble Pāṇḍaravāsinī is:

2.205

The mantra of Hayagrīva is:

2.207

The mantra of Yaśodharā is:

2.209

The mantra of Ratnapāṇi is:

2.211

The mantra of Jālinīprabha is:

2.213

The mantra of Śākyamuni is:

2.215

The mantra of the Three Uṣṇīṣas is:

2.217

The mantra of Sitātapatroṣṇīṣa is:

2.219

The mantra of Jayoṣṇīṣa is:

2.221

The mantra of Vijayospṇīṣa is:

2.223

The mantra of Tejorāśyuṣṇīṣa is:

2.225

The mantra of Vikiraṇoṣṇīṣa is:

2.227

The mantra of the worldly vidyārājñīs is:

2.229

The mantra of Aparājita is:

2.231

The mantra of the Earth Goddess (Pṛthivī) is:

2.233

The mantra of Keśinī is:

2.235

The mantra of Upakeśinī is:

2.237

The mantra of Citrakumāra is:

2.239

The mantra of Vasumatīkumāra is:

2.241

The mantra of the Dispeller of Doubts and Perplexities is:

2.243

The mantra of Sarvasattvābhayandada is:

2.245

The mantra of Sarvāpāyajaha is:

2.247

The mantra of Kṛpāmati is:

2.249

The mantra of Mahāmaitryabhyudgata is:

2.251

The mantra of Mahākaruṇāmṛdita is:

2.253

The mantra of Sarvadāhapraśamin is:

2.255

The mantra of Acintyamati is:

2.257

The mantra of Ratnākara is:

2.259

The mantra of Ratnahasta is:

2.261

The mantra of Dharaṇīṃdhara is:

2.263

Furthermore, the mantra is:

2.265

The mantra of Ratnamudrāhasta is:

2.267

The mantra of Dṛḍhādhyāśaya is:

2.269

The mantra of Gaganāmala is:

2.271

The mantra of Gaganamati is:

2.273

The mantra of Viśuddhamati is:

2.275

The mantra of Caritramati is:

2.277

The mantra of Sthiramati is:

2.279

The mantra of the Servants is:

2.281

The mantra spoken by the Bodhisattvas is:

2.283

The mantra of the Śuddhāvāsa gods is:

2.285

The mantra of the Rākṣasas is:

2.287

The mantra of the Ḍākinīs is:

2.289

The mantra of the Yakṣiṇīs is:

2.291

The mantra of the Piśācas is:

2.293

The mantra of the Bhūtas is:

2.295

The mantra of the Asuras is:

2.297

The mantra of the Mahoragas is:

2.299

The mantra of the Kinnaras is:

2.301

The mantra of the Humans is:

2.303

"Guhyakādhipati! All these mantras have now been spoken by me. Among them, as for the heart of all mantras, you must listen attentively: it is the gate of the syllable A. Recollecting this heart of all mantras is the most supreme; it is that in which all mantras abide, and through this mantra determination is attained."

2.304

Mahāvairocanābhisambodhivikurvitādhiṣṭhāna-sūtra, Fascicle Two

Translations (1)

The Vairocanābhisaṃbodhi Sutra — Rolf W. Giebel 2005, English

Linked texts (1)

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