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 1

English (machine translation) 1

Language: English

1.1

Preface to the Engraving of the Esoteric Ritual Manual

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."

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The upāya mantra for paying homage is as follows (use the Dharaṇīṃdhara mudrā below):

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"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.'"

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The upāya mantra for releasing sins is as follows (common):

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"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."

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The upāya mantra for taking refuge is as follows (common):

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"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."

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The upāya mantra for giving the body is as follows (the body resembles the form of a single-pronged vajra):

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"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."

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The upāya mantra for generating bodhicitta is as follows (the bandha-mudrā):

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"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."

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The upāya mantra for anumodanā is as follows (namaskāra-añjali):

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"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."

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The upāya mantra for adhyeṣaṇā is as follows:

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"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."

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The upāya mantra for entreating the dharmakāya is as follows:

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"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."

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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.

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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.

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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:

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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:

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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:

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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:

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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:

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The Mahārakṣaka mantra is:

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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.

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That very mantra is:

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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:

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Again, above the water wheel, / visualize the vajra wheel, / imagining placing the primal syllable, / square and yellow everywhere.

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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.

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The Ākāśagarbha vidyārājñī mantra is as follows (according to the rule, recite it many times, visualizing as in the sūtra):

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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.

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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.

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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.

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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.

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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.

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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.

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The argha mantra says:

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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):

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Ritual Manual of Offering Methods Summarizing the Mahāvairocana, Fascicle 1

Linked texts (1)

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 — Classical Chinese