大毘盧遮那經廣大儀軌 3

English (machine translation) 3

Language: English

3.1

Next, in front of Mahāvairocana,
Is the Prajñāpāramitā
Vidyārājñī mudrā: six arms,
Three eyes, all fully perfected.
The samādhi hand holds a Sanskrit pothi on the palm;
The prajñā hand is erect in the protection mudrā.
Next samādhi hand rests upturned at the navel wheel;
The prajñā hand hangs down in the varada mudrā.
The other two hands of samādhi and prajñā
Each bind their root seal.
The body is clad in sturdy armor;
This is called the Mother of All Buddhas,
The Six Pāramitās mudrā.

3.2

Her mantra is (mantra is obscure):

3.3

By the power of the mudrā and mantra,
The corresponding body is non-dual.
Know that this vidyārājñī
Is the mother of the Buddhas of the three periods of time,
Who perfects omniscience (sarvajñatā).

3.4

At that time, Vajrapāṇi ascended to the contemplation of the equality of phenomena in the ground of body, speech, and mind of the World-Honoured One Mahāvairocana. Mindful of future sentient beings and wishing to sever all doubts, he pronounced the king of great mantras (using the karma-mudrā):

3.6

When Vajradhara Guhyapati had spoken this king of mantras, all the Tathāgatas dwelling in the worlds of the ten directions each extended their right hand and rubbed the crown of Vajradhara's head, praising him with the sound 'Sādhu!': "Excellent, excellent, son of the Buddha! You have ascended beyond to the ground of body, speech, and mind of the World-Honoured One Vairocana, in order to illuminate all regions for the sake of the bodhisattvas abiding in the equal path of mantras, up to their equality with the Fully and Perfectly Enlightened Ones."

3.7

Next, the transmission of the eight secrets
Within the gates of mantras;
Practicing the bodhisattva conduct,
All bodhisattvas should know this.
Visualize the bodies of the iṣṭadevatās,
Each firm and unmoving;
As is the samādhi of the iṣṭadevatā,
As one abides in the visualization of the iṣṭadevatā,
So is siddhi attained.
Carefully visualize a white lotus flower,
With eight petals, all vast and broad,
Causing them to pervade the dharmadhātu everywhere.
On the flower throne of the eastern petal,
Visualize the luminous wheel of the syllable Raṃ,
Which transforms into the body of a Tathāgata,
Named Ratnaketu Tathāgata,
Whose body colour is like the brilliance of the sun.

3.8

With the samādhi and prajñā hands, form a hollow-palmed añjali, and release the wind wheels and earth wheels like emitting blazing flames: this is the seal of the emergence of the World-Honoured One's majesty. Its maṇḍala is triangular and endowed with bright light. His mantra is:

3.10

On the flower throne of the southern petal,
Visualize the luminous wheel of the syllable Vaṃ,
Which transforms into the body of a Tathāgata,
Named Saṃkusumitarāja,
Golden in color and emitting bright light,
His samādhi free from all stains.

3.11

Using this very mudrā, bend the wind wheels atop the two ether wheels, like the shape of the syllable Va: this is the seal of the World-Honoured One's adamantine indestructibility. Its maṇḍala has the form of the syllable Va and possesses vajra radiance. His mantra is:

3.13

On the flower throne of the northern petal,
Visualize the luminous wheel of the syllable Haṃ,
Which transforms into Dundubhīnirghoṣarāja,
In the cool samādhi free from affliction.

3.14

Using this very mudrā, bend the two earth wheels into the palms: this is the seal of the Tathāgata's ornamentation with myriad virtues. Its maṇḍala has the shape of a crescent moon, surrounded by great anusvāra dots. His mantra is:

3.16

On the flower throne of the western petal,
Visualize the luminous wheel of the syllable Saṃ,
Which transforms into Amitāyus,
Whose colour is like Jāmbūnada gold.

3.17

Using the initial mudrā, release the water wheels and fire wheels: this is named the lotus womb seal. Its maṇḍala has the form of a moon disk, surrounded by padma flowers. His mantra is:

3.19

On the flower throne of the southeastern petal,
Visualize the luminous wheel of the syllable Aṃ,
Which transforms into the body of Samantabhadra.

3.20

Again, with the samādhi and prajñā hands, form an unopened lotus añjali, erect the two ether wheels and slightly bend them: this is the seal of the emergence of all limbs of the Tathāgata. Its maṇḍala has the shape of a kalaśa full moon, surrounded by vajras. His mantra is:

3.22

On the flower throne of the northwestern petal,
Visualize the luminous wheel of the syllable Va,
Which transforms into the body of the Holy One,
Named Avalokiteśvara,
Coloured like red crystal;
This is the Holy Avalokiteśvara.

3.23

Using this very mudrā, bend its fire wheels while the remaining characteristics are as before: this is the dhāraṇī seal of the World-Honoured One. Its maṇḍala is like a rainbow, completely surrounding it and hanging with vajra banners. His mantra is:

3.25

On the flower throne of the southwestern petal,
Visualize the luminous wheel of the syllable A,
Which transforms into the body of Mañjuśrī,
The so-called All-Knowing One,
Whose body is like saffron colour.

3.26

Again, with hollow-palmed añjali, open and release the fire wheels, and bring the earth wheels and ether wheels together to hold them: this is the seal of the Tathāgata's abiding in Dharma. Its maṇḍala is like empty space, surrounded by variegated colours, with two anusvāra dots. His mantra is:

3.28

On the flower throne of the northeastern petal,
Visualize the luminous wheel of the syllable Ya,
Supplemented by the sound of two mais,
Which transforms into the Venerable Maitreya;
Due to correspondence with the Mahāyāna,
His body colour is like yellow gold.

3.29

With both hands in hollow-palmed añjali, mutually empower each other with the samādhi and prajñā hands crossing and rotating by themselves: this is named the seal of the World-Honoured One's swift adhiṣṭhāna. Its maṇḍala is also like empty space, adorned with blue dots. His mantra is:

3.31

At the center is the dharmadhātu nature,
A vast and broad wheel, round and luminous;
Within the wheel, the syllable A transforms
Into the great dharmadhātu body,
Named the Universally Illuminating Honoured One (Vairocana).
Golden in colour, endowed with brilliance,
Bearing a topknot crown upon the head,
Adorned in garments of sheer silk,
With blazing flames surpassing all lightning,
Emitting rays of various colours.
His body corresponds to genuine attainment,
In tranquil samādhi,
Responding to vows to deliver the multitudes of beings.
The Great Sun (Mahāvairocana) Perfectly Awakened Honoured One
Is surrounded by eight maṇḍalas
And seed syllables;
Within the profound round mirror,
The dharmadhātu maṇḍala
Is like a venerable caitya.
The Tathāgata's gate of the three mysteries
Should rely upon this method.

3.32

His Mahāvairocana mantra is:

3.34

If the practitioner recites,
Down to initially abiding firmly,
Without producing thoughts of doubt,
Following that single mind,
Placing mind within mind,
One realizes the extremely pure phrase,
Immaculate, secure, and unmoving,
Without discrimination like a mirror.
Manifesting before one, exceedingly subtle,
If one constantly contemplates it,
Cultivating and corresponding to it,
Even up to the iṣṭadevatā
And one's own bodily image all manifesting:
This is the first phrase;
The yoga ācārya
Should rely on the second phrase.
In the mirror maṇḍala,
Generate the samādhi of the iṣṭadevatā;
Contemplate one's own mind as naturally round and luminous,
Subtle and wondrous like a round mirror.
Within the mirror is an eight-petaled
Great jewel lotus king,
Its fine stamens white and adorned;
Within the calyx is a seed syllable.
Transforming the colour and sound of the seed syllable,
That is Mahāvairocana Tathāgata's
Real adhiṣṭhāna body;
This is the phrase of True Awakening.
Next, one should hold the rosary—
Bodhi seeds or lotus seeds,
Vajra seeds of fine luster,
One hundred and eight strung together;
Hold the beads against the heart
During the four periods or three periods,
Or even during two periods.
Facing the heart, abide in equipoise,
In the samāhita ground,
Reciting Mahāvairocana's root vidyā
One hundred or one thousand times,
Until the count reaches three lakṣas.
Perform mental recitation,
With inhalation and exhalation as one,
Short sounds and long sounds
Always corresponding one to one;
If one receives and holds it differently from this,
The mantra will lack limbs.
Self and deity share a single characteristic,
Non-dual and without attachment,
Not destroying the image of mental forms;
Do not deviate from the ritual rules.
Next, abide in the emergence of skillful wisdom,
Expounding the arising of various kinds;
The hundred lights of skillful wisdom
Pervade and illuminate all Buddha fields.
With both hands in vajra añjali,
Or forming the five wisdom mudrās,
Place them upon the crown of the head
And gently shake them;
Those hundred lights will pervade and illuminate.

3.35

The mantra is:

3.37

This hundred-syllable mantra
is the mantra of the saviour of the world,
accomplishing great majesty,
the muni sovereign over dharmas,
dispelling all darkness of ignorance,
demolishing the citadel of ignorance,
universally manifesting like the sun disc
for the benefit of sentient beings.
When the period of recitation is finished,
having raised the beads and placed them on the crown of the head,
one then restores them to their original place,
binds the Mahāvairocana mudrā once again,
and enters the dharmadhātu samādhi. The practitioner arises from samādhi,
recites the root vidyā seven times,
again binds the five offerings,
[chants] the delightful, wondrous five praises,
offers argha fragrant water,
and shall make the five great vows. Then, binding the great samaya [mudrā],
revolving it to the left to effect the release of the boundary (sīmābandha),
one shall address the assembly of noble honored ones,
the Tathāgatas present before one,
the world-saving bodhisattvas,
and even the noble devas
who uninterruptedly [uphold] the Mahāyāna teaching
and have reached the supreme stages:
“May the assembly of noble devas
with certainty bear witness to me,
that to widely benefit all sentient beings
[this teaching] may long abide in the world.”
The Buddha spoke the adhiṣṭhāna phrase;
joining samādhi and prajñā into a vajra [añjali],
one touches all over the body in accordance with the vidyā,
reciting that secret mantra:

3.39

Release it above the crown of the head;
according to where each resides,
make them all attain liberation.
Again bind the samaya,
armour oneself as the Sattva (kavacana),
and with the three mudrās protect and preserve [oneself];
with the dharmadhātu syllable as the crown,
merits are all accomplished.
As before, one should pay homage,
and then exit the bodhimaṇḍa.
Dwelling in a quiet and pure place,
one recites the sūtras—
the Avataṃsaka, Nirvāṇa,
Laṅkāvatāra, Viśeṣacintibrahmaparipṛcchā, and so on—
vowing together with all sentient beings
to witness the ocean of the Kusumatalagarbha
and enter the Buddha's uncontaminated wisdom.

3.40

Extensive Ritual Manual of the Mahāvairocana Sūtra, Fascicle Three

3.41

This teaching was entrusted by Mahāvairocana to Vajrapāṇi; Vajrapāṇi in turn transmitted and entrusted it to Ācārya Dharmagupta of Nālandā Monastery; Ācārya Dharmagupta in turn entrusted it to Tripiṭaka Master Śākya Śubhakarasiṃha, of the royal clan of Central India. Tripiṭaka Master Śubhakarasiṃha came to this country during the Kaiyuan era; during the reign of Xuanzong he was the Great State Preceptor, transmitting the Dharma and granting abhiṣeka. He in turn entrusted it to the monk Ācārya Hyecho of Silla in the Eastern Sea; Ācārya Hyecho in turn transmitted and entrusted it to the monk Ācārya Huiguo of Qinglong Monastery in the capital; Ācārya Huiguo in turn transmitted and entrusted it to the monk Ācārya Farun. On the seventh day of the third month in the eighth year of Dahe, a jiayin year (834 CE), it was entrusted to the monk Weijin, practitioner of the Five Divisions of Huiri Monastery.

3.42

The Extensive Ritual Manual of the Mahāvairocana [Sūtra] in three fascicles, translated by Tripiṭaka Master Śubhakarasiṃha, was brought [to Japan] by Sōjō Sōrei. The edition now carved [for printing] seems not to have been settled by editing, yet there is no other exemplar that can be collated. However, the passages quoted by Ācārya Annen, Prince Hōsan, and others are entirely the same as this; thereupon it is known with certainty to have been an uncorrected ritual manual from the beginning. Therefore, punctuating it now, I have occasionally preserved two readings. Alternatively, to guard against arrogant and careless people constantly falling into confusion and omissions, I have added marks following the master’s transmission to indicate them. All other collations and corrections have been noted at the top of the page, awaiting later wise men, with the hope that they will correct them. Recorded with respect by the śramaṇa Eikō of Reiun-shōsha on the first day of the eighth month in the first year of Shōtoku, a xinmao year (1711).

Linked texts (1)

大毘盧遮那經廣大儀軌 — Classical Chinese