吽迦陀野儀軌 1.94

1.94

「即阿毘遮盧迦火壇漫荼羅相也。彼[阿-可+(俱/寸)]字上在五口點，即是五如來相。父中於𭌖字，即多聞王相。梨字上於置𭕂字，即此漂息災相。又蓮花部母有𮥎字上無點，即蓮花相。梨字有一花點，即敬愛等相，即漂色。金剛部有[阿-可+(俱/木)]之宇，上三角點，即金剛之相也。𮥟字上有又一三角點，即此阿毘遮迦漂相。彼佛部真言，其聲引樣，[阿-可+(俱/寸)]字上音引誦，梨字上聲引誦得意上音。蓮花部[侍-士+俱]字彼音，梨字波浪音頻引浪。金剛部[侍-士+俱]字音惡灑聲，𭢍字又如上。是即三部母真言音樣也。即此八大法，諸尊皆此流出。此三部，佛部真言[阿-可+(俱/寸)]𮥟二字自中即[俱/寸]字，即八大曼荼羅相，並供養法相也。彼[阿-可+(俱/寸)]字加五口點乃至林字。又此八大世界漂相，有大樹林，即生諸好葉，次生花，次生菓，次菓熟，生甘林即生諸味利益有情。然即多聞王，如彼大林。又[侍-士+俱]字如同彼大樹林，是[侍-士+俱]一字即行者欲修真言心王時即生大樹林。次於置心王中其[阿-可+(俱/寸)]一字，即念則生好青五色葉。次修真言者住心王阿娑頗那伽三昧無動念八大道場時，即生好相具足希有花。次行人修真言供養諸尊及大王時，又生菓之實。又次行者至心其意八大漫荼羅運通達，誦真言王。欲所修法成就，無他念，思彼尊相體。自心王城現住時，即所生菓實生就。而後行者發廣大無比大慈三昧，一切眾生利益所生功德迴施法界眾生，其罪苦煩惱障斷除，念三時即成甘味施，隨法界眾生一一其所生所罪，至一一利益安樂，即此[阿-可+(俱/寸)]字誦。本尊天王行人前現形，其人語云：『我從隨。』行人心無所疑念，即毘沙門天王體相種子相也。彼五口點，即佛法僧護持相也。是即天王本三昧耶。其心堅固，從中出是五佛。又彼五佛即利益眾生，故顯天王堅固心中。而行人如是[阿-可+(俱/寸)]字相了知，如法觀智成就此大心王法。是二字即種子曼陀羅，云即行者觀能此法[侍-士+(阿-可+具)]字梨字，即此成就種子曼陀羅了。又蓮華金剛各加大點，即得意字，心如同俱彼點等漂蓮華金剛相也。𮥟字即如大山，諸大小河江海出此。𮥟之法入漫陀羅大事相部母種子。𮥟字即大吉祥女體相也，即念𮥟字，天女王現立承事法之師，即是𮥟字中出。又一法即是護摩法也，一向𮥟字供養相應法也。即是二字合為曼陀羅部母真言，即從是二字中出是大密法。即行者口唱[俱/寸]𮥟（二合）一遍，即得如是本誓，一一成就圓滿事，故名曼陀羅母真言。若欲供養是曼荼羅，先設供養具始誓，行者先至心善聞持未來有情可傳授。先欲修法時，先可備供養相應物，於淨室中瞿摩夷塗地，作大壇相應壇場。並又用金木土葉螺等器，隨時飲食時菓子時花香油燈蘇煎餅乳粥等，酪蘇蜜𩚈捻頭子團、種種甘味團、粥采種種物團，時草采時美並小頭等，餅飯諸甘菓，種種和合作藥，種種香味歡喜丸，如法清淨至心供養。常燒妙香諸名香，所謂安息，旃檀，龍腦，蘇合，多揭羅，薰陸，松香等也。皆等也，皆等分和合，一所香爐等可燒。即又以真言等，白線又五色線加持之，可身繫是糸，諸事業必成就。先又敬禮三寶及多聞伽陀野王所行法。其中間念，此依功德力能施令諸眾生一切所願成就。如是念禮了作法，香烟令不絕，誦前母呪等，晝夜繫念，勿令他解。爾時多聞王有子，名禪膩師現童子，來至其所，問言：『何故喚我父？』即報言：『我為三寶供養，供養為一切願，故請也。』時其童子聞了，即還本宮白父言：『今有善人發誠心三寶供養，滿一切所願，諸念事請。』其父報子言：『汝速可至彼所言：「汝曰曰與一百迦利沙波拏，若滿十陳那羅。」』其持呪者見是相已，知可得成就。當獨處淨室，燒香三寶供養行法，念一切貧者令得寶物，於諸有情起慈悲念，勿生瞋恚誑諂害之心。若起少瞋心，即失大神驗，常護心勿瞋恚。若持此呪法人，於每日中憶我及男女眷屬讚歎，恒以十善相助。彼諸天等福力增光明，普令證無上菩提。而彼天等見是事已，皆大歡喜，共來擁護。持呪者又壽命長遠，經無量歲，永離三塗苦，無災難死。又令得如意寶珠及以伏藏，神通自在，所願皆成。若求官榮無不成，亦解一切禽獸之語。已說[阿-可+(俱/寸)]曼荼羅供養法竟。」

"This is the form of the abhicāraka fire-altar maṇḍala. Upon that syllable [ku] there are five circular dots, which are the forms of the five Tathāgatas. In the father is the syllable hūṃ, which is the form of King Vaiśravaṇa. Above the syllable rī is placed the syllable dhīḥ, which is this sign of floating śāntika. Furthermore, the mother of the lotus division has the syllable hrīḥ without a dot above it, which is the form of the lotus. The syllable rī has one flower-dot, which is the form of vaśīkaraṇa and so forth, namely a floating color. In the vajra division there is the syllable ku; above it is a triangular dot, which is the form of the vajra. Above the syllable tra there is also a triangular dot, which is this abhicāraka floating form. As for that Buddha division mantra, its mode of vocal drawing-out: recite drawing out the upper tone on the syllable [ku], and recite drawing out the upper tone on the syllable rī, having grasped its meaning. For the lotus division syllable ku, its tone; and for the syllable rī, make a surging wavelike tone repeatedly drawn out. For the vajra division syllable ku, the sound of the syllable akṣa; the syllable kṣa is also as above. These are the tonal modes of the three divisional mother mantras. From these eight great dharmas, all the venerable ones flow forth. In these three divisions, in the Buddha division mantra the two syllables [ku] and tra: from within them is the syllable ku, which is the form of the eight great maṇḍalas and the form of the ritual of offering. That syllable [ku] is supplemented with five circular dots up to the syllable vaṃ. Furthermore, as the floating sign of these eight great realms: there is a great forest, which then produces all fine leaves, next produces flowers, next produces fruits; next the fruits ripen, producing a sweet forest, which then produces all tastes to benefit sentient beings. Just so is King Vaiśravaṇa, like that great forest. Furthermore, the syllable ku is like that great forest; when the practitioner desires to cultivate the heart-king of the mantra, this single syllable ku produces the great forest. Next, placing within the heart-king that single syllable [ku], upon mindfulness it produces fine green leaves of five colors. Next, when the cultivator of the mantra abides in the heart-king's āsphānaka-samādhi without moving thoughts in the eight great bodhimaṇḍas, it produces wondrous and fully adorned rare flowers. Next, when the practitioner cultivates the mantra and makes offerings to the venerable ones and the Great King, it also produces fruits. Next, when the practitioner with a focused mind traverses and penetrates the eight great maṇḍalas, reciting the king of mantras, desiring the accomplishment of the cultivated dharma without any other thought, reflecting on the substantial form of that venerable one, when it is manifested and abides in the city of his own heart-king, then the fruits that have grown are brought to completion. Thereafter, the practitioner gives rise to the vast and peerless samādhi of great compassion, dedicating the merit produced from benefiting all sentient beings to the sentient beings of the dharma realm, severing and eliminating their sins, sufferings, and defilement-hindrances; being mindful three times [a day], he accomplishes a sweet offering according with each sin produced by each sentient being of the dharma realm, extending to each [sentient being's] benefit and ease—namely by reciting this syllable [ku]. The fundamental deity, the Heavenly King, manifests his form before the practitioner, and that [deity] speaks to the person, saying: 'I shall follow along with you.' When the practitioner has no doubt or hesitation in mind, this is the seed-syllable form of the bodily essence of Heavenly King Vaiśravaṇa. Those five circular dots are the form of protecting and maintaining the Buddha, Dharma, and Saṅgha. This is the fundamental samaya of the Heavenly King. His mind is firm, and from within it emerge these five Buddhas. Furthermore, because those five Buddhas benefit sentient beings, they are revealed within the firm mind of the Heavenly King. The practitioner thus completely knows the form of the syllable [ku], and through contemplation and wisdom in accordance with the Dharma accomplishes this dharma of the great heart-king. These two syllables are the seed-syllable maṇḍala; this means that if the practitioner can contemplate this dharma of the syllable ku and the syllable rī, he then accomplishes this seed-syllable maṇḍala. Furthermore, for the lotus and vajra, each is augmented with a great dot, namely obtaining the sense of the syllables; the mind accords with both those dots and the like, showing the floating lotus and vajra forms. The syllable tra is like a great mountain from which all great and small rivers and the ocean flow forth. The dharma of tra enters the divisional mother seed of the great maṇḍala form. The syllable tra is the bodily form of Mahāśrī; when one is mindful of the syllable tra, the Heavenly Queen manifests standing to serve the master of the rite, who comes forth from within this syllable tra. Yet another rite is the homa ritual, which is uniquely the corresponding rite of offering to the syllable tra. That is, these two syllables combine to form the divisional mother mantra of the maṇḍala; from within these two syllables this great secret dharma emerges. When the practitioner chants ktra (conjoint) once with his mouth, he attains these fundamental vows, with each matter accomplished and perfected; hence it is called the maṇḍala mother mantra. If one wishes to make offerings to this maṇḍala, first set up the offering implements and initiate the vow; the practitioner must first attentively listen and retain [the teachings], so as to be able to transmit them to future sentient beings. First, when wishing to cultivate the rite, one should prepare the appropriate items for offering. In a clean room, smear the ground with gomaya and construct an altar-site corresponding to the great altar. Also, use vessels of gold, wood, clay, leaves, conch shells, and the like; and according to the time, food and drink, fruits of the season, flowers, incense, lamp oil, ghee, fried cakes, milk porridge, and the like; curds, ghee, honey, dumplings, rolled head-balls, various sweet balls, porridge with various vegetable balls, seasonal herbs and greens, fine and small balls, and the like; cakes, rice, various sweet fruits, compounded in various ways to make medicines, and various fragrant and flavorful modakas: make offerings with pure and utmost sincerity according to the ritual. Constantly burn wondrous incense and various famous perfumes, namely guggulu, sandalwood, camphor, storax, tagara, olibanum, pine resin, and the like. These should be combined in equal parts and burned in a single incense burner. Furthermore, empower white threads or five-colored threads with mantras and tie these cords to the body; all undertakings will surely be accomplished. First, pay homage to the Three Jewels and the practice of King Vaiśravana-kāra. In the meantime, reflect: through the power of this merit, may I be able to bestow [blessings] so that all wishes of all sentient beings are fulfilled. Having thus reflected and paid homage, perform the rite, keeping the incense smoke unbroken, reciting the aforesaid mother mantras and the like, tying mindfulness day and night, not allowing other thoughts. At that time, Heavenly King Vaiśravaṇa has a son named Shan'nishi, who appears as a youth, comes to that place, and asks: 'Why do you call my father?' One should reply: 'I make offerings for the sake of the Three Jewels, and I make offerings for the sake of all vows; therefore I invite him.' Having heard this, the youth returns to his own palace and addresses his father: 'There is now a good person who has generated sincere faith, makes offerings to the Three Jewels, and petitions for the fulfillment of all wishes and mindful concerns.' His father tells his son: 'You should swiftly go to his place and say: "I will give you a hundred kārṣāpaṇas daily, or if fulfilled, ten dīnāras."' Having seen this sign, the mantra-holder knows that accomplishment can be attained. He should stay alone in a clean room, burn incense, make offerings to the Three Jewels, and practice the rite, thinking of all poor people so that they may obtain treasures, giving rise to thoughts of loving-kindness and compassion toward all sentient beings, and never generating thoughts of anger, deceit, flattery, or harm. If even a slight thought of anger arises, he will lose great spiritual efficacy; one must constantly guard the mind against anger. If one who holds the ritual of this mantra daily remembers and praises me and my male and female retinue, constantly assisting with the ten virtues, the light of the blessed power of those devas will increase, enabling all universally to realize unexcelled bodhi. When those devas see this, they will all rejoice greatly and together come to guard and protect him. The mantra-holder's lifespan will also be prolonged, lasting for immeasurable years, forever freed from the sufferings of the three evil destinies, free from calamity and sudden death. It will also cause him to obtain wish-fulfilling gems and hidden treasures, with sovereign supernatural faculties, and all his wishes will be accomplished. If he seeks official rank and glory, none will fail to be accomplished, and he will also understand the speech of all birds and beasts. The ritual of offering to the [ku] maṇḍala has been spoken."