吽迦陀野儀軌 1.25

1.25

「若有受持真言法，作壇時先誦此真言一百八遍，地加持，及一切蟲蟻諸類皆移避他所，其得即清淨。即用作壇處了，作大法八大曼陀羅，其名曰一因曼陀羅界、二法入曼陀羅界、三入相曼陀羅界、四入藏曼陀羅界、五妙藏曼陀羅界、六證入曼陀羅界、七圓法曼陀羅界、八相應曼陀羅界也。是名八大曼陀羅界，即是八大曼陀羅。一一其釋名：因曼荼羅者，即種子曼陀羅也。法入曼陀羅，即大壇三種有爐壇：入相曼陀羅，即行者護摩時，心念其尊體相，並瞋目念佛位體，即觀念曼陀羅也；入藏曼陀羅者，即吉祥天等其眷屬部類位列相也，即吉祥天女王並九人天女眾云也。妙藏世界，即[俱/十/(口*口)]曼陀羅也。是諸尊悉皆是界來集，定其本位列座，成就所修法。行者此界相明明了了人名阿闍梨，於此界不了了人不名阿闍梨。即此界成就世界，即此界名傳法輪壇。證入界，即都鉢等諸夜叉大將軍座所也。圓法世界，即毘沙門王及二天𭞉怒相應八牙天等也。相應世界，即大日如來、釋迦、四千不動尊、觀音、彌勒菩薩等也。是名八大曼陀羅。行者先可視八大世界、先其相如法。又作如是曼陀羅了，次心觀圓法世界，先中主毘沙門天身，著七寶金剛莊嚴鉀冑，其左手捧塔、右執三叉戟，其脚下踏三夜叉鬼。中主名地天，又名歡喜天。左右名使女，左名尼藍婆女天、右名毘藍婆神王。三鬼相面好相體。左右女天，其相好令具。又座下五大子有，各將軍體鉀冑被，手各持弓箭並有。又五行道天女有，又被鉀冑，面體女相滿作，又手持鎌刀。又其天有，又被甲冑，瞋面，手執刀鎌，各皆座石坐。是名十人大將眾。吉祥天圓滿好相，諸衣服莊嚴無比。天女左手持青蓮華、右手施手無畏相，頂五寶莊嚴相。目毘沙門王愛相，細姣面白少赤相，蓮葉居。九人女眾，又好相，世無比等。吉祥天，各手持寶刀，又將鉾，又持鏡，各三人持物也，各蓮葉居。又八牙相者，背立，面色赤，衣色黑，目各面三，若半三目、若半二目。牙上方指自，下方長白牙袖脇下牙，各臆當指。一處手下方合掌，一所手上方合掌，下方合掌持獨𦙶，上方合掌持金剛𮣣。圓座上居。頭天王方冑相。女髮登返垂相也。各面甚可怖畏相，見人可𨶌惑。九人長眾皆長牙，各甲冑被，面相怖畏也。各蓮葉居。上方牙短，下方牙長。從座過，各手弓箭持。多聞主中央，吉祥王北方，八牙王南方。各使天眾東方，即主王天等座下西方；東北角大自在天，次帝釋天，次火天，即老旄夫相，身相赤；次並自在天，閻魔天，次羅剝天，次水天；次並梵天，次地天；次並風天，日天，次月天，次魔訶迦羅天王。合十二天，皆石座居，被甲冑，手各持獨鈷刀，但除火天王手持水瓶，次手持竹杖身火繞相。是即名入藏曼陀羅，並圓法曼陀羅。行者是世界佛位明了視智，乃至作造曼陀羅如是。

"If there is one who receives and maintains the mantra method, when constructing the altar, he must first chant this mantra one hundred and eight times to empower the ground, and all ants and various insects will move away to other places, and the ground will immediately become pure. Having prepared the place for constructing the altar, he constructs the great ritual of the eight great maṇḍalas, named: first, the Causal Maṇḍala Realm; second, the Dharma-Entry Maṇḍala Realm; third, the Form-Entry Maṇḍala Realm; fourth, the Repository-Entry Maṇḍala Realm; fifth, the Wondrous Repository Maṇḍala Realm; sixth, the Realisation-Entry Maṇḍala Realm; seventh, the Perfect Dharma Maṇḍala Realm; eighth, the Corresponding Maṇḍala Realm. These are called the eight great maṇḍala realms, which are the eight great maṇḍalas. Explaining each of their names: The Causal Maṇḍala is the seed-syllable maṇḍala. The Dharma-Entry Maṇḍala is the hearth-altars of three kinds in the great altar. The Form-Entry Maṇḍala is when the practitioner, at the time of homa, contemplates in mind the bodily forms of the deities and, glaring fiercely, contemplates the Buddha-stage bodies; that is, the contemplation maṇḍala. The Repository-Entry Maṇḍala is the arrangement and positions of Śrīmahādevī and her retinue and classes; that is, Śrīmahādevī the Queen along with her assembly of nine devīs. The Wondrous Repository Realm is the assemblage maṇḍala. In it, all the deities assemble from the realms, have their fundamental seats determined, and accomplish the practice being cultivated. A practitioner who clearly and distinctly understands the characteristics of this realm is called an ācārya; one who does not clearly understand this realm is not called an ācārya. This realm is the Realm of Accomplishment; this realm is called the Altar of Turning the Dharma Wheel. The Realisation-Entry Realm is the seat-places of the great yakṣa generals such as Dubo. The Perfect Dharma Realm is the Heavenly King Vaiśravaṇa, the two devīs, and the fiercely angry, corresponding Eight-Fanged Devas, and so forth. The Corresponding Realm is Mahāvairocana Tathāgata, Śākyamuni, the four-armed Acala, Avalokiteśvara, Maitreya Bodhisattva, and so forth. These are called the eight great maṇḍalas. The practitioner must first inspect the eight great realms, ensuring that their marks are first according to the ritual method. Furthermore, having constructed such a maṇḍala, next mentally visualise the Perfect Dharma Realm: First, the central lord, the body of Vaiśravaṇa Deva, wearing armor adorned with the seven treasures and vajras, holding a stupa in his left hand and a trident in his right hand, trampling three yakṣa-demons under his feet. The central master is named Pṛthivīdeva, also named Nandikeśvara. Those to the left and right are called messenger-maidens: the left is called Nīlambarā Devī, and the right is called Vilambā Spirit King. The three demons have handsome facial and bodily forms. The devīs on the left and right should be fully endowed with auspicious marks. Furthermore, below the seat are five great sons, each having the form of a general, wearing armor, and each holding a bow and arrows in hand. There are also five path-treading devīs, also wearing armor, their faces and bodies made in the full form of women, and holding scythes in their hands. Furthermore, there are devas, also wearing armor, with angry faces, holding swords and scythes in their hands, each seated on a stone seat. These are called the assembly of the ten great generals. Śrīmahādevī has full, auspicious marks, and her various garments and ornaments are peerless. The devī holds a blue lotus in her left hand, and her right hand makes the gesture of fearlessness; her crown has the marks of five-jewel adornments. She looks upon King Vaiśravaṇa with an affectionate expression, her face delicate, fair, and slightly flushed, seated upon a lotus leaf. The nine devīs also have auspicious marks, peerless in the world. Śrīmahādevī holds a precious sword, spear, or mirror in their hands—each group of three holding an object, each seated upon a lotus leaf. Furthermore, the Eight-Fanged forms stand with their backs [to each other], their facial complexion red, their robes black, each having three eyes on their face—either half-three eyes or half-two eyes. Their upper fangs point upward, their lower long white fangs extend down to the sleeve and ribs, pointing toward their respective chests. At one place, the hands join palms downward; at another place, the hands join palms upward: the downward añjali holds a single-pronged vajra, and the upward añjali holds a vajra-spoke. They sit upon round seats. Their heads have the form of heavenly king square helmets. Their feminine hair hangs down turned back. Each face has an extremely terrifying form; anyone seeing them would be alarmed and bewildered. The assembly of the nine elders all have long fangs, each wearing armor, their facial forms terrifying. Each sits upon a lotus leaf. The upper fangs are short, and the lower fangs are long. Overstepping their seats, each holds a bow and arrow in hand. The Lord Vaiśravaṇa is in the centre, the Queen Śrī is in the north, and the Eight-Fanged King is in the south. The various messenger deva assemblies are in the east; beneath the seats of the main kings and devas is the west. In the northeast corner is Maheśvara, next Indra, next Agni—who has the appearance of an old man, his bodily complexion red; next, side-by-side, Īśāna, Yama, next Nirṛti, next Varuṇa; next, side-by-side, Brahmā, next Pṛthivī; next, side-by-side, Vāyu, Sūrya, next Candra, next Mahākāla Heavenly King. Together making twelve devas, all seated on stone seats, wearing armor, and each holding a single-pronged sword in hand, except for Agni Heavenly King, whose hand holds a water vase, his other hand holding a bamboo staff, with flames encircling his body. These are called the Repository-Entry Maṇḍala and the Perfect Dharma Maṇḍala. The practitioner must clearly see this realm of Buddha-stages with wisdom, up to constructing the maṇḍala in this manner.