大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 3

English (machine translation) 3

Language: English

3.1

Translated by the Great Tang Tripiṭaka Master Śubhakarasiṃha of India together with the Śramaṇa Yixing

3.3

Then the Lord addressed Vajradhara Guhyakādhipati again and spoke in verse:

"In accordance with the ritual method of the mantras, to accomplish that fruit,
One should correspond syllable by syllable, and phrase by phrase likewise;
Visualizing in mind, one recites, well abiding for one hundred thousand [times].
The first syllable is the bodhicitta; the second is called sound;
Visualizing the phrase as the iṣṭadevatā, one produces it in its own place.
The second phrase, you should know, is the supreme phrase of all Buddhas;
The practitioner contemplates and abides therein, in the extremely round and pure moon disk.
Within it, sincerely visualizing the syllables according to their order,
One places the syllables and phrases therein, and contemplates purifying their life [breath];
'Life' refers to the wind: one mindfully follows the exhalation and inhalation of breath.
Having purified these, one performs the preliminary recitation rite;
One who abides well in the mantra next recites for one month.
The practitioner's preliminary upāya penetrates phrase by phrase;
The Buddhas of great renown spoke of this preliminary reception and holding.
Next, one should, according to what one has, offer smeared incense, flowers, and the like,
And for the sake of attaining perfect awakening, dedicate them to one's own bodhi.
In this way, for two months, the mantra will be fearless.
Next, having completed this month, the practitioner enters recitation
On a mountain peak or in a cow-pen, on river sandbars, and the like,
At a crossroads, in a solitary chamber, a deity chamber, or a Mahādeva chamber.
That maṇḍala place is entirely like a vajra palace;
In that place, having bound and protected [the site], the practitioner accomplishes the siddhi.
Then at the midnight watch, or at the time of sunrise,
The wise one should know that such signs will appear:
The sound of hūṃ, or the sound of drums, or if the earth quakes,
And one hears in the sky delightful words—
One should know that with such signs, the siddhi will be entirely as desired.
The Buddhas, the supreme among two-legged beings, taught concerning that fruit;
Abiding in this mantra practice, one will surely attain Buddhahood.
According with all kinds, always mindfully uphold the mantras;
They were spoken by the ancient Buddhas and Great Seers, and so one should remember them."

3.5

Chapter 6: Manifestation of Siddhis

3.6

Then the Lord again observed the great assembly, and in order to fulfill all vows, spoke further Dharma-phrases of definitive wisdom and perfection belonging to the immeasurable gates of the three times:

3.7

"Space is unstained and devoid of intrinsic nature, able to bestow all kinds of skillful wisdom;
Because the original nature is eternally empty, dependent arising is profound and hard to see;
Through long-lasting and supreme exertion, it grants the unexcelled fruit according to recollection.
Just as the palaces of all destinies, though resting on space, proceed without attachment,
This pure Dharma is also like this: the three realms of existence arise purely without remainder.
Because in the past the supreme Adornment of Arising practiced this, he attained all practices of the Tathāgatas.
It is not found in other phrases and is hard to obtain; making widespread illumination in the world like the Lord,
He taught the practice of utmost purity, deep, vast, inexhaustible, and free from conceptualization."

3.8

At that time, after the Lord Vairocana had spoken these verses, he observed the great assembly of Vajrapāṇi and the others, and addressed the vajradharas, saying: "Good sons! Each of you should now manifest the phrase of the flowing forth of siddhi through the spiritual power of the dharmadhātu. If sentient beings see such Dharma, they will leap with joy and abide in peace." When this had been said, the vajradharas bowed in reverence to the Lord Vairocana: "So it is, Lord of Dharma! We shall comply with your instruction." Again they besought the Buddha, saying: "We only pray that the Lord will have pity on us and manifest the phrase of the flowing forth of siddhi. Why is that? To proclaim for ourselves before the venerable Bhagavat the Dharma we have realized is not fitting. Excellent, O Lord! We only pray that you will do so for the sake of the benefit and peace of future sentient beings." Then the Bhagavat Vairocana addressed all the vajradharas, saying: "Excellent, excellent! Good sons! The Dharma and Vinaya taught by the Tathāgatas praises one thing, namely, having a sense of shame. If a good son or good woman who has a sense of shame sees such a Dharma, two things will quickly arise: namely, not doing what should not be done, and being praised by the multitude. There are two further things: namely, reaching what has not yet been reached, and being able to dwell together with the Buddhas and Bodhisattvas. There are two further things: namely, abiding in śīla, and being born among humans and devas. Listen well and attentively, consider it well and bear it in mind; I shall now proclaim the corresponding phrase of the flowing forth of mantra accomplishments. Through these corresponding phrases of flowing forth, the Bodhisattvas who practice bodhi through the mantra-naya will quickly attain the siddhi of mantras therein. If a practitioner has seen the true words of accomplishment sealed and approved by the deities of the maṇḍala, arouses the bodhicitta, has deep faith, loving-kindness, and compassion, is devoid of stinginess, abides in self-control, is able to discern well what arises from conditions, upholds the precepts and abides well in all trainings, is endowed with skillful means and is valiant, knows the proper time and non-time, delights in practicing generosity with a heart free from fear, diligently cultivates the practice of mantras, penetrates the true meaning of mantras, constantly delights in seated meditation, and delights in achieving accomplishments—Guhyakādhipati! Just as in the desire realm there is the vidyā that freely satisfies and delights the mind, whereby all gods of the desire realm become intoxicated with it, bringing forth manifold wondrous play and laughter, and manifesting all kinds of varied objects of enjoyment and full enjoyment, bestowing them upon the Nirmāṇarati and Paranirmitavaśavartin gods while also enjoying them themselves; furthermore, good sons, just as in the Maheśvara heaven there is the vidyā born of the supreme mind, which can bring about the benefit of sentient beings of the trichiliocosm, magically creating all objects of enjoyment and full enjoyment, bestowing them upon the Śuddhāvāsa gods while also enjoying them itself; furthermore, just as mantras of illusory arts can manifest various gardens, groves, people, and things, or as asura mantras manifest illusory events; and just as worldly incantations gather poisons, cold, fever, and the like, or the mantras of the Mātṛ deities can cause epidemics and disasters to sentient beings, and worldly incantations remove all poisons, cold, fever, and the like, and can transform blazing fire into coolness—therefore, good sons, you should believe in the majesty of the mantras of such phrases of flowing forth. The majesty of these mantras does not emerge from the mantras, nor does it enter sentient beings, nor can it be found in the practitioner who recites them. Good sons! Due to the power of the adhiṣṭhāna of mantras, they arise naturally without deviation, because they do not deviate throughout the three times and because of the principle of profound, inconceivable dependent arising. Therefore, good sons, you should accord with and penetrate the inconceivable nature of phenomena, and never sever the path of mantras."

3.9

Then the Lord again abided in the unobstructed power of the three times, relied upon the inconceivable power of the Tathāgata's adhiṣṭhāna, and relied upon the samādhi of the pure treasury of ornaments; immediately the Lord, from within his samāpatti, emitted the inexhaustible verbal expressions of the inexhaustible realm. Relying on the power of the dharmadhātu, the unequaled power, and the adhimukti of perfect awakening, flowing forth into four places with a single voice, all-pervading throughout the dharmadhātu, equal to space, there was nowhere it did not reach. The mantra is:

3.11

From this, the mind of perfect awakening became all-pervading; immediately, the sound-gates of all dharmadhātus mutually emitted sounds from the sound of the insignia of perfect awakening. Having heard this, the Bodhisattvas attained unprecedented open eyes, uttered subtle and wondrous voices, and before the Omniscient One, the one free from fever, spoke in verse, saying:

3.12

"How wondrous is the practice of mantras, able to possess vast wisdom!
If one spreads this everywhere, one attains Buddhahood, the supreme among two-legged beings.
Therefore, with diligent vigor, toward the mind of the Buddhas' speech,
Always engage in uninterrupted cultivation, with a pure mind free from a self."
At that time, the Bhagavat again spoke these Dharma-phrases:
"One who would achieve accomplishment in the mind of perfect awakening,
In a garden park or a saṅghārāma, or in a mountain cave,
Or in a place pleasing to the mind, contemplates that bodhicitta,
Until when first abiding, no doubt or hesitation arises in the mind.
Then, taking that single mind, placing mind within mind,
One realizes the extremely pure phrase, unstained, calm, and unshakable,
Non-conceptual like a mirror, appearing before oneself, extremely subtle.
If one constantly contemplates it, cultivating and corresponding with it,
Even the form of one's own body of the iṣṭadevatā will appear.
The second phrase of awakening: in the mirror maṇḍala,
On the seat of the great lotus king, profoundly abiding in samādhi,
Crowned with a topknot dhāraṇī, surrounded by immeasurable light,
Free from false grasping and conceptualization, originally tranquil like space.
Contemplating within it, one performs recitation with concentrated mind;
For one month cultivating meditative equipoise, one upholds it fully one hundred thousand times;
This is the rule for upholding the mantra during the first month.
Next, in the second month, one offers smeared incense, flowers, and the like,
And thereby brings benefit to the various classes of sentient beings.
Furthermore, in another month, renouncing all gain and support,
At that time, one contemplates yoga with mastery.
Vowing that all sentient beings will be free of obstacles and at ease,
One desires to accomplish the complete fruit praised by the Tathāgatas.
Or, to fulfill all the hopes and wishes of the multitude of sentient beings,
In accord with principle, free from hindrances and veils, one generates this mental focus:
May all the suffering of animals devouring each other be forever eliminated;
May all the ghost realms constantly be filled with food and drink;
May the diverse bitter torments suffered in the hells
Quickly be extinguished! Through my own merit,
And through other immeasurable gates, frequently contemplating in mind,
Arousing vast compassion, with the three phrases of adhiṣṭhāna,
Visualizing all, one mentally recites and upholds the mantra:
'By the power of my merit, by the power of the Tathāgata's adhiṣṭhāna,
And by the power of the dharmadhātu, pervading the realms of sentient beings,
May all who seek meaningful benefits be fully profited,
And may all that they contemplate in accord with principle be accomplished.'"

3.13

Then, at that time, the Bhagavat spoke the Vidyā of the Turning of Ākāśagarbha with Power Equal to Space, saying:

3.15

"Upholding this three times, whatever wholesome vows that arise will also be accomplished.

3.16

"The practitioner, on the full moon, next enters and performs recitation,
On a mountain peak, in a cowpen, in a charnel ground, or on a river islet,
Beneath a solitary tree at a crossroads, or in a temple of the Mātṛs.
All has the color of vajra, adorned and purified like vajra.
All obstructing spirits therein are subdued, their minds bewildered.
The four quarters are enclosed all around, with one gate and an entranceway,
Vajras linked with one another, bound in accord with the vajra-knot.
At each gate are two guardians, facing each other, not to be transgressed,
With hands raised and pointing upward, red-eyed and of wrathful form.
At the corners, assiduously paint the blazing śūla-mudrā.
In the center is a wondrous vajra-seat, precisely aligned with the directions;
Upon it is a great lotus, its eight petals and filaments unfolded.
One should form the mudrā of Vajrapāṇi, the vajra-wisdom mudrā,
Bow the head to all Buddhas, and repeatedly make firm vows.
One should protect and sustain this place, and purify all medicinal substances.
Reciting through this night, pure and unobstructed,
Either at the midnight watch, or at the time of sunrise,
Those medicinal substances will transform, a circular radiance flaring everywhere.
The mantrin takes them up himself, roaming in the great void,
Dwelling in long life with great majestic power, sovereign over birth and death,
Wandering at the summit of the world, manifesting various physical forms.
Possessing virtues and auspiciousness, he is worshipped in succession;
Substances accomplished through mantra are called siddhi.
Through differentiated medicinal substances, the undifferentiated is accomplished."

3.17

"Lord of Secrets, all the present Tathāgatas, Arhats, and Samyaksaṃbuddhas of all worlds thoroughly penetrate the perfection of upāya. Those Tathāgatas know that a single differentiation is by its intrinsic nature empty; and by the power of the perfection of upāya, they use the conditioned to express the unconditioned, mutually corresponding, manifesting throughout the dharmadhātu for the sake of sentient beings, causing them to dwell in the happiness of seeing the Dharma, to arouse joyful minds, or to attain long life, enjoying themselves with the play of the five desires, and making offerings to the Buddha, the Lord. Realizing such a path is something that all worldly people cannot believe. Because the Tathāgata sees this beneficial purpose, with a joyful mind he expounds this sequential ritual of the bodhisattva's practice of the mantra path. Why is this? That which could not be attained through diligent seeking and practicing of austerities for immeasurable kalpas, bodhisattvas practicing the path of the mantra-naya attain in this very life. Furthermore, Lord of Secrets, a bodhisattva cultivating the bodhisattva practice of the mantra-naya who recites three hundred thousand [times] to achieve accomplishment through such things as the ketu sword, parasol, sandals, cintāmaṇi, añjana ointment, and rocanā, also attains siddhi. Lord of Secrets, if good sons or good daughters endowed with upāya perform actions in accordance with whatever they aspire to, they will attain accomplishment through the sovereignty of mind alone. Lord of Secrets, as for those who delight in desire, cause, and effect—Lord of Secrets, those foolish persons are not capable of knowing the mantras and the marks of mantras. Why is this?

3.18

"If a cause is said to have no agent, that effect then does not arise.
This cause of the cause is already empty; how then could there be an effect?
You should know that the effect of mantra is entirely free from cause and karma.
Even to the point of personal realization and contact with markless samādhi,
The mantrin will attain siddhi, which is born from the mind."

3.19

Then Vajrapāṇi said to the Buddha: "Lord, we pray that you once again speak these words of correct awakening, these words for the accomplishment of siddhi. When good sons and good daughters who see this Dharma rejoice in mind, experience a comfortable dwelling, and do not harm the dharmadhātu. Why is this? Lord, as for the dharmadhātu, all Tathāgatas, Arhats, and Samyaksaṃbuddhas describe it as the inconceivable realm. Therefore, Lord, bodhisattvas who cultivate the bodhisattva practice of the mantra-naya attain such penetration of the dharmadhātu, which cannot be analyzed or destroyed." After this was said, the Lord addressed the vajradhara, the Guhyakādhipati: "Excellent, excellent, Lord of Secrets! Excellent indeed that you can ask the Tathāgata about such a meaning! Listen attentively and reflect on it well; I will now expound it." The Guhyakādhipati said: "So be it, Lord. We wish and desire to hear." The Buddha said to the Lord of Secrets: "Accomplishment is made through the syllable A. Whether in a dwelling place of the Saṃgha, in a mountain cave, or in a clean room, when reciting three hundred thousand [times] while distributing the syllable A throughout all one's limbs; then on the full moon, make offerings with everything one possesses. Even Samantabhadra Bodhisattva, Mañjuśrī, the vajradharas, and so forth, or other holy devas, will appear before you, touch your head, and say: 'Excellent, practitioner! You should bow your head in homage and present arghya water.' Thereupon one attains the samādhi of never forgetting the bodhicitta. Moreover, reciting and practicing it with such lightness and ease of body and mind, one will attain purity of mind and purity of body corresponding to what arises. Placing it upon the ear and holding it, one will attain purity of the ear faculty. Performing inhaling and exhaling breaths through the gate of the syllable A, contemplating during the three periods, the practitioner can then maintain his lifespan and dwell in the world for long kalpas. If one wishes to be loved and revered by kings and the like, then through the gate of the syllable HA, regard those who should be saved, bestow upon them a padma flower, and holding a śaṅkha oneself, look at one another, and joy will immediately arise."

3.20

Then the Lord Vairocana again surveyed the entire great assembly and said to the vajradhara, the Guhyakādhipati: "Vajrapāṇi, there are mind-born creations of the Tathāgatas, dramatic dances of activity, that broadly expound categories, comprehend the four elements, abide in the sovereign mind equal to space, accomplish vast visible and invisible fruits, give rise to all śrāvakas, pratyekabuddhas, and bodhisattva stages, cause all the hopes and wishes of bodhisattvas practicing the mantra-naya to be fulfilled, possess various activities, and benefit immeasurable sentient beings. Listen attentively and reflect on it well; I will now expound them. Lord of Secrets, how is it that the dance produces all vast fruits of creation and destruction, and the mantrin directly realizes everything?" Then the Lord spoke this verse:

3.21

"The practitioner in proper sequence first realizes his own true reality;
Dwelling in accordance with the Dharma as before, properly mindfulness of the Tathāgata,
With the syllable A as the self-nature, combined with the great void dot,
Stately and entirely of golden color, with vajra marks at the four corners.
Within that, meditate upon the Honored Buddha of all places;
These Samyaksaṃbuddhas explain the true characteristics of self-reality.
Practicing without doubt, self-reality arises;
He shall become the benefit and joy of all worldly beings.
Endowed with the vast and rare, dwelling in the phrase 'like an illusion',
Oppressed by beginningless past accumulation, ignorance, and various states of existence,
The practitioner becomes integrated, and all are eliminated.
If one contemplates that mind, the unsurpassable bodhicitta,
Because of maintaining the karma of mantra, toward pure and impure fruits,
In accordance with truth he is ever unstained, like a lotus emerging from the mire,
How much more so, in his own person, does he become the Honored One among men!"

3.22

Then the Lord Vairocana, again dwelling in the vajra-play samādhi that subdues the four māras, spoke the vajra words and syllables that subdue the four māras, liberate from the six destinies, and fulfill sarvajñajñāna:

3.24

Then the vajradharas such as Vajrapāṇi Guhyakādhipati, the bodhisattvas such as Samantabhadra, and the entire great assembly attained unprecedented open eyes, bowed their heads to the All-Knowing One, and spoke this verse:

3.25

"This is the treasury of the Buddhas and bodhisattvas who save the world;
from this, all Buddhas, the bodhisattvas who save the world,
as well as pratyekabuddhas and śrāvakas who destroy the afflictions,
are able to travel everywhere through their stages and produce varied supernormal powers.
They attain supreme wisdom; the Fully Enlightened One has supreme wisdom.
Therefore, please explain extensively the various expedients of this teaching,
as well as the diverse activities such as the deployment of mental images.
Those in the great assembly who resolve to seek the supreme practice of mantra
and who behold phenomena and firmly abide will attain a joyful dwelling."
After these verses were spoken, the Great Sun Lord said:
"All of you should listen attentively and abide single-mindedly in equanimity.
On the great vajra earth boundary, bless the lower body in due time;
in order to explain this Dharma, manifest the seat of awakening.
Equal to the supreme syllable A, like the great maṇḍala of Indra,
know that inner and outer are equal—the vajra maṇḍala;
contemplating all within it, this is called the seat of yoga.
The syllable A is the primary life; this is the phrase that attracts and gathers.
Constantly placing upon it the great bindu of emptiness, it can gather and bestow all fruits.
The practitioner, for one month, forms the vajra wisdom mudrā,
performs recitation at the three times, destroys the fortress of nescience,
attains unshakable firmness, indestructible by devas or asuras,
and even according to their own wish, accomplishes acts of increase.
The practitioner always acts within the maṇḍala:
a body of golden radiance, bearing above a crown with a topknot,
the Fully Enlightened One abiding in samādhi, named the Great Vajra Phrase.
Vajra, lotus, sword, white goose, and golden earth,
the cintāmaṇi jewel—with such diverse implements,
contemplating the great Indra [wheel], one performs all siddhis.
Now I will explain the method of holding; let everyone listen single-mindedly.
The practitioner focuses thoughts on one object: Mount Meru with eight peaks;
above, contemplate a wonderful lotus and establish the vajra wisdom mudrā.
The yogin places the radiant, blazing light of the syllable-gate
upon their crown, abiding firm and unmoving.
Medicine consecrated by a hundred recitations the practitioner should take;
illnesses arising from past karma will all be cured.
Children of the Buddha should listen again: the foremost syllable-gate VA,
coloured like snow, milk, or a conch, arises from the navel;
abiding upon the platform of a pure white lotus,
in profound and tranquil samādhi, like the white moonlight of an autumn eve.
Such a maṇḍala the Buddhas describe as rare;
contemplated as pure white, a wheel rounded in nine folds,
abiding amid mist and fog, dispelling all feverish torments,
like pure milk, like a garland of pearls, like crystal and moonlight,
pervading and flowing forth, filling all places.
The practitioner mentally contemplates transcending all poisons of obstruction;
thus, in the circular altar, one accomplishes results through equanimity.
Milk, curds, ghee, butter, garlands of sphatika crystals,
lotus stems, water, and varied substances, in succession accomplish siddhi.
One will attain immeasurable life and manifest a distinctive body;
all ailments will be pacified, and devas and humans will love and revere [one];
becoming learned, one accomplishes dhāraṇī, with good wisdom pure and immaculate;
by accomplishing through this, one swiftly realizes the fruit of siddhi.
This is called the auspicious maṇḍala of pacifying calamities.
The foremost mark of holding is placed with the great bindu of emptiness;
the syllable RA is the supreme reality, spoken by the Buddha as foremost in fire.
All sinful karma deserving of retribution without interval,
the yogin who practices well purifies entirely through equanimity.
Abiding in a triangle, pleasing, red throughout the form,
tranquil, surrounded by a garland of flames, the triangle is in their heart.
In correspondence, contemplate within it the syllable RA with the great bindu of emptiness.
The wise one, in accordance with yoga, accomplishes all activities by this:
the retinue of the sun and making all fires,
seizing and overcoming foes, withering their limbs—
such things to be done are all performed in the wisdom fire cakra.
The syllable HA is the primary reality, produced from the wind cakra,
and together with cause, karma, and fruit, makes all seeds increase;
they are all destroyed by it with the great bindu of emptiness.
Now I describe its appearance: deep dark, of great majestic power,
manifesting a fiercely wrathful form, completely encircled by a garland of flames.
Abiding in the position of the maṇḍala, the wise one contemplates between the brows
a dark-blue crescent moon, with the appearance of blown banners and pennants,
and within it visualizes the supreme syllable-gate HA.
Abiding in that maṇḍala, one accomplishes what is to be done,
performing all benefits and manifesting before all sentient beings;
without abandoning this body, one attains the supernormal power of psychic abilities,
strolls freely through the sphere of the great void, and accomplishes the body's secret.
With divine ear and eye faculties purified, one can open the profound secret place;
abiding in this single-minded altar, one accomplishes all activities,
a bodhisattva of great renown. First sitting at the place of awakening,
subduing the hosts of Māra's army, no causes can be apprehended,
for the cause has no intrinsic nature and no fruit. Thus karma does not arise;
because those three lack intrinsic nature, one attains the wisdom of emptiness.
The Great Virtuous One, the All-Knowing, proclaimed its form.
The syllable KHA with the bindu of emptiness is the supremely revered void of space;
also holding the wisdom sword mudrā, what is undertaken is swiftly accomplished.
The wheel of the Dharma and the noose, the sword, the spear,
and the mace, etc., will before long accomplish this phrase."

3.26

Then the Bhagavat Vairocana gazed upon the great assembly and spoke to Vajrapāṇi Guhyakādhipati in verse:

3.27

"If bodhisattvas who practice the mantra-naya
take the syllable A as their own body, inside and outside all equal,
relinquishing all gains, treating gravel and gold jewels alike,
departing from all sinful karma, as well as greed, anger, and the like,
they will attain twofold purity, becoming equal to all Buddhas, the munis,
able to bring about all benefits, free from all faults.
Furthermore, with the syllable VA, the practitioner relies on yoga,
understands the rituals of action, and for the benefit of sentient beings,
the savior within the body, all are like this:
the water of the mind is serene and full, pure white like snow and milk;
one should generate a resolute mind, emerging from the entire body,
pervading all pores, flowing forth extremely pure;
from this it overflows within, filling the great earth;
with this water of compassion, gaze upon sentient beings suffering in the world.
Whoever drinks it or is touched by it on their body,
all will definitely succeed in attaining bodhi.
Contemplating in equanimity, all syllable-gates RA
generate a ring of blazing light, tranquil yet illuminating everywhere;
the yogin's light turns outward and pervades all places.
Benefiting the world according to desires, the practitioner arouses supernormal powers:
the syllable-gate RA on the upper body, the syllable VA in the navel cakra,
emitting fire and raining down, manifesting simultaneously.
The extreme cold and suffering of hell the syllable RA can eliminate;
the syllable VA removes scorching heat, because of abiding in the mantra Dharma.
With the syllable RA as the lower body and the syllable HA as the banner,
undertakings are swiftly accomplished, rescuing beings with heavy sins.
Abiding in the great Indra [wheel], performing the works of nāgas,
all attracting, expelling, and so forth—the mantrin should have no doubt.
The wind pervades all places, and all is opened and destroyed;
these various mixed categories and individual diverse activities
are performed in accordance with Dharma within the form maṇḍala.
Touching the heart and mindfully retaining it, one attains purity of the mental faculty;
moving lightly and practicing walking meditation, reciting at the center, one gains the bases of supernormal power.
Sitting quietly, contemplate the syllable A, imagining it in the faculty of the ear;
mindfully retaining it for a full month, one will attain the purification of the ear."

3.28

"Guhyakādhipati! These are mind-born siddhi phrases. Guhyakādhipati! Look upon these diversas arisen without form or color through various actions; in an instant of mindfulness, merely upon reciting them, one can produce such seeds of all wholesome karma. Furthermore, Guhyakādhipati, the Tathāgata leaves nothing undone; for bodhisattvas practicing the mantra-naya, he is like a reflection, conforming to all places, conforming to all mantra hearts, abiding before them all, causing all sentient beings to attain joy—all through the Tathāgata's nonconceptual mind, detached from all realms of sense." Then he spoke in verse:

3.29

"Without creation across time or space, free from dharma and non-dharma,
able to bestow siddhi phrases, the practice of mantra arises.
Therefore, the all-knowing Tathāgata's fruit of siddhi
is the most supremely revered phrase, which one should accomplish."

3.30

Chapter 7: Accomplishing Siddhi

3.31

Then Śrīvajra, with eyes marvelously blossomed,
turned the vajra mudrā with his hands, diffusing light like blazing fire,
its brilliance shining everywhere throughout all Buddha fields,
and with an exquisite voice praised in verse: "The muni, master of Dharma,
has spoken the practices of mantra. Those practices cannot be apprehended;
from where do the mantras come? To where do they go?
The Buddhas have spoken thus, with no phrase superior to this;
all dharmas converge and return here, like streams flowing into the ocean."

3.32

After this was spoken, the Lord said to Vajrapāṇi Guhyakādhipati:

3.33

"The mental domain of the mahāsattva is called a maṇḍala;
knowing the positions of all mantra hearts, one attains the fruit.
All conceptual distinctions are born entirely from the mind;
differentiating white, yellow, and red, these arise from the mind.
When the resolute mind rejoices, it is called the domain of the inner mind;
when mantra abides in this position, it can bestow vast fruits.
Mindful of that lotus place, eight petals with stamens blooming,
on the lotus platform is the syllable-gate A, a garland of flames exquisite and beautiful,
its radiance pervading everywhere to illuminate sentient beings,
like a gathering of a thousand lightnings, bearing the Buddha's skillfully fashioned form,
dwelling deeply within a circular mirror, manifesting in all directions,
like the moon in clear water, appearing before all beings;
knowing the nature of the mind to be thus, one can abide in the practice of mantra.
Next, on their head, in the intersection of the crown,
marked with the great bindu of emptiness, contemplate the syllable AṂ,
exquisite, pure, and stainless, like crystal, moon, and lightning;
this is called the tranquil dharmakāya, the support of all,
the siddhi of all mantras, able to manifest distinct forms;
one attains heavenly joy and liberation, catching sight of the Tathāgata's phrase.
The syllable RA is the realm of the eyes, shining like a bright lamp;
bending the neck slightly and bowing the head, the tongue near the palate,
one contemplates the heart place; opposite the heart, equanimity manifests,
stainless, wonderful, pure, and clear, a round mirror constantly present before one.
Such is the true heart, proclaimed by the ancient Buddhas;
illuminating and understanding the mind with clarity, all forms radiate light.
The mantrin will behold the Fully Enlightened One, the Two-Footed Honored One;
if beheld, one accomplishes siddhi, the foremost and eternal substance.
Next from this, contemplate and turn this syllable-gate RA;
place the syllable LA with the great bindu of emptiness in the eye position;
beholding the phrase of all-emptiness, one accomplishes the deathless phrase.
If one desires vast wisdom, or to produce the five supernormal powers,
a long-lived youthful body, or the accomplishment of the vidyādharas, etc.—
if the mantrin has not yet attained them, it is because they have not conformed to this.
The wisdom generated by mantra is the most supreme real knowledge,
the treasury of all Buddhas and bodhisattvas who save the world.
Because of this, all Fully Enlightened Ones, the bodhisattvas who save the world,
as well as śrāvakas and others, travel to other lands;
in all Buddha fields they proclaim this very teaching;
therefore they attain supreme wisdom—the Buddha's unsurpassable wisdom."

3.34

Chapter 8: The Practice of the Syllable-Wheel Maṇḍala

3.35

Then the Bhagavat Vairocana observed the entire great assembly, surveyed the realm of sentient beings with the eye cultivated in great compassion, and entered the Amṛtarāja samādhi. At that time, by virtue of this samādhi, the Buddha spoke the Vidyārājñī of Unimpeded Power in All the Three Times:

3.37

"Good son, based on this vidyārājñī, which is the non-dual realm of the Tathāgata's body, I speak in verse:

3.38

"‘Through this Buddha-adhiṣṭhāna,
the bodhisattvas of great renown
are unhindered regarding dharmas
and can extinguish all sufferings.’"

3.39

Then the Lord Vairocana, contemplating the primordial unproduced nature of all Buddhas, empowered himself and the vajradharas, and addressed the foremost vajradharas such as Vajrapāṇi, saying: "Good sons! Listen attentively to the Chapter on the Practice of the Wheel-of-Syllables Maṇḍala. Bodhisattvas practicing the mantra-naya are able to perform Buddha-deeds and manifest their bodies everywhere." Then the vajradhara turned and descended from his adamantine lotus seat, bowed his head to the Lord, and praised him, saying:

3.40

"Refuge in the bodhicitta! Refuge in the arising of bodhi!
I bow my head to the essence of practice, the earth pāramitā and the rest;
I pay homage to the primordial creations; refuge in those who realize emptiness!"

3.41

After the Guhyakādhipati had praised him in this manner, he addressed the Buddha, saying: "May the Dharma King take pity and be mindfully protective of us and expound it, for the benefit of sentient beings, and so that the mantras may be cultivated and perfected as taught!" Having spoken thus, the Lord Vairocana addressed the vajradhara Guhyakādhipati, saying:

3.42

"I am the primordial origin of all, named the Refuge of the World;
I preach the Dharma peerless, originally tranquil and unsurpassed."

3.43

Then the Buddha spoke this gāthā and performed adhiṣṭhāna in this manner. By virtue of this adhiṣṭhāna, the vajradharas and all the bodhisattvas were able to behold the bodhimanḍa of the Buddha's supreme vow, the Lord like open space, free from proliferation, in the yoga-characteristic of non-dual practice. When this karma ripened, this syllable immediately appeared throughout all parts of the Lord's body. In all mundane and supramundane realms, for the dhyānas of śrāvakas and pratyekabuddhas, those who contemplate and diligently cultivate attain siddhi, all having the same lifespan, the same seed, the same locus of reliance, and the same Savior of the World.

3.45

"Good son! This syllable A is empowered by all Tathāgatas. Bodhisattvas practicing the bodhisattva path through the mantra-naya are able to perform Buddha-deeds and manifest rupakāyas everywhere; all dharmas turn within the syllable-door A. Therefore, Guhyakādhipati! If bodhisattvas practicing the bodhisattva path through the mantra-naya wish to see the Buddha, wish to make offerings, wish to realize and arouse the bodhicitta, wish to assemble together with all bodhisattvas, wish to benefit sentient beings, wish to seek siddhi, or wish to seek sarvajñajñāna, they should diligently cultivate this heart of all Buddhas."

3.46

Then the Lord Vairocana again definitively taught the inconceivable Dharma of the samādhi, supernatural powers, and mantra practice for arranging the positions of the sacred deities in the King of Maṇḍalas Born of the Matrix of Great Compassion: "That ācārya first abides in the sarvajña-door of the syllable A, and holding the thread, bows his head to all Buddhas. He stretches it to the east, turns around to the south and the west, and completes it in the north. Next, visualizing himself as Vajrasattva, he empowers his own body as a vajradhara, or enters his inner heart with that mudrā or with the syllable VA, and lays out the maṇḍala. In this manner, the second maṇḍala also, because he empowers his own body with primordial tranquility, has the form of non-dual yoga, the form of the Tathāgata, and the form of emptiness. Next, leaving behind the two portions of the pathways of the sacred deities and keeping away three portions, he abides in the position of the Tathāgata. He stretches the thread in the east and turns it all around. For the remaining two maṇḍalas, he should also perform all actions through this upāya. Again, he empowers his own body as Vairocana, mindfully contemplates the vast dharmadhātu, and distributes the various colors. The mantrin should begin with pure white." He spoke in gāthā:

3.47

"With this pure dharmadhātu, purifying all sentient beings,
their self-nature is like the Tathāgata, far removed from all faults.
Contemplating in this manner, meditate on the syllable-door RA,
serene, with garlands of blazing light, the color of a pure moon or conch.
Second, distribute red; the practitioner should remember it,
meditating on the brilliant radiance of the syllable, with the primordial great dot of emptiness,
blazing with the brilliance of the rising sun, most supreme and indestructible.
Third, the mantrin next applies and distributes yellow,
focusing the mind on the syllable-door KA, conforming to the teachings of the Dharma.
Its bodily mark is like pure gold, samāpatti destroys all poisons,
its light pervades everywhere, its golden color like the Muni.
Next distribute blue, crossing beyond birth and death,
meditating on the syllable-door MA, the great tranquil bodhimanḍa,
the color of the body like a rainbow, dispelling all terrors.
Lastly distribute black, its pigment exceedingly profound and wondrous,
meditating on the syllable-door HA, a halo of light generating all around,
like the fierce flames at the end of an eon, with a jeweled crown and raised mudrā,
able to terrify all evil and subjugate the armies of Māra."

3.48

At that time, the Lord Vairocana arose from samādhi and dwelled in immeasurable supreme absorption. Within absorption, the Buddha revealed the vidyārājñī whose unassailable power pervades everywhere, born from the realm of all Tathāgatas. Her vidyā is:

3.50

"Next, mix the colors, bow to the Lord and to the Prajñāpāramitā, and recite this vidyārājñī eight times. Arising from your seat, circumambulate the maṇḍala, enter into your inner heart, and with the power of great kindness and great compassion be mindful of the disciples. The ācārya should again empower his own body as Karma-Vajrasattva, and having used the syllable-door VA and the boon-granting vajra, he should paint the Great Maṇḍala Born of the Matrix of Great Compassion. Serenely resting in his inner heart, he creates the Lord Mahāvairocana, seated on a white lotus with a topknot on his head, a paṭṭa silk lower garment, covered above with fine silk, his body golden in appearance and encircled by a garland of flames; or represent him with the Tathāgata's uṣṇīṣa mudrā, or with a syllable-phrase, namely the syllable-door A. In the east, place all the Buddhas with the syllable-door A and the great dot of emptiness. In the īśāna direction, place the mother of all Tathāgatas, Gaganalocanā, writing the syllable GA. In the Agni direction, place all the bodhisattvas, painting the cintāmaṇi jewel or placing the syllable KA. In the yakṣa direction, place Avalokiteśvara with the lotus mudrā, and paint his retinue of bodhisattvas bound to one last birth, or make the syllable SA. In the Yama direction, skipping three portions, place the vajra-wisdom mudrā, the vajradhara Guhyakādhipati and his retinue, or write the syllable VA. Again leaving aside three portions, paint the mudrās of all the vajradharas, or write a syllable-phrase, namely the syllable HŪṂ. Next, in the nairṛti direction, below Vairocana Tathāgata, make the Lord Acala seated upon a rock, holding a noose and the sword of wisdom in his hands, surrounded by a garland of flames to ward off obstacle-makers, or place his mudrā, or write the syllable-phrase, namely the syllable HĀṂ. In the Vāyu direction, place the Lord Trailokyavijaya, the destroyer of great obstacles, with blazing light above, of great might and wrath like Yama, his form black, inspiring extreme terror among the terrifying, revolving a vajra in his hand; or make his mudrā, or write the syllable-phrase, namely the syllable HĀ (long sound). Next, in the four directions, paint the four great guardians. In the Indra direction, one named Abhayasaṃrakṣaka, golden in color, in white robes, his face showing a slightly wrathful countenance, holding a daṇḍa in his hand or making his mudrā, or placing the syllable-phrase, namely writing the syllable VA. In the yakṣa direction, one named Bhayavidhvaṃsasaṃrakṣaka, white in color, in plain robes, holding a khaḍga in his hand and emitting blazing light, able to destroy all terrors; or paint his mudrā, or place the syllable-phrase, namely the syllable VA. In the Nāga direction, one named Durdharṣasaṃrakṣaka, also colored like an aśoka flower, clad in crimson robes, with a smiling countenance, looking upon the entire assembly amidst blazing light; or place his mudrā, or place the syllable-phrase, namely the syllable SA. In the Yama direction, one named Vajrāparājitasaṃrakṣaka, black in color, clad in dark robes, in the form of Bhṛkuṭī with wave-like wrinkles between the eyebrows, wearing a hair-crown above, his bodily brilliance illuminating the realm of sentient beings, holding a daṇḍa in his hand, able to destroy great obstacles; or make his mudrā, or place the syllable-phrase, namely the syllable KṢAṂ (conjoined sound); and all their retinues and messengers are seated upon white lotuses. After the mantrin has made these arrangements, he should then go outside, and in the second portion paint the King of Munis of the Śākya clan, clad in a kāṣāya robe, with the thirty-two marks of a Guide, preaching the supreme teaching to bestow fearlessness upon all sentient beings; or place the robe and bowl mudrā, or use the syllable-phrase, namely the syllable BHA. Next, in the outer maṇḍala, he empowers his own body with the dharmadhātu nature, arouses the bodhicitta, leaves aside three portions, makes three prostrations, and mindfully contemplates the Lord Mahāvairocana, mixing the colors as before. In the third portion, in the Indra direction, make the Boon-granting Vajra in the form of a youth, holding a blue lotus in his samādhi-hand with a vajra-wisdom pestle atop it, adorned with various necklaces, with superior fine silk for a lower garment and an extremely light and delicate fabric for an upper robe, his body blooming golden, with five topknots on his head; or place his secret mudrā, or place the syllable-phrase. The mantra is:

3.52

"On his right side, the youth Jālinīprabha, all parts of his body perfectly complete, holding a jeweled net in his samādhi-hand and a hook in his prajñā-hand; or place his mudrā, or write the syllable-phrase, namely the syllable RAṂ. According to the Yama direction, place Sarvanīvaraṇaviṣkambhin Bodhisattva, with a golden hair-crown, holding a cintāmaṇi gem; or paint his mudrā, or place the syllable-phrase, namely the syllable AḤ (long sound). In the yakṣa direction, place Kṣitigarbha Bodhisattva, colored like a priyaṅgu flower, holding a lotus, adorned with various necklaces; or place his mudrā, or place the syllable-phrase, namely the syllable I. In the Nāga direction, place Ākāśagarbha, white in color, in white robes, his body having blazing light, adorned with various necklaces, holding a khaḍga in his hand; or place his mudrā, or place the syllable-phrase, namely the syllable Ī (long sound).

3.53

"The mantrin sits serenely, dwelling in the dharmadhātu:
'I am identical to the dharmadhātu nature,' and abides in the bodhicitta.
Facing the Indra direction, he forms the vajra-wisdom mudrā;
next he performs the vajra-activities, assiduously cultivating offerings.
Manifesting the samaya mudrās and so on of all the savior Buddhas,
he contemplates all directions, turning three times while maintaining the mantra.
According to the Dharma he summons the disciples, purifies them facing the altar,
confers upon them the three refuges, and has them abide in the supreme bodhicitta.
He should form for the disciples the mudrā of the dharmadhātu nature,
next form the dharmacakra mudrā, whole-mindedly identical to that essence.
Covering their faces with silk ribbons, he arouses a mind of compassion,
making their hands not empty, for the sake of perfecting bodhi.
Whispering in their ear, he tells them the unsurpassed, correct and equal precepts;
next he should form for them the mudrā of correct and equal samādhi.
Handing them an opened flower, he causes them to arouse the aspiration for bodhi;
wherever it lands, he instructs the trainees accordingly.
Making solemn vows such as these, everything should be transmitted."
The virtuous vajradhara again addressed the Lord, asking:
"May the Supreme among the Benevolent expound the rite of abhiseka!"
Then the Bhagavat, dwelling in the dharmadhātu,
addressed Vajrapāṇi: "Listen attentively with a focused mind;
I shall expound the teachings of the Dharma, maintained by supreme sovereignty.
The master empowers his own body with the Tathāgata nature,
or with the secret mudrā, and next should summon the disciples,
causing them to abide in the dharmadhātu nature, in the midst of the great lotus king.
With the precious vase empowered by the four great bodhisattvas,
he forms the limb-generating mudrā and uses it to consecrate their heads.
In the topknot he should confer the great dot of emptiness, the syllable-door AṂ,
in the heart he places the unproduced phrase, on the chest he indicates the stainless syllable,
or the syllable A everywhere; with the golden light of the topknot,
abiding upon the white lotus dais, they become equal to the Benevolent One."

3.54

The Sūtra of the Supernatural Transformations and Adhiṣṭhāna of Mahāvairocana's Attainment of Buddhahood, Fascicle Three

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