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 2

English (machine translation) 2

Language: English

2.1

Translated under imperial order by the Tripiṭaka Master Śubhakarasiṃha of Central India at Daxingshan Monastery

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:

2.249

Prabhāmālin:

2.251

Devaputra Manorathapūrṇa:

2.253

Sarvasvaraghoṣa deva:

2.255

In the eastern corner, the practitioner makes the image of the Fire Ṛṣi (Agni),
dwelling amid blazing flames, marked by three ash spots,
his body entirely deep red. At his heart, place a triangular seal,
situated amid a garland of flames. The wisdom [hand holds] a rosary, the samādhi [hand holds] a water-jar;
the palm-mudrā: the samādhi [hand] holds a staff, and a blue ram serves as his seat.
His consorts attend on his left and right, with the Ṛṣi Vasiṣṭha
and the other hosts of ṛṣis as his retinue.
To the left is Yama deva, holding a daṇḍa mudrā in his hand,
with a water buffalo as his seat, of the color of thunder, lightning, and dark clouds.
The Seven Mothers, Kālarātrī, and the Queen of Death surround him,
with adjudicating magistrates and various ghostly attendants as retinue all around.
For the Fire God, wisdom is fearless, the great void [thumb] lies across the palm;
for summons, the wisdom wind [forefinger] forms a hook. For the five mudrās of Vasiṣṭha and the others,
the void holds the two phalanges of the water [ring finger], blooming fully in succession.
For Yama, merit and wisdom unite, earth and wind enter into the moon.
For the Seven Mothers, the samādhi fist: extract the void and erect the hammer mudrā.
For Kālarātrī, the mudrā is as before, with wind and fire both extended.
For Yama's queen consorts, the bell: the wisdom hand drops the five wheels,
resembling the form of a ghaṇṭā.

2.256

Their respective mantras are:

2.257

Agni:

2.259

Consorts:

2.261

Ṛṣi Vasiṣṭha:

2.263

Ṛṣi Atri:

2.265

Gautama:

2.267

Garga:

2.269

Yama deva:

2.271

Seven Mothers:

2.273

Kālarātrī:

2.275

Adjudicating magistrates:

2.277

Nirṛti, king of spirits, named Great Rākṣasa,
holding a knife, of terrifying form, his bodily seal like a khaḍga.
For these rākṣasas, hollow-join [the hands], water enters the palm,
wind stands erect, void and fire cross. Their respective mantras are:

2.278

Lord of Rākṣasas:

2.280

Rākṣasīs:

2.282

General Elder Brothers:

2.284

Retinue:

2.286

In the dragon direction is Varuṇa, at the western gate holding a noose,
in deva form, appearing as a woman, with dragon radiance and a tortoise as his seat.
Inside the gate, in front, left and right, are the wrathful Aparājita
and Abhimukha facing [each other]; in the recesses of the side corridors are the Great Protector,
the Vidyādhara Great Wrathful One, next on the right Aparājita,
next on the left Aparājitā, and Nanda and Upananda.
The earth deities of the western direction, Sarasvatī and Viṣṇu,
Skanda, the Wind God, Śaṅkara, and Candra deva.
These, residing in the dragon direction, the mantra practitioner
with unconfused mind should arrange without omission or error.
The remaining Śākya clan members with kāṣāya robes and khakkhara staves,
the master should fully reveal, with their different samādhi forms and colors.
For the noose: inside-interlaced fist, draw out the winds, their tips rounded and joined.
For the Earth God: merit and wisdom wings, the tips of the eight degrees rounded and joined,
the two voids attached like a canopy. Sarasvatī is Myōon (Wonderful Voice);
the wisdom wind holds the void, moving to and fro toward the body,
moving as if playing music—this is that deity's vīṇā mudrā.
Viṣṇu is Nārāyaṇa; samādhi void nips wind,
a round aperture resembling the shape of a wheel. His consort: wind placed over void,
this being the distinction. Next, to the right of Varuṇa,
Skanda translates as Youth (Kumāra), with three heads, riding a peacock.
Śaṅkara's trident mudrā: samādhi void placed on its own earth,
fire, wind, and water form the trident shape. His consort's mudrā: void holds earth;
his queen's mudrā: the three wheels open. Next, to the south of the western gate,
are the retinue of Candra deva: the twenty-eight lunar mansions,
palace deities, and so forth surrounding him. Candra rides a white swan;
his body mudrā: samādhi hand, void placed upon water,
thereby making the contemplation of pure whiteness. The mudrā for all lunar mansions and planets:
lotus joined, fire and void crossed. In the aforesaid side corridors:
Aparājita's samādhi fist, raised wing wheels open and dispersed;
wisdom fist extends wisdom wind, as if in an aiming gesture.
Facing each other, raising wisdom fists, in the manner of striking each other,
this is Abhimukha. Next, outer Aparājita and consort:
wisdom holds a lotus at the heart, extending samādhi outward to resist;
this is named Aparājita. Next, explaining Aparājitā's mudrā:
merit and wisdom make fists within, bending void like the shape of a mouth.
For the two dragons, left and right palms mutually placed upon one another.
Vāyu, the Wind God's banner: wisdom fist, earth and water erect,
visualize and contemplate making a wind banner. All the retinues
surround the Wind God.

2.287

Their respective mantras are:

2.288

All nāgas:

2.290

Earth God:

2.292

Sarasvatī:

2.294

Nārāyaṇa:

2.296

Consort:

2.298

Candra deva:

2.300

All lunar mansions and planets:

2.302

Facing Aparājita:

2.304

Abhimukha:

2.306

Outer Aparājita and consort:

2.308

Consort:

2.310

First dragon:

2.312

Second dragon:

2.314

Wind God:

2.316

Next, in the supreme direction, at the northern gate is Vaiśravaṇa deva,
with eight brothers on the left and right, mothers, grandmothers, and others,
Śrīmahādevī, Aparājitā, Ekavīra,
male and female retinues, and so forth. Vaiśravaṇa's secret body mudrā:
wisdom and samādhi hollow-center joined, both earths entering the palm and crossing,
voids erect, winds leaning against their sides, one inch apart without touching.

2.317

The mantra is:

2.319

Next on the left, the great yakṣas: samādhi and prajñā inside-interlaced fist,
waters erect, the two winds bent. For all yakṣīs,
the previous mudrā extends the fire wheels, earth and void mutually holding.
Cāmuṇḍā's samādhi palm, facing upward, holds a kapāla.
East of the gate, Piśācas: inside-bound, extend fire.
The previous mudrā with fire wheels bent is called Piśācī.

2.320

Their respective mantras are:

2.321

All yakṣas:

2.323

All yakṣīs:

2.325

Cāmuṇḍā:

2.327

Piśāca:

2.329

Piśācī:

2.331

The Heavenly King's eight brothers, four each to the west and east of the gate,
jointly practice one mantra.

2.333

The leader of spirits, Īśāna, trident mudrā: samādhi fist,
fire wheel extended straight.

2.334

The mantra is:

2.336

Bhūtas:

2.338

Jaya deva:

2.340

Umā consort:

2.342

Mahākāla deva:

2.344

Vināyaka deva:

2.346

Next, go to the first direction, the eastern gate: Indra deva,
dwelling on Mount Sumeru, wearing a jeweled crown and adorned with necklaces,
holding a single-pronged vajra mudrā in his hand, surrounded by host of devas.
To the left, place the host of Sūrya deva, in an eight-horse chariot,
with two consorts on his left and right: Jayā and Vijayā,
translated as Victory and Invincible; retinue arranged with the planets,
Aṅgāraka on the left and right. Śukra is in the east,
Budha is in the south, Bṛhaspati
is placed north of Sūrya, Śanaiścara in the southeast,
Rāhu in the southwest, Ketu in the northwest,
Dhūmaketupa in the northeast; south of the southern latitude place
Nirghāta-tiangou; north of the northern latitude place
Ulkāpāta-fire; Mārīcī goes before,
flanked and accompanied in protection.
To the right of Great Brahmā and Indra, seated on a seven-goose chariot,
four faces with topknot crowns, four hands: wisdom holds a flower,
next wisdom holds a rosary, samādhi above holds a kuṇḍikā,
samādhi below turns the palm sideways, bending wind and extending the rest straight;
the pure practice auspicious mudrā, named the Oṃ-syllable mudrā.
Mārīcī's precious vase: samādhi hand hollowly forms a fist;
amid all perils, visualize entering into it,
and cover it with the wisdom palm, unseen by the eyes of devas and humans.
The Four Dhyāna Devas are on the left; Anavatapta and the Five Śuddhāvāsa Devas on the right.
Indra's mudrā: inside-bound fist, the two winds erect like pestles.
Sūrya's merit and wisdom hands are each placed beside the water wheels,
openly attached sideways, facing upward like the shape of a chariot.
Jayā and Vijayā: prajñā and samādhi hands,
wind and earth both face inward, water and fire mutually hold each other.
Samādhi and prajñā wheel tips join, void stands erect at the heart;
such are the mudrā marks of the Nine Planets. The rest is as orally transmitted.
Indra's right: Brahmā's mudrā: samādhi void holds water,
resembling the gesture of holding a flower. Wisdom wind is placed on fire,
void holds the middle phalanx of water: the secret mudrā of Brahmā's consort.
Among Indra's retinue: Gandharvas and Asuras;
the previous mudrā inside-bound into a fist, extending water: the mudrā of the Music Deva.
Asura: with the wisdom hand, twist wind above the void wheel.
Nine mudrās and six mantras:

First 200 of 214 passages. Read on

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