大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 7

English (machine translation) 7

Language: English

7.1

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

7.2

Chapter 1: The Precepts of Practice in Mantra According to the Sequence of Offerings

I bow my head to Vairocana Buddha, / whose fully opened, pure eyes are like blue lotuses! / Relying on the sovereign Mahāvairocana Sūtra, I expound / the manifold rituals that serve as the requisites for worship. / In order to accomplish the graded mantra methods, / so that one may swiftly attain realization as taught therein, / and also to cause one's innate mind to be freed from defilement, / I now briefly explain them according to what is essential. / However, for accomplishing the benefit of oneself and others at the outset, / the upāya of the supreme aspiration of knowledge— / although the upāyas for accomplishing that are measureless— / the arising of siddhi is rooted in adhimukti. / Regarding all supreme vows for fulfilling siddhi, / all the noble sons born of the Tathāgatas, / their buddha-bodies and mantra-forms, / the various mudrās and deportments in which they abide, / the path traversed by the supreme mantras, / and the Vaipulya Vehicle, one must believe truly in all of them. / Sentient beings have higher, middling, and lower adhimukti; / the Lord taught methods of realization and cultivation for them. / Having compassion for beings in the six transmigratory realms, / he revealed them in order to accord with and benefit them. / One should generate a mind of reverence and resolve, / and also arouse earnest and deep faith. / If, regarding the supreme Vaipulya Vehicle, / one knows the disciplined conduct of the marvelous mantras, / and following the training practiced by the Sugata's sons, / the distinctive vinaya of the supreme Vidyādhara, / understands all the factors endowed with conditions, / and obtains the transmission of teachings, authorization, and the like: / seeing such a master, one should pay reverent homage, / single-mindedly abiding for the benefit of others, / gazing up to him as to the Guide of the World, / and also as a good friend and close relative. / Arousing an earnest and supreme resolve, / making offerings and serving him in all actions, / skillfully according with the master's intent to please him, / when face-to-face with his compassionate embrace, / one should bow one's head and request the supreme conduct of the Sugata: / "May the Venerable One instruct me as is fitting." / That master freely establishes / the wondrous, perfect maṇḍalas such as the Garbhadhātu; / summoning the disciple into the maṇḍala according to the Dharma, / he bestows the samaya according to capacity. / The mantras and mudrās fundamental to the sacred precinct's teaching / are personally and orally transmitted from the presence of the Venerable One. / Having attained the supreme samaya and protection, / one should only then practice as taught. / However, that which is spoken in this sutra / gathers the equitable practice of the true mantras; / out of compassion for disciples of inferior wisdom, / it distinguishes the sequential rites. / From the God among gods who brings about victory and benefit, / to the sons born of the enlightened mind, / down to the bodily and vocal mudrās of worldly deities, / all who enter this supreme Mantrayāna / and guide all practitioners of secret conduct / should be respected and never disparaged. / Because they can benefit all the worlds, / one must not give rise to a mind of abandonment. / One should constantly and uninterruptedly keep in mind / their vast and extensive merits, / and according to one's strength and appropriate matters, / attend upon and make offerings to them all. / To the Buddha's Śrāvaka assembly and the Pratyekabuddhas, / who teach the doctrinal gate of the path that exhausts suffering, / to the preceptors of the training and to fellow practitioners of brahma-conduct, / one must harbor no mind of disparagement or arrogance toward any of them, / observing well the proper time for what is to be done, / serving them in accordance with harmony and reverence. / One must not practice the mental actions of the childish. / Do not give rise to resentment toward any of the venerable deities; / as the Guide of the World taught in the sutras: / "Nothing harms great benefit more than anger; / in a single thought's occasion it incinerates all / the good cultivated over koṭis of vast kalpas." / Therefore, one must earnestly and constantly abandon / this root of uselessness and harm. / The pure bodhicitta is like a wish-fulfilling jewel, / fulfilling supreme worldly and transmundane aspirations, / eliminating doubt, ultimately obtaining samādhi, / and giving rise to the causes of benefit for self and others. / Therefore, one should protect it more than life and body, / contemplating it as a treasure endowed with vast merits. / If the body, speech, or mind disturbs sentient beings, / one should distance oneself from even the slightest part of it; / except by an extraordinary upāya to bring much benefit, / where one abides internally in compassion while manifesting anger. / Toward sentient beings who turn their backs on kindness and virtue, / always harbor patience without looking upon their faults, / and always be endowed with great loving-kindness and compassion, / as well as the immeasurable minds of sympathetic joy and equanimity. / According to one's capability, give the gifts of Dharma and food, / transforming sentient beings with conduct of love and benefit; / or with a mind attuned to great benefit, / renounce them for a time in order to wait for the opportune moment. / If one lacks the power to benefit extensively, / abide in the Dharma and merely contemplate the bodhicitta; / the Buddha said that within this are contained all myriad practices, / fulfilling completely the pure dharma of petitions. / Through the gates of the pāramitās such as giving, / gather sentient beings into the Mahāyāna, / causing them to abide in receiving, upholding, reading, reciting, and the like, / as well as contemplating and properly practicing. / The wise person restrains the six sense-faculties, / constantly quieting the mind to cultivate samāhita. / The destruction of endeavors is caused by various liquors, / which are the root of all unwholesome dharmas, / like poison, fire, swords, frost, and hail; / therefore, one must stay far away and not approach them. / Furthermore, because the Buddha taught that it increases conceit, / one should not sit or lie on high, luxurious beds. / In brief, the wise person / completely abandons what harms oneself and harms others. / Relying on the path of true samaya, / I have now briefly expounded the stages in sequence, / illuminating the sūtras spoken by the Buddha, / causing vast understanding and resolving doubts. / Abiding properly in these equitable precepts, / one must further abandon the causes of transgression, / namely, cultivating an evil mind, indolence, / false mindfulness, terror, idle talk, and the like. / The one of enlightened mind in the marvelous mantra-gate, / thus properly abiding in the samaya, / shall cause all hindrances and veils to gradually vanish, / because all merits and virtues will increase. / Wishing to enter siddhi in this lifetime, / one should contemplate it as appropriate; / receiving the vidyā teachings personally from the Venerable One's presence, / observe what is compatible and perform the practice to accomplish it. / One should personally abide in the mantra conduct / according to the ritual stages expounded, / first paying homage to the guru of consecration and transmission, / and petitioning him concerning the work to be cultivated with mantras. / Having received the master's permission, the wise person / relies on an appropriate locality: / between the wondrous mountain peaks and mid-cliffs, / in various niches, caves, or between two mountains, / where one may find peace and safety at all times; / by ponds entirely adorned with water lilies and blue lotuses, / on the banks and islands of great rivers and streams, / far removed from people and bustling noise, / with graceful bamboo foliage and delightful trees, / rich in milky trees and auspicious grasses, / free of mosquitoes, gnats, bitter cold and heat, / ferocious beasts, poisonous insects, and all obstacles. / Or where the Tathāgatas and holy disciples / once dwelt and roamed in times past: / monasteries, stūpas, araṇyas, and the ancient hermitages of ṛṣis. / One should rely on a place pleasing to one's mind, / abandoning household life, severing noisy affairs, / diligently overturning the five desires and the encumbering veils, / single-mindedly and deeply delighting in the flavor of the Dharma, / nourishing one's mind and seeking siddhi. / Also, always endowed with the wisdom of endurance, / able to bear hunger, thirst, and all wearying hardships, / with pure livelihood, and a good companion or without companion, / one should dwell together with the scrolls of the marvelous Dharma sūtras. / If someone accords with the conduct of all buddhas and bodhisattvas, / has firm adhimukti in the true mantras, / possesses the power of pure wisdom, is able to endure, / is energetic, does not seek worldly things, / always delights in steadfastness without faintheartedness, / accomplishes realization in this very life for oneself and others, / and does not follow other gods as a fearless refuge: / one endowed with these qualities is called a worthy companion.

7.4

Chapter 2: Increasing, Protecting, and Pure Conduct

7.5

Having prepared the place for accomplishment, / each day, first abiding in mindfulness and wisdom, / when first rising from sleep according to the Dharma, / eliminate all endless hindrances; / the sins generated by negligence that night / are all repented and cleared through earnest purification. / With tranquil senses and a compassionate mind of benefit, / vow to deliver the endless realms of sentient beings. / Bathing according to the Dharma or not bathing, / one should purify body, speech, and mind. / Next, in an empty, quiet place in the chamber of fasting, / scatter marvelous flowers and the like to adorn it. / Place images and supreme, marvelous texts as available, / or mentally contemplate the buddhas of the ten directions, / seeing them clearly and distinctly before the eye of the mind. / Relying on the direction in which the iṣṭadevatā resides, / abiding with utmost sincerity, reverence, and single-mindedness, / prostrate casting the five limbs to the ground: / "I take refuge in the Samyaksaṃbuddhas of the ten directions, / who throughout the three times possess the three bodies; / I take refuge in all the teachings of the Mahāyāna; / I take refuge in the non-retrogressing assembly of bodhi; / I take refuge in all the true words of the vidyās; / I take refuge in all the secret mudrās; / with the pure karma of body, speech, and mind, / I pay earnest, immeasurable, and reverent homage."

7.6

The upāya mantra of paying homage is:

7.8

By means of this true word of paying homage, / one is able to pay homage universally to the buddhas of the ten directions. / Placing the right knee on the ground and joining palms with crossed fingers, / contemplate and speak to repent prior sinful karma: / "Accumulated through my ignorance, / my karma of body, speech, and mind has committed many sins; / because greed, anger, and delusion covered my mind, / toward the Buddha, the true Dharma, and the Ārya Saṅgha, / toward parents, the two teachers, and spiritual friends, / as well as toward measureless sentient beings, / in beginningless transmigration of birth and death, / I have committed all extremely heavy and endless sins. / Directly facing the present buddhas of the ten directions, / I repent them all and will not commit them again."

7.9

The upāya mantra of expiating sins is:

7.11

"Namo to the buddhas of the ten directions and the three times, / the treasury of the true Dharma of the three eternal bodies, / and the assembly of the great aspiration of the supreme vow of bodhi; / I now take true refuge in them all."

7.12

The upāya mantra of taking refuge is:

7.14

"Purifying this body of mine to be free from all defilements, / together with body, speech, and mind of the three times, / exceeding the number of dust motes in lands and great oceans, / I offer them to all the Tathāgatas."

7.15

The upāya mantra of giving the body is:

7.17

"The jewel of the supreme vow of pure bodhicitta, / I now arouse to deliver the multitude of beings; / entangled in the accumulation of sufferings such as birth, / and with bodies harmed by ignorance, / I shall rescue, embrace, provide refuge, and liberate them, / constantly benefiting all conscious beings."

7.18

The upāya mantra of generating the bodhicitta is:

7.20

Here, the supplementary phrase says: "The bodhicitta is free from all entities, meaning that the skandhas, dhātus, and āyatanas, the grāhaka and grāhya, are abandoned. Dharmas lack self; one's own mind is equal, unborn from the beginning, having the nature of great space. Just as the Buddha, the Lord, and all bodhisattvas generate the bodhicitta, up to the bodhimaṇḍa, I too thus generate the bodhicitta." (This supplementary phrase is also treated as mantra, and should be recited in Sanskrit.)

7.21

"In the measureless worlds of the ten directions, / all the ocean-like assemblies of the Samyaksaṃbuddhas, / through the power of various skillful upāyas, / and all the sons of the Buddha for the sake of beings, / whatever merit-karma and the like they have cultivated, / I now fully rejoice in it all."

7.22

The upāya mantra of rejoicing is:

7.24

"I now entreat all the Tathāgatas, / the saviors of the world of the great bodhimind: / may you universally throughout the realms of the ten directions / constantly rain down the rain of Dharma with great clouds!"

7.25

The upāya mantra of entreaty is:

7.27

"May the abodes where ordinary beings dwell / swiftly renounce the body accumulated from many sufferings; / may they attain the stainless realm / and abide in the body of the pure dharmadhātu!"

7.28

The upāya mantra of entreating the dharmakāya is:

7.30

"Whatever good karma of all kinds has been cultivated, / for the sake of benefiting all sentient beings, / I now rightly dedicate it all, / to remove the suffering of birth and death and attain bodhi."

7.31

The upāya mantra of dedication is:

7.33

Next, perform other meritorious deeds: / reading, reciting, walking meditation, quiet sitting, and the like, / in order to make body and mind completely pure, / compassionately rescuing and embracing oneself and others. / The nature of the mind being thus freed from all defilements, / and the body seated comfortably as appropriate, / one should next form the samaya mudrā, / which purifies the three paths of karma. / One should know the sign of this secret mudrā, / spoken by all the Samyaksaṃbuddhas: / one should join the samādhi- and prajñā-hands, / erect both space cakras together, / touch all limbs universally, / and chant and uphold the true words.

7.34

The vidyā of entering the buddha-samaya is:

7.36

As soon as this secret mudrā is formed, / it can purify the Tathāgata-ground; / the bhūmi-pāramitās are fulfilled, / and the realm of the three dharma paths is accomplished. / The remaining mudrās and so forth / are in sequence as taught in the sūtra; / the mantrin should know / that what is undertaken will attain accomplishment. / Next, form the dharmadhātu-origin, / the banner of secret prajñā; / to purify body, speech, and mind, / turn it everywhere over the body. / Both the prajñā- and samādhi-hands / are made into vajra fists; / the two space [fingers] are inside the palms, / and the wind banners are held straight. / This is called the secret mudrā / of the pure dharmadhātu.

7.37

The dharmadhātu-origin mantra is:

7.39

According to the intrinsic nature of the dharmadhātu, one contemplates one's own body, / Or proclaims it three times with true words. / One should see that it abides in the reality of dharmas, unstained like space, / Because the power of the mantra and mudrā blesses the practitioner. / In order to make it firm, one contemplates one's own vajra body, / And forms the vajra wisdom mudrā: the samādhi and prajñā hands back-to-back, / The earth, water, fire, and wind cakras holding one another on left and right, / The two spaces each rotating and joined within the palm of the prajñā-hand. / This is named the Dharma-wheel, the most supreme auspicious mudrā. / Before long, this person will be equal to the Saviours of the World; / Through the power of the mantra and mudrā, the accomplished one will see / That, constantly turning like a precious wheel, he turns the great Dharma-wheel.

7.40

The Vajrasattva mantra is:

7.42

Having recited this mantra, one should abide in equanimity (samāhita) / And attentively contemplate that this body of mine is itself a vajradhara. / Countless heavenly māras and others, whoever among them sees it, / Sees it as Vajrasattva; let there be no doubtful mind. / Next, by means of the mantra and mudrā, one dons the vajra armor, / And should contemplate that what is worn generates blazing radiance all over the body. / Because the body is adorned with this, the māras who cause obstacles / And all other malicious beings disperse in all directions upon seeing it. / The characteristics of this secret mudrā: first form the saṃpuṭa, / The two wind cakras of samādhi and prajñā entwine and hold above the fire cakras, / The two spaces are placed side by side within the palms. / Having recited that mantra, one should contemplate the spotless syllable.

7.43

The Vajra Armor mantra is:

7.45

The syllable RA is dazzling white in color, adorned with the bindu (anusvāra), / Like the crest jewel upon a topknot, placed upon the crown of the head. / Even the heaps of sinful defilements accumulated over hundreds of kalpas / Are entirely destroyed through this, and merit and wisdom are both perfected.

7.46

Its mantra is:

7.48

The mantra is identical with the dharmadhātu; immeasurable sins are removed; / Before long one will attain siddhi and abide in the stage of non-retrogression. / Over all defiled and impure places, one should apply this syllable-gate; / It is red in color, possessed of majestic radiance, and surrounded on all sides by garlands of flames. / Next, in order to subdue māras and suppress great obstacles, / One should be mindful of the Great Protector, the Vidyā of Aparājita.

7.49

The Great Protector Aparājita vidyā is:

7.51

By mere remembrance of it, all vināyakas, / Malicious rākṣasas, and the like, all flee and disperse.

7.52

Chapter 3: Ritual of Worship

7.53

Having thus purified one's body through correct action, abiding in samādhi one contemplates the primary Lord of the mantra; / Invoking him with mantra and mudrā, one should first manifest the samaya. / Corresponding with the mantra, one removes obstacles and also uses the wisdom sword mudrā of Acala; / Bowing the head, one offers argha water, and the practitioner further presents the mantra seat. / Next one should offer flowers, incense, and the like; removing defilement is also done with the Immovable Lord (Acala); / Expelling and purifying are all likewise; blessing is done with the primary king of mantras; / Or one contemplates the supreme-born sons of all Buddhas, surrounded by immeasurable and countless assemblies.

7.54

The above summary verses are concluded; below they will be explained in detail in sequence.

7.55

One visualizes before oneself the syllable RA, fully adorned with the bindu, / Namely, with garlands of pure blazing light, brilliant like the radiance of the morning sun. / Contemplating the true meaning of the sound, it can remove all obstacles, / Liberating from the defilements of the three poisons; all dharmas are likewise. / First one purifies one's own mind-ground, and then purifies the ground of the bodhimaṇḍa, / Completely eliminating all faults and adversities, its characteristics being like empty space; / Just as it is sustained by the vajra, this ground is also like that. / First, in the lowest position, one contemplates that wind cakra, / Where the syllable HA resides, and black radiant flames spread out.

7.56

Its mantra is:

7.58

Next, above it, place the water cakra, its color like snow or milk, / Where the syllable VA resides, with the radiance of crystal, moon, and lightning.

7.59

Its mantra is:

7.61

Further, above the water cakra, contemplate the vajra cakra, / Visualizing the primal syllable placed there, entirely yellow in the four directions.

7.62

Its mantra is:

7.64

This cakra is like a vajra, named the Great Indra; / Radiant flames of pure golden color stream forth everywhere. / Therein one contemplates the Teacher and all the Buddha-sons; / In the water one contemplates a white lotus with a vajra stalk of wondrous color, / Eight-petaled, complete with stamens and pistils, adorned by nature with numerous jewels, / Constantly emitting immeasurable light, surrounded by hundreds of thousands of lotuses. / Above it, one further contemplates the lion seat of the Great Awakened One, / Adorned with kings of gems, within a great palace / Where jeweled pillars stand in rows, banners and canopies everywhere, / Pearl garlands and the like interwoven, wondrous precious garments hanging down, / Clouds of incense and flowers spreading all around, as well as clouds of various gems, / Universally raining down mixed flowers and the like, profusely adorning the ground, / With harmonious, delightful sounds, playing various types of music. / In the palace, visualize pure and wondrous auspicious flasks and argha, / Kings of precious trees blossoming, illuminated by maṇi lamps. / In the ground of samādhi and dhāraṇī, sovereign maidens, / The Buddha-pāramitās and so forth, are wondrous adornment-flowers of bodhi; / By upāya they perform various arts, singing wondrous sounds of Dharma. / By the power of my merit, the power of the Tathāgata's adhiṣṭhāna, / And by the power of the dharmadhātu, I abide in universal worship.

7.65

The Vidyārājñī of the Transformation of Ākāśagarbha is:

7.67

Through this, one maintains all things; truly there is no difference. / Making the vajra añjali, this is the adhiṣṭhāna mudrā. / All dharmas are unproduced, since their intrinsic nature is originally quiescent; / Mindful of this truth, place the syllable A in their midst. / Next one should transform the syllable A to become the Great Sun (Mahāvairocana) Muni; / Assemblies as numerous as the dust of endless lands appear universally within the nimbus. / Multiplying by thousands of worlds, wheels of radiant flames stream forth, / Reaching everywhere in the realms of sentient beings, causing them to awaken according to their nature. / Body and speech pervade all; the Buddha-mind is also like that. / Of the pure golden color of the Jambu river, in order to respond to the world, / He sits cross-legged upon a lotus, in right absorption (samāpatti) free from all poisons, / His body draped in garments of light silk, with a crown of natural coiled hair, / Or like Śākyamuni. In that center, visualize the syllable BHA; / Further transform this syllable to become the Muni Lord (Śākyamuni), / Zealous, in kaṣāya robes, endowed with the thirty-two marks of a great person.

7.68

The bīja-hṛdaya of Śākyamuni is:

7.70

The syllable-gate transforms to become the Buddha, and also benefits all sentient beings, / Just like the Great Sun Lord (Mahāvairocana); the yogin contemplates this. / One body, two bodies, and up to immeasurable bodies, / Enter identically into the original body, and stream forth in the same manner. / Upon the lotus to the right of the Buddha, one should contemplate one's own iṣṭadevatā; / To the left, place the vajradhara and the zealous retinue. / In the flower-terraces in front and behind, the vast assembly of bodhisattvas, / Those bound to one last birth (ekajātipratibaddha) and others, who benefit sentient beings. / Beneath the flower seat on the right side is the dwelling of the mantrin. / If one maintains Mañjuśrī, place the syllable of selflessness (A) in the center; / This syllable transforms into the body, visualized as before.

7.71

The bīja-hṛdaya of Mañjuśrī is:

7.73

If one contemplates Avalokiteśvara, or Vajrasattva, / Maitreya, and Samantabhadra, Kṣitigarbha, Sarvanīvaraṇaviṣkambhin, / Buddhalocanā, and Pāṇḍaravāsinī, Tārā, Bhṛkuṭī, / Māmakī, Śaṅkara, Golden Wheel, and Hayagrīva, / Male and female messengers who hold the vidyās, and the wrathful executors of commands, / According to what one wishes, one transforms them according to the previous method; / In order to gladden their minds, one offers external incense, flowers, / Lamps, and argha water, all according to the original teaching. / Using Acala to remove defilements, expel [obstacles], and cause radiance, / And one's own basic method to bless oneself and protect one's body. / In binding the boundaries of the directions and so forth, or using Trailokyavijaya, / For invocation, according to the original teaching, one uses mudrās and mantras, / As well as this common mudrā, corresponding with the King of Mantras.

7.74

The mantra of the Holy Lord Acala is:

7.76

One should, with the samādhi and prajñā hands, form vajra fists; / Straightly extend fire and wind, while space holds earth and water; / The samādhi-hand serves as the scabbard, and prajñā serves as the sword; / The entry, abiding, and drawing of the wisdom sword are all within the samādhi scabbard; / This is the deportment of the secret mudrā of the Immovable Lord (Acala). / The samādhi-hand abides at the heart; the prajñā-hand turns everywhere; / One should know that what it touches is called removing defilement; / Turning it to the left thereby accomplishes expelling; / If binding the boundaries of the cardinal points, turn it everywhere to the right. / All other activities, eliminating evil and purifying all obstacles, / Should also be performed in this way, corresponding according to their type. / Next, with mantra and mudrā, one invokes the holy assemblies; / The Buddhas and Bodhisattvas, having spoken, come in accordance with their original vows.

7.77

The Upāya Invocation mantra is:

7.79

With the namaskāra añjali, firmly form the vajrabandha; / Make the prajñā-hand extend that wind cakra straight out, / Bending its upper joint, hence called the hook mudrā; / With this, the Buddhas, the Saviours of the World, invoke all: / The greatly powerful bodhisattvas abiding in the ten stages and the like, / And other beings of bad intention who are difficult to tame. / Next, offer the samaya, fully equipped with mantra and mudrā, / The characteristics of the mudrā being as previously spoken in the teachings of the various samayas.

7.80

The Samaya mantra is:

7.82

By such an expedient (upāya), properly manifesting the samaya, / One can universally increase the benefit of all kinds of sentient beings; / One will attain siddhi and swiftly fulfill the unsurpassed vow, / Because it gladdens the primary Lord of the mantra and all the vidyās. / The argha water offered has already been prepared; / Blessed according to ritual with its own mantra and mudrā, / It is offered to all the Sugatas to bathe their spotless bodies, / And next to purify all sons born from the mouth of the Buddha.

7.83

The Argha mantra is:

7.85

Next, offer the seat to be spread, fully equipped with secret mudrā and mantra; / Form the lotus throne and place it everywhere in all places. / The seat upon which the Awakened Ones sit to realize supreme bodhi— / In order to attain such a seat, one therefore holds and offers it.

7.86

The Tathāgata Seat mantra is:

7.88

The characteristics of the secret mudrā therein: join the samādhi and prajñā hands, / And spread them universally open, like the shape of a bell; / The two spaces and the earth cakras unite to form the dais, / The water cakras slightly separated; this is the lotus mudrā. / Furthermore, one should expel obstacles born from one's own body / With the great wisdom sword mudrā and the holy Acala mantra. / One should see it as equal to those supreme vajra flames, / Burning away all obstacles, leaving nothing behind. / The wise one should transform into the body of Vajrasattva, / Corresponding with mantra and mudrā, placing them throughout the limbs.

7.89

The Vajra bīja-hṛdaya is:

7.91

Contemplate this true meaning: all dharmas are free from verbal expression; / Because one is equipped with the mudrā and so forth, one is equal to a vajradhara. / One should know the characteristics of that mudrā: first form the saṃpuṭa; / With the fire cakras as the middle point, their tips join together; / With the wind cakras as hooks, extend and bend them at the sides; / The water cakras interlock within the palms.

7.92

The Vajrasattva mantra is:

7.94

Or one may use the samādhi-hand to form the half-vajra mudrā, / Or follow the procedures spoken in other sūtras. / Next, one should all over the body don the vajra armor; / The secret mudrā of body and speech has previously been spoken according to the ritual; / With the syllable KHA and the bindu placed upon the crown of the head, / Contemplate this mantra: all dharmas are like empty space.

7.95

Its mantra is:

7.97

One should first abide in this syllable-gate, and afterwards form the body of Vajrasattva.

7.98

Next, one should single-mindedly form the mudrā that crushes all māras; / The wise one should turn it everywhere, corresponding with the true words (mantra); / It can eliminate those who are extremely fierce and possess malicious minds; / One should see the blazing radiance of the vajra pervading this ground.

7.99

The Subduing Māras mantra is:

7.101

One should, with the prajñā-hand, make a vajra fist,
Straighten and extend the wind cakra, placing it at the space between the brows,
In the shape of Bhṛkuṭī, which is her emblem.
This mudrā is called the Great Mudrā; mindfully reciting it eliminates all demons.
The moment this rite is bound,
The immeasurable hosts of heavenly demons
And other obstructors will surely all disperse and retreat.
Next, with the Aparājita secret mudrā and mantra,
One binds the boundary all around, so fierce and terrifying none can gaze upon it.

7.102

The Aparājita mantra is:

7.104

Or the second abbreviated mantra is:

7.106

First make the saṃpuṭa, with the wind cakras inside the palms;
The two space [cakras] and the earth cakras bend inwards like hooks;
The fire cakras join to form a peak, and spread open the water cakras;
Rotate them pointing to the ten directions: this is called binding the great boundary.
Using it to uphold the lands of the ten directions makes them all firmly abide;
Therefore, it can universally protect all undertakings throughout the three times.
Or through Acala, one accomplishes all affairs,
Protects oneself, purifies the site, and binds the boundaries of the various directions.

7.107

The bīja-hṛdaya of Acala is:

7.109

Next, first bow with reverence, and then present the argha;
Offer perfumes and the like as taught in the sūtra, cultivating offerings according to the rite.
Again, with holy Acala, empower these various items;
Forming his sword-of-wisdom mudrā, sprinkle them all thoroughly.
These various incense, flowers, and prepared offering implements
Should be sprinkled repeatedly with the secret mudrā, chanting the mantra again and again.
Utter each respective fundamental mantra and one's own practiced vidyā;
Having performed this in this manner, utter the name and present the offering.
All must first be universally placed [with] the pure dharmadhātu mind,
Namely the syllable-door raṃ, as previously revealed.

7.110

Among the recited names, the ointment mantra is:

7.112

Next is spoken the flower mantra:

7.114

Next is spoken the incense mantra:

7.116

Next is spoken the lamp mantra:

7.118

Next is spoken the food mantra:

7.120

And other offering implements that should be presented
Are purified with Acala according to this rule.
One should join the samādhi and prajñā palms, the five cakras interlacing with each other:
This is the universal offering mudrā that holds the various items.
The practitioner endowed with wisdom, reverently worshipping the holy deities,
Further performs the mental ritual, pure and exquisitely adorned,
So that what is offered fills all, equal to the dharmadhātu,
In this realm and other realms, universally entering all destinies.
Arising based on the merit of the Buddhas and Bodhisattvas:
Banners, pennants, various jewel-adorned canopies, vast and marvelous pavilions,
And kings of divine jewel trees, possessing all kinds of requisites everywhere,
Clouds of diverse perfumes, flowers, and the like, boundless like empty space,
Each raining down various offering articles, performing the work of the Buddha through offerings.
Contemplate offering them to all Buddhas and Bodhisattvas;
With the Ākāśagarbha vidyā and the universal offering mudrā,
Perform the empowerment with three turns, and all wishes will be fulfilled.

7.121

Reciting the Ākāśagarbha vidyā with the augmented phrase says:

7.122

Relying on the power of my merit and the power of the dharmadhātu,
At all times they are easily obtained, abundant, and pure.
Adorned clouds of great offerings flow forth from the ocean-like assembly
Of all Tathāgatas and the hosts of Bodhisattvas.
Due to the empowerment of all Buddhas and Bodhisattvas,
The practices cultivated in accordance with the Dharma accumulate all merit,
Dedicated to the accomplishment of siddhi for the benefit of all sentient beings.
Speaking with such a mind, one's vows, vidyās, and practices are purified,
All obstacles are eliminated, and merit becomes naturally complete;
Cultivating correct practice whenever possible, there is no fixed period.
If mantra practitioners seek siddhi in this lifetime,
They should first recite according to the Dharma, performing only mental offerings.
When that undertaking is concluded, then after one month,
Equipped with external rituals, they receive and maintain the mantra.
Furthermore, with the vajradhara's supreme chants,
Offering to the Buddhas and Bodhisattvas, they will quickly attain accomplishment.

7.123

The vajradhara ārṣa gāthā says:

7.124

Unequalled and unshakeable, the equal and firm Dharma,
Pitying those who transmigrate, seizing away the manifold afflictions of suffering,
It is universally capable of granting siddhi. All merits,
Free from defilement and changeless, the Dharma of peerless supreme vows,
Equal to empty space, cannot be compared by analogy;
Even one part in tens of millions of motes in a sunbeam cannot equal it.
Always within the realm of sentient beings, accomplishing the vows of fruition,
Endless in siddhi, it is therefore beyond comparison.
Compassion ever free from defiling veils arises relying upon vigorous diligence;
Siddhi is accomplished according to one's vows, naturally unobstructed.
Benefiting sentient beings, its reach is universally pervasive;
Its illumination is perpetually unbroken, a vast body of compassion,
Free from obstacles and unhindered. For those who practice compassionate conduct,
Flowing throughout the three times, it bestows the fulfillment of vows;
Beyond immeasurable measures, it causes them to reach the ultimate state.
How marvelous is this wondrous Dharma, that which the Sugata has reached!
Only do not transgress the primal vow: bestow upon me the unexcelled fruition.
If one bestows this vow, one perpetually reaches the supreme state,
Vastly extending into the world, capable of fulfilling supreme hopes,
Untainted by any destiny, without reliance in the three realms.

7.125

The verse above is identical to a mantra; it should be recited in the Sanskrit text.

7.126

Having recited and held this verse of praise, with utmost sincerity take refuge in the World Guide:
"May the holy ones bestow upon me the siddhi that compassionately delivers sentient beings."
Furthermore, wishing to benefit others, visualize Buddha-transformation clouds pervading all:
The merit I cultivate, the Buddha's empowerment, Samantabhadra's own nature, and the power of the dharmadhātu,
Sitting on lotus pedestals, go to the ten directions to guide sentient beings in accord with their dispositions and desires,
Relying on the fundamental vows of the Tathāgatas, purifying all internal and external obstacles,
Manifesting the various supramundane requisites, filling them according to their adhimukti.
Adorned by my merit and born from the pure dharmadhātu,
Through the empowerment of the Tathāgata's spiritual power, accomplish all benefits for sentient beings.
Equipped fully with the treasury of the Buddhas, producing inconceivable inexhaustible jewels,
Recite the Ākāśagarbha revolving vidyā three times, and the secret mudrā characteristics as explained before.
Therefore, practitioners of this mantrayāna should give rise to resolute faith;
What is proclaimed by all the Guides should not be slandered, nor should doubt or regret arise.

7.127

Chapter 4: Rules for Recitation

7.128

Having made offerings endowed with the Dharma in this way, give rise to the mind of benefiting inexhaustible sentient beings;
Bowing the head to the Buddhas, holy devas, and others, abide on the corresponding seat and enter samādhi.
The rituals of the four dhyānas can cause joy and bliss to arise in the inner mind;
Through empowerment with ultimate truth, the mantra will attain samāhita.
When engaging in mantra recitation, I will now next explain its upāya:
The wise one, as previously revealed, visualizes the iṣṭadevatā directly in front,
And in the round, bright moon of their own heart, clearly sees the mantra syllables.
Then one should sequentially uphold them until the mind is pure and undefiled,
With the counts, time divisions, and appearance of signs fully satisfied according to the sūtra teachings.
Aiming to seek benefits endowed with characteristics, mantra siddhi will be accomplished as desired;
This is called worldly practice endowed with characteristics; the gates of four-limbed dhyāna are furthermore distinct.
The practitioner should generate a resolute mind, first contemplating the iṣṭadevatā on a single object,
Holding that deity's mantra and secret mudrā, and personally form the yoga image of the iṣṭadevatā;
As for the bodily forms, deportment, and the like, my body is non-dual and identical in conduct;
By abiding in the corresponding body of the fundamental ground, even one of little merit will attain accomplishment.
In the Chapter on the Supreme Meaning of Yoga, it says that one should next transform the vidyā syllable-door,
And visualize it to form the body of the iṣṭadevatā, until one sees the emblem of the body's secret.
The sūtra briefly teaches two forms: the visualization of the Samyaksaṃbuddha is foremost,
Next is the visualization of the Bodhisattvas and holy devas, with Mañjuśrī as the foremost;
Also according to the rank of that vehicle, one rotates with the corresponding mudrā and mantra.

7.129

The bīja of Mañjuśrī, namely the syllable-door maṃ, was already explained in the previous chapter.

7.130

One who corresponds with the iṣṭadevatā's samādhi places the mind in the mind as the bīja;
They should contemplate themselves in this way, abiding in the pure bodhicitta,
In the image known to all, following that conduct without deviation.
One should know that the holy one Mañjughoṣa has a body resembling the color of saffron;
On his crown appear the five topknots of a youth, his left [hand] holding a vajra on a blue lotus,
With the prajñā-hand bestowing fearlessness, or making the vajra boon-granting mudrā.

7.131

The Mañjuśrī mantra is:

7.133

Join the samādhi and prajñā hands with hollowed palms; interlock the fire cakras to hold the water cakras;
Bend the two wind [cakras] inward over the great space [cakras], shaped like hooks to form the secret mudrā,
And use it to place everywhere upon one's limbs; only then does one cultivate the various activities.
One should know that for all Buddhas, Bodhisattvas, and others, the yoga of revolving syllables is likewise thus.
Or if other sūtras teach mantras and mudrās, using them thus does not conflict;
Or depending on their teachings of different rituals, or using the universal three secret doors,
If one can understand and revolve them, whatever one does will all be accomplished.

7.134

The universal bīja-hṛdaya is:

7.136

The syllable-door ka taught in the sūtra is that all dharmas are devoid of fabrication;
With such light of principle, one should contemplate the ultimate truth of this sound.
The mudrā of the king of jewels, cintāmaṇi: the five cakras of samādhi and prajñā interlock;
This mark of the vajra añjali is the universal rite for all Bodhisattvas.

7.137

The mantra of all Bodhisattvas is:

7.139

The syllable kha contains all colors; add to it the dot of great space;
As previously proclaimed, place it upon the crown of the head;
One will attain equality with empty space, and the proclamation of all dharmas will be likewise.
Again, within the head, contemplate the primordial syllable,
Adorned with a pure white dot, the supreme hundred-vidyā heart;
The visual field is like a bright lamp, the undefiled syllable of great space;
Abiding in the position of the iṣṭadevatā, the Fully Awakened One will appear directly before you;
Even until clearly understood, one should see it in this manner.
Furthermore, contemplate in the heart a full, pure moon disc,
Where the syllable-door a clearly manifests, completely of a vajra color.
Explaining the ultimate truth of sound: all dharmas are originally unproduced;
Contemplating correctly within it, they all arise from this mind.
The sounds and syllables are like a garland of flowers, naturally encircled with blazing flames,
Whose light is universally bright and pure, capable of destroying the cavern of ignorance.
With the syllable ka at the head, or with other syllable-doors,
One should cultivate this practice for all, contemplating with the ultimate truth of sound.
Or the mantras that are held circle around within the round radiance;
Single syllables and phrases, as cause, exit and enter following the breath.
Or cultivating the method of mental limbs, in accord with principle as in samāhita,
With mindful intention accomplishing siddhi and the mind of universally benefiting sentient beings,
Only then does one perform recitation, stopping only when extremely weary.
Or by distributing the mantra syllables within the heart-moon,
In accordance with their profound, esoteric meaning, one contemplates the ultimate truth of sound.
Maintaining it in this way is yet another upāya,
Whereby whatever accumulation of merit is cultivated accomplishes all wholesome roots.
One should practice the method of mental limbs without a fixed time;
If one desires to seek the higher, middle, and lower siddhis in this very life,
One should, through this upāya, first uphold it mentally.
Such is the Dharma spoken by the Fully Awakened Lords;
Or one may offer incense, flowers, and the like, cultivating offerings according to one's ability.

7.140

Herein, the prior recitation practices are briefly of two kinds: first, based on time; second, based on signs. "Time" refers to completing the intended number [of recitations] and the fixed limits of days or months. "Signs" refers to light, flames, sounds, and so forth emerging from stupas or images; one should know that these are signs of the mantrin's purification of karmic obstacles. Having first recited mentally as explained in the scripture, one then continues until completing one lakṣa (one hundred thousand recitations). From this, having passed into the second month, one then practices the upāya with limbs, and thereafter performs the rite of accomplishment according to one's original vow. If there are obstacles, one first recites with the mind based on the approach of manifest signs, and then in the second month performs worship with the limbs. One should understand it in this way.

7.141

Furthermore, for those who delight in practicing
the Tathāgata's gate of the three mysteries
for the duration of one month,
I next explain that upāya.
If the practitioner recites
the mantra and mudrā of the Samyaksambuddha,
Mahāvairocana,
he should proceed according to such a rite:

7.142

The bīja-hṛdaya of the Tathāgata Mahāvairocana is:

7.144

The letter-gate A, namely because all dharmas are originally unproduced, as has already been explained above.

7.145

Herein, the body's secret mudrā
is the Samyaksambuddha's curl of white hair between the eyebrows:
with the prajñā-hand formed into a vajra-fist,
place it between the eyebrows.

7.146

The mantra for the Tathāgata's curl of hair is:

7.148

As before, transform the letter A
to become the lord Mahāvairocana;
because it is sustained by the power of the Dharma,
it is not different from one's own body.
Dwelling in the yoga of the iṣṭadevatā,
add the letters of the five limbs:
the lower body and above the navel,
the heart, the uṣṇīṣa, and between the eyebrows;
while in samāhita,
project and establish these aspects.
Abiding in accordance with this practice,
one is immediately identical to the Muni.
The letter A is all-golden in color,
serving as the vajra cakra;
empower the lower body with it,
which is called the yoga seat.
The letter VAṂ is the white moonlight
amidst a mass of mist;
empower above one's own navel with it,
which is called the water of great compassion.
The letter RAṂ is the radiance of the morning sun,
vermilion red within a triangle;
empower the place of one's heart with it,
which is called the radiance of the fire of wisdom.
The letter HAṂ is the fire at the end of the kalpa,
black in color within the wind cakra;
empower the brow-curl with it,
which is called the power of sovereignty.
The letter KHA and the bindu of emptiness
unite to produce all colors;
empower the crown of the head with it,
and therefore it is called great emptiness.

7.149

These five mantra-hṛdayas have already been explained in Chapter Two. (Moreover, for these five verses, the transmission master supplemented them with the scripture's meaning so that the phrasing would be complete.)

7.150

Adorning the body with the five syllables,
one fully accomplishes majesty and virtue;
blazing with the great torch of wisdom,
one destroys all sinful karma.
The hosts of Māra's army and others,
as well as other obstructive beings,
will see such a person
blazing resplendent, identical to a vajra.
Furthermore, within the head place
the king of hundred-light universal illumination;
establish the undefiled eyes,
illuminating brightly like lamps.
Abiding in yoga as before,
the adhiṣṭhāna is likewise performed;
the wise one contemplates his own person
as identical to the Tathāgata's body.
In the round, bright disk of the moon of the mind,
the garland of sounds is joined therewith;
syllable by syllable without interruption,
like the resounding of bells and chimes,
whichever mantra of the Samyaksambuddha one selects, one maintains it;
by this upāya,
one will swiftly accomplish siddhi.
Furthermore, if one contemplates
the lord Śākyamuni,
I shall next proclaim
the vidyā's letter-gate employed.

7.151

The bīja of Śākyamuni is the so-called letter-gate BHA, which has already been explained in the preceding chapter.

7.152

Herein the true meaning of the sound
is the so-called freedom from all conceptual views.
The secret mudrā of that Buddha's body
is the Tathāgata's alms bowl and so forth:
one should use the wisdom-hand
placed upon the palm of samādhi,
in the formal deportment of meditative absorption,
held at the navel cakra.

7.153

The mantra of the Buddha Śākyamuni is:

7.155

Such secret mudrās and mantras of other Samyaksambuddhas are each employed according to their respective scriptures. One should also use the preceding upāya, transforming into the body of the iṣṭadevatā through the contemplation of the letter-gates, abiding in the practice of yoga, distributing the bījas, and thereafter reciting the received mantra. If one is a practitioner following this Tathāgata, one must have received the ācārya-abhiṣeka in the Great Compassion Garbhadhātu King Maṇḍala before being qualified to fully engage in this practice; it is not something that can be undertaken by one who has merely received the vidyādhara-abhiṣeka. As for the upāya sequence of the fourfold dhyāna-limbs, even if the rituals explained in other scriptures have deficiencies, if one practices according to this method, one will be freed from all faults; because the iṣṭadevatā is pleased, one's majesty and power increase, and merit arises accordingly. Moreover, once the recitation is concluded, one should always use the original method to protect oneself. Even if not taught in other scriptures, one should generally apply this intention so that the practitioner may swiftly attain accomplishment.

7.156

Furthermore, concerning the iṣṭadevatā's abode
and the ritual forms of his position in the maṇḍala,
the altar is also made in accordance with his shape and color;
relying on this yoga, one will swiftly attain accomplishment.
One should know that siddhis are of three kinds:
pacification, enrichment, and subjugation of the mind.
When distinguishing the rites, there are four divisions in all;
according to the respective materials that should be used:
pure white, yellow, red, and deep dark blue,
with circular, square, triangular, and lotus altars.
Facing the northern supreme direction, seated on a lotus seat,
with an impassive mind, perform rites of pacification;
facing the eastern primary direction, on an auspicious seat,
with a joyful countenance, perform rites of enrichment;
facing the western rear direction, on a worthy seat,
with a blend of joy and wrath, perform rites of summoning;
facing the southern lower direction, squatting and so on,
with a wrathful form, perform rites of subjugation.
If one knows the secret symbols,
their nature, positions, shapes, colors, and postures,
offering flowers, incense, and so forth as appropriate,
one should distinguish them extensively in this manner:
purifying obstacles, increasing merit, full realization, and so on,
as well as rites of expulsion, distant wandering, and destruction.
At the beginning of the mantra use the syllable OṂ,
and add SVĀHĀ at the end for pacification;
if at the beginning of the mantra one uses the syllable OṂ,
and adds HŪṂ PHAṬ at the end, it is for summoning;
NAMAS at both the beginning and end is for enrichment;
HŪṂ PHAṬ at both the beginning and end is for subjugation;
the syllables HŪṂ and PHAṬ are shared across three positions,
with the addition of the deity's name in the middle.
Distinguishing the characteristics of mantras in this way,
the wise one should understand them all.

7.157

Chapter 5: Mantra Ritual Operations

7.158

At that time, after the mantrin has properly performed the recitation as appropriate, he should again empower himself according to the prior rituals, manifest the body of Vajrasattva, reflect upon the immeasurable merits of the host of Buddhas and bodhisattvas, arouse great compassion toward the inexhaustible realm of sentient beings, and perform worship with whatever provisions and requisites he possesses. Having completed the worship, he should again single-mindedly join his palms, praising the true merits of the Tathāgata with vajra chants and other sublime words.

First 114 of 142 passages. Read on

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