大毘盧遮那經廣大儀軌 1

English (machine translation) 1

Language: English

1.1

I bow my head to Vairocana Buddha,
Whose pure eyes blossom like blue lotuses.
Relying on the Mahāvairocana King of Sūtras, I expound
The various ritual manuals that support offerings,
So that by means of them swift accomplishment may be attained.
Yet first, the accomplishment of benefiting oneself and others,
The upāya of the supreme vow of wisdom,
And the arousal of siddhi arise from faith and understanding.
Towards all the excellent sons born of the Tathāgatas,
Their Buddha bodies and mantra forms,
The various mudrās and majestic deportments in which they abide,
The path traversed by the superior mantras,
And the Vaipulya Vehicle, one should have sincere faith.
Pitying sentient beings transmigrating through the six destinies,
I unfold this in accordance with benefiting them.
One should maintain a respectful and resolute mind,
And also arouse diligent, sincere, and deep faith,
Knowing the taming conduct of the wondrous mantras,
And comprehending all the accessory requisites.
Having received the transmission and approval [from the master],
Upon seeing such a master, one should pay homage with reverence,
Looking up to him just like the Guide of the World,
Offering services according to what is comfortable,
Well complying with the master's intent to make him rejoice,
Bowing one's head to request the superior conduct of the Sugatas:
“May the Venerable One teach me accordingly.”
That master, dwelling in mastery, establishes
The wondrous and perfect maṇḍalas such as the Mahākaruṇāgarbha;
Summoning [the disciple] into the maṇḍala according to ritual,
Bestowing the samaya according to capacity,
And teaching the root mantras and mudrās of the bodhimaṇḍa.
Having received the oral transmission directly in person from the Venerable One,
According to one's capacity for corresponding activities,
One should invite and make offerings to them all.
Towards the preceptors and fellow practitioners of the pure life,
Never harbour any intent to harm.
Next, pay homage to the preceptor of the transmission and abhiṣeka,
Petitioning and stating the practice of mantras.
Once the wise one has received the master's approval,
Relying upon an appropriate site on the ground,
One should establish the maṇḍala according to the ritual,
And constantly be endowed with forbearing wisdom.
With a pure livelihood, having a good companion or having no companion,
One should abide together with the wondrous Dharma scripture volumes.
Accomplishing [the practice] in the present life for oneself and others,
Not following other deities, taking refuge without fear—
One endowed with this is called a good companion.
Having prepared that place for accomplishment,
Each day, first abide in mindfulness and wisdom;
Upon first rising from sleeping according to rule,
Dispelling all infinite obstacles,
Mindfully contemplate the Buddhas of the ten directions with a sincere mind.
Facing the direction where the iṣṭadevatā resides,
Make obeisance with the five wheels touching the ground:
“I take refuge in the Sambuddhas of the ten directions,
Possessing the trikāya throughout all three times;
I take refuge in all the Great Vehicle Dharmas;
I take refuge in the irreversible assembly of bodhi;
I take refuge in all the secret Vidyā deities;
With pure three karmas, I pay homage with reverence.”

1.2

The upāya mantra for paying homage is (use the earth-holding mudrā):

1.4

Touching the right knee to the ground, repent of past sins:
“From the accumulation of ignorance,
I have committed numerous sins through body, speech, and mind karma;
Because greed, hatred, and delusion covered my mind,
Against the Buddha, the true Dharma, the holy Saṅgha,
Against parents, the two teachers, and good friends,
And towards immeasurable sentient beings,
In the cycle of beginningless birth and death,
I have committed extremely heavy and immeasurable sins.
Directly facing the present Buddhas of the ten directions,
I fully repent of them all and shall not commit them again.”

1.5

The upāya mantra for confessing sins is (use the great wisdom sword mudrā):

1.7

“I take refuge in the Buddhas of the ten directions and the three times,
The treasury of the true Dharma of the three eternal bodies,
And the secret assembly of superior vows and bodhi;
I now take refuge in them all completely.”

1.8

The upāya mantra for taking refuge is (use the common mudrā):

1.10

“I purify this body, free from all defilements,
Together with the body, speech, and mind of the three times,
Exceeding the dust-like lands and great oceans in number,
And offer them to all the Tathāgatas.”

1.11

The upāya mantra for offering the body is (use the single-pronged vajra mudrā):

1.13

“The jewel of the superior vow of the pure bodhicitta—
I now arouse it to rescue all living beings,
Who are bound by the accumulation of sufferings such as birth,
Whose bodies are harmed by ignorance;
I rescue, gather, and offer them refuge, leading them to liberation,
Ever to benefit all sentient beings.”

1.14

The mantra for generating the bodhicitta is (use the vajrabandha mudrā):

1.16

“All the Omniscient Ones
Throughout the worlds of the ten directions,
With various skilful thoughts and words,
Only the Buddhas vastly rescue all living beings;
Whatever the measure of deeds such as cultivating merit,
I now entirely rejoice in them all.”

1.17

That mantra is (use the añjali of taking refuge):

1.19

“I now entreat all Tathāgatas
And bodhisattvas, the secret saviours of the world:
May you universally throughout the realms of the ten directions
Constantly shower the Dharma rain from great clouds.”

1.20

The entreaty mantra is (use the añjali of taking refuge):

1.22

“May the places where ordinary beings abide
Swiftly shed the bodies accumulated through manifold sufferings;
May they reach the immaculate state
And abide in the pure body of the dharmadhātu.”

1.23

The mantra for requesting the dharmakāya is (use the outer vajrabandha with wind-hooks):

1.25

“Whatever wholesome deeds have been cultivated,
For the sake of benefiting all sentient beings,
I now transfer them all correctly,
Dispelling the suffering of birth and death to reach bodhi.”

1.26

The pariṇāmanā mantra is (use the common mudrā):

1.28

To cause body and mind to be completely pure,
Pitying, rescuing, and gathering oneself and others,
The nature of mind being thus free from all defilements,
One sits comfortably as appropriate for the body.

1.29

Next, form the samaya and enter the arising of the dharmadhātu again;
Perform the kavacana of the sattva, wishing to purify the realm of sentient beings.
First, place the dharmadhātu-arising mudrā and mantra at the heart position,
Carefully contemplating intrinsic prajñā:
Within its essence is the syllable RA,
Becoming the fire of wisdom throughout the body,
So that all defilements cannot be found.
The Buddha said that above the center of the fire,
A triangle produces blazing flames of fire,
Like the bright, fierce blaze of the sun,
First burning away false conceptualizations;
The storehouse consciousness and its causal karmas are extinguished,
And the elements, aggregates, sense bases, and realms
Are all brought to intrinsic tranquility.
With both hands in vajramuṣṭi,
Extend the wind-wheels;
This is called the mudrā of purifying the dharmadhātu.

1.30

Its mantra is:

1.32

Having recited that mantra three times,
Raise the mudrā above the crown of the head
And gradually bring it down to the feet;
It can burn the aggregates and four great elements.
Because all dharmas are originally unproduced
And intrinsically quiescent,
This is the purification of the mind-ground;
Therefore it is called 'syllable burning syllable'.
Having burned the realm of sentient beings,
All dharmas are originally unproduced,
And the nature of the mind is intrinsically pure.
Next, contemplate the wheel of the syllable A,
Empowered by all Buddhas,
In color like a mass of yellow gold,
Its appearance universally square and level,
Its nature indestructible;
It is called the vajra-pṛthivīmaṇḍala.
Empower the lower body (from feet to navel);
It is called the yoga seat,
Which is the vajraratnadhātu.

1.33

Its mantra is:

1.35

The mudrā is like the vajra-prajñā.
Through the power of mantra and mudrā,
Empowered, it forms the yoga,
The indestructible vajra seat.
Next, contemplate the vajra wisdom,
Whose light illuminates sentient beings,
Causing them all to attain this ground.
From within the same-essence great compassion,
The syllable VAṂ is generated;
Visualise wisdom at the navel position,
White in color, round and bright in form,
Like ninefold moonlight
Within a light mist,
Streaming down amṛta water,
Moistening the realm of sentient beings;
It is called the samādhi-āpmaṇḍala.
Empower the navel position;
Therefore it is called the great compassion water.

1.36

Its mantra is:

1.38

The mudrā is the same as the lotus.
Through the power of mantra and mudrā,
Due to the majesty of adhiṣṭhāna,
One attains the great compassion samādhi.
Next, contemplate the great compassion samādhi,
Its essence identical to intrinsic prajñā,
Luminous and pure, originally undefiled;
It generates the syllable RAṂ,
Red in color like the radiance of the sun,
A triangle producing majestic flames;
It is called the prajñā-tejomaṇḍala,
Able to eliminate the obstacles of defilement and impurity.
Empower at the heart position;
Therefore it is called the majesty of prajñā fire.

1.39

Its mantra is:

1.41

The mudrā is the same as the great wisdom sword.
Through the power of mudrā and mantra,
Empowered, it forms the intrinsic nature,
The tejomaṇḍala of the great true reality.
Next, contemplate the intrinsic wind,
The blazing flames of wisdom light agitating;
It generates the syllable HAṂ,
Shaped like a crescent moon,
Blue-black and producing majestic wrath,
Blowing through the realms of the ten directions;
The karmas of cause and effect of sentient beings
Are all devoid of intrinsic nature;
Nature is originally without bondage or liberation,
Forming the vāyumaṇḍala of liberation.
Empower between the eyebrows;
It can destroy all evil māras;
Therefore it is called the wind of liberation.

1.42

Its mantra is:

1.44

The mudrā is the same as turning the Dharma wheel.
Through the power of mudrā and mantra,
The vāyumaṇḍala of liberation is formed.
Next, contemplate the nature of liberation,
Its essence empty, containing all colors;
True emptiness generates the syllable KHAṂ,
Visualized as placed upon the crown of the head,
Dark in color, universally encompassing in form,
Perfect and filling the ten directions;
It is called the great ākāśamaṇḍala,
Completely unobstructed.

1.45

Its mantra is:

1.47

The mudrā is named Victorious Space.
Through the power of mantra and mudrā,
It empowers [one to be] equal to the dharmadhātu.

1.48

At that time, the World-Honoured One entered the samādhi of subduing the four māras, and uttered the common mudrā with fulfilling phrases.

1.49

[Apply to] the five places. Its mantra is:

1.51

Through the power of mantra and mudrā,
One can subdue the four māras:
Affliction, the five aggregates, and death;
Liberating from the six paths,
Fulfilling omniscience,
Purifying the five aggregates and four great elements,
And accomplishing the five-part dharmakāya.
Next, form the samaya, again enter the arising of the dharmadhātu,
And perform the kavacana of the sattva. Next, purify the vessel world:
As before, perform the arising of the dharmadhātu,
Turn the mudrā at the heart position,
And having recited that mantra three times,
Visualize with the mudrā the burning of the earth,
Water, fire, wind, and conditioned things,
All like the burning of the kalpa,
Becoming the unconditioned realm of space.
The two realms are unified in emptiness,
Forever free from the faults of the conditioned,
Still and identical to the great space,
The abode of the Buddhas of the ten directions;
Therefore it is called purifying the two realms.

1.52

Its mantra is:

1.54

The mantrin contemplates
That the realm of sentient beings is identical to the great space;
Again mindful of original emptiness,
Establish the unconditioned realm,
Adorning and purifying the Buddha lands.
Therefore the World-Honoured Mahāvairocana
Entered the dharmadhātukośālaṅkāragarbha samādhi,
In order to manifest the dharmadhātu's
Inexhaustible adornments,
Saving all remaining beings through the gate of mantra practice.
Next, one should be mindful of holding the earth,
Alerting the earth deity.
Verses for alerting the earth deity (the samādhi hand holds the wisdom vajra at the heart; the prajñā hand presses the earth with the five wheels):
“You, the deity, are the close protector,
Who, before the Buddhas and Guides,
Cultivated superior practices,
The pāramitā of purifying the earth.
Just as the Śākya Lion, savior of the world,
Crushed the armies of Māra,
I too shall subdue the māras.
I draw the maṇḍala,
And utter the verses of generation,
Able to generate forms according with their categories,
The Dharma-characteristics of all dharmas.
The Buddhas and śrāvakas,
The pratyekabuddhas who save the world through causes and conditions,
The diligent bodhisattva assemblies,
And the benevolent Venerable One are also like this.
The sentient beings and the vessel world
Are established in successive order;
Dharmas such as arising and abiding
Are ever constantly born in this way.
Because one possesses wisdom and upāya,
Freed from the doubt of foolishness,
And contemplates this path,
The Omniscient Ones have proclaimed it.
Just as all Buddhas generate
Intrinsically unconditioned dharmas,
The wisdom of the samādhi of the five wheels
Is identical to the pure dharmadhātu.
The practitioner, dwelling in samāhita,
Contemplates the ten phrases of conditioned arising,
Knowing that the aggregates are originally unproduced,
And thus again have no cessation.
Within non-arising and non-cessation,
The five wheels are accomplished in succession,
Purifying the vessel world.
Below, contemplate the syllable KHAṂ,
Perfect and filling the ten directions,
Containing and blending all forms,
Dark in color, unobstructed in nature;
Therefore it is called the great ākāśamaṇḍala.”

1.55

Its mantra is:

1.57

Next, contemplate above the syllable HAṂ,
Shaped like an upturned crescent moon,
Blue-black and producing a great wind,
Majestically wrathful with great strength,
Able to hold the lands of the ten directions;
Therefore it is called the great vāyumaṇḍala.

1.58

Its mantra is:

1.60

Next, contemplate above the syllable RAṂ,
A triangle producing fierce flames,
Like the disaster fire at the end of a kalpa;
Therefore it is called the great tejomaṇḍala.

1.61

Its mantra is:

1.63

Next, contemplate above the syllable VAṂ,
Shaped like a ninefold moon,
Its circle of light pure white,
In the midst of a mass of mist,
Able to rain all waters,
Filling the great chiliocosm;
Therefore it is called the great āpmaṇḍala.

1.64

Its mantra is:

1.66

Next, contemplate above the syllable A,
In color like a mass of yellow gold,
Its appearance square and vast,
Not to be measured by quantity,
Solid and firm in nature, difficult to destroy,
Its strength supporting lands as numerous as atoms;
It is called the vajra-pṛthivīmaṇḍala.

1.67

Its mantra is:

1.69

With the vajra fulfilling phrases,
Recite the common mantra three times,
Empowering and completing the five wheels.

1.70

Its mantra is:

1.72

By the power of the mantra and mudrā, empower the vessel-world,
so that the pañcamaṇḍala are all accomplished, just like all the Buddha realms,
adorned with various jewels, jewel trees bearing abundant flowers and fruits,
filling the dharmadhātu completely, pure and exquisitely adorned.
Next, imagine it as a great ocean, with the five jewels forming its four shores,
its bed spread with exquisite golden sand; visualize the light-disc of the syllable VI.
Next, imagine it as a great ocean yielding the water endowed with the eight virtues,
which brims within the ocean; form the mudrā of the inexhaustible ocean,
with the samādhi and prajñā [hands] intercrossed.

1.73

Its mantra is:

1.75

By the power of the mantra and mudrā, cause the eight tastes never to diminish.
Next, single-pointedly visualize within that ocean
Mount Meru with its eight peaks; bring the samādhi and prajñā [hands] together inside,
forming the mudrā of Mount Meru.

1.76

Its mantra is:

1.78

By the power of the mantra and mudrā, the eight peaks all become perfect.
Next, visualize above it the syllable VA, which turns into a great karma wheel,
used to support the great jewel flower, firm and immovable.

1.79

Its mantra is (use the great karma mudrā):

1.81

Next, one should again visualize: upon the karma wheel,
visualize within it the syllable A, which turns into a white lotus,
whose platform and stamens are entirely adorned and fine, with eight wide petals,
naturally adorned with diverse jewels.

1.82

Its mantra is:

1.84

By the power of the mantra and mudrā,
revolving the mudrā thrice, distribute them all around the eight directions,
imagining hundreds of thousands of lotuses where all holy deities shall sit,
indestructible vajra thrones.
Next, one should distribute the five colors: RA, RAṂ, KA, MA, HA—
white, red, yellow, blue, and black—tinting that realm of sentient beings,
making it identical in color to the dharmadhātu.
Next, distribute the vajra mudrā, forming the vajra-prajñā mudrā.

1.85

Its mantra is:

1.87

By the power of the mantra and mudrā, turning the vajra mudrā thrice,
it streams and disperses like firelight, its radiance universally pervading
all Buddha fields; with a mind free of doubts,
it flows forth everywhere. On the vajra path of the three realms,
within it is the palace of the dharmadhātu, a vast jewel pavilion,
in the center of which visualize the maṇḍala.
Next, form the mudrā of turning the wheel of the Dharma, like that in the Sarvatathāgatatattvasaṃgraha.

1.88

Its mantra is:

1.90

Having recited that mantra, seal the heart, forehead, throat, and crown;
wherever it is impressed, a great maṇḍala is accomplished.
The mental realm of the mahāsattva is called a maṇḍala;
the practitioner abiding in this position visualizes the syllable A in a mirror,
its garlands of flames entirely sublime, its brilliance universally pervading,
illuminating the realm of sentient beings like a thousand flashes of lightning gathered together.
Bearing the Buddha's skillfully formed bodily appearance, dwelling deep within the round mirror,
responding and appearing in all directions, just like the moon in clear water,
manifesting universally before sentient beings. Next, upon one's head,
at the juncture of the crown, mark it with the great void dot (anusvāra),
and contemplate the syllable ĀṂ, exquisite, pure, and stainless,
like crystal, the moon, and lightning, said to be the tranquil dharmakāya.
Next, one should visualize a circle of light; imagine entering the syllables VA and RA,
emitting immeasurable hundreds of rays of light to form a great, perfectly luminous circle,
illuminating the realm of sentient beings, so that even assemblies [countless as] atoms of dust
cast their reflections into the halo of light. The mantra of that halo of light is:
(Use the great protection mudrā: place both void wheels together into the palms, and let the wind wheels unfold.)

1.92

Having recited that mantra, rotate the mudrā three times;
a halo of light universally appears, and within the wheel the Buddhas and bodhisattvas
are the support of all things—the practitioner's yoga seat.
With body identical to the Vajradhara, using the syllable RA as the visual field,
it shines and blazes like a bright lamp. Lower the neck and incline the head slightly,
with the tongue resting near the palate, and thereby contemplate the place of the mind.
In the mind appears meditative absorption (samāhita), stainless and exquisitely pure;
a round mirror constantly manifests before oneself. Such is the true mind:
the yogin transforms the syllable, entering the practice of the maṇḍala,
visualizes all the great assemblies, trains in eyes of loving-kindness and compassion,
and contemplates the realm of sentient beings. Entering the amṛta samādhi,
by virtue of this very samādhi power, proclaims the vidyā-queen
of unobstructed power throughout all three times.

1.93

Its mantra is:

1.95

Recite that vidyā eight times. Because the realm is non-dual,
he again uttered these verses, likewise through the Buddha's adhiṣṭhāna:
"Bodhisattvas of great renown are unobstructed in phenomena,
able to extinguish all suffering. The phrase 'mind fundamentally unarisen'
empowers one's own body, as well as the vajra-holders,
with the Vajradhara as foremost." "Listen attentively, Vajrapāṇi!
The syllable-wheel maṇḍala, the practice and conduct of the mantra,
can perform all Buddha deeds and universally manifest its physical forms."
At that time, the Vajradhara, having turned and descended
from his vajra flower seat, bowed his head to the Great Sun Honoured One,
and uttered praise, saying: "Homage to the bodhicitta!
Homage to the arousal of bodhi! I bow my head to the body of practice,
the bhūmi-pāramitās and the rest. Reverence to the primal Creator!
Homage to the realizer of emptiness!" Having thus praised him, the Vajradhara said:
"May the Lord Dharma King, pitying and mindfully protecting me,
expound these words for the benefit of sentient beings,
so that their cultivation of mantras may be perfected." The Great Sun Universally Illuminating Honoured One
spoke to the Vajradhara, saying: "I am the origin of all,
named the Refuge of the World; my teaching of the Dharma is peerless,
fundamentally quiescent and unsurpassed." The Buddha, having spoken this gāthā,
performed adhiṣṭhāna in this way, empowering the Vajradhara
and all the hosts of bodhisattvas who are able to behold the supreme vow,
at the Buddha's seat of bodhi. "The Great Sun is like empty space,
free of conceptual proliferation and non-dual; engaging in yoga correspondence
is the accomplishment of this action." At that time, from all the limbs of the Great Sun Honoured One's body,
syllables emerged throughout all worlds.
For vajras and bodhisattvas,
pratyekabuddhas and śrāvakas, and even all sentient beings,
contemplation brings the achievement of siddhi, their common resort in various ways.
His seed mantra: A.
"Lord of Secrets! The syllable A is empowered by all Buddhas
to universally manifest forms and bodily appearances; this is the mind of all Buddhas,
the secret of secrets, born from the Mahākaruṇāgarbha,
the king of great maṇḍalas, setting out the seats of the holy deities,
the practice of the spiritual powers of samādhi." The yoga ācārya
visualizes the syllable A in the mirror, radiating pure and exquisite light,
universally appearing within the halo of light; multiplied by thousands of realms,
it streams forth a wheel of blazing light. Next, one should turn the syllable A
to become the Great Universally Illuminating Honoured One, the Guide who has attained true awakening,
surrounded by the seed syllables of the eight maṇḍalas,
each holding their emblems, causing awakening according to individual nature,
body and speech pervading all. The Buddha mind is also likewise,
of the pure golden color of the Jambu river; in order to respond to the worldly realm,
he sits cross-legged upon a lotus, in meditative composure free from all poisons,
his body clad in fine silken garments, crowned with a topknot that holds all dharanis;
turning into the Buddha through the syllable-door, he universally benefits all sentient beings.
The yogin contemplates one body and two bodies,
and so on up to immeasurable bodies, each abiding in samādhi,
all receiving the Buddha's transformation, aspiring to be born in the ocean of the Lotus Garbha,
entering together into one essence, accomplishing the great maṇḍala.
Next, visualize the vast jewel pavilion of Ākāśagarbha;
within the great jewel pavilion, jewel pillars stand in rows,
everywhere hung with banners and canopies, interlaced with pearl garlands and the like,
suspending wonderful jewel garments, everywhere spreading clouds of incense and flowers,
as well as clouds of diverse jewels, everywhere raining clouds of variegated flowers,
falling profusely to adorn the ground, while melodious and delightful sounds
play various musical instruments. In the center of the altar, imagine exquisite
precious vases and argha, jewel tree kings in full bloom,
illuminated by mani lamps. The handmaidens of mastery
of the ground of samādhi and dhāraṇī, the Buddha pāramitās and the rest,
with the exquisite adorning flowers of bodhi, skillfully perform various arts,
singing wonderful Dharma sounds, offering them like clouds
to each and every sea-like assembly of Buddhas, making offerings to all Tathāgatas.
May the hosts of bodhisattvas and vajras, by the power of my merit,
by the power of the Tathāgatas' adhiṣṭhāna, and by the power of the dharmadhātu,
abide while universally making offerings. The vidyā-queen of Ākāśagarbha:
the vajra-añjali mudrā.

1.96

Her mantra is:

1.98

"I respectfully invite the Great Sun Universally Illuminating Honoured One, all Tathāgatas in assemblies vast as oceans across dust-speck lands,
the hosts of bodhisattvas, vajras, and śrāvakas, to gather together like clouds in this vast pavilion.
May the boundless holy assembly bear witness: I now, like the Buddha, purify the two realms,
complete the body, and establish the maṇḍala; all kinds of adornments are now completed.
Without abandoning your vows of compassion, descend, and may the holy assembly fulfill their primal vows!"

1.99

At that time, the Bhagavān immediately dwelt in the samādhi of the power of bodily harmlessness. Because he abode in this samādhi, he expounded the Vidyā-Queen of All Tathāgatas Entering the Samaya with All-Pervading Unobstructed Power and Incomparable Three Powers. The mark of this secret mudrā: with the samādhi and prajñā hands, form an open-palmed añjali (hollow-palmed gesture); bring the two void wheels together and raise them erect. The verse says:

1.100

"This great mudrā of all Buddhas that saves the world,
the samaya of the Perfectly Awakened Ones, abides in this mudrā."

1.101

Its mantra is:

1.103

"Lord of Secrets! Such a vidyā-queen demonstrates that all Tathāgata stages do not transgress the realm of the threefold Dharma path, perfecting the bhūmi-pāramitās."

1.104

Again, make fists with the samādhi and prajñā hands, insert the void wheels into the palms, and extend the two wind wheels: this is the mudrā of purifying the dharmadhātu. Its mantra is:

1.106

Again, with the samādhi and prajñā hands, interlock the five wheels equally in alternating turns, with the tips of both void wheels pointing towards each other. The verse says:

1.107

"This is called the supreme vow, the auspicious Dharma-wheel mudrā;
the World-Refuges, the world-saviours, all turn the wheel of the Dharma."

1.108

Its mantra is:

1.110

By the power of the mantra and mudrā, one should abide in meditative absorption,
clearly contemplating this body of mine as none other than the Vajradhara.
When immeasurable heavenly māras and others behold it,
they see it as Vajrasattva; let them harbor no doubts.
Next, one should don the armor; contemplate the vestments worn
as generating blazing light over the entire body, using this to adorn the body.
Obstructing māras and other beings of evil intent,
upon seeing it, all scatter in the four directions. Form the samādhi-prajñā saṃpuṭa,
with the two wind wheels of śamatha and vipaśyanā hooked over the fire wheels,
the two void [wheels] joined side by side within the palms:
the vajra armor mudrā. By the power of the mantra and mudrā,
one visualizes the stainless syllable.

1.111

Its mantra is:

1.113

By the power of the mantra and mudrā, imagine placing the seal on five places:
the forehead, left and right [shoulders], heart, and throat; with samādhi light over the whole body,
heavenly māras cannot destroy it.
Next, form the mudrā of dharmadhātu-origination: visualize the syllable RA in white,
adorned with a void dot (anusvāra), like a bright gem in a topknot,
placed atop the crown of the head. Even if accumulated sinful defilements
from hundreds of kalpas exist, through this they are entirely eradicated.
With the samādhi and prajñā wind [wheels] rounded, the mudrā is identical to dharmadhātu-origination.

1.114

Its mantra is:

1.116

The mantra is identical to the dharmadhātu; immeasurable sins are eradicated,
and one will soon attain siddhi and abide on the stage of non-retrogression.
Whenever coming into contact with impure places, apply this syllable-door;
it is red in color, endowed with majesty and brilliance, encircled by garlands of flames.

1.117

Again, with the samādhi and prajñā hands, form the refuge-taking añjali (praṇāmāñjali); pinch the wind wheels together, and place the two void wheels on top, shaped like a dagger (kheṭaka/khaḍga). The verse says:

1.118

"This great wisdom-sword mudrā was expounded by all Buddhas;
it can sever all views, namely the innate view of self."

1.119

Its mantra is:

1.121

Again, with the samādhi and prajñā hands, form a hollow-palmed añjali; bend the two wind [wheels] to wrap around the two void wheels, shaped like a conch (śaṅkha). The verse says:

1.122

"The auspicious Dharma-conch mudrā: all Buddhas, teachers of the world,
and bodhisattvas, saviours of the world, all proclaim the stainless Dharma,
leading to tranquil nirvāṇa."

1.123

Its mantra is:

1.125

Again, bring the samādhi and prajñā hands together, then spread them wide like a bell (ghaṇṭā), with the two earth wheels and two void wheels supporting each other, and the fire and wind wheels joined together. The verse says:

1.126

The auspicious wish-granting lotus,
Where the Buddhas, saviours of the world,
Sit upon the indestructible vajra seat;
Awakened, they are named "Buddhas":
Bodhi and the Sons of the Buddha
All are born from this.

1.127

Its mantra is:

1.129

Next, with both the samādhi and prajñā hands, turn the five maṇḍalas inward into fists and raise the tejomaṇḍalas; extend the two vāyumaṇḍalas, bending them into hook shapes and holding them at the sides; bring the ākāśamaṇḍalas and pṛthivīmaṇḍalas parallel and straight upward; and interlock the āpmaṇḍalas like a vajra. The verse says:

1.130

The Great Vajra Prajñā Mudrā
Can destroy the citadel of ignorance
And awaken those who are asleep;
Devas and humans cannot destroy it.

1.131

Its mantra is:

1.133

Next, with both the samādhi and prajñā hands, turn the five maṇḍalas inward into fists and raise the tejomaṇḍalas; place the two vāyu[maṇḍalas] alongside, and bend the two ākāśa[maṇḍalas] parallel to each other. The verse says:

1.134

This mudrā is the mahāmudrā,
What is called the Tathāgata's Uṣṇīṣa;
The moment one forms it,
One is equal to the World-Honoured One.

1.135

Its mantra is:

1.137

Next, make a fist with the prajñā hand and place it between the eyebrows. The verse says:

1.138

This is named the Treasury of the Ūrṇā-feature,
The mudrā by which Buddhas constantly fulfill wishes;
The moment one forms this mudrā,
One is immediately equal to the Supreme among Men.

1.139

Its mantra is:

1.141

Abiding in the yoga posture, in conjunction with holding the alms bowl, place both the samādhi and prajñā hands at the navel; this is named Śākyamuni's Great Alms Bowl Mudrā. Its mantra is:

1.143

Next, raise the prajñā hand upward to form the gesture of fearlessness (abhaya). The verse says:

1.144

Able to bestow fearlessness
Upon all classes of sentient beings;
If one forms this great mudrā,
One is named the Bestower of Fearlessness.

1.145

Its mantra is:

1.147

Next, lower the prajñā hand to form the wish-granting gesture (varada). The verse says:

1.148

Such is the boon-bestowing mudrā,
Spoken by the Refuge of the World;
The moment one forms this,
The Buddhas fulfill one's wishes.

1.149

Its mantra is:

1.151

Next, make a fist with the prajñā hand, extend the vāyumaṇḍala in the form of Bhṛkuṭī, and abide in samāhita. The verse says:

1.152

With such a great mudrā,
The Buddhas, saviours of the world,
Terrify all obstructors
And accomplish siddhis at will.
Because this mudrā is formed,
The great host of evil māras
And all other obstructors
Flee and scatter beyond doubt.

1.153

Its mantra is:

1.155

Next, make a fist with the prajñā hand and extend the tejo- and āpmaṇḍalas. The verse says:

1.156

This is named the Eye Born of Compassion
Of all Buddhas, the Refuges of the World;
Visualize it placed in the ocular realm:
The wise one accomplishes the Buddha Eye.

1.157

Its mantra is:

1.159

Next, join the samādhi and prajñā hands together into an inward fist; extend the vāyumaṇḍala of the prajñā hand and bend its third joint like a ring. The verse says:

1.160

This is named the Hook Mudrā,
By which the Buddhas, saviours of the world,
Summon all
Who abide on the stages of the ten bhūmis,
Those of great bodhicitta,
As well as sentient beings of evil intentions.

1.161

Its mantra is:

1.163

Next, with both the samādhi and prajñā hands, turn the five maṇḍalas inward into fists, extend the vāyumaṇḍalas, and bend them round to join together. The verse says:

1.164

This Supreme Wish-Granting Noose Mudrā
Destroys all who commit evil;
When the mantrin forms it,
It can bind all that is unwholesome.

1.165

Its mantra is:

1.167

From the preceding Hook Mudrā, extend its tejomaṇḍalas and bend them slightly; this is the Heart Mudrā of the Tathāgatas. Its mantra is:

1.169

Again from this mudrā, extend its āpmaṇḍalas and erect them upright; this is named the Tathāgata's Navel Mudrā. Its mantra is:

1.171

From this mudrā, extend the pṛthivīmaṇḍalas straight and keep the rest upright as well; this is named the Tathāgata's Waist Mudrā. Its mantra is:

1.173

Next, with the samādhi and prajñā hands form a hollow-palmed añjali; bend the two vāyu- and āpmaṇḍalas inward, bend the two pṛthivīmaṇḍalas slightly, and extend the tejomaṇḍalas: this is the Tathāgatagarbha Mudrā. Its mantra is:

1.175

Next, bind the two guardian gates. From this mudrā, release its āpmaṇḍalas and place them pointing upward; this is named the Great Boundary Mudrā. Its mantra is:

1.177

Bind the great boundary with the Great Samaya. Its mantra is (the mudrā is the same as before):

1.179

At that time, Vairocana Buddha, abiding in the fulfillment of all wishes, manifested the mark of the broad and long tongue completely covering all buddha-fields, and entered the samādhi of the High Peak Contemplation of the Pure Dharma-Banner. Then the Buddha arose from samādhi, uttered a sound pervading the entire dharmadhātu of Tathāgatas with pity for the realm of sentient beings without remainder, and spoke the Vidyārājñī of Great Might and Great Protection. Then, from the preceding Great Boundary Mudrā, hook and bend the two tejomaṇḍalas together, and spread open and extend the vāyumaṇḍalas: this is named the Insuperable Great Protection Mudrā. Its mantra is:

1.180

The mudrās and mantras for the boundary-protection of the four directions (for the eastern direction, form the Fearless Boundary-Protection Club Mudrā with the syllable va; for the northern direction, form the Destroyer-of-all-Fears Great Protection Sword Mudrā with the syllable ma; for the western direction, form the Difficult-to-Subdue Great Protection Sword Mudrā with the syllable sa; for the southern direction, form the Vajra Invincible Great Protection Club Mudrā with the syllable va):

1.182

When he had spoken this vidyā, the buddha-fields immediately shook in the six ways, all bodhisattvas obtained eyes opened wide as never before, and before the Buddhas they spoke verses in pleasing words, saying:

1.183

“The Buddhas are exceedingly rare!
They have spoken this Great Mighty Protection,
Protected and maintained by all Buddhas;
Cities and moats are all made secure and solid.
Because that mind of protection abides,
All those who cause obstruction—
Vināyakas and the like,
And all rākṣasas of hideous forms—
All are driven off and dispersed
By the power of reciting the mantra.”
Next, form the mudrā of the Venerable Acala
And empower with the mudrā and mantra,
Purifying impurities from what is offered,
Dispelling obstacles and making all radiant,
And augmenting great majestic power.

1.184

Its mantra is:

1.186

Next, bind the Argha Scented-Water Mudrā: with both hands uphold the argha scented-water vessel, visualize bathing all the noble hosts, and formulate the five great vows. Its mantra is:

1.188

Next, bind the Scented Paste Mudrā:
The samādhi hand grasps the prajñā wrist;
Extend the five maṇḍalas, raise the palm,
And make the gesture of fearlessness.

1.189

Its mantra is:

1.191

Having recited that mantra,
Visualize streaming forth from the mudrā
Cloud-oceans of scented paste vessels,
Pervading space throughout the dharmadhātu
To the great assemblies in atom-like lands,
Making offerings to each individual deity.
Next, form the Tathāgata Seat,
Which is the same as the Flower Seat Mudrā.

1.192

Its mantra is:

1.194

May all the noble deities sit
Upon the indestructible vajra seat;
May sentient beings of the dharmadhātu
Sit together upon the seat of the emptiness of dharmas.

1.195

Then the Bhagavat performed empowerment of the vast dharmadhātu, immediately abiding at that time in the Dharmadhātu Garbha Samādhi. Arising from this samādhi, he spoke the Entry into the Buddha-Samaya. Its mantra is:

1.197

Truly manifesting the samaya
Can universally benefit
All classes of sentient beings,
Who will attain the accomplishment of siddhis
And swiftly fulfill the unsurpassed aspiration,
Bringing joy to the Great Master of Mantras
And all the vidyās.
Next, bind the Flower Offering Mudrā:
Interlace the samādhi and prajñā hands internally,
Bend the two vāyumaṇḍalas round to touch at their tips,
And rest the two ākāśas along the sides of the vāyus.

1.198

Its mantra is:

1.200

Contemplate streaming forth from the mudrā
The untainted flowers of the seven factors of awakening,
Cloud-oceans of manifold flowers,
Pervading and filling the dharmadhātu
And the assemblies in atom-like buddha-fields,
Constituting a vast offering.
Next, bind the Incense-Burning Mudrā:
Join the backs of the samādhi and prajñā hands together,
With the vāyumaṇḍalas touching at their sides;
Extend each of the two ākāśamaṇḍalas
And touch the sides of the two vāyumaṇḍalas.

1.201

Its mantra is:

1.203

Having recited that mantra,
Visualize streaming forth from the mudrā
Cloud-oceans of burning incense smoke,
Pervading the entirety of space
To the atom-like great ocean assemblies,
Offering diverse scents before each noble one,
Together entering the substance of the dharmadhātu.
Next, bind the Food and Drink Mudrā:
Join the samādhi and prajñā hands with hollowed palms;
When the mudrā is formed, visualize.

1.204

Its mantra is:

1.206

Having recited that mantra,
Immeasurable clouds of food and drink
Pervade the entirety of space
To the atom-like buddha-lands,
Making vast offerings before each noble host
Of the food of Dharma joy and dhyāna delight.
Next, bind the Lamp Mudrā:
The prajñā hand forms a fist;
The vāyumaṇḍala entwines the tejomaṇḍala;
The ākāśa presses the nails of the āp- and pṛthivī[maṇḍalas];
And the tejomaṇḍala is kept straight and upright.

1.207

Its mantra is:

1.209

Having recited that mantra, turn clockwise to illuminate;
Streaming forth from the mudrā
Are cloud-oceans of immeasurable lamps,
Pervading the entirety of space
Within the atom-like lands,
Each lamp vast,
Illuminating the ocean assemblies of Buddhas.
Next, visualize the vast jewelled pavilion of Ākāśagarbha:
Within the great jewelled pavilion,
Jewelled pillars stand in rows;
Banners and parasols are everywhere,
Interlaced with pearl garlands and the like;
Precious, wondrous robes hang down;
Clouds of fragrant flowers are spread all around,
Together with clouds of diverse jewels;
Clouds of mixed flowers rain down everywhere,
Scattering in profusion to adorn the ground;
Sounds pleasing to hear and in harmony
Play diverse music.
In the maṇḍala, visualize pure and wondrous
Bhadrakumbhas and argha water;
Kings of jewelled trees are in full bloom,
Illuminated by maṇi lamps;
In the ground of samādhi and dhāraṇī,
Sovereign female attendants,
Buddha pāramitās, and the like,
With the wondrous, adorned flowers of bodhi,
Display various arts through upāya
And sing melodious sounds of the Dharma.
Offerings like clouds and rain,
In each and every ocean assembly of Buddhas,
Offer to all Tathāgatas,
Bodhisattvas, and vajra hosts.
By the power of my merit,
The power of the Tathāgatas' adhiṣṭhāna,
And the power of the dharmadhātu,
I abide making universal offerings.
The Ākāśagarbha Vidyārājñī,
Vajrāñjali mudrā.

1.210

Its mantra is:

1.212

Next, recite the five praises (first, praise the Buddha; second, praise the Dharma; third, praise the Saṅgha; fourth, praise Samantabhadra; fifth, praise Vajrapāṇi):

1.218

Next, bind the Tathāgata Uṣṇīṣa [Mudrā].

1.219

Its mantra is (identical with that of Mahāvairocana):

1.221

Next, with the samādhi and prajñā hands form a hollow-palmed añjali, holding the sides of the tejomaṇḍalas with the two vāyumaṇḍalas; this is called the Tathāgata Armour Mudrā. Its mantra is (seal five places: forehead, right and left shoulders, heart, and throat):

1.223

Next, following the previous Great Power and Great Protection Mudrā, insert both ākāśamaṇḍalas together into the palms and extend and spread the vāyumaṇḍalas; this is called the Tathāgata Universal Light Mudrā. Its mantra is:

1.225

Next, following the previous Armour Mudrā, insert the two ākāśa[maṇḍalas] inside; this is called the Tathāgata Tongue Mudrā. Its mantra is:

1.227

Next, following the previous Tongue Mudrā, bend the two vāyumaṇḍalas and the two āpmaṇḍalas to touch one another, point the ākāśamaṇḍalas upward and slightly bend them, and join the tejomaṇḍalas and pṛthivīmaṇḍalas straight together; this is called the Tathāgata Speech-Gate Mudrā. Its mantra is:

1.229

Next, following the previous Speech-Gate Mudrā, bend the two vāyumaṇḍalas into the palms beside the ākāśamaṇḍalas; this is called the Tathāgata Canine-Teeth Mudrā. Its mantra is:

1.231

Next, following the previous Canine-Teeth Mudrā, set the two vāyumaṇḍalas pointing upward and bend the third joints; this is called the Tathāgata Eloquence Mudrā. Its mantra is:

1.233

Next, unite the samādhi and prajñā hands in a single form to make a hollow-palmed añjali, and bend the two pṛthivīmaṇḍalas and the two ākāśamaṇḍalas inward to join together; this is the Tathāgata Upholding the Ten Powers Mudrā. Its mantra is:

1.235

Next, following the previous Ten Powers Mudrā, bend the upper joints of the two vāyumaṇḍalas together above the two ākāśamaṇḍalas; this is the Tathāgata Smṛtyupasthāna Mudrā. Its mantra is:

1.237

Next, following the previous Smṛtyupasthāna Mudrā, place the two ākāśamaṇḍalas upon the āpmaṇḍalas; this is called the Universal Awakening to Equality of All Dharmas Mudrā. Its mantra is:

1.239

At that time, Samantabhadra Bodhisattva immediately abides in the Buddha-Realm Adornment Samādhi, visualising the syllable A as the essence, which is identical to the practice of Samantabhadra. Next, unite the samādhi and prajñā hands into one, place the two vāyumaṇḍalas upon the tejomaṇḍalas, with the rest as before; this is Samantabhadra's Cintāmaṇi Mudrā. Its mantra is:

Linked texts (1)

大毘盧遮那經廣大儀軌 — Classical Chinese