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Translation of 攝大毘盧遮那成佛神變加持經入蓮華胎藏海會悲生曼荼攞廣大念誦儀軌供養方便會
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Contents
Text
1.1
Preface to the Engraving of the Esoteric Ritual Manual
1.2
Now, one who wishes to make a stream flow long must deepen its source; one who wishes to make a family endure must solidify its foundations. In the past, our patriarch, the Great Master Kōbō, brought back several hundred scrolls of the esoteric scriptures, which are indeed the foundation of the single school of Tō-ji and the source of the two streams of the Southern Pond. Therefore, my late teacher disciplined his person and exerted his strength, sparing neither day nor night, swearing in his heart to investigate and verify them, not daring to be idle or negligent. Whenever he lowered the curtain of collating and reading, or opened the seat of teaching and instruction, his singular devotion, purity, and mastery were beyond compare. In former days he said to his disciples: "In the present age, we meet the decadent final times; people grow increasingly lazy and timorous. Who could transcribe several hundred scrolls? What I hope is to preserve them on printing blocks to assist in their broad dissemination. Having heard that the printing blocks of the Mount Obaku Tripitaka have been completed, upon examining the esoteric section, nine out of ten are present. My vow is roughly fulfilled; what joy could surpass this? There remain only several tens of scrolls that can be carved to fulfill our hopes." Alas! My late teacher's allotted lifespan was bounded; before achieving this aspiration, he entered nirvāṇa. Although I am unworthy, my deep sorrow lies here; I therefore undertake the carving work to fulfill his bequeathed intention. At the time,
1.3
In the mid-autumn of the xinhao year (the first year of Shōtoku), the śramaṇa Huiguang of the Lingyun Vihāra in the military city respectfully composed this preface.
1.4
Translated by Śubhakarasiṃha, Tripiṭaka Master of Central India at Daxingshan Monastery in the capital, under imperial order; text recorded by his Dharma-disciple Yixing; words translated by the monk Baoyue.
1.5
I bow my head to Vairocana Buddha, / whose fully opened pure eyes are like blue lotuses. / Relying on the King of Sūtras, the Mahāvairocana, / I explain the various ritual manuals for providing offerings. / To accomplish the sequential mantra practices, / that one may attain swift realization like them, / and also to cause the primal mind to be free from defilement, / I now briefly explain them according to what is essential. / Wishing to enter siddhi in this lifetime, / one should contemplate it according to what is appropriate. / Personally receiving the vidyā teachings before the Venerable One, / one observes the correspondence and accomplishes realization. / First, one pays homage to the teacher of initiation and transmission, / and reports the practices of the mantras to be cultivated. / Once the wise one has received the master's permission, / relying on a suitable place: / between the auxiliary peaks and mid-cliffs of a wondrous mountain, / in various shrines and caves between two mountains, / or where the holy disciples of the Tathāgatas / once wandered and dwelt in the past, / in a monastery, stūpa, araṇya, or chamber of ancient sages, / where one's own mind takes delight, / pitying sentient beings, one paints the great altar, / succeeding the Tathāgata to open the Dharma-eye. / Able to cross over the boundless assembly of humans and devas, / one is indeed a noble-born son of the Tathāgata, / endowed with the power of pure wisdom, able to endure, / striving vigorously without seeking worldly things. / As for the sins produced by negligence during that night, / one attentively purifies oneself and repents and eradicates them all. / With eyes of the mind observing clearly and distinctly, / one casts the five wheels to the ground and pays homage: / "I take refuge in the Sambuddhas of the ten directions, / who possess the three bodies throughout the three times; / I take refuge in all Mahāyāna Dharmas; / I take refuge in the assembly of non-retrogressing bodhi; / I take refuge in all the true words of the vidyās; / I take refuge in all the mudrās. / With the pure actions of body, speech, and mind, / attentively and boundlessly, I pay reverent homage."
1.6
The upāya mantra for paying homage is as follows (use the Dharaṇīṃdhara mudrā below):
1.8
"By means of this true word of paying homage, / one is immediately able to pay homage universally to the Buddhas of the ten directions. / With the right knee touching the ground, joining the palms with fingers interlaced, / one contemplates and speaks in repentance of former sinful karma: / 'Through the accumulation of ignorance, / I have created numerous sins by deeds of body, speech, and mind; / because greed, anger, and delusion have covered my mind, / toward the Buddha, the true Dharma, the noble Sangha, / parents, the two teachers, and good friends, / as well as toward boundless sentient beings, / throughout the beginningless transmigration of birth and death, / I have committed all kinds of extremely grave and endless sins. / Personally facing the present Buddhas of the ten directions, / I repent them all and shall not commit them again.'"
1.9
The upāya mantra for releasing sins is as follows (common):
1.11
"Namo to the Buddhas of the ten directions and three times, / the true Dharma store of the three kinds of eternal bodies, / and the assembly of the great mind of supreme bodhi vows: / I now fully and correctly take refuge in them all."
1.12
The upāya mantra for taking refuge is as follows (common):
1.14
"Purifying this body of mine from all defilements, / as well as the body, speech, and mind throughout the three times, / exceeding the dust motes of the great ocean of lands, / I offer them to all the Tathāgatas."
1.15
The upāya mantra for giving the body is as follows (the body resembles the form of a single-pronged vajra):
1.17
"The jewel of the supreme vow of the pure bodhicitta: / I now generate it to deliver the multitude of beings. / Bodies bound by the accumulations of suffering and the like, / and bodies harmed by ignorance— / I shall rescue, gather, take refuge in, and liberate them, / always to benefit all sentient beings."
1.18
The upāya mantra for generating bodhicitta is as follows (the bandha-mudrā):
1.20
"In the boundless worlds of the ten directions, / the great sea-like assemblies of all the Sambuddhas, / through the power of various skillful upāyas, / and all the sons of the Buddha, for the sake of the multitude of beings, / in whatever meritorious deeds and the like they cultivate, / I now fully rejoice in them all."
1.21
The upāya mantra for anumodanā is as follows (namaskāra-añjali):
1.23
"I now entreat all the Tathāgatas, / the saviors of the world with the great bodhi-mind: / I only pray that universally throughout the realms of the ten directions, / you constantly shower the rain of Dharma with a great cloud."
1.24
The upāya mantra for adhyeṣaṇā is as follows:
1.26
"May it cause the abodes where ordinary beings dwell / to swiftly abandon the bodies accumulated with many sufferings, / and attain the spotless place, / to abide in the pure dharmakāya."
1.27
The upāya mantra for entreating the dharmakāya is as follows:
1.29
"Whatever good deeds of all kinds have been cultivated, / for the sake of benefiting all sentient beings, / I now correctly dedicate them all, / eradicating the suffering of birth and death and reaching bodhi."
1.30
The upāya mantra for pariṇāmanā is as follows:
1.32
Furthermore, performing the remaining acts of merit, / reciting, walking, sitting in meditation, and so forth, / to make body and mind completely pure, / and with compassion to rescue and gather self and others, / the nature of the mind being thus free from all defilements, / the body sits properly according to what is appropriate. / Clearly and attentively contemplate the initial syllable-door: / ninefold concentric circles, hollow, round, and white. / Next, one should form the samayamudrā / (samādhi and prajñā hands form a hollow-centered añjali, the two ether [thumbs] erect like banners; able to fulfill the accumulation of merit and wisdom), / which is called purifying the paths of the three karmas.
1.33
One should know the mark of the secret mudrā / taught by all the Sambuddhas: / one should join the samādhi and prajñā hands, / and erect both ether wheels side by side, / touching all the limbs everywhere, / reciting and maintaining the true words, / entering the samaya of the Buddhas / with the samaya mantra.
1.35
As soon as this secret mudrā is bound, / it can purify the Tathāgata-ground, / the ground pāramitās are fulfilled, / and the three dharmadhātu paths are completed. / The remaining secret mudrās / will be presented next in the chapter on mudrās. / Next, form the dharmadhātusamudbhava, / the emblem of secret wisdom; / to purify body, speech, and mind, / move it everywhere over the limbs of the body. / Both prajñā and samādhi hands / make the vajramuṣṭi; / the two ethers are inside the palms, / while the wind banners are both upright. / This is called the secret mudrā / of the pure dharmadhātu. / The dharmadhātusamudbhava mantra is:
1.37
According to the self-nature of the dharmadhātu, / one contemplates one's own body, / or with the true words, / declares it thrice. / One should see that abiding in the Dharma-body, / it is stainless like space. / By the mighty power of the mantra and mudrā, / because they empower the practitioner, / to make him firm, / one contemplates oneself as Vajradhara. / Form the vajrajñāna mudrā: / with the backs of the śamatha and vipaśyanā hands together, / the earth, water, fire, and wind wheels / hold each other left and right; / the two ethers each rotate / and join within the wisdom palm. / This is named the Dharma-wheel, / the most supreme auspicious mudrā. / This person before long / will become identical to the savior of the world. / By the mighty power of the mantra and mudrā, / the practitioner shall see / the palm turning like a precious wheel, / turning the great wheel of Dharma. / The Vajrasattva mantra is:
1.39
Having recited this mantra, / one should abide in meditative equipoise, / attentively contemplating this body of mine / as being none other than Vajradhara. / Boundless hosts of māras and devas, / whoever sees it, / [sees it] just like Vajrasattva; / do not give rise to doubts! / Next, put on the vajrakavaca: / one should contemplate that the garment worn / emits blazing light all over the body, / and using this to adorn the body, / all the māras who create obstacles / and the other wicked-minded kinds / will all scatter in four directions upon seeing it. / First, form the saṃpuṭa; / the two wind wheels of śamatha and vipaśyanā / interlock atop the fire wheels; / the two ethers are placed side by side, / resting inside the palms. / Having recited that mantra, / one should contemplate the stainless syllable. / The vajrakavaca vidyā is:
1.41
The syllable RA is dazzling white, / adorned with a bindu (śūnyabindu), / like the luminous pearl in a topknot, / placed on the crown of the head. / Even if accumulated over a hundred kalpas, / all the defilements of sin / are entirely eradicated by this, / and merit and wisdom are both perfected.
1.42
That very mantra is:
1.44
The mantra is identical with the dharmadhātu; / boundless sins are eliminated, / and before long one will attain siddhi / and abide on the stage of non-retrogression. / At all impure and filthy places, / one should apply this syllable-door: / red in color, possessing majesty and light, / surrounded all around by a garland of flames. / Next, to subdue māras / and restrain all great obstructors, / one should be mindful of the Mahārakṣaka, / the Aparājita vidyā. / The characteristics of the mudrā are as explained below:
1.45
The Mahārakṣaka mantra is:
1.47
Merely by recollecting it, / all vināyakas, / evil-formed rākṣasas, and the like / all flee and scatter. / Visually contemplate the syllable RA before you, / fully adorned with the dot, / that is, a garland of pure radiant flames, / bright as the morning sun's rays. / Mindfulness of the sound's true meaning / can remove all obstacles, / liberating one from the defilements of the three poisons; / all dharmas are likewise so. / First purify the ground of one's mind, / then purify the ground of the bodhimaṇḍa, / eradicating all faults and afflictions; / its appearance is like space; / just as that supported by the vajra, / this ground is also like that. / The yogin attentively contemplates / the most profound and secret five wheels: / first at the lowest position, / contemplate that wind wheel, / where the syllable HA abides, / with black light and flames spreading.
1.48
That very mantra is:
1.50
Next, above it, place the water wheel, / its color like snowy milk, / where the syllable VA abides, / with the light of crystal, moon, and lightning. / That very mantra is:
1.52
Again, above the water wheel, / visualize the vajra wheel, / imagining placing the primal syllable, / square and yellow everywhere.
1.53
That very mantra is:
1.55
This wheel is like a vajra, / named Great Indra, / with blazing light of pure golden color / streaming forth everywhere. / Therein, contemplate / the Guide and all the Buddha-sons. / In the water, contemplate a white lotus, / with a wondrously colored vajra stalk, / eight petals complete with filaments and pistils, / naturally adorned with various jewels, / constantly emitting boundless light, / surrounded by hundreds of thousands of lotuses. / Above it, visualize further / the lion throne of the Great Awakened One, / adorned with precious jewels, / within a great palace. / The jewel pillars stand in rows, / with banners and canopies everywhere, / pearl garlands and the like interwoven, / wondrous jewel garments suspended and hanging down; / clouds of incense and flowers spread all around, / as well as clouds of various jewels; / raining all kinds of miscellaneous flowers everywhere, / falling in profusion to adorn the ground; / while melodious, beloved sounds / play various musical pieces. / In the palace, imagine pure and wondrous / auspicious vases for the arghya; / the king of jewel trees is in full bloom, / illuminated by maṇi lamps. / The maidservants of the stage of samādhi and dhāraṇī, / sovereign and free, / the Buddha pāramitās and the like, / the wondrous adornment flowers of bodhi, / skillfully perform various arts, / singing the wondrous melody of the Dharma. / Through the power of my merit, / the power of the Tathāgata's adhiṣṭhāna, / and the power of the dharmadhātu, / universal offerings are sustained.
1.56
The Ākāśagarbha vidyārājñī mantra is as follows (according to the rule, recite it many times, visualizing as in the sūtra):
1.58
By this, everything is sustained, truly and without difference.
With the vajra-palms hollowed within—this is the adhiṣṭhāna mudrā.
All dharmas are unborn, for their intrinsic nature is fundamentally tranquil.
Contemplating this reality, place the syllable A within it.
Next, one should transform the syllable A to become Mahāvairocana Muni.
Multitudes across inexhaustible kṣetras and dusts universally appear within the round aura;
Augmented by thousands of realms, wheels of blazing light stream forth,
Reaching everywhere throughout the realms of sentient beings, awakening them according to their natures.
Body and speech pervade everything, and the Buddha-mind is likewise so.
Pure Jambūnada gold in color, [emanated] to respond to the worldly realms,
He sits cross-legged upon a lotus, in samāpatti free of all poisons.
His body is clad in garments of gossamer silk; naturally he wears a crown of hair-topknots.
The syllable-door transforms into the Buddha, also benefiting all sentient beings.
Just as the practitioner contemplates the Lord Mahāvairocana,
One body and two bodies enter together into the fundamental essence;
Streaming forth is likewise so. According to whatever is wished,
Transform according to the previous method, summoning and employing the hearts of the three families.
With the wind-hook, invite once more, in order to gladden their minds.
Offer external incense and flowers.
Next form the unguent mudrā: visualize the palms held upright facing outward;
Let the wing of śamatha grasp the right vipaśyanā; in the mind visualize clouds of unguent,
Cool and refreshing, pervading the world.
1.59
The unguent mantra says:
1.61
Next, the flower-offering mudrā is explained:
Interlace the eight pāramitās internally;
Join the wrists and touch the tips of the winds together,
The mudrā having the posture of scooping flowers.
1.62
The mantra says:
1.64
Next, the burning-incense mudrā is explained:
Erect the six pāramitās back-to-back internally;
Join the tips of the two winds side by side,
And attach each space to the wind.
1.65
The mantra says:
1.67
Next, the food-and-drink mudrā is explained:
Touch the two earths side by side;
Join the tips of water, fire, and wind;
Attach space below wind,
Forming the shape of an eating vessel;
Join the wrists and offer it forward.
1.68
The mantra says:
1.70
Next, the lamp-illumination mudrā is explained:
Form a fist with vipaśyanā and erect the fire wheel;
Let space touch the lower joint of fire;
Direct the thought across boundless kṣetras,
Before each and every Buddha,
Making radiance perform the Buddha-work.
1.71
The mantra says:
1.73
Next, one should kneel tall with ordinary joined palms and praise all the merit and wisdom of the Tathāgata.
Having already praised the multitudes as many as the dusts of the kṣetras, utter a pure voice to seek siddhi,
Chanting earnest verses of praise three to seven times. Next, recite verses of auspicious gāthās,
Either five or seven, down to three, to alert all the venerable ones and arouse joy.
1.74
The mantra says:
1.76
Next, the argha offering mudrā: join śamatha and vipaśyanā in a lotus;
Open the winds and attach them to the joints of the fires; attach each space to the wind.
First to the right, then to the left knee, extend the mudrā up to the forehead,
Offering it three times to the sacred deities. Whatever is sought within the heart,
Announce it with each offering. One will attain the immaculate ground
And the cool samādhi free from afflictions.
1.77
The argha mantra says:
1.79
Next, hold the vajra pestle, cast and shake the golden bell,
Rotate the Dharma-wheel once again, and attentively visualize the Vajradhara.
As in the nature of the dharmadhātu, one should abide in the bodhicitta.
Next, form the direction-and-corner mudrā, employing the Ārya Acalanātha.
Turn it to the left for warding off, turn it clockwise, and move it up and down;
Fully touch the limbs of the body, so the protective boundaries are completely firm.
The true-word mudrās will be distinguished below as appropriate.
Having completed the protective preparation, one should display the fundamental seal,
Applying it again to the five places, seven times or twice or thrice.
Release the mudrā and open it above the crown; sit in half-lotus with body and mind upright,
Or assume the corresponding seat, according to the direction as taught.
Facing straight in front of one's body, visualize a circular luminous image,
Pure and flawless, like the full moon disc.
Within it is the form of the fundamental deity, whose wondrous color transcends the three realms,
With gossamer silk adorning his bodily attire, a jeweled crown, and dark-blue hair hanging down,
In tranquil samādhi, radiant with flames surpassing flashes of lightning,
Just as within a clean mirror, his true countenance appears deep and profound.
Joy and wrath display in form and color; holding [attributes] and conferring wishes, and so forth,
With the corresponding body of samāpatti, clear and distinct, the mind unperturbed,
A formless pure Dharma-body, responding to wishes to deliver sentient beings.
Make the four mudrās with milk-wind; accomplish through any one of them.
When practice is fulfilled for six months, one levitates with lesser supernormal powers,
Abiding securely in the hook of the Tathāgatas. Arranging the syllables is explained below.
The mantra of the Ārya Acalanātha, who generates fire to remove obstacles (as explained in the middle fascicle):
1.80
Ritual Manual of Offering Methods Summarizing the Mahāvairocana, Fascicle 1
2.1
Translated under imperial order by the Tripiṭaka Master Śubhakarasiṃha of Central India at Daxingshan Monastery
2.2
At that time, the Bhagavān Vairocana Buddha
Observed the great assembly and addressed the Vajradhara Vajrapāṇi,
The Secret Master Sattva, saying: "There is a Dharma identical to Mahāvairocana,
An ornament of the Tathāgatas, identical to the standard of the dharmadhātu.
Because bodhisattva-mahāsattvas adorn their bodies with it,
While dwelling in saṃsāra, they travel through the destinies.
In the assemblies of dust-kṣetra Tathāgatas, with this great bodhi,
A banner is erected as the standard of the Tathāgatas.
All devas, nāgas, and yakṣas, the eight classes, pay homage from afar,
Receive the teaching, and put it into practice. Listen now most attentively;
I shall expound it." After the Secret Master made his sincere request,
At that time, the Bhagavān immediately abided in the bodily
Samādhi of the Power of Harmlessness. Due to abiding in this samādhi,
He spoke the vidyā of the three peerless powers,
The unhindered body of all Tathāgatas. He then spoke the vidyārājñī:
2.4
"Vajra Secret Master, the vidyārājñī can manifest
The grounds of all Tathāgatas; not transcending the three dharmadhātus,
The earth pāramitā is perfected. For the secret mudrā, with the hands of samādhi and prajñā,
Form a lotus clasp and erect the two spaces; forehead, shoulders, heart, throat, and crown—
Stamp the five [places] while reciting the vidyārājñī. This is the great seal
Of all Buddhas for saving the world; the samaya of the fully enlightened ones
Abides in this mudrā. Next is the dharmadhātusamudbhava mudrā;
One should abide in the syllable RAṂ, the mudrā and mantra being as previously explained.
Next is the mudrā of turning the Dharma-wheel; attentively visualize the Vajradhara;
The wind-wheel and the wind-bīja, the mudrā and mantra being as in the first assembly.
The mantra-practicing bodhisattva, from these many samādhis,
Immediately enters the unborn syllable, abiding in the great bodhicitta.
Visualize the body as Sattva, whose color is like green beryl,
Abiding on the karma-wheel, completely surrounded by a garland of flames.
Recite the King of Mantras below, and only then construct the maṇḍala,
Taking twice the measure of one's own forearm; anything different from this is not auspicious.
The gāthā for requesting the ground is as in the sūtra; mark it with dots of white sandalwood;
Offer incense and flowers everywhere, first holding the mantra for accomplishing affairs.
Only then may the lineage-transmitting ācārya take
The five-colored sūtra thread, bowing his head to all the Buddhas.
Mahāvairocana personally performs the adhiṣṭhāna.
Starting from the eastern direction, hold the sūtra threads opposite each other
At navel height in the empty air, gradually rotating clockwise;
In this manner, proceed to the south and west, finishing in the northern direction.
For the second setting up of the boundary, also start from the initial direction,
Recollecting all the Tathāgatas, proceeding as explained above,
To the right direction, the rear direction, and again circling to the supreme direction.
The ācārya then turns back, relying on the Nairṛti direction;
The recipient of the teaching holding opposite gradually proceeds to the south;
From there, circling clockwise, turning to rely on the wind direction.
The master's position moves from the original place to dwell in the fire direction.
The mantra-practitioner again cultivates this method:
The disciple is in the southwest, the master dwells in the Īśānī direction;
The learner again circles around, turning to rely on the fire direction;
The master's position moves from the original place to dwell in the wind direction.
In this way, the mantra-practitioner constructs the signs of the four directions everywhere,
Gradually entering within them, dividing them into three positions.
Having marked the three divisions, and the ground-characteristics being completely pervasive,
Again within each division, distinguish them into three.
Among these, the initial division is the pathway for performing actions;
The remaining middle and rear divisions are the dwelling places of the sacred deities.
One should know their measures, and with a sincere and earnest heart,
Distribute and arrange the sacred venerable ones. This attentive ācārya,
In samāpatti, creates the various images, harmoniously and skillfully distinguishing them;
In the inner mind is a wondrous white lotus, whose womb-treasury is perfectly even.
Within the treasury create the entire karuṇodbhava-maṇḍala,
Sixteen aṅgulas; exceeding this is its measure.
With eight petals perfectly full, filaments and stamens all adorned and fine,
The wisdom-mudrās of vajras emerge everywhere between the petals.
From the platform of this flower, the Supreme Lord Mahāvairocana appears,
Golden in color and possessed of brilliant radiance, his head bearing a crown of hair-topknots,
The perfect light that saves the world, free from heat, abiding in samādhi;
The four wisdoms, four practices, and so forth, are proclaimed within the eight secrets.
Above the Tathāgata Mahāvairocana are the attendants of samādhi;
To the east of him one should paint the seal of the All-Knowing One,
Upon a triangular lotus; its color is dazzling white,
Completely surrounded by blazing light, pure white all around,
With its sharp apex pointing downward. When the Buddha sat beneath the Bodhi tree,
He held this to subjugate the four māras; therefore it is named the seal of the All-Knowing One,
Able to possess many merits and generate kings of samādhi, and so forth.
Next, in the northern intermediate direction is the Mother of all the Guide Buddhas,
Shining with genuine golden color, dressed in plain white garments,
Illuminating all like sunlight, abiding in samāpatti in meditation.
The Buddha-Mother Gagananetrā:
2.5
The mantra says:
2.7
Join samādhi and prajñā into an añjali; pinch wind with space and place it above,
Its shape like a sword (khaḍga)—this is the Great Wisdom Sword Mudrā.
Expounded by all Buddhas, it can sever all false views,
Namely, the innate view of a self.
2.8
The mantra says:
2.10
Join samādhi and prajñā with hollow palms; bend the winds and entwine them with the spaces,
Its shape like a conch (śaṅkha) and so forth; this is named the Supreme Vow
Auspicious Dharma Conch Mudrā. All the Buddhas, the teachers of the world,
And the bodhisattvas, saviors of the world, all proclaim the immaculate Dharma,
Reaching tranquil nirvāṇa.
2.11
The mantra says:
2.13
Join samādhi and prajñā and spread them open, just like the previous ghaṇṭā;
Let earth and space hold each other; join the tips of wind and fire;
The Auspicious Vow Lotus, the unshakeable vajra seat
Of all Buddhas, the saviors of the world; awakening is called 'Buddha',
And bodhi and the sons of the Buddha are all born from this.
2.14
The mantra says:
2.16
Form outer fists with the two wings; extend fire and wind like hooks;
Erect earth and space and join them together, shaped like a vajra.
The Great Wisdom Vajra Mudrā can destroy the city of ignorance,
Awakening those who are asleep; devas and humans cannot destroy it.
2.17
The mantra says:
2.19
Form inner fists with samādhi and prajñā; erect and join fire and space together;
Bend the winds to hold the fires, shaped like a precious jewel.
This mudrā is the mahāmudrā, namely the Tathāgata-Uṣṇīṣa;
The moment one forms it, one is identical to the World-Honoured One.
2.20
The mantra says:
2.22
Bend the prajñā hand into a fist; place the wind joint between the eyebrows.
This is called the Ūrṇā-Treasury; the Buddha constantly fulfills their vows.
By merely forming this, one is instantly identical to the Supreme Among Men.
2.23
The mantra says:
2.25
Next, abide in the yoga posture; pile samādhi and prajñā between the navel,
Just like the posture of holding a bowl; this is named the Great Bowl Mudrā
Of Śākyamuni.
2.26
The mantra says:
2.28
With the previous mudrā, extend the prajñā hand facing upward in the fear-granting posture;
It can bestow fearlessness upon all classes of sentient beings.
If one forms this great mudrā, one is named 'bestower of fearlessness'.
2.29
The mantra says:
2.31
Samādhi and prajñā are again as before; drop prajñā down to grant vows.
Such a boon-granting mudrā is expounded by the Refuge of the World.
The moment one forms this, all Buddhas fulfill their vows.
2.32
The mantra says:
2.34
From the prajñā fist extend the wind-wheel in the form of Bhṛkuṭī,
Abiding in the sign of samāhita. With such a great mudrā,
All Buddhas, the saviors of the world, terrify all obstructors;
Siddhi is accomplished as desired because one forms this mudrā.
The armies of great evil māras and other obstructors
Will flee and scatter without doubt; place the tip of wind between the eyebrows.
2.35
The mantra says:
2.37
With the prajñā-fist, extend the water and fire [fingers],
while the wind and earth press down the space wheel.
This is called the Eye Born of Compassion of All Buddhas, the Refuge of the World.
Visualize placing it upon the field of the eyes; the wise one thereby achieves the Buddha-Eye.
2.38
The mantra is (this is used for opening the eyes during consecration):
2.40
Make inner fists with samādhi and prajñā, extend the winds so their tips join in a circle.
This Excellent-Vow Noose mudrā destroys all evil-doers;
when formed by the mantrin, it is able to bind all unwholesome things.
2.41
The mantra is:
2.43
Join samādhi and prajñā into a fist, and bend the prajñā-wind like a hook;
this is indeed called the Hook mudrā. The Buddhas, the Saviors of the World,
summon all those abiding in the stages of the ten bhūmis,
those with the great mind of bodhi, as well as sentient beings of evil intentions;
upon being summoned, all assemble.
2.44
The mantra is:
2.46
From the previous mudrā, extend the fire [finger] and bend it, so that fire and wind are both like hooks;
this is called the Tathāgata-Heart.
2.47
The mantra is:
2.49
From the previous fist, retract the fire and wind [fingers], and extend the water [finger]: this is the Tathāgata-Navel.
Then, with the previous wind, fire, and water [fingers], extend and spread them: this is the Tathāgata-Waist.
Each of the two mudrās has its vidyā.
2.50
Their two mantras are: (For the waist, alternatively form inner-interlocking fists, extending and joining the two waters side by side.)
2.51
Tathāgata-Navel mantra:
2.53
Tathāgata-Waist mantra:
2.55
Join samādhi and prajñā with hollowed palms, bend the winds and waters inward,
join the fires and the spaces likewise, and join the earths, bending them slightly;
this is called the Tathāgatagarbha.
2.56
The mantra is:
2.58
From the previous mudrā, disperse and extend the waters: this is called the Great Sīmā-Bandha.
Next is the mudrā of the Unendurable, the Great Powerful One, the Great Protector:
namely, with the form of the previous mudrā, hook the fires together so their tips bend and join,
extend the winds, and the rest is the same as before.
2.59
The mantras of the two mudrās are:
2.61
The Unendurable Great Protector:
2.62
The mantra is:
2.64
Next, the Universal Light mudrā is explained: based on the previous [mudrā], insert the spaces into the moons (palms),
and open the winds as if radiating light.
2.65
Furthermore, joining the hollowed palms, hold the sides of the fires with the two winds;
this is called the Tathāgata-Armor mudrā.
2.66
Next, jihvā is explained: based on the previous Tathāgata-Armor, the spaces press the nails of the two waters;
this is the jihvā touch mudrā, and touch [the body] while reciting the mantra.
For the Speech-Door, join the hollowed palms, bend and pinch the winds and waters together,
bend both spaces slightly, and make the earths and fires form a peak.
Alternatively, it is said: bend the earths and waters, make the winds and fires form a peak, and open both spaces to touch them.
There are five mudrās and four mantras.
2.67
Their respective mantras are:
2.68
Universal Light:
2.70
Tathāgata-Armor:
2.72
Tathāgata-Tongue:
2.74
Tathāgata-Speech:
2.76
Next, the Tooth is the same as the Speech-Door: bend the winds at the third knuckle,
bring them into the palm and join them.
Eloquence is the same as the Tooth: move the wind wheels upward
and place them upon the third knuckles of the fires.
2.77
The mantras of the two mudrās are:
2.79
Tathāgata-Eloquence:
2.81
Next, the Ten Powers of the Buddha are explained: join samādhi and prajñā with hollowed palms,
bend the earths and spaces into the palms, joining the knuckles within the moon.
Smṛtyupasthāna is the same as the Ten Powers, bending both spaces and winds
so that their upper knuckles join.
Next, the Awakening mudrā is presented: to the previous mudrā, add the spaces over the waters,
and extend and join all other digits.
For Samantabhadra's Cintāmaṇi, join hollow palms and place the winds over the fires.
Maitreya's mudrā is the same as the previous one: bend the winds below the fire wheels.
2.82
The mantras of the five mudrās are:
2.83
Tathāgata-Upholding the Ten Powers:
2.85
Tathāgata-Smṛtyupasthāna:
2.87
Universal Awakening:
2.89
Samantabhadra's Cintāmaṇi:
2.91
Maitreya Bodhisattva:
2.93
Further, in that southern direction, of the Buddhas and Bodhisattvas who save the world,
there is the mudrā of the Great Virtuous Holy Honored One, named Fulfilling All Vows,
the Cintāmaṇi Jewel, abiding upon a white lotus.
With the jñāna-fist, place the wind at the eyebrows. The previous two are general mudrās.
2.94
Their three mantras are:
2.95
All Bodhisattvas:
2.97
Heart of All Buddhas:
2.99
Ūrṇā:
2.101
Next, in that supreme quarter is the Lotus Great Vigorous One,
the Sovereign Avalokiteśvara, radiant with the hue of a bright moon,
or a śaṅkha or kunda flower, smiling and seated upon a white lotus,
with Amitāyus appearing in his topknot. To his right is the greatly renowned
holy Tārā, mixed of blue and white colors,
in the form of a middle-aged woman, with joined palms holding a blue lotus,
her circular halo pervading everywhere, radiating light like pure gold,
smiling and dressed in fresh white garments.
2.102
Next, to the left is Bhṛkuṭī, with hands hanging down holding a rosary,
with three eyes and a matted hair-topknot, her body like plain white silk,
her circular halo of no single dominant color, with yellow, red, and white interpenetrating.
Next is Mahāsthāmaprāpta, robed in the color of a śaṅkha shell,
with hands holding the lotus of great compassion, flourishing but not yet bloomed,
surrounded by a circular halo.
The vidyārājñī dwells at his side, named She Who Upholds Renown,
with all wonderful necklaces adorning her golden body,
holding a fresh and wonderful flower branch, and in her left holding a priyaṅgu.
Next, near holy Tārā, one should visualize Pāṇḍaravāsinī,
with a hair-crown and clothed in pure white, holding a padma lotus in her hand.
In front of the holy one, make the powerful Vidyārāja,
of the color of the morning sun's glow, adorned with white lotuses on his body,
blazing with a garland of flames, roaring in wrath with fangs exposed,
with sharp claws and the topknot of a beast-king: the ritual form
of the bodily marks of Hayagrīva.
The eight secret [mudrās] of the retinue of the Great Vigorous One should next be presented:
Spread open the ten digits face-upward, with earths and spaces adjoining each other.
For Tārā, make an inner-crossed fist, with the wind needle attached in front of the space.
For Bhṛkuṭī, cross the winds. For Mahāsthāmaprāpta, join merit and wisdom (two hands)
as if a lotus has not yet bloomed. For Pāṇḍaravāsinī, it is the same as the previous mudrā,
moving the spaces and waters into the moon. For Hayagrīva, it is that same mudrā,
bending the winds beneath the space wheels, separated by the width of a barleycorn.
For Yaśodharā, it is śamatha, raising and bending the wind wheel.
For Kṣitigarbha, it is the same as Hayagrīva, extending the waters and winds with the rest in fists.
Their respective mantras are:
2.103
Avalokiteśvara, Leader of the Lotus Division:
2.105
Noble Tārā:
2.107
Bhṛkuṭī:
2.109
Mahāsthāmaprāpta:
2.111
Yaśodharā:
2.113
Pāṇḍaravāsinī:
2.115
Hayagrīva:
2.117
Kṣitigarbha:
2.119
The directions of the deities in the first perimeter have been fully explained.
The great-hearted Mahāsattva should proceed to the third court:
In the direction of Indra, first install Mañjuśrī,
his bodily form saffron gold, his head crowned with five Buddha-topknots,
in the appearance of a youth, holding a blue lotus in his left hand,
with a vajra-mudrā displayed above it, smiling and seated upon a white lotus,
his wondrous marks and round halo mutually illuminating each other all around.
To the right is the youth Jālinīprabha, with various wonderful necklaces,
holding a net and seated on a jewel lotus, gazing upon the Buddha's eldest son.
To the left is Vimalaprabha. To the left and right are five messengers:
namely, Keśinī, Upakeśinī,
Citrā, and Vasumatī. In summoning the five messengers,
the five kinds of order-bearers attend upon and guard the Unconquerable Wisdom.
For Mañjuśrī's jñāna and samādhi hands, join the fires and place them upon the waters,
with winds and spaces like the syllable vaṃ, pressing together like a blue lotus.
For Jālinīprabha, form a fist with samādhi, bending the wind like a hook.
For Vimalaprabha, it is the same as the previous mudrā, with all five wheels slightly bent.
Keśinī's Sword mudrā: with the prajñā-fist, erect the fire and wind.
Upakeśinī's Lance: from the previous fist, straighten the fire.
Citrā is like holding a staff. Vasumatī's Banner: with the samādhi hand
form a fist and extend the earth and water. The Summoning Youth mudrā:
with the prajñā-fist, the wind is like a hook. The mantras for the three deities,
the five messengers, summoning, and so forth:
2.120
Mañjuśrī:
2.122
Jālinīprabha:
2.124
Vimalaprabha:
2.126
Keśinī:
2.128
Upakeśinī:
2.130
Citrā:
2.132
Vasumatī:
2.134
Vasumatīdhvaja:
2.136
Summoning Boy (Ākarṣakakumāra):
2.138
The practitioner, to the right, first forms the Great Renown,
Sarvanīvaraṇaviṣkambhin Bodhisattva, who holds a wish-fulfilling jewel;
leaving the two stations, one should place the eight bodhisattvas,
namely, Doubt-Dispelling (Apāyajaha), Fearless, Evil-Destinies-Dispelling (Sarvāpāyajaha),
Rescuing (Trāṇābhayamati), Great Compassion-Born (Mahāmaitryabhyudgata), Compassionate Regard (Karuṇāmrudita), Affliction-Removing (Sarvadāhapraśamita),
Inconceivable Intellect (Acintyamati), and the others. For Sarvanīvaraṇaviṣkambhin, join samādhi and prajñā,
earth, water, and space enter the palm, while wind and fire stand parallel together.
For Doubt-Dispelling, form fists with samādhi and prajñā, extend fire and bend its three segments.
With the left hand, bestow fearlessness; this is called the fearlessness-granting mudrā.
Raise prajñā and extend the five wheels; this is the mudrā for dispelling evil destinies.
Covering the heart with the previous mudrā is named Rescuing Intellect.
The wisdom hand holding the appearance of a flower is Great Compassion-Born.
With prajñā, bend fire to cover the heart; this is named Compassionate Regard.
With the prajñā hand of Affliction-Removing, form the boon-granting mudrā downward.
For the mudrā of Inconceivable Intellect, prajñā's space and wind support each other,
in the shape of a cintāmaṇi. Next, practice the nine mantras.
2.139
Sarvanīvaraṇaviṣkambhin:
2.141
Doubt-Dispelling:
2.143
Fearlessness-Granting:
2.145
Dispelling Evil Destinies:
2.147
Rescuing Intellect:
2.149
Compassion-Born:
2.151
Compassionate Regard:
2.153
Affliction-Removing:
2.155
Inconceivable Intellect:
2.157
The practitioner, in the superior direction, [visualizes] Kṣitigarbha Mahāsattva.
On the ground interlaced with varied jewels, four jewels form a lotus,
with a wondrously adorned, radiant pericarp; the holy one abides therein,
together with immeasurable bodhisattvas: Ratnapāṇi and Ratnahasta,
Dharaṇīṃdhara, Ratnamudrāhasta, and Utpādayitṛ-dṛḍhādhyāśaya.
For the initial mudrā, form fists with wisdom and samādhi, opening and straightening the two fire wheels.
For Ratnākara, prajñā forms a fist, with three wheels extended and spread.
For Ratnahasta, use the previous fist, tuck in the rest, and extend water straight.
The backs of wisdom and samādhi are joined together, space and earth mutually clasping each other;
such is the mudrā of Dharaṇīṃdhara. Using the previous five-pronged trident
is named Ratnamudrāhasta. The aforesaid vajra trident
is named the sixth mudrā. Their respective mantras are:
2.158
Kṣitigarbha:
2.160
Ratnākara:
2.162
Ratnapāṇi:
2.164
Dharaṇīṃdhara:
2.166
Ratnamudrāhasta:
2.168
Dṛḍhādhyāśaya:
2.170
Next, going to the dragon direction, closely contemplate Ākāśagarbha,
exhorting to courage, clad in white robes, holding a sword that generates radiant flames,
the son born of the Truly Enlightened One, together with his retinue:
Amalagaganāmala, Viśuddhamati, Caritamati,
Sthiramati, Utpādayitṛ-jñāna, holding a lotus mudrā and wielding a pestle;
the last three have general mudrās. Such bodhisattvas
are arranged to the left and right. For the initial mudrā, unite merit and wisdom,
place wind upon the upper joint of fire, and let both spaces enter the moon.
For the next mudrā, place wind upon space, with samādhi and prajñā joined flatly.
For the third, Gaganāmala, the mudrā uses the turning of the Dharma wheel.
For the fourth, use the conch; for Caritamati, join both wings.
The remaining six are turned upward like flowers; Sthiramati is identical to Mañjuśrī.
Chant the eight mudrās and mantras in proper sequence.
2.171
Their respective mantras are:
2.172
Ākāśagarbha:
2.174
Amala:
2.176
Gaganāmala:
2.178
Viśuddha:
2.180
Caritamati:
2.182
Sthiramati:
2.184
Utpādayitṛ:
2.186
Lotus:
2.188
Pestle-Wielding:
2.190
Furthermore, to the right of the lotus dais, on the left of Mahāvairocana,
is the one who fulfills all wishes, the Holder of Vajra Wisdom,
colored like a priyaṅgu flower, or like an emerald green,
wearing a crown of diverse jewels upon the head, the body adorned with necklaces,
intertwined and mutually adorning, vast and immeasurable in number,
holding a vajra in the right hand, with radiant flames arising all around.
To the right of Vajragarbha is the family mother Māmaki,
also holding a pestle of firm wisdom, adorning her body with necklaces.
To her left is Vajrasūcī, surrounded by an assembly of messengers,
smiling and gazing reverently together. Next to the right is Śaṅkara,
holding a vajra chain, accompanied by the messengers of his own family,
his bodily form light yellow, with the wisdom pestle as his emblem.
Next, beneath Wish-Fulfilling is the wrathful Trailokyavijaya,
titled the Venerable Sumbharāja, with three eyes and sharp fangs displayed,
colored like a summer rain cloud, with vajra jewel necklaces,
laughing with an aṭṭahāsa roar to gather and protect sentient beings,
surrounded by immeasurable hosts, with up to a hundred thousand hands
wielding diverse implements. Such wrathful ones
all dwell within lotus flowers in the southern assembly of Wish-Fulfilling,
the five great Vidyārājas.
For the initial mudrā, form an inner-interlaced fist, erect fire, curl wind like a hook,
and place earth and space parallel together. For the family mother, tuck earth and space inside;
the remaining features are identical to the first. Interlocking externally, erect the wind wheel;
this is the secret pledge of Vajrasūcī. For the chain pledge, with the merit and wisdom hands,
reverse the hooks and turn them toward the body, extend space and place wisdom above.
For Sumbha, attach space to wind, extending them parallel without touching.
2.191
Their respective mantras are:
2.192
Vajrapāṇi Bodhisattva, the chief of the Vajra family:
2.194
Māmaki:
2.196
Vajrasūcī:
2.198
Vajraśṛṅkhalā:
2.200
Sumbha:
2.202
Next, to his west, beneath Mahāvairocana Tathāgata,
are immeasurable Vajradharas, distinct in their bodily forms and colors,
as well as all the attendants. Merit and wisdom hands form fists,
with both winds bent at the upper joints. Vajramuṣṭi is as its name implies;
place it at the heart and practice the vidyā-phrases.
For Dharaṇīṃdhara, with the samādhi and prajñā hands reversed and interlaced back-to-back,
earth and space cross one another.
For all Vajradharas, it is the same as the previous Dharaṇīṃdhara pledge.
For all attendants, it is like the aforementioned merit and wisdom fists.
All the aforesaid vajras, distinct in bodily forms and colors,
universally emit complete radiance. Beneath the Mantra Lord,
relying on the Nairṛti direction, is Acala, the Tathāgata's messenger,
with the prajñā sword and samādhi lasso, hair hanging over the left shoulder,
gazing intently with one eye, his awe-inspiring body in fierce flames,
abiding firmly upon a jeweled rock, his mouth with water-wave features,
filled with a youthful boy's form. Thus the one endowed with wisdom
holds the mudrā and arranges the seed-syllables, which in nineteen turns become the body,
so that none among all devas and asuras dare to look directly at him.
In the wind direction is the wrathful venerable one, namely Trailokyavijaya,
surrounded by fierce, raging flames. With a jewel crown, he holds a vajra;
the seed-syllable turns one hundred and eight times to become the wrathful body,
heedless of his own life, devotedly beseeching and receiving instruction.
Acala's mudrā is as above; Trailokyavijaya's is identical to the above;
Vajramati and Sumbharāja, retinues of the Mantra Lord,
the seven great vajra messengers,
2.203
Their respective mantras are:
2.204
Attendants:
2.206
Vajramuṣṭi:
2.208
Dharaṇīṃdhara:
2.210
All Vajradharas:
2.212
All Attendants:
2.214
Acala:
2.216
Trailokyavijaya:
2.218
In the first gate in the east, Śākyamuni sits upon a white lotus,
purple-golden, with the forty-eight [features], wearing a kāṣāya robe.
In order to cause the teachings to spread abroad, he abides there and expounds the Dharma,
surrounded by an assembly in samādhi. Next, to the right of the Sage,
he displays the Sarvatathāgatacakṣu, smiling with a serene countenance,
her whole body radiant with round, pure light, a matchless body pleasing to behold;
this is named Śākyamuni-mātā. Furthermore, to the right of the World-Honoured One,
place the Ūrṇā-vidyā, abiding on a padma lotus,
with a circular aura the color of a conch, holding a wish-fulfilling jewel,
fulfilling the hopes and wishes of the multitudes, blazing with light of great vigor,
the lion of the Śākyas who saves the world.
Next to the right are the five uṣṇīṣas: Sitātapatroṣṇīṣa, Jayoṣṇīṣa, Vijayāuṣṇīṣa,
Tejorāśyuṣṇīṣa, and Vikirṇoṣṇīṣa, of the great self's Śākya clan.
Furthermore, to the left of Ūrṇā, place the three uṣṇīṣas:
Mahodgatoṣṇīṣa, Abhyudgatoṣṇīṣa, and Anantasvaraghoṣoṣṇīṣa.
One should in this place vigorously and single-mindedly fashion them;
the first five are white and golden, the next three are white, yellow, and red:
the retinue of Śākyamuni, the mudrās of the twelve great beings.
For the Sage's Dharma-preaching form, the wisdom hand forms the auspicious mudrā;
the Mother's mudrā is identical to the Uṣṇīṣa, differing only by the vajra emblem.
For Ūrṇā, erect the wisdom fist, placing the wind joint above the eyebrow.
For Sitātapatra, erect prajñā's wind, covering it with samādhi's palm like a parasol.
For Jayoṣṇīṣa, use the sword mudrā from before; the mudrā of Vijayāuṣṇīṣa is like a wheel.
Tejorāśi is identical to Uṣṇīṣa; for Vikirṇa, wisdom forms a fist,
extending wind and curling it like a hook. For Mahodgatoṣṇīṣa,
use the lotus mudrā alike. For Abhyudgatoṣṇīṣa,
the five-pronged vajra mudrā: water enters, merit and wisdom unite,
wind bends and is held within fire, with the lower joint one barleycorn higher.
For Anantasvaraghoṣoṣṇīṣa, the body mudrā is identical to the conch.
For the mudrā of all uṣṇīṣas, cluster the five peaks of the prajñā hand,
and place them atop one's own head.
2.219
Their respective mantras are:
2.220
Śākyamuni:
2.222
Buddha-Mother:
2.224
Ūrṇā:
2.226
Sitātapatra:
2.228
Jayoṣṇīṣa:
2.230
Vijayā:
2.232
Tejorāśi:
2.234
Vikirṇa:
2.236
Abhyudgata:
2.238
Mahodgata:
2.240
Anantasvara:
2.242
All Uṣṇīṣas:
2.244
Next, in that superior direction, arrange the host of the Śuddhāvāsa [heavens]:
Īśvara, Samantakāra, Prabhāmālin, Manobhava,
Yaśoviśruta, and the like, each in their proper sequence.
Support one's own cheek with the prajñā hand; Samantakāra follows Īśvara,
differing in that fire and wind are crossed; the mudrā of Prabhāmālin is identical to the previous,
changing space to lie horizontally across the palm. For the devaputra Manobhava,
space and wind are like holding a flower. For the mudrā of the Sarvasvara Deva,
wisdom's space is placed atop water, extending to cover prajñā's ear gate.
For the five devas and their retinues, practice the mantras in order.
2.245
Īśvara deva:
2.247
Samantakusuma:
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