大毘盧遮那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌供養方便會 1

English (machine translation) 1

Language: English

1.1

I take refuge in the fully perfected, pure dharmakāya, the all-illuminating gnosis of Vairocana! / His eyes of light of wondrous awakening open and expand, broad and long like petals of the blue lotus. / Now, relying on the sūtras, I succinctly explain the method of siddhi for benefiting oneself and benefiting others, / The sequential upāya practices of mantra, the supreme and wondrous gate that inspires faith and understanding: / First cause one's own mind to be free of defilement; contemplate the Buddhas appearing before one; / Clearly imagine oneself being in their presence; devoutly scatter wondrous incense and flowers / And various supreme and wondrous adornments; gaze reverently upon the iṣṭadevatā's vidyā-mudrā teachings, / Single-mindedly and reverently paying homage.

1.2

The upāya mantra for paying homage is (Earth-holding mudrā):

1.4

By means of this true word of paying homage, one can immediately pay homage everywhere to the Buddhas of the ten directions! / Place the right knee on the ground, join the hands with crossed palms, and contemplate and confess past transgressions: / "From accumulated ignorance, my three karmas of body, speech, and mind have committed various offenses; / Because greed, anger, and delusion covered my mind, against the Buddha, the true Dharma, the holy Sangha, / Parents, the two teachers, spiritual friends, and in the presence of limitless sentient beings, / Throughout beginningless transmigration in birth and death, I have committed utterly grave and boundless sins; / Facing directly before the present Buddhas of the ten directions, I confess them all and will never repeat them."

1.5

The upāya mantra for expelling offenses is (Sword of Great Wisdom mudrā):

1.7

"Namo to the Buddhas of the ten directions and three times! The storehouse of the true Dharma of the three eternal bodies, / And the assembly of great minds with supreme vows of bodhi: I now take true refuge in them all."

1.8

The upāya mantra of taking refuge is (Universal mudrā):

1.10

"Purifying this body of mine to be free of all defilements, together with my body, speech, and mind of the three times, / Exceeding the number of dust motes in lands across the great ocean, I offer them to all Tathāgatas!"

1.11

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

1.13

"The jewel of the supreme vow of pure bodhicitta I now arouse to rescue the multitude of beings, / Whose bodies are bound by the accumulation of the suffering of birth and the like, and harmed by ignorance; / Rescuing, gathering, and taking refuge, I cause them to be liberated, and shall constantly benefit all conscious beings."

1.14

The upāya mantra for generating bodhicitta is (Samādhi mudrā):

1.16

"In boundless worlds of the ten directions, the great oceanic assembly of the Truly and Fully Enlightened Ones! / With various powers of skillful means, and all Buddha-sons practicing meritorious deeds for the multitude of beings, / I now rejoice completely in all of them."

1.17

The upāya mantra of anumodanā is (Refuge añjali):

1.19

"I now entreat all Tathāgatas, the world-saviours of the great mind of bodhi! / May you universally send down the Dharma rain from great clouds constantly throughout the realms of the ten directions."

1.20

The upāya mantra of entreaty is (Vajra añjali):

1.22

"May the abodes where ordinary beings dwell quickly discard the bodies accumulated with many sufferings, / Attaining the undefiled state, stably abiding in the pure dharmadhātu body."

1.23

The upāya mantra for entreating the dharmakāya is (Vajra añjali with inner clasp, beckoning like a hook with the wisdom forefinger):

1.25

"All the various good karmas cultivated, for the purpose of benefiting all sentient beings, / I now properly dedicate them all: removing the suffering of birth and death, to attain bodhi."

1.26

The upāya mantra of pariṇāmanā is (Vajra añjali):

1.28

Seat the body comfortably according to what is appropriate, clearly and attentively contemplate the initial syllable-gate; / Next, bind the samaya mudrā, which is to purify the path of the three karmas.

1.29

The mantra is:

1.31

As soon as this mudrā is bound, it can purify the Tathāgata ground; / The earth-pāramitā is perfected, fulfilling the path of the three dharmadhātus. / Next bind the dhvaja of secret wisdom born of the dharmadhātu; / To purify body, speech, and mind, move it around all parts of the body.

1.32

Its mantra is:

1.34

Contemplate one's own body as the nature of the dharmadhātu; / To make it firm, contemplate oneself as Vajradhara! / Bind the vajra-cakra mudrā (also called the Dharmacakra-turning mudrā).

1.35

The Vajrasattva mantra is:

1.37

Attentively contemplate this body of mine as none other than Vajradhara! / Next, don the vajra armor, contemplating the worn attire / Radiating blazing light throughout the entire body.

1.38

Its mantra is:

1.40

The syllable "RA" is bright white in color, adorned with an anusvāra, / Placed upon the crown of the head like a luminous gem in the topknot. / All the defilements of accumulated offenses are thereby entirely eradicated, / Merit and wisdom all fully perfected. In all defiled and impure places, / Apply this syllable-gate: red in color, possessing awe-inspiring radiance, / Completely surrounded by garlands of flames. / Next, to subdue māras and suppress great obstructers, / One should be mindful of the Great Protector, the vidyā of Aparājita.

1.41

The mantra is:

1.43

By merely recollecting it, all Vināyakas, / Evil-formed rākṣasas, and the like will all flee and disperse. / Arouse the earth deity! One should recite the verse thus. / (Kneeling on both knees, hold the pestle at the heart with the samādhi hand, and press the earth with the palm flat, extending the five fingers of the wisdom hand).

1.45

The sequential mantra for the earth deity's holding is:

1.47

The sprinkling and purifying mantra is (Three-pronged vajra mudrā):

1.49

The verse of entreaty to the earth deity says:

1.50

"Buddhas who are compassionate to sentient beings, may you hold us in your thoughts; / I now request and declare to all sages, Dṛḍhā Pṛthivī and her retinue, / All Tathāgatas and Buddha-sons! Not abandoning your compassionate vows, all descend: / Receiving this ground, I seek accomplishment; please bear witness and protect me."

1.51

The earth-holding mantra is (Earth-holding mudrā):

1.53

Method of the Secret Maṇḍala of the Mudrā and Dhvaja of the Bodhi-Banner of the Mahāvairocanābhisaṃbodhi-sūtra, Chapter 1

1.54

At that time, the Bhagavat again proclaimed the udāna on the method of entering the secret maṇḍala, saying:

1.55

"The universal practitioner of mantras, who has penetrated the secret altar, / Burns away all sins for his disciples according to the Dharma. / Their lifespan is completely incinerated, causing it not to arise again; / Once it is reduced to ashes, that lifespan is restored. / That is to say, burning syllables with syllables, being reborn on account of syllables, / All lifespans up to the point of being entirely pure and without defilement. / Using twelve-branch phrases to make that vessel, / Such samaya is not opposed by / All Tathāgatas, the bodhisattva world-saviours, the Buddha's śrāvaka assembly, / Down to all the worldly realms. / Understanding this pledge of equality and the secret maṇḍala, / One enters all doctrinal teachings and achieves mastery in all altars. / My body is equal to that [maṇḍala], and so is the mantrin; / Because they are not different, it is called samaya. / Contemplate the syllable 'RA' before you, namely, a garland of flames of pure light, / Bright as the brilliance of the morning sun. Recalling the real meaning of the sound, / It can eliminate all hindrances and liberate from the defilements of the three poisons; / All dharmas are likewise so. First purify the ground of one's own mind, / And then purify the ground of the bodhimaṇḍa, completely eliminating all faults; / Its characteristics are like empty space. As it is supported by the vajra, / This ground is also like that. Abiding in the yoga of the iṣṭadevatā, / Add the syllables of the five branches, meditating in samāhita: / One is instantly equal to the Muni! The syllable 'A' is completely golden in color, / Used as the vajra-cakra, empowering the lower body; / It is called the yoga seat. The syllable 'VAṂ' has the light of a white moon, / Located in a cluster of mist, empowering above one's navel; / It is named the great compassion water. The syllable 'RAṂ' has the radiance of the morning sun, / Red, located in a triangle, empowering the position of the original heart; / It is named the wisdom fire-light. The syllable 'HAṂ' is the blaze of the disaster at the end of the kalpa, / Black, located in the wind-cakra, empowering the place between the white eyebrows; / It is called the sovereign power. The syllable 'KHA' with the anusvāra / Is visualized as transforming into all colors, empowering the crown of the head; / Therefore it is called the great void. Adorning the body with the five syllables, / Majestic power blazes like a torch, extinguishing all sinful karmas. / Obstructing māras of heaven, seeing the radiant vajra, / The hundred-light king on the head, with undefiled eyes established, / View the body as identical to the Tathāgata! Again, recite the verse of fulfillment:

1.57

"Establishing the receptacle world, space and wind are at the very bottom. / Next contemplate fire, water, and earth. This cakra is identical to vajra, / Named Great Indra, its pure golden radiant light / Universally flowing forth everywhere." At that time, the Bhagavat, / Observing the great assembly, addressed the Guhyakādhipati, saying: / "There are the dhvajas of the dharmadhātu, by which the body is adorned; / Transmigrating through birth and death, in the great assembly of the Tathāgatas, / With the dhvaja of the bodhi-banner, all devas, nāgas, and yakṣas / Reverently receive the teachings. The first mudrā is the Buddha's samādhi; / The dharmadhātu and the Dharmacakra; the Śaṅkha refuge-añjali, / Bending the wind-wheel with the space-wheel added; the Dharma conch with hollow palms joined, / The wind-wheel twisting above the space-wheel; the auspicious wishing lotus; / The vajra great wisdom mudrā; the mahā-Tathāgata uṣṇīṣa; / The wisdom fist and the repository of the ūrṇā; the yoga bowl-holding sign; / Extending the wisdom hand upward is named bestowing fearlessness; / Hanging downward is named fulfilling wishes; the wisdom fist extending fire and water, / The wise one forms the Buddha Eye; the inner-clasp wind-wheel noose; / The heart mudrā extending the fire-wheel; extending water is the Tathāgata navel; / Inner clasp extending the wisdom-water is called the Tathāgata waist. / Practice the mantras according to the sequence."

1.58

The Great Wisdom Sword mantra is:

1.60

The Great Dharma Conch mantra is:

1.62

The Lotus Seat mantra is:

1.64

The Vajra Great Wisdom mantra is:

1.66

The Tathāgata Uṣṇīṣa mantra is:

1.68

The Tathāgata Topknot Sign mantra is:

1.70

The Repository of the Ūrṇā mantra is:

1.72

The Great Bowl mantra is:

1.74

The Bestowing Fearlessness mantra is:

1.76

The Wish-Granting mantra is:

1.78

The Compassion-Born Eye mantra is:

1.80

The Tathāgata Noose mantra is:

1.82

The Tathāgata Heart mantra is:

1.84

The Tathāgata Navel mantra is:

1.86

The Tathāgata Waist mantra is:

1.88

"The matrix mudrā is with hollow palms joined, wind and water bending inward, / Fire joined and space likewise, earth joined and slightly bent. / Universal Light follows the Great Dharmadhātu: the two spaces bend inward, / Wind extends as if emitting light, fire bends into a hook shape. / The Tathāgata armor is as before. Tongue and characteristic: the two spaces enter. / The gate of speech is hollow in the middle and joined, water and wind moved inward. / The tooth mudrā has wind entering the palm (sampuṭa). / For exposition, the two wind-wheels are placed on the third joint of fire (tips not touching each other). / The ten-power lotus is joined, earth and space bent inward, / The joints inside the palms touching. Mindfulness: wind pinches space. / Enlightenment: space holds water. Samantabhadra's cintāmaṇi: / Lotus joined, wind placed on fire. Maitreya's mudrā follows the previous, / Bending wind beneath the fire-wheel."

1.89

The Tathāgata Matrix mantra is:

1.91

The Universal Light mantra is:

1.93

The Tathāgata Armor mantra is:

1.95

The Tathāgata Tongue Sign mantra is:

1.97

The Tathāgata Speech mantra is:

1.99

The Tathāgata Tooth mantra is:

1.101

The mantra of the Tathāgata's Eloquent Discourse is:

1.103

The mantra of the Tathāgata's Holding the Ten Powers is:

1.105

The mantra of the Tathāgata's Stations of Mindfulness is:

1.107

The mantra of Awakening to the Equality of All Dharmas is:

1.109

The mantra of the Wish-Fulfilling Gem of Samantabhadra Bodhisattva is:

1.111

Maitreya Bodhisattva, abiding in the samādhi of generating universal great loving-kindness, speaks his own heart mantra, saying:

1.113

Then the Buddha, abiding in the samādhi of the arising of amṛta, spoke the vidyārājñī mantra of the unhindered power throughout the three times (crown mudrā):

1.115

The vidyārājñī mantra of invincible power is (with the Sanskrit book mudrā, eight times):

1.117

"Adorn and purify the Buddha-lands, / and serve all the Tathāgatas! / Contemplate attentively the ocean of fragrant water."

1.118

The mantra of the Great Ocean is:

1.120

Vajrapāṇi Holding a Flower (inner wisdom):

1.122

"With the wonderful king of lotuses / upholding the floral treasury realm, / the primordially truly enlightened ones and others / set out and establish the maṇḍala, / the secret of secrets, / born from the great compassion womb-treasury, / as well as immeasurable worldly / and supramundane maṇḍalas. / Listen, as I shall explain in order / all their depicted forms. / Everywhere on the four sides, / with one gate and pathways, / completely adorned with vajra mudrās, / in the center is a karma-vajra. / Above it is a great lotus flower / with a vajra stem of exquisite color, / eight petals complete with filaments and anthers, / naturally adorned with many jewels, / blossoming and bearing fruit; / upon that great lotus mudrā, / adorned with the great bindu. / The phrase of the arising of the twelve limbs / is throughout the center of the flower platform, / constantly emitting immeasurable light, / surrounded by hundreds of thousands of lotuses. / Above it, visualize further / the lion throne of the Great Awakened One, / ornamented with the king of jewels, / located inside a great palace. / The jewel pillars are arranged in rows, / with banners and canopies everywhere, / interlaced with pearl garlands and the like, / suspending wonderful jewel robes. / All around are clouds of fragrant flowers / and clouds of varied jewels, / universally raining miscellaneous flowers and the like, / showering down to adorn the ground. / Harmonious and melodious, lovely sounds / play all kinds of music; / visualize in the palace the pure and exquisite / auspicious vases and argha. / The kings of jewel trees blossom, / illuminated by maṇi lamps, / the stage of samādhi and dhāraṇī. / Courtesans endowed with mastery, / the Buddha-pāramitās and others, / the exquisite adorning flowers of bodhi, / skillfully perform diverse entertainments, / singing the wonderful sound of Dharma / to make offerings to all Tathāgatas! / By the power of my merit, / the power of the Tathāgata's adhiṣṭhāna, / and the power of the dharmadhātu, / I abide making universal offerings."

1.123

Next, the Vidyā of the Transformation of Ākāśagarbha (common mudrā):

1.124

Bind the mudrā of the altar of the Great Wheel, and next [lay out] the multicolored pathways:

1.126

"Visualize within that central womb / (seed-syllables of the deities, each arranged clearly; first visualize a circular halo), / a universally luminous, pure moon disc, / pure and free from all defilements. / In its center is the form of the iṣṭadevatā, / whose wonderful color transcends the three realms, / adorning the body with robes of silken gauze, / with a jewel crown and dark blue hair hanging down, / tranquil in samādhi, / blazing with light surpassing all flashes of lightning, / just as within a clean mirror / the true countenance appears profound and deep, / displaying joyful and wrathful expressions and colors, / holding emblems and granting wishes, / a body corresponding to meditative absorption, / clear, with the mind unconfused; / the pure dharmakāya without marks / aids all sentient beings in accordance with their wishes, / self-surrounded by an entourage / of eight maṇḍalas. / Next, in the east is the Omniscience Mudrā. / In the north is Avalokiteśvara. / In the south place Vajrapāṇi. / Relying on the Nairṛti direction, / is Acala, the Tathāgata's messenger. / In the wind direction is Trailokyavijaya. / In the four directions are the Four Great Protectors. / At the first gate is Śākyamuni. / The third is Mañjuśrī. / In the south is Sarvanīvaraṇaviṣkambhin. / In the supreme direction is the revered Kṣitigarbha. / In the dragon direction is Ākāśagarbha / and the Susiddhi retinue. / The glorious devas who protect the world / are arranged in sequence. / Next, one should hold the incense burner."

1.127

The mantra for Purifying is:

1.129

"Great Vidyārāja Acala! / Remove defilements and make [the site] pure, / expel [hindrances] and make it radiant, / and protect the body and bind the boundary."

1.130

His mantra is:

1.132

"Next, with mudrā and mantra, / summon all the noble ones; / the Buddhas and Bodhisattvas have spoken, / coming in accordance with their original vows. / Samādhi and prajñā internally form fists; / the wind finger of prajñā bends like a hook; / in accordance with the summoning, they assemble."

1.133

The mantra is (or summon with the hearts of the three families):

1.135

"Next, reveal the samaya, / swiftly fulfilling the unsurpassed vow, / to cause the lord of the root mantra / and all the vidyās to rejoice. / The offered argha water / has been consecrated according to the ritual method; / offer it to all the Sugatas, / to bathe their immaculate bodies. / Next, purify all / sons born from the mouth of the Buddha."

1.136

The mantra is:

1.138

Next, the mantra for Offering the Flower Seat is (Acala who removes obstacles and grants protection):

1.140

And speak these words: / "Place the syllable 'kha' with the great bindu / upon the crown of the head; / transform the body into the Sattva, / the vajra seed heart / spread throughout all limbs. / All dharmas transcend speech; / possessing the mudrā and mantra, / one is identical to the Vajradhara!"

1.141

His mantra is (five-pronged, three-pronged):

1.143

"Wear the armor covering the whole body. / Next, one should single-mindedly form / the mudrā that subjugates all demons; / corresponding with true words, / extend the wind wheel of the prajñā fist, / place it at the point between the eyebrows / like the form of Bhṛkuṭī. / As soon as this method is bound, / one should see everywhere on this ground / the blazing radiance of vajras, / able to eliminate the extremely fierce. / The immeasurable armies of heavenly demons / and other obstructors / will certainly all disperse."

1.144

The mantra for Terrifying Demons is:

1.146

"Next, use Durddharṣa's / secret mudrā and vidyā to bind and protect: / from the secret womb spread the water wheels, / rotating to point toward the ten directions; / this is called binding the great boundary. / Used to maintain the lands of the ten directions, / it can make them all firmly abide; / therefore, in the matters of the three times, / it can universally protect them all; / its fierce majesty cannot be gazed upon."

1.147

The mantra of the Great Boundary is:

1.149

Next, the abbreviated mantra is:

1.151

"The Four Great Protectors of the four directions: Fearless, Destroyer of All Fears, / Invincible Protector, and Aparājita Universal Protector! / The womb mudrā joins the water nails; / extend and spread the two wind wheels; / contemplate the high peak of the Dharma banner, / having compassion on all sentient beings without remainder. / On the flower platform in Indra's direction, the light of the syllable 'va' transforms into / the Fearless Boundary-Protector! / Golden-colored, in exquisite white robes, / his face shows slight wrath, / and his hand holds a daṇḍa. / In the yakṣa direction is the syllable 'bhaḥ', the Destroyer of All Fears Boundary-Protector! / In white garments, spotless white in color, / his hand holds a khaḍga. / In the dragon direction, contemplate the syllable 'saḥ', / transforming into the Invincible One! / His color is like the aśoka flower; / wearing crimson robes, showing a gentle smile, / he looks upon the assembly. / In the Yama direction, 'hāṃ' and 'khaṃ' / become the Unconquerable Boundary-Protector! / Black in color, in dark garments, / with the rippling lines of Bhṛkuṭī's brows, / wearing a topknot crown on his head, / his light illuminates the realms of sentient beings, / his hand holds the daṇḍa mudrā, / and his entire retinue / all sit upon white lotuses. / The mantra and secret mudrā / have already been revealed before. / At each gate are two guardians: / the samādhi fist of Aparājita, / raising the wing wheel and opening several times, / the jñāna fist extends the wind [finger] at the heart. / As if poising against each other, / raise the prajñā fist opposite, / in a posture as if striking each other."

1.152

The mantra of the Inviolable Guardian is:

1.154

The mantra of the Facing Guardian is:

1.156

The mantra of Incense Paste is:

1.158

The mantra of Flower Garlands is:

1.160

The mantra of Burning Incense is:

1.162

The mantra of Food and Drink is:

1.164

The mantra of Lamp Light is:

1.166

The Universal Offering Mantra of the Vidyārājñī Ākāśagarbha is:

1.168

"The seat of Vairocana / and the dwelling of the practitioner / both have an ocean-like assembly of deities / surrounding the dignified and upright seats. / Recite the King of Praises as described below, / chanting it seven times."

1.169

The praise says:

1.171

"If one holds this King of Praises, / what one desires will be accomplished. / Furthermore, Guhyakādhipati! / The Tathāgata maṇḍala / is like a pure full moon, / within which appears the color of a conch. / The triangle of all Buddhas / rests upon a white lotus, / with the bindu as its dhvaja, / surrounded by vajra mudrās. / From that lord of mantras, / light radiates all around. / The Buddha, sitting beneath the Bodhi tree, / held this to subdue the four Māras; / it is named the Omniscience Mudrā, / capable of being complete with many virtues / and generating the kings of samādhis. / Next, in its northern intermediate direction / is the guide, Mother of All Buddhas! / Radiant with genuine golden color, / she wears garments of plain white silk. / Luminous like the light of the sun, / she abides in meditative absorption. / Furthermore, the seventy koṭīs of / Buddha-mothers, Bodhisattvas, and others! / Again, in that southern direction / is the Great Heroic Bodhisattva! / Great Bliss Amogha! / The vajra samādhi gem, / and all the Bodhisattvas who rescue the world! / The mudrā of the Great Virtuous Holy Deity, / named Fulfiller of All Wishes, / the cintāmaṇi jewel, / abides upon a white lotus."

1.172

The Heart Mantra of All Buddhas is (common mudrā):

1.174

The mantra of the Vidyārājñī Gaganalocanā is (Buddha-Eye mudrā):

1.176

The mantra of All Bodhisattvas is:

1.178

"In the north is Avalokiteśvara! / In his secret maṇḍala, / Buddha-sons, listen single-mindedly. / It universally has the marks of the four directions; / in the center is an auspicious conch, / producing a padma flower, / blossoming and bearing fruit, / borne by a great lotus mudrā. / Its light and color are like the bright moon, / a conch, or a kunda flower; / with a gentle smile he sits on a white lotus, / his topknot displaying Amitāyus. / Abiding in the universal vision samādhi, / the retinue of the Lotus family! / In the westernmost position first place / Hayagrīva Avalokiteśvara! / The Great Vidyā White-Bodied One and others! / The noble Tārā Bodhisattva! / Avalokiteśvara Bodhisattva! / Bhṛkuṭī Bodhisattva! / Mahāsthāmaprāpta Bodhisattva! / Generator of the Lotus family! / In the second [rank] are the vidyā Śāntirata, / the Great Auspicious Vidyā, / the Mahāśrī Mahāvidyā, / Cintāmaṇicakra Bodhisattva, / Yaśodharā Vidyārājñī, / Stūpaśrī, / Mahāpratisarā Bodhisattva, / the noble Pāṇḍaravāsinī Bodhisattva, / Mahāśrīvikurvaṇa Bodhisattva, / Jalaśrī Bodhisattva, / Amoghapāśa King, / Prabhūtaratna Bodhisattva and others, / White-Bodied Avalokiteśvara, / and Parṇaśabarī Bodhisattva! / To his right is the greatly renowned / holy noble Tārā! / Blue and white mixed in color, / appearing as a middle-aged woman, / palms joined holding a blue lotus; / her circular halo extends everywhere, / radiance shining like pure gold, / with a gentle smile in fresh white garments, / internal clasp with the space and wind [fingers] erect. / On the left side is Bhṛkuṭī! / Her hands hang down holding a rosary, / three-eyed, bearing a topknot of hair, / the deity's form is pure white, / the color of her circular halo has no single master, / yellow, red, and white blending together; / with the previous mudrā, the wind wheels cross. / Next, near Bhṛkuṭī, / paint Mahāsthāmaprāpta! / His robes are the color of a conch; / his hand holds the great compassion lotus, / lush and flourishing but not yet bloomed, / surrounded by a circular halo. / A vidyārājñī dwells at his side, / called Holder of Renown; / adorned with all wonderful necklaces / on her golden body, / she holds a fresh and wonderful flower branch; / in her left hand she holds a priyaṅgu; / her secret mudrā conforms to the Vidyārāja: / raised upward, the wind wheel is bent. / Near the holy Tārā / dwells the noble Pāṇḍaravāsinī! / Hair crown covered in pure white, / with a padma flower in hand, / samādhi and prajñā join hollow-palmed, / space and water enter the moon. / In front of the holy one, make / the Great Power Vidyārāja! / The color of the morning sun's rays, / adorned with white lotuses, / blazing into a garland of flames, / roaring in fury with fangs exposed, / sharp claws and the hair of a beast king; / the mudrā is like Pāṇḍaravāsinī! / Shift the wind below the space wheel, / separated by the width of a barley grain; / the earth [fingers] clasped inside, / earth, water, and space joined together."

1.179

The mantra of Avalokiteśvara Bodhisattva is (in Sanskrit: Avalokiteśvara):

1.181

The mantra of Tārā Bodhisattva is (Tāradevī):

1.183

The mantra of Bhṛkuṭī Bodhisattva is (Bhṛkuṭī):

1.185

The mantra of Mahāsthāmaprāpta Bodhisattva is (Mahāsthāmaprāpta):

1.187

The mantra of Yaśodharā is:

1.189

The mantra of the noble Bodhisattva Pāṇḍaravāsinī is: (paṇḍaravāsini)

1.191

The mantra of Hayagrīva is:

1.193

The mantra of Kṣitigarbha Bodhisattva is:

1.195

“Disciples of the Buddha, listen attentively! Next, in the third court to the east, / is the vajra-altar of wish-granting. It is square, perfectly symmetrical, / guarded by the vajra mudrā. Within it, one should create / a fire-born maṇḍala. At its heart center, furthermore, place / the exquisitely good blue-lotus mudrā. Surrounding it with the root mantra / of the wise Mañjughoṣa, arrange the seed-syllables according to the ritual, / using them as the seeds. Furthermore, all around the four sides, / adorning it with blue lotuses, depict the diligent assembly! / First, place Mañjuśrī! His body is of saffron-gold color, / with five topknots crowning his head, appearing in the form of a youth. / His left hand holds a blue lotus, on which is displayed a vajra mudrā. / With a benevolent face beaming with a smile, he sits upon a white lotus. / His wondrous marks are encircled by radiant light, illuminating each other all around, / dwelling in the Buddha's adhiṣṭhāna, the King of Supernormal-Power Samādhis! / Along with his immeasurable retinue! Avalokiteśvara, Samantabhadra! / Abhimukharakṣa, Pratirakṣa! Jaya, Vijaya! / Ajita, Jayanta! Aparājita! / To the north is Bodhisattva Jālinīprabha! Next is Bodhisattva Ratnamakuṭa! / Bodhisattva Vimalaprabha! Bodhisattva Candraprabha! / Five-Topknot Mañjuśrī and the others! Upakeśinī! / The various bodhisattvas who obey commands! The noble Mañjuśrī! / Bodhisattva Mañjuśrī! The two messengers of Mañjuśrī! / The four summoner attendants! Together with the Summoner Bodhisattva! / To the right is Bodhisattva Jālinīprabha, holding a net of various jewels. / Ratnamakuṭa holds a jewel mudrā. To the left is the lotus of Vimalaprabha! / A blue lotus that has not yet blossomed, the front mudrā extended and slightly bent. / Keśinī holds a sword, with the wisdom-fist erecting wind and fire. / Upakeśinī! The front fist has a fire-wheel trident. / Vasumatī holds a banner mudrā, with the concentration-fist erecting earth and water. / The youth Citra! The right fist has a wind-wheel staff. / For summoning, the wind acts as a hook. Next are the five kinds of attendants! / The youth Acintya! Concentration and wisdom form an internally bound fist, / space and wind are erected and joined together, with the wind bent at the third joint. / In this way are the five messengers and the five attendants! / The two assemblies surround together, attending upon the Unconquerable Wisdom. / (Mañjuśrī's saṃpuṭa palms, two fires reversely press the backs of two waters, two winds nip the space-wheels).”

1.196

The mantra of Mañjuśrī Bodhisattva is: (mañjuśrī buddhāna)

1.198

The mantra of Jālinīprabha Bodhisattva is:

1.200

The mantra of Vimalaprabha Bodhisattva is:

1.202

The mantra of Keśinī is (the following five youths are messengers of Mañjuśrī):

1.204

The mantra of Upakeśinī is:

1.206

The mantra of Vasumatī is: (vasumatyai)

1.208

The mantra of the youth Citra is:

1.210

The mantra of the Summoner Youth is:

1.212

The mantra of the youth Acintya is:

1.214

“The practitioner on the left side next creates the Great Renowned One, / Sarvanīvaraṇaviṣkambhin! The seed of great energetic exertion / is called the cintāmaṇi, abiding in the wheel of fire, / attended by an assembly of dignified figures; one should know them to be his retinue: / Bodhisattva Kṛpāmati! Bodhisattva Apāyajaha! / Bodhisattva Abhayaṃdada! Bodhisattva Bhadrapāla and others! / Bodhisattva Acintya! Bodhisattva Maitryabhyudgata! / And the subduer of all afflictions (Sarvadāhapraśamin)! Their secret emblems / should be arranged in succession. The renowned Sarvanīvaraṇaviṣkambhin / abides in the samādhi of the power of compassion; wisdom and merit form a hollow palm, / earth and water bent entering the moon. To the right of the noble one is Gautama (vigata-śaṅka)! / Internal binding, erecting fire and space, a treasure vase placed with a single prong. / Bodhisattva Abhayaṃdada makes the fearlessness-granting hand. / Sarvāpāyajaha extends concentration and wisdom to form anjali. / Bodhisattva Paritrāṇamati has the compassion-hand palm at the heart, / space standing straight pointing upward. Bodhisattva Mahāmaitryabhyudgata: / wisdom-wind and space hold a flower. Mahākaruṇāmudita placed to the right, / compassion-mindfulness above the heart, drooping and bending the fire-wheel finger. / Sarvadāhapraśamin makes a drooping hand granting wishes, / ambrosial water flowing forth from all the fingertips. / Next, Acintyamati, with a hand granting fearlessness, / space and wind hold the shape of a pearl.”

Linked texts (1)

大毘盧遮那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌供養方便會 — Classical Chinese