吽迦陀野儀軌 1.46

1.46

「次觀法入曼陀羅尊體瑜伽像，即一面十手大王身。即由此身，則多聞天王呪究竟身則同等大日世尊諸尊。先其體樣，色赤衣紺，袈裟青，目白，牙上下方三寸指，正手印彼根本護身之印、左方第二手捧寶塔、次手持鈷杵鈴、次手持金𮣣、次手持箭與索，右第二手持寶鎌、次手持大刀、次手持弓、次獨鈷與鉾，須彌上居。山下有鬼形，左方膝立，右方膝臥，四方護世四天王立為恭敬。但北方最勝太子有，正面端正好相具足、左右面畏相，右方面赤、左方面黑，頂上赤色面。喉咥細長，髮燃狀有。正手合掌，左第二右第二手取大刀，次左右第三手取三鈷，次左右第四手持鉾。左右手中門大龍王太子與等鎌金剛輪當口尾長于至太子足半垂，此太子如是居石上立。次吽迦王下十二神將有，其形甚怖畏，被甲冑，各持刀杖。若彼第一俱毘羅大將居、若十二大將於置，次金剛密跡正了知大將有，其形力士裸形甚可怖畏相正了知，諸瓔珞莊嚴持器杖。次下十羅剎女等有，形甚怖畏，被甲冑，各持刀杖，形體端正甚姣，諸相具，各手持刀杖。如是造作曼陀羅。以是智行者一一是相觀念，今例連其位。先三重作壇，第一第二院各又有三隔，西方第三院橫長細。作五尊，先中大日如來，北方釋迦牟尼如來、觀世音菩薩、南方彌勒菩薩、四臂不動尊。中央中院中主毘沙門天王、下方十大將，北方大吉祥天菩薩、下九人天女，南方八牙天王並下九人長牙大將眾，西方十二天。又隔外北方中主都鉢王。東方牛頭王、縛日羅（二合）王，並授福神天主王天並與官神。南方良多羅王、毘菩多羅天伊俱羅王、返羅天米得王。北方達尼漢天、侍多羅天、禮王天、毛多婆羅王天、神足伽羅天王。中主上得自在軍將天女。西方東北角縛佉羅陀天、相光天、魔王、多羅主、俱魔迦羅天王、德達自在王、天宅主、軍自在多羅𮜔王。東方中院即妙藏曼陀羅界來入壇。四角乍壇隔三重中臺大金剛寶𮣣，四方十字羯磨。第二院西方軍持瓶，南方一大三鈷，北方大法螺東塔形。第三院東方師子王，南方大龍王，西方孔雀鳥王，北方羅剎形。四角寶香水瓶，自中出蓮花形，是名妙藏世界中大輪、名大日如來四方十字王、名四大尊。第二院南方三鈷三天身名，西方軍持名一面十手王，北方大法螺名傳法輪之相。行者住此三昧，請召諸尊，並奉供閼伽等，即是結螺印，念我真言。行者吹是螺，願諸尊傳大法輪。東方寶塔即大法藏也。第三院東方師子王，即證入等諸大將眾。南方龍一面十臂王，一切龍王攝持隨從相。西方鳥王，法成就速相。北方羅剎王，即多聞天，降伏一切不祥惡事相也。行者能智是曼陀羅相像行此世界，即又作隨心曼陀良大密教並灌頂。行者住此世界，即又作隨心曼陀良，又作心內曼陀羅。次第東方隔外北方院圓壇，四方出蓮花王，四方出三鈷杵，前杵蓮花形居中底於十字，是即名扇底迦法入世界。次南外院三角作壇，三之面角出獨鈷，二方出蓮花，中於十字獨鈷，是名阿毘遮盧迦法入曼陀羅。是即八大曼荼灌樣觀念造作。又如是行者明智行者智是曼陀羅中妙藏世界所由因緣，諸尊悉來，是壇成就法即是瑜伽道場也。行者得觀智此世界相世，即成就諸法、諸大願。聖者印。左右地又伏水各掌內入，左右以空各方水未著付，左右火指如柱姣未合本叉相直竪，左右風向天壇方未姣合竪，印五處。彼大真言玉曰：

“Next, visualize the yoga image of the body of the noble one directly entering the maṇḍala, namely the great king's body with one face and ten hands. Through this body, the ultimate mantra body of the Heavenly King Vaiśravaṇa is identical and equal to the noble ones of the World-Honoured One Mahāvairocana. First, his bodily form: his complexion is red, his garments dark blue, his kāṣāya green, and his eyes white, with fangs protruding upward and downward by three finger-inches. His primary hands form his fundamental body-protecting mudrā; the second hand on the left holds a jeweled stūpa, the next hand holds a vajra bell, the next hand holds a golden cakra, and the next hand holds an arrow and a lasso. The second hand on the right holds a jeweled sickle, the next hand holds a broadsword, the next hand holds a bow, and the next hand holds a single-pronged vajra and a spear. He dwells atop Mount Sumeru. Beneath the mountain are ghostly forms, kneeling on the left knee with the right knee resting on the ground, while the Four Heavenly Kings who protect the world stand in the four directions paying homage. However, in the north is the Supreme Prince, endowed with complete and fine handsome marks on his front face, terrifying marks on his left and right faces—the right face being red and the left face being black—and a red face atop his head. His throat and neck are slender and long, and his hair has the appearance of blazing fire. His primary hands have palms joined; his second left and second right hands grasp broadswords; his next left and right third hands grasp three-pronged vajras; his next left and right fourth hands hold spears. Between his left and right hands, the Great Dragon King Prince and [other figures] face his mouth with sickles and vajra wheels, their long tails hanging halfway down to the prince's feet. This prince stands thus upon a stone. Next, below King Hūṃkāra are the twelve divine generals, their forms exceedingly terrifying, clad in armor, each holding swords and staffs. If the first general Kubera is placed there, or if the twelve great generals are arranged there, next is the great general Vajraguhyaka of Correct Knowing, whose form is that of a naked, exceedingly terrifying wrestler of correct knowing, adorned with various necklaces and holding weapons. Next below are the ten rākṣasīs, whose forms are exceedingly terrifying, clad in armor, each holding swords and staffs; their bodily forms are upright, exceedingly beautiful, endowed with all fine features, each holding swords and staffs in their hands. Fashion the maṇḍala in this way. With this, the practitioner of wisdom should visualize these marks one by one, and now align their positions in order. First, construct the altar in three tiers: the first and second courts each have three partitions; the third court in the west is oblong and narrow. Make five noble ones: first, in the center is Mahāvairocana Tathāgata; in the north are Śākyamuni Tathāgata and Avalokiteśvara Bodhisattva; in the south are Maitreya Bodhisattva and the four-armed Acala. In the center of the middle court, the central lord is the Heavenly King Vaiśravaṇa, with the ten great generals below; in the north is the Bodhisattva Mahāśrī, with nine heavenly maidens below; in the south is the Eight-Fanged Heavenly King along with nine long-fanged great generals below; in the west are the twelve devas. Furthermore, outside the partition in the north is the central lord, King Tobatsu. In the east are King Bull Head and King Vajra, along with the Heavenly Lord King Who Bestows Blessings and the Divine King Who Bestows Rank. In the south are King Ryōtara, the deva Pipodara King Ikura, and King Henra-maitoku. In the north are the deva Tanikan, the deva Jidara, the Heavenly King of Rites, the Heavenly King Mōdabora, and the Heavenly King Jinsokukara. Above the central lord is the Heavenly Maiden of the Sovereign Host of Generals. In the west and northeast corners are the deva Bakarada, the deva Sōkō, the Demon King, Lord Tara, the Heavenly King Kumārakara, King Tokutatsu-jizai, the Lord of the Heavenly Abode, and the King Gunjizai-tara-kyō. The eastern middle court is where the realm of the Wonderful Treasury Maṇḍala enters the altar. At the four corners of the altar with its three partitions, the central platform has a great vajra-jeweled cakra, with crossed karma-vajras in the four directions. In the second court, in the west is a kuṇḍikā vase, in the south is a large three-pronged vajra, in the north is a great dharma conch, and in the east is the form of a stūpa. In the third court, in the east is a lion king, in the south is a great dragon king, in the west is a peacock king, and in the north is a rākṣasa form. At the four corners are jeweled fragrant water vases, from the centers of which lotus forms emerge. This is called the great wheel within the Wonderful Treasury World, called the crossed kings of the four directions of Mahāvairocana Tathāgata, called the four great noble ones. In the second court, the three-pronged vajra in the south is called the body of the three devas; the kuṇḍikā in the west is called the King with One Face and Ten Hands; the great dharma conch in the north is called the mark of turning the wheel of the Dharma. When the practitioner abides in this samādhi, summoning the noble ones and offering argha and so forth, he forms the conch mudrā and recites my mantra. The practitioner blows this conch, praying that the noble ones will turn the great wheel of the Dharma. The jeweled stūpa in the east is the great treasury of the Dharma. In the third court, the lion king in the east represents the host of great generals of direct entry and the like. The dragon with one face and ten arms in the south has the aspect of gathering and being followed by all dragon kings. The bird king in the west has the aspect of swift accomplishment of the Dharma. The rākṣasa king in the north is Vaiśravaṇa, having the aspect of subduing all inauspicious and evil matters. If the practitioner can understand the images of this maṇḍala and practice this realm, he may also perform the Mind-Conforming Maṇḍala of the Great Secret Teaching and the consecration. If the practitioner abides in this realm, he may also perform the Mind-Conforming Maṇḍala, and also perform the maṇḍala within the mind. Next, for the northern court outside the eastern partition, make a circular altar; from the four directions emerge lotus kings, and from the four directions emerge three-pronged vajras; with the lotus form placed in the center on crossed vajras, this is called the realm of direct entry of the śāntika method. Next, for the southern outer court, make a triangular altar; from the three corners emerge single-pronged vajras, from two directions emerge lotuses, and in the center are crossed single-pronged vajras; this is called the maṇḍala of direct entry of the abhicāraka method. This is the visualization and construction of the forms for the eight great maṇḍala consecrations. Furthermore, when the clearly wise practitioner understands the causes and conditions of the Wonderful Treasury World within this maṇḍala, all the noble ones will come; the ritual method accomplished on this altar is indeed the bodhimaṇḍa of yoga. When the practitioner attains the cognitive visualization of the features of this world, he will accomplish all dharmas and all great vows. The mudrā of the Holy One: bend the two earth fingers and water fingers into the palms; place the two space fingers against the tips of the water fingers; raise the two fire fingers straight upright like pillars, joining their tips without crossing; raise the two wind fingers upright, facing outward without crossing; seal the five locations. His great mantra says: