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 3

English (machine translation) 3

Language: English

3.37 — 6 parts

3.1

At that time, the Bhagavān,
Vairocana Buddha,
addressed Vajrapāṇi:
“Son of the Buddha, listen with a dedicated mind
to the bīja-maṇḍala.
First contemplate the syllable-door A,
which transforms and gives birth to the syllable Va,
and so on unto all syllables,
thus accomplishing the maṇḍala.
In the mudrā-maṇḍala,
transform these into insignia;
the remaining marks are detailed in the sūtra.
One who with jeweled crown raises the hand mudrā
and abides in the syllable-door
will quickly accomplish all activities.”

3.3

Refuge as before.

3.5

Refuge as before.

3.7

Refuge as before.

3.11

“Lord of Secrets, you should know
that from the initial wheel of the syllable Ka,
transforming through the twelve transformations
unto the syllable Kṣa,
all become the substance of the dharmadhātu.
These paths of samādhi,
if abided in by the Buddha, the World-Honoured One,
the bodhisattvas, saviors of the world,
or spoken by pratyekabuddhas and śrāvakas,
destroy and overcome all faults.
If devas and humans of the world
follow the path of the mantra teachings,
thus exerting energetic effort
for the sake of benefiting sentient beings,
the mantras of the Samyaksaṃbuddha,
by the marks of the establishment of their names,
are like the lineage of Indra,
accomplishing all beneficial goals.
There are supplementary phrases of the Dharma,
which accord with the practice of their original names:
if there are the syllables Oṃ and Hūṃ,
along with Phaṭ,
or Hrīḥ and the like,
these are names of uṣṇīṣas.
If there are gṛhṇa, khādaya, bhañja,
hana, māraya, pāṭaya, and the like,
these are messengers who execute orders,
the mantras of all wrathful ones.
If there are the syllables namaḥ
and svāhā,
these are the insignia
of those who cultivate samādhi and peaceful practice.
If there are the syllables śānta,
viśuddha, and the like,
know that they can fulfill
all that is desired and hoped for.
These are the mantras of the Buddha-sons of the Samyaksaṃbuddha,
the saviors of the world.
If spoken by śrāvakas,
they are arranged phrase by phrase;
among them, for pratyekabuddhas,
there are again slight differences,
namely distinctions in the portions of samādhi,
purifying karma and birth.”

3.12

"Furthermore, Master of Secrets! For immeasurable hundreds of thousands of koṭis of nayutas of eons, the Tathāgata accumulated and practiced true and real words: the four noble truths, the four bases of mindfulness, the four bases of psychic power, the ten powers of a Tathāgata, the six pāramitās, the seven treasures of bodhi, the four brahmavihāras, and the eighteen unshared qualities of a Buddha; in summary, the power of knowledge arising from his own vows and the empowering power of the entire dharmadhātu. In accord with sentient beings and according to their classes, he opened and expounded the teaching of mantras: namely, the syllable-door A, because all dharmas are originally unproduced; the syllable-door KA, because all dharmas are free of action; the syllable-door KHA, because all dharmas, like space, are unobtainable; the syllable-door GA, because the movement of all dharmas is unobtainable; the syllable-door GHA, because the composite nature of all dharmas is unobtainable; the syllable-door CA, because all dharmas are free from all shifting change; the syllable-door CHA, because the reflections of all dharmas are unobtainable; the syllable-door JA, because the production of all dharmas is unobtainable; the syllable-door JHA, because any combat against all dharmas is unobtainable; the syllable-door ṬA, because the pride of all dharmas is unobtainable; the syllable-door ṬHA, because the nurturing of all dharmas is unobtainable; the syllable-door ṆA, because any enmity against all dharmas is unobtainable; the syllable-door ḌA, because the grasping of all dharmas is unobtainable; the syllable-door TA, because the thusness of all dharmas is unobtainable; the syllable-door THA, because any abode for all dharmas is unobtainable; the syllable-door DA, because the giving of all dharmas is unobtainable; the syllable-door DHA, because the dharmadhātu of all dharmas is unobtainable; the syllable-door PA, because the ultimate truth of all dharmas is unobtainable; the syllable-door PHA, because all dharmas are unsolid like a cluster of foam; the syllable-door BA, because the bondage of all dharmas is unobtainable; the syllable-door BHA, because the existence of all dharmas is unobtainable; the syllable-door YA, because all vehicles of all dharmas are unobtainable; the syllable-door RA, because all dharmas are free from all dust; the syllable-door LA, because all marks of all dharmas are unobtainable; the syllable-door VA, because the path of speech regarding all dharmas is cut off; the syllable-door ŚA, because the intrinsic nature of all dharmas is tranquil; the syllable-door ṢA, because the nature of all dharmas is dull; the syllable-door SA, because all truths of all dharmas are unobtainable; the syllable-door HA, because the cause of all dharmas is unobtainable; the syllable-door KṢA (conjunct), because all dharmas have no exhaustion. Phrases such as AṄ, JA, ṆA, NA, and MA bring mastery over all samādhis, swiftly accomplishing all activities and benefits, obtaining the complete ten titles of a Tathāgata, turning the wheel of the Dharma like the Honoured One Mahāvairocana, mutually interpenetrating among varieties and constantly illuminating the world, fully endowed with the ten titles." The gāthā says:

3.14

At that time, the Honoured One Mahāvairocana dwelt in the vajra-play samādhi that subdues the four māras, and spoke the mantra of vajra syllables and phrases that subdues the four māras, liberates from the six destinies, and fulfills the knowledge of all knowledges (universal mudrā):

3.16

The mantra practitioner should first establish
the circular altar within their own body:
from their feet up to the navel
forms the great vajra wheel.
From there up to the heart,
one should contemplate the water wheel;
above the water wheel is the fire wheel,
and above the fire wheel is the wind wheel.
Next, one should be mindful of Dharaṇīṃdhara
and depict the various forms,
extensively as in the 'Chapter on the World'.
The practitioner of mantra
then gathers and draws the lines all around.

3.17

At that time, Vajrapāṇi ascended to the ground of the body, speech, and mind of the Honoured One Mahāvairocana, and regarding those future sentient beings with the equality of dharmas, spoke the karma-mudrā oral transmission of the great king of mantras. The mantra says:

3.19

As soon as he had spoken this mantra,
all the Tathāgatas
went forth into the realms of the ten directions,
each extending his right arm
and stroking his head, praising: "Well done! Buddhist disciple, you have now
surpassed and ascended to the practice
of the ground of the body, speech, and mind of the Honoured One Mahāvairocana,
and spoken this king of mantras. Why is this? Disciple of the Buddha!
Vairocana Buddha, the Arhat, the Fully and Perfectly Awakened One,
originally sat upon the bodhimaṇḍa,
contemplated the twelve phrases of the Dharma,
subdued the four māras,
and from this dharmadhātusamudbhava,
with phrases flowing forth from the three places,
destroyed the heavenly māra army,
attained boundless wisdom,
and preached the Dharma with mastery.
You now are also like this,
equal to the Fully and Perfectly Awakened One,
known to the assembly as a spiritual friend. You inquired of the omniscient
Honoured One Mahāvairocana, the Fully Awakened One,
concerning the supreme practice of mantra,
and should expound the teaching of the Dharma. Formerly, by this means,
I awoke to wondrous bodhi
and disclosed all dharmas,
causing beings to reach extinction;
all the Buddhas now in the realms of the ten directions
testify and know this." At that time, Vajrapāṇi
inquired of the Honoured One Mahāvairocana:
"Concerning the realm of the definitive noble deities,
the secret maṇḍala,
we pray that the Bhagavān
will extensively expound it for me." Having spoken this gāthā:

3.20

At that time, the World-Honoured One Mahāvairocana entered the samāpatti-samādhi and, contemplating all sentient beings of future ages, dwelt securely in concentration. Instantly, the ground of the land became as flat as the palm of a hand, interspersed with the five precious substances. A great jeweled canopy was suspended, decorating the gateways, its multicolored tassels long and broad. Jeweled bells, white flywhisks, splendid robes, banners, and pendants hung and spread in dazzling array, adorning it. At the eight compass points and corners, mani banners were erected; water of the eight virtues filled it with fragrant fullness. Immeasurable flocks of birds—mandarin ducks, geese, and swans—emitted harmonious, delicate sounds. Various bathing pools, seasonal blossoms, and diverse trees blossomed in interspersed rows, fragrant, luxuriant, and beautifully adorned. Five-jeweled cords of necklaces were bound together across the eight directions. The ground was soft like cotton wool, and those who touched and stepped upon it experienced joy. Immeasurable musical instruments played naturally in harmony, their sounds delicate and pleasing to the ear. Immeasurable bodhisattvas, according to their merit, manifested palaces, halls, and mind-made seats. Produced by the Tathāgata's power of faith, understanding, and vows, as an emblem of the dharmadhātu, a great king of lotuses appeared, and within it dwelt the Tathāgata's nature-body of the dharmadhātu, gladdening sentient beings in accordance with their diverse natures and desires. At that time, the Tathāgata's body—whose unobstructed power in every limb was born from faith and understanding in the ten powers of knowledge, adorned with immeasurable shapes and colors, and nourished by the merits of the perfections of giving, ethical discipline, patience, vigor, meditation, and wisdom through countless hundreds of thousands of koṭis of nayutas of eons—instantly manifested. Having manifested, he raised a great sound in the midst of the great assemblies of the world-realms and spoke a verse, saying:

3.21

"The Buddhas are exceedingly wondrous,
their expedient wisdom is inconceivable;
with wisdom free of an ālaya,
they contain and expound all dharmas.
If one understands that which is unobtainable,
the true mark of all dharmas,
one obtains by non-obtaining,
and attains the guide of all Buddhas."

3.22

Having spoken these sounds, he re-entered the Tathāgata's inconceivable dharmatākāya. Immediately, the World-Honoured One addressed Vajradhara, Master of Secrets, saying: "Good son! Listen! The maṇḍala of the inner mind: the ground of that body is itself the intrinsic nature of the dharmadhātu. Empowered by the empowerment of mantras and secret mudrās, it is originally pure; because it is protected by karma-vajras, it cleanses away all dust and defilement, as well as the faults of self, person, sentient being, living soul, mind-born, youth, and inanimate stock. A square altar with four gates, accessible toward the west with a perimeter walkway; within it manifests a mind-born eight-petaled flower king, with rising stem and open stamens, colorful and exquisitely graceful. In its center is the most uniquely venerable body among all worlds of the Tathāgata, transcending body, speech, and mind to reach the ground of the mind, attaining the supreme and pleasing fruit. In the east is Ratnaketu Tathāgata; in the south is Saṃkusumitarāja Tathāgata; in the west is Amitāyus Tathāgata; in the north is Dundubhinirghoṣa Tathāgata; in the southeast is Samantabhadra Bodhisattva; in the northeast is Avalokiteśvara Bodhisattva; in the southwest is Mañjuśrī Kumārabhūta; and in the northwest is Maitreya Bodhisattva. Within all the stamens, the mother of the Buddhas and Bodhisattvas, along with the retinue of the six pāramitā samādhis, adorns itself. Below are arranged the vidyādhara wrathful deities, with the Bodhisattva Vajrapāṇi, Master of Secrets, serving as the stem, situated in the midst of the inexhaustible great ocean, surrounded by immeasurable earth-dwelling devas and others.

3.23

"At that time, in order to accomplish the samaya, the practitioner should offer mind-made incense, flowers, lamps, ointment, and various delicacies." Then he spoke a gāthā, saying:

3.24

"The practitioner of mantra, with sincere truth,
paints the maṇḍala:
their own body becomes the great self,
and the syllable RA purifies all defilements.
Dwelling securely on the yoga seat,
one mindfully recalls the Tathāgatas,
and transmits upon the heads of the disciples
the syllable A with the great void-dot.
The wise one transmits the wondrous flower,
causing it to be scattered upon their own body,
and reveals what has been seen within,
the place revered by the practitioner;
because this is the supreme altar,
one should confer the samaya upon them.
Next, one presents the eight secrets:
uniting wisdom and samādhi,
extending and dispersing the earth and wind wheels,
as if emitting blazing flames—
this is named Ratnaketu Buddha's
mudrā of original majesty and virtue.
The maṇḍala is triangular
and possessed of great radiance;
all abide in the form of their fundamental deity,
and like the Honoured One, achieve siddhi.
Next is explained the Saṃkusumita's
vajra indestructible mudrā:
following the previous mudrā of majesty and virtue,
bend the wind over the space;
the mudrā resembles the shape of the syllable VA,
the maṇḍala's appearance matches the syllable,
surrounded by vajra light. Next is explained Amitāyus's
great mudrā of the lotus treasury:
in the initial mudrā, disperse the fire and water,
join the earth, and likewise the space;
the maṇḍala is a moon disc,
surrounded by padma flowers. Next is explained King Dundubhi's
mudrā adorned with all virtues:
bend the two earths into the palms,
the rest resembling the lotus treasury.
Its altar is like a half-moon,
encircled completely by void-dots.
The limb mudrā of the fire direction:
join the two wings like a lotus,
and bend the two spaces, erecting them side by side.
Samantabhadra's maṇḍala
is like a kalaśa,
a full moon surrounded by vajras. Avalokiteśvara in the Īśāna direction:
following the previous limb mudrā,
bend the fire, the rest as before.
The maṇḍala is like a rainbow,
with vajra banners hanging everywhere. In the divine Nirṛti direction,
dwells the Dharma Mañjuśrī:
join as a lotus and extend the fire wheels;
the earth and space naturally unite.
The maṇḍala is like space,
with two void-dots added in the center,
surrounded by intermingled colors. In the Vāyu direction is Ajita:
wisdom and samādhi vajra palms,
shaken alternately.
The swift maṇḍala
its form is like the great void,
adorned all over with blue dots.
The profound and secret [nature] of the Fully Awakened One
surpasses the path of speech;
as a great stūpa,
phrases flow forth from the four places.
With śamatha and vipaśyanā like an unblown lotus,
the peaks of A, VI, and RA unite;
the double KHA relies on the base of RA,
and two HA's are laid horizontally at the tips;
arranging the four vidyās across the body,
one resides oneself upon the flower's womb."

3.25

Thereupon the World-Honoured One, from the samāpatti of the pure treasury, through inexhaustible vocal designation and the faith and understanding of full awakening, with a single voice let flow forth the secret mantras from four places.

3.26

Those respective mantras say:

3.28

"Holding the rosary over the heart, with the rest as in the Susiddhi,
recite each mantra mentally.
Inhalation and exhalation are twofold, constantly in prime correspondence;
if one undertakes and holds it otherwise, the mantra will lack its limbs.
Of the inner corresponding with the outer, I declare there are four kinds:
those worldly recitations possess objective support.
Abiding in the bīja syllables and phrases, or the mind following the deity,
are therefore called having clinging conditions; distribute the syllable 'A' across the limbs.
When three hundred thousand recitations are fulfilled, Samantabhadra and Mañjuśrī,
as well as the holy devas of the Vajradharas, will appear before you and stroke your crown.
The practitioner bows the head in homage, quickly offers argha water,
and with mind-manifested fragrant garlands, immediately attains purity of the body.
Placing the initial syllable upon the ears, one attains intelligence and purified ear faculties.
With the syllable 'A' as the syllable-door, reflecting upon it at will across the three periods of the day,
one can maintain one's lifespan and abide in the world for long kalpas.
If one is to deliver a king (rāja), visualize him as the syllable 'Ha';
he holds a padma (lotus), while oneself holds a śaṅkha (conch);
conferring them back and forth with each other, a joyful mind will instantly arise.
Taking inhalation and exhalation as paramount, constantly know the supramundane mind.
Far removed from all syllables, oneself and the deity are of a single mark;
non-dual, without grasping or attachment, the mental form-image is indestructible.
Do not diverge from the rules: of the spoken three hundred thousand recitations,
manifoldly holding the mantras until the multitude of sins is eradicated,
the mantra practitioner is purified; according to the count of the recitation,
do not diverge from this teaching. Placing the syllable 'Ra' upon the summit of the crown,
it should emit a hundred rays of light—the king whose hundred rays universally illuminate."

3.29

The mantra states:

3.31

Vajrapāṇi asked: "For how many months
must a mantra-practicing bodhisattva train for the restrictive precepts to be fully completed?"
At that time, the Bhagavān said: "Excellent, O courageous one!
You ask about the supreme precepts, expounded by the ancient Buddhas:
the precepts arisen from conditions and vidyā, wherein abiding one is like an enlightened one,
causing the accomplishment of siddhi for the benefit of the world.
Equally arising from self-reality, constantly abiding in meditative equipoise,
one's practice of the precepts shall be perfected. The karmic fruition of the bodhicitta
merges into a single mark, far removed from all conditioned fabrications;
one possesses precepts like the Buddha's gnosis—diverging from this, they are not restrictive precepts.
Attaining mastery over all phenomena, penetrating and benefiting sentient beings,
constantly cultivating unattached practice, regarding gravel and manifold jewels as equal.
Reaching the fulfillment of hundred thousands, in accordance with the spoken mantra teachings,
concluding across the prescribed months and times, the measure of the restrictive precepts is completed.
First, in the gold wheel, abiding in the great Indra [wheel],
constantly visualize the syllable 'A', and bind the vajra mudrā;
nourishing the body by drinking milk, when the practitioner's first month is fulfilled,
one can regulate the inhalations and exhalations. Next, in the second month,
within the adorned water wheel, the ring encircles in nine layers,
the color of the autumnal evening moonlight (the syllable 'Va');
one should bind the lotus mudrā and consume pure, distilled water.
Next, in the third month, through the visualization of the sublime fire wheel,
a triangle with blazing crests of terrifying flames (the syllable 'Ra'),
one binds the mudrā of the sword of great wisdom, eats unbegged food,
incinerating all sins, and generating body, speech, and mind.
In the fourth month, the wind wheel (the syllable 'Ha'),
the practitioner constantly ingests wind and binds the dharmacakra mudrā,
collecting the mind to recite and chant. Visualizing the vajra water wheel
(the syllables 'A' and 'Va'), relying on and abiding in yoga,
this is the fifth month. Far removed from gain and non-gain,
the practitioner is without attachment, equal to sambodhi;
combining the wind and fire wheels (the syllables 'Ha' and 'Ra'),
one transcends all faults and misfortunes. Practicing and reciting for another month,
this is named the sixth month. One also renounces benefit and non-benefit;
the heavenly assemblies of Indra, Brahmā, and others stand at a distance and pay reverent homage,
all providing protection. Humans, devas, herbal spirits,
vidyādhara spiritual sages attend and follow your commands.
The rākṣasas and the seven mother spirits, all those who create obstacles,
seeing the brilliance of this place, will scatter like raging flames
and respectfully keep their distance. A true child of the Equal and Perfectly Enlightened One,
one attains mastery over all, taming those difficult to subdue
like the great Vajradhara, benefiting all living beings
equally with Avalokiteśvara. When the six months are fulfilled,
one accomplishes whatever is aspired to; constantly toward oneself and others
one should show compassion and grant protection. When the bounded portion of recitation is ended,
hold the rosary and make the great vow, recite adhiṣṭhāna mantras and arrange the five offerings,
recite pleasing, sublime gāthās, and thrice offer argha water.
For the liberation-dharma of releasing the boundary, perform extensively the preliminary upāyas,
visualize returning to Candra (the moon), and then abide in tranquility;
relying on the teaching, enter samādhi, constantly contemplate the sūtras,
seal the sand and reflect on the six recollections, up to a koṭi in number.
At the very end, the Buddha emits light; the practitioner's karmic hindrances are exhausted,
and one is identical to the Universally Illuminating Honored One."
Mantra for the sentence of adhiṣṭhāna:
(With the vajra palm, touch the body everywhere according to the vidyā)

3.33

"Having made the adhiṣṭhāna firm, how is an ācārya
endowed with great true practice? If in this teaching
one understands this extensive meaning and the great merits of correct enlightenment,
he is declared to be an ācārya. When the Buddhas do not appear in the world,
this person is named a Buddha. Holding the vajradhara mudrā,
as for all the syllable wheels, if they are upon the limbs,
know that resting between the eyebrows is the vajra phrase, the syllable 'Hūṃ';
the syllable 'Sa' is below the chest—this is called the lotus phrase.
The syllable 'A' is the foremost life; the syllable 'Va' is named water;
the syllable 'Ra' is named fire; the syllable 'Hūṃ' is named wrath;
the syllable 'Kha' is identical to empty space, the so-called ultimate space dot (anusvāra);
knowing this most genuine truth, one is named an ācārya.
Comprehending what the Buddha has spoken, one should practice the phrase of the deathless;
visualize the primordial syllable, adorned with a pure white dot,
the supreme hundred-heart vidyā: all phenomena are fundamentally unborn;
correctly observing within it, one can shatter the palace of ignorance.
The correctly enlightened World-Honored Ones have expounded the Dharma in this way;
let the sons of the Buddha listen with single mind to the arrangement of the syllable-doors:
The syllable 'Ka' is below the throat; the syllable 'Kha' is above 'Ga';
the syllable 'Ga' constitutes the neck; the syllable 'Gha' is within the throat;
the syllable 'Ca' is the root of the tongue; the syllable 'Cha' is in the middle of the tongue;
the syllable 'Ja' is the tip of the tongue; the syllable 'Jha' is where the tongue arises;
the syllable 'Ṭa' constitutes the shins; the syllable 'Ṭha' should be known as the thighs;
the syllable 'Ḍa' is spoken of as the waist; the syllable 'Ḍha' is for sitting;
the syllable 'Ṇa' is the final part; the syllable 'Ta' should be known as the belly;
the syllable 'Tha' is the two hands; the syllable 'Da' constitutes the flanks;
the syllable 'Dha' constitutes the back; the syllable 'Na' should be known as the chest;
the syllable 'Pa' is the two elbows; the syllable 'Pha' is below the forearms;
the syllable 'Ba' abides at the heart; the syllable 'Bha' is the mark of the concealed organ;
the syllable 'Ma' is the eyes; the syllable 'Ya' is the broad forehead;
'I' and 'Ī' are at the two corners of the eyes; 'U' and 'Ū' are the two lips;
'E' and 'Ai' are the two ears; 'O' and 'Au' are the two cheeks;
the syllable 'Aṃ' is the bodhi phrase; the syllable 'Aḥ' is parinirvāṇa.
Knowing that this is all phenomena, the practitioner accomplishes correct enlightenment;
the wealth of omniscience is constantly present therein;
the world designates it as all-knowledge—this is called sarvajñā."

3.34

At that time, Vairocana Buddha addressed Vajradhara Guhyakādhipati, saying: "O virtuous Vajrapāṇi! This Dharma is the supreme secret of the Tathāgata's secret mudrās; it must not be conferred carelessly upon anyone, except those who have received abhiṣeka, are of gentle clan nature, diligent and firm, have made supreme vows, revere their teachers, and remember to repay kindness. Those who are pure internally and externally, and would renounce their own lives to seek the Dharma, are marked as my disciples. Whether lay or monastic, their family lineage should be noble, their complexion bluish-white or white, with a broad head, long neck, broad and flat forehead, a straight nose, and full, dignified, well-proportioned cheeks. Such Buddha-sons should be instructed with diligence. If it be otherwise, one violates the samaya." The rest is as spoken in the original teaching. May all sentient beings universally be reborn together in the lotus treasury.

3.35

Ritual Manual of Extensive Recitation and Offering Methods for Entering the Assembly of the Compassion-Born Maṇḍala of the Lotus Womb Treasury, Summarizing the Mahāvairocanābhisaṃbodhi Sūtra, Fascicle Three.

3.36

The Summary of the Great Ritual in one work of three fascicles was brought back by the three masters Jikaku, Chishō, and Sōei, though their manuscripts were not without differences. The one carved and printed now is Great Master Jikaku's exemplar. Over successive transmissions and copyings, errors and corruptions were quite numerous; hence, it has been collated and corrected against the root sūtra and the extensive manual. Where points remained undecided, annotations were placed above them to await future scholars. Or, to guard against disrespectful monks, where there were chaotic or omitted texts, marginal dots were added based on master-to-disciple lineage to indicate them. All of this is simply so that the Dharma jewel may long endure. Recorded in the summer of the sin-mao year, the first year of the Shōtoku era [1711], by the śramaṇa Eikō of the Ryōun Monastery in Bushū.

3.37.1

oṃ namah sarvatathāgatakāyavākcitta-
vajravandanāṃ karomi
oṃ sarvapāpasphoṭa-dahana-vajrāya svā-
hā
oṃ sarvabuddhabodhisatvāṃ śaraṇaṃ gacchāmi
vajradharma hrīḥ
oṃ sarvatathāgatapūjāpravartanāyā-
tmānaṃ niryātayāmi sarvatathāgatāś cādhi-
tiṣṭhantāṃ sarvatathāgatā jñāname āviśa-
tu
oṃ bodhicittam utpādayāmi
oṃ sarvatathāgatapuṇyajñānānumoda-
nā-pūjāmeghasamudraspharaṇasamaye hūṃ
oṃ sarvatathāgatādhyeṣaṇāpūjāmegha-
samudraspharaṇasamaye hūṃ
oṃ sarvatathāgatāṃ yācāmi sarva-
sattvahetvarthāya dharmadhātusthitir bhavatu
namaḥ sarvatathāgataniryātanāpūjāme-
ghasamudraspharaṇasamaye hūṃ
namaḥ sarvatathāgatebhyaḥ viśvamukhebhyaḥ
oṃ āsaṃme trisame samaye svāhā
namaḥ samantabuddhānāṃ raṃ dharmadhātusvā-
bhāvako 'haṃ
namaḥ samantavajrāṇāṃ vajrātmako 'haṃ
namaḥ samantavajrāṇāṃ oṃ vajrakavaca
hūṃ
namaḥ samantavajrāṇāṃ raṃ
namaḥ sarvatathāgatebhyaḥ sarvabhayavi-
gatebhyaḥ viśvamukhebhyaḥ sarvathā hāṃ khaṃ rakṣa
mahāvale sarvatathāgatapu-
ṇyanirjāte hūṃ | traṭ traṭ apratihate
svāhā
namaḥ samantavajrāṇāṃ hāṃ
namaḥ sarvatathāgatebhyaḥ viśvamukhebhyaḥ
sarvathā khaṃ udgate sphara himaṃ gaganakaṃ
svāhā
namaḥ samantabuddhānāṃ viśuddhagatyudbha-
vāya svāhā
namaḥ samantabuddhānāṃ mahāmaitryabhyudgate svāhā
namaḥ samantabuddhānāṃ dharmadhātvanugate svāhā
namaḥ samantabuddhānāṃ arate karate balindade
vimalindade mahābali svāhā
namaḥ samantabuddhānāṃ tathāgatārcispharaṇāvabhā-
sanagaganodārye svāhā
vajrasattvasaṃgraha vajraratnam anuttaraṃ
vajradharma gāyatāṃ vajrakarma karo bhava
namaḥ samantabuddhānāṃ gaganasamasama svāhā
namaḥ samantabuddhānāṃ asametri same samaye svā-
hā
namaḥ samantabuddhānāṃ gaganavaralakṣaṇe gaga-
nasamaye sarvatathāgatābhiṣekasaṃbhave
jvalanāmoghadharmadhātusvābhāvike svāhā
namaḥ samantabuddhānāṃ mahākhadgavirañjadharmasa…

3.37.2

ndraśakasahajasatkāyadṛṣṭicchedakatathāgatāadhimuktitirjataviragadharmmanirjatahūṃ
na…nāṃ aṃ
na…nāṃ aḥ
namaḥsamantavajraṇaṃhūṃ
na…nāṃ hūṃhūṃ
na…nāṃ ahūṃjaḥ
na…nāṃ bhaḥ
na…nāṃ sarvathājinajinabhayanaśanasvāhā
na…nāṃ varadavajratmakasvāhā
na…nāṃ mahāvalavatidaśavalodbhavemahāmetryabhyadganesvāhā
na nāṃ gaganavaralakṣaṇakaruṇḍamayatathāgatacakṣaḥsvāhā
na…nāṃ hehemahāpāśaprasaraudaryasatvadhātuvimohākatathāgatādhimuktinirjatasvāhā
na…nāṃ āsarvatrapratihatetathāgatākuśabodhicaryaparipūrakasvāhā
na…nāṃ jñāḍodbhavasvāhā
na…nāṃ amṛtodbhavasvāhā
na nāṃ tathāgatasaṃbhavasvāhā
namaḥsarvatathāgatebhyaḥraṃraṃraḥraḥsvāhā
na…nāṃ lelupurivikuri svāhā
namaḥsarvatathāgatebhyaḥsarvabhayavigatebhyaḥteviśvamukhebhyaḥsarvathāhaṃkhaṃrakṣamahāvalesarvatathāgatapuṇyanirjatehūṃ traṭtraṭapratihatesvāhā
na…nāṃ jvālemalinitathāgatarcisvāhā
na…nāṃ pracaṇḍavajrajvālayavisphūrahūṃ
na…nāṃ tathāgatajihvasatyadharmmapratiṣṭitasvāhā
na…nāṃ tathāgatamahāvaktraviśvajñānamahodayasvāhā
na…nāṃ tathāgatadaṃṣṭrarasarāsagrasaṃprapakasarvatathāgatāviṣayasaṃbhanasvāhā
na…nāṃ acintyadbhutarūpavākmaṃmantrapraptaviśuddhasvārasvāhā
na…nāṃ daśavalogadharahūṃsaṃjaṃsvāhā
na…nāṃ tathāgatāsmṛtisatvahiddhabhyudbhatagaganasamasamasvāhā
na…nāṃ sarvadharmmasamantāpraptatathāganunugatasvāhā
na nāṃ samantanugatavirajadharmmanirjatamahāmahāsvāhā
na nāṃ ajitaṃjayasarvasatvaśayānugatasvāhā
sarvathā vimati vikiraṇa dharmmadhātunirjata saṃhasvāhā
sarvabuddhābodhisatvahṛdayanyaveśaninamaḥsarvavidesvāhā

3.37.3

varadevarapraptahūṃsvāhā
sarvatathāgatāvalokita karuṇamayarararahūṃjaḥsvāhā
taḍetāḍeṇi karuṇedbhavesvāhā
sarvabhayatrasanihūṃsphaṭyasvāhā
saṃsaṃhāstamapraptajaṃjaṃsvāhā
yaṃyaśodharayasvāhā
tathāgatāviṣayasaṃbhavepadmamalinisvāhā
hūṃkhadayabhaṃjasphaṭyasvāhā
hahahasutantasvāhā
hehekumārakavimuktipathāsthitasmarasmarapratijñāṃsvāhā
hehekumāra mayagatasvabhavasthatasvāhā
hekumaravicitragatikumāramanusmarasvāhā
hehekumarake dayajñānaṃsmarapratijñāṃsvāhā
bhindayajñānaṃhekumaḍikicintamirisvāhā
herisvāhā
hesmarajñānahetusvāhā
ākarṣayasarvāṃkuruajñā kumarasyasvāhā
asatvahetābhyudgatatraṃtraṃsvāhā
vimaticchedakasvāhā
abhayandadasvāhā
abhyuddhāraṇisatvādhatuṃsvāhā
hemahamahasmarapratijñāṃsvāhā
svācetodgate
karuṇḍemreḍitasvāhā
hevaradaprapraptasvāhā
sarvaśapatipurakasvāhā
hahahavismayesvāhā
hemahamahasvāhā
ratnovadhasvāhā
dharaṇidharasvāhā
ratnanirjitasvāhā
vajrasaṃbhavasvāhā
akaśasamantanugatavicitraṃvaradharasvāhā
gaganāanantagocarasvāhā
cakravarttisvāhā
dharmasaṃbhavasvāhā
dhiraṃpadmalayasvāhā
janudbhavasvāhā
vajrasthirabuddheḥ pūrvatmaṃmatrasarasvāhā
kuvaleyasvāhā
bajrakarasvāhā (The mudrā is as before, slightly expanded.)
namaḥsamantabajraṇaṃvaḥvajrapaṇicaṇḍamahāloṣaṇahūṃsvāhā
triṭatriṭajayantisvāhā
sarvadharmanirvedhanivajrasucivarade
hūṃbaddhāyamoṭamoṭayavajradbhavesarvatrapratihatesvāhā
hrīṃhūṃphaṭ
namaḥsamantabuddhānāṃ avismayaniye svāhā
sphaṭayavajrasadbhavesvāhā
dharaṇiṃdharaṇiṃsvāhā
hūṃhūṃhūṃphaṭphaṭjaṃjaṃsvāhā
dhīśrīhaṃvraṃhehekircarayasigṛhṇakhada

3.37.4

da pariburayasarvakiṅkaraṇasvāpratijñāṃsvāhā
caṇḍamahāloṣaṇasphaṭahūṃttraṭahāṃmaṃ svāhā
hehahavismayesarvatathāgataviṣayasaṃbhavatrailokyavijayahūṃjaḥsvāhā
na…nāṃsarvakleśanisudanasarvadharmavaśitapraptagaganasamasamesvāhā
buddhājhacanivanuramadharmmasaṃbhavavikanasaṃsaṃ
aḥhaṃjaḥsvāhā
laṃsitātapatrauṣṇīṣasvāhā
śaṃvijayouṣṇīṣasvāhā
śīsīvijayouṣṇīṣasvāhā
trīṃtejeraśiuṣṇīṣa
hrīṃvikiraṇapaṃco(ṣṇīṣasvāhā)
ṭrūṃ(uṣṇīṣasvāhā)
śrūṃ(uṣṇīṣasvāhā)
hūṃjayo(uṣṇīṣasvāhā)
vaṃhūṃhūṃhūṃphaṭsvāhā
oṃparanidmaratibhyaḥsvāhā
maḍorarmmasaṃbhavakathākathānasaṃsaṃmabhatesvāhā
jadhatuṭṭasyanāṃsvāhā
aoṃhāneṭiṣasvāhā
oṃabhasvalebhyaḥsvāhā
agnayesvāhā
agniyesvāhā
vasiṣṭarṣaṃsvāhā
aḥtreyamahārṣaṃsvāhā
bhṛśoṭrūṃmahārṣaṃsvāhā
gotmamahārṣaṃgaghasvāhā
vaivasvatāyasvāhā
matṛbhyaḥsvāsvā
kalaratrīyesvāhā
citraguptayasvāhā
raḥkṣasadhipatayesvāhā
rakṣasiganipisvāhā
krakaresvāhā
rakṣasebhyaḥsvāhā
apaṃpataye[SD-E2BD]ghāśaniyesvāhā
pṛthivyaisvāhā
surasvatyaisvāhā
viṣṇavesvāhā
viṣṇavisvāhā
candrāyasvāhā
nakṣatranirjadaniyesvāhā
namaḥsamantavajraṇaṃduvarṣamahāroṣaṇakhadayasarvatathāgatājñāṃkurusvāhā
heabhimukhamahāpracaṇḍakhādayakaṃcirāyasisamayamanusmarasvāhā
huṃdhriṃdhriṃcriṃcriṃsvāhā
aprājitejayaṃtitaḍiti
na nāṃ nandayasvāhā
upanandayasvāhā
vayavesvāhā
na…nāṃ veśramanuyasvāhā
yakṣaśvarasvāhā
yakṣavidyadharesvāhā
camuṇḍayesvāhā
piśagatisvāhā
picipicisvāhā
indra soma varaṇaḥ prajapati bhāradvājaḥ īśāna ścandanaḥ kamaḥ śreṣṭakunikaṇṭaḥnikaṇṭaḥkaḥ vaḍimaṇi maṇicaraḥ paṇāda upa

3.37.5

3.37.6

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

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 3

Contents

Linked texts (1)