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 2

English (machine translation) 2

Language: English

2.1

Chapter 2: The Maṇḍala of the Bodhi Banner Secret Mudrās and Dhvajas, Part Two

The noble Kṣitigarbha in the northern direction! His seat is exquisitely adorned; / his body is situated within a womb of flames, upon ground adorned with various jewels, / intricately intertwined with one another. Four kinds of jewels form the lotus, / where the holy one dwells, in the adamantine indestructible / samādhi of the sphere of practice, together with the great renowned / immeasurable retinue. Bodhisattva Sūryaprabha! / Bodhisattva Dṛḍhamati! Along with Bodhisattva Dharaṇīdhara! / Bodhisattva Ratnapāṇi and others! Bodhisattva Ratnaprabha! / Bodhisattva Ratnamudrāhasta! Bodhisattva Amoghadarśin! / Destroying all sorrow and darkness! Secretly make an internal binding, / extending and opening the fire-wheels. To the right, view the noble Ratnākara! / Wisdom-fist extending three wheels, above the jewel is a three-pronged mudrā. / Ratnapāṇi: above the jewel, a single-pronged vajra mudrā, / wisdom-fist extending the water-wheel. Dharaṇīdhara: to the right, above the jewel, / two hands form the vajra mudrā. Ratnamudrāhasta: above the jewel, / a five-pronged vajra mudrā. Dṛḍhādhyāśaya: to the right of the jewel, / the karma-vajra mudrā, the front mudrā with all wheels joined.

2.3

The mantra of Kṣitigarbha Bodhisattva is: (vi sarvāśāparipūraka)

2.5

The mantra of Ratnākara Bodhisattva is: (ratnākara)

2.7

The mantra of Ratnapāṇi Bodhisattva is: (ratnapāṇi)

2.9

The mantra of Dharaṇīdhara Bodhisattva is: (dharaṇīdharaṃ)

2.11

The mantra of Ratnamudrāhasta Bodhisattva is: (ratnamudrāhasta)

2.13

The mantra of Dṛḍhādhyāśaya Bodhisattva is: (dṛḍhādhyāśaya)

2.15

In the western direction, Ākāśagarbha! Diligent and clad in white garments, / on a round, white, delightful altar, seated on a great white lotus seat, / holding the mudrā of the great sword of wisdom, such a firm and sharp blade / whose edge is like ice and frost, dwelling in the pure realm, / using his own seed as the seed, the wise one arranges the noble one to the north. / Dāna-pāramitā Bodhisattva! Śīla-pāramitā Bodhisattva! / Kṣānti-pāramitā Bodhisattva! Vīrya-pāramitā Bodhisattva! / Dhyāna-pāramitā Bodhisattva! Prajñā-pāramitā Bodhisattva! / Upāya-pāramitā Bodhisattva! Praṇidhāna-pāramitā Bodhisattva! / Bala-pāramitā Bodhisattva! Jñāna-pāramitā Bodhisattva! / Bodhisattva Vajragarbharāja! Susiddhikara! / Bodhisattva Vajrasūci! Bodhisattva Subāhu! / Bodhisattva Vimalagati! Raising the intention to turn the Dharma wheel! / Bodhisattva Smṛtyupasthāna! Bodhisattva Krodhāṅkuśa! / Amoghāṅkuśa-īśvara! Sahasrākṣa-Avalokiteśvara! / Maṇḍala Bodhisattva! Bodhisattva Vajravidyārāja! / Bodhisattva Vajrasenāpati! Bodhisattva Kuṇḍalī! / Bodhisattva Amoghavajra! Bodhisattva Pūjāratna! / Bodhisattva Mayūravidyā! The sole Rākṣasarāja! / Ekādaśamukha-īśvara! / The forms of the mudrās are in accordance with the Dharma teachings. Next is Gaganavimala! / Both hands make the sword mudrā (saṃpuṭa with space pinching wind). / Gaganamati: the Dharma wheel! Śuddhamati: the conch shell! / Caritamati: the opened lotus! Bodhisattva Sthiramati! / The Tārā mudrā slightly open.

2.16

The mantra of Ākāśagarbha Bodhisattva is: (Being able to know the innate purity of one's own mind, space contains all forms to benefit all sentient beings)

2.18

The mantra of Gaganavimala Bodhisattva is: (gaganamala)

2.20

The mantra of Gaganamati Bodhisattva is: (gaganamate)

2.22

The mantra of Padmamudrā Bodhisattva is: (universal mudrā)

2.24

The mantra of Śuddhamati Bodhisattva is: (viśuddhamate)

2.26

The mantra of Caritamati Bodhisattva is: (caritavaramate)

2.28

The mantra of Sthiramati Bodhisattva is: (sthirabuddhe)

2.30

The mantra of Jñānabhyudgata Bodhisattva is: (universal mudrā; also named Susiddhi Bodhisattva, may use body mudrā, or use common mudrā):

2.32

The mantra of Padmadhara-vajra Bodhisattva is: (universal mudrā)

2.34

The mantra of Dāna-pāramitā Bodhisattva is: (right palm facing up, kṣānti and dhyāna pinch each other):

2.36

The mantra of Śīla-pāramitā Bodhisattva is: (internal binding, erect dhyāna and jñāna):

2.38

The mantra of Kṣānti-pāramitā Bodhisattva is: (internal binding, vīrya, bala, dhyāna, and jñāna erected):

2.40

The mantra of Vīrya-pāramitā Bodhisattva is: (standard as before, kṣānti, vīrya, and bala split open):

2.42

The mantra of Dhyāna-pāramitā Bodhisattva is: (right facing up upon the left, dhyāna and jñāna touching each other):

2.44

The mantra of Prajñā-pāramitā Bodhisattva is: (left extended flat, right turned down over the left placed at the heart):

2.46

The mantra of Upāya-pāramitā Bodhisattva is: (left wisdom-method grasps jñāna-pāramitā, right also likewise, kṣānti and praṇidhāna back to back, vīrya and bala extended flat, laterally touching each other):

2.48

The mantra of Praṇidhāna-pāramitā Bodhisattva is: (right hand straight upright granting fearlessness):

2.50

The mantra of Bala-pāramitā Bodhisattva is: (standard as the śīla mudrā, dhyāna, jñāna, vīrya, bala, kṣānti, and praṇidhāna erected, with tips joined):

2.52

The mantra of Jñāna-pāramitā Bodhisattva is: (outer clasp forming a fist, dāna and prajñā erect crossing slightly, bent vīrya and bala tips bent into a circle, kṣānti and praṇidhāna erected and joined together):

2.54

"Furthermore, Guhyakādhipati! Now I explain the second altar.
It is perfectly square in form, encircled by vajra mudrās;
all of an exquisite golden color, with a blooming lotus at the center.
Upon the terrace appears a kalaśa, radiant and colored like a pure moon,
and also adorned completely around with the great anusvāra.
Above it indicates the great wind mudrā, billowing like dark clouds,
with the appearance of stirring banners and pennants, marked by the anusvāra.
Above it fierce flames arise, equal to the fire at the destruction of an aeon,
forming a triangle, encircled by a triangle.
A garland of light spreads all around, the color of the morning sun's rays;
therein is a padma, crimson like the fire of an aeon's end.
Above it the vajra mudrā scatters and emits radiant flames,
sustained by the sound of the syllable 'Hūṃ', the supremely excellent seed-syllable.
The former Buddha declared: 'This is your diligent and heroic maṇḍala,
the multitude of wrathful Vajradharas.' Next, deployed first in the east,
is the generation of the vajrakula! Vajrāṅkuśa Bodhisattva!
Vajradhara Bodhisattva! Vajrasattva Bodhisattva!
Vajrāgra Bodhisattva! Vajramuṣṭi Bodhisattva!
Wrathful Candra-tilaka Bodhisattva! Vimalavajradhara!
Vajradṛḍha Bodhisattva! Wrathful Vajradhara!
Anantavikrama Bodhisattva! Vajrasphoṭa Bodhisattva!
Vajradhara Bodhisattva! Bodhisattva Abiding in Non-Proliferation!
Vajracakradhara Bodhisattva! Vajratīkṣṇa Bodhisattva!
Tuṣṭavajradhara! Vajradaṃṣṭra Bodhisattva!
Bodhisattva Free from Proliferation! Bodhisattva Holding the Sublime Vajra!
Bodhisattva Holding the Sharp Vajra!
The Mother of the Kula, Māmakī! She also holds a firm wisdom pestle (three-pronged),
her body adorned with necklaces. To her right is Vajrasūcī!
Surrounded by an assembly of messengers, who smile and gaze together upon her.
A single-pronged sharp wisdom [pestle], the inner fist extending the wind-wheel (with the thumb tucked in);
to the left is placed Śaṅkhara. Holding the vajra chain!
Together with all the messengers of her own kula, her body is light yellow,
with the wisdom pestle as her insignia; the four wheels crossed behind the back,
revolving wisdom and adding concentration, beneath the Vajradharas.
The wrathful Trailokyavijaya! The one who subdues great obstacles,
named the Venerable Candra-tilaka! Three eyes and four fangs appear,
the color of summer rainclouds, with a resounding 'a-ṭa-ṭa' laugh.
Adorned with vajra-jeweled necklaces, for the purpose of gathering and protecting sentient beings,
surrounded by immeasurable multitudes, with up to a hundred thousand hands,
all holding various implements. Such wrathful deities as these!
All abide within lotuses, the two thumbs opening to hold the wind-fingers
(similar to the five-pronged mudrā, slightly not touching). All Vajradharas holding the earth!
The inner-bound vajra fist (both thumbs upright side by side, both elbows close and slightly raised, like the shape of a hammer).
Wrathful Kuṇḍalī! Glistening like green crystal,
with majestic radiance like the aeon's fire, blazing with his back to the sun disc,
with knitted brows and a wrathfully smiling face, tiger fangs protruding above and below,
a thousand unblinking eyes, intensely brilliant like the sun,
a thousand hands each wielding various vajra weapons.
His head is crowned with vajra jewels! Serpent necklaces and a tiger-skin skirt,
he abides within a moon disc, seated on a lapis-lazuli rock.
Wrathful and swift Kumāra! Abiding upon a blue lotus,
his body is golden in color, his hair red and disheveled upward,
adorned with necklaces and armlets, wearing a tiger skin across his hips.
Wisdom hand holding a pestle, concentration hand granting fearlessness! As soon as he holds the mantra phrase,
transformed Buddhas emerge from his mouth. Next, Ucchuṣma!
Appearing in a greatly wrathful form, black in color with rising radiant flames.
The right hand holds a sword, below a lasso! Uplifting a three-pronged spear,
his weapons all burst into flames. The Vajradharas who attend commands,
these and other leaders, as numerous as dust motes in ten Buddha realms,
are assembled together with the host of Vajradharas."

2.55

The mantra of Vajrapāṇi Bodhisattva is:

2.57

The mantra of the Vajra Māmakī is:

2.59

The mantra of Vajrasūcī is:

2.61

The mantra of Vajrasphoṭa is:

2.63

The mantra of Trailokyavijaya Vajra is:

2.65

The mantra of all Vajradharas is:

2.67

The mantra of Vajramuṣṭi is:

2.69

The mantra of all Vajradharas who attend commands is:

2.71

"Next, proceeding to the western direction, paint immeasurable Vajradharas!
With various vajra mudrās, each distinct in shape and color.
Universally emitting round and pure light for the sake of sentient beings,
in their midst place the Venerable Prajñā! The Acala Maṇḍala,
with the wind-wheel together with fire. Relying on the Nairṛti direction,
beneath Mahāvairocana Tathāgata, is the messenger of the Tathāgata, Acala!
Holding the wisdom sword and lasso! The hair on his crown hangs to his left shoulder,
gazing intently with one eye, fiercely enraged with a body of fierce flames,
abiding firmly upon a rock, his face marked by ripples of water,
possessing the full form of a youth, with the radiant fire-realm mudrā.
The wrathful venerable one of the wind quarter! The so-called Vijayatrailokya!
Surrounded by fierce flames. Wearing a jeweled crown and holding a vajra (five-pronged)!
Disregarding his own life, he single-mindedly requests and receives instructions.
To the right of Prajñā is placed Yamāntaka, the King of Majestic Wrath!
Seated upon a blue buffalo, wielding various weapons,
with skulls for necklaces, a crowned head, and a tiger-skin skirt,
his entire body blazing with flames, gazing all around in the four directions
like a leaping lion. Next to his right is Trailokyavijaya!"

2.72

The mantra of Prajñāpāramitā Bodhisattva is:

2.74

The mantra of the Venerable Acala is (use the sword mudrā):

2.76

The mantra of Vijayatrailokya Vajra is (this is the Trailokyavijaya of the Vajradhātu):

2.78

The mantra of Yamāntaka Vajra is (Yamāntaka):

2.80

"The practitioner who maintains mantras next proceeds to the third court.
In the first gate in the east is the altar of Śākyasiṃha.
It is said to be the Great Indra [altar], of exquisite and true golden color,
equal on all four sides, as with the former vajra mudrā.
Above appears a padma, surrounded entirely by yellow light,
encircled by vajra mudrās. His body is a mass of purplish-golden radiance,
endowed with the thirty-two marks, clad in a kāṣāya robe,
seated upon a white lotus terrace; in order to cause the teaching to spread,
he sits there expounding the Dharma (the almsbowl mudrā). The wisdom hand forms the auspicious mudrā (thumb holding water-finger),
entering the jewel-abode samādhi (the retinue enters together). Gaganāvalokiteśvara!
Aparājita and his consort! Next to the north is Tathāgataratna!
The Venerable Tathāgatorṇā! Mahācakravartin, Tejoraśi!
Anantasvaraghoṣa Buddha! The Tathāgata's Sorrow, Pity, and Compassion!
To the left is Sitātapatra Buddha! Jaya Buddha, Vijayā Buddha!
Abhyudgata Buddha, Pramardana Buddha! The Tathāgata's Tongue, Speech, and Laughter!
Above the jewel is Śakti! Candanagandha Pratyekabuddha!
Tamālapattracandana, and so on! Maudgalyāyana, Subhūti!
Kāśyapa, Śāriputra! The Tathāgata's Joy and Equanimity!
Above the umbrella is Tathāgatadaṃṣṭra! Cakranābhi Pratyekabuddha!
Ratnanābhi Pratyekabuddha! Koṣṭhila, Ānanda!
Kātyāyana, Upāli! The sea of clouds of wisdom offerings!"

2.81

The mantra of Śākyamuni Buddha is:

2.83

"Next, to the right of the World-Honoured One, display the All-Knowing Eye.
With a serene and smiling countenance, the entire body emitting round and pure light,
a matchless form delightful to behold; she is named the Mother of the Able Sage."

2.84

Her mantra is (inner-bound hands, extending fire-fingers, bending wind-fingers behind fire-fingers a barleycorn apart without touching):

2.86

"Next, paint the Urṇā-vidyā! Abiding upon a padma flower,
radiating roundly with the color of a conch shell, holding a wish-fulfilling jewel,
fulfilling all hopes and wishes; the wisdom fist is placed between the brows (at the knuckle of the wind finger)."

2.87

Her mantra is:

2.89

"For all the Uṣṇīṣas of the Buddhas! The fingers of the wisdom hand gathered at their tips,
placed on the crown, forms the mudrā."

2.90

Their mantra is:

2.92

"The world-saving Śākyasiṃha! Next to the south are the Five Uṣṇīṣas:
Sitātapatra has the wisdom-wind finger raised (pure gold), the concentration palm turned downward like a canopy.
Jayābhyuṣṇīṣa has the former sword mudrā (golden saṃpuṭa). Vijayocchnīṣa's mudrā is a golden wheel (light yellow).
Tejoraśyuṣṇīṣa Tathāgata (light white). Vikiraṇoṣṇīṣa has wisdom forming a fist (white inner-bound),
with the wind-wheel bent like a hook. Further, to the north of the ūrṇā,
arrange the Three Uṣṇīṣas: Mahodgatoṣṇīṣa!
Same as the former lotus mudrā. Atimahodgatoṣṇīṣa!
The five-wisdom vajra mudrā. Anantasvaraghoṣoṣṇīṣa!
This is the former conch shell mudrā."

2.93

The mantra of Sitātapatroṣṇīṣa is:

2.95

The mantra of Jayoṣṇīṣa is:

2.97

The mantra of Vijayocchnīṣa is:

2.99

The mantra of Tejoraśyuṣṇīṣa is:

2.101

The mantra of Vikiraṇoṣṇīṣa is (also called Vikiraṇa and Karmāvaraṇaviśodhana, in Sanskrit called Vikiraṇa):

2.103

The mantra of Mahodgatoṣṇīṣa is:

2.105

The mantra of Abhyudgatoṣṇīṣa is:

2.107

The mantra of Anantasvaraghoṣoṣṇīṣa is:

2.109

"Next, arrange the host of Śrāvakas! With Sanskrit manuscript leaves as their insignia (on the left)."

2.110

Their mantra is:

2.112

"Next, place the host of Pratyekabuddhas! Inner-bound hands with fire-wheels raised,
forming the complete appearance of a monk's staff."

2.113

The mantra is:

2.115

"In front of Śākyamuni are Aparājita and his consort!
The wisdom hand of the Vidyārāja holds a lotus (wind and thumb pinching, fire bent),
the concentration palm extended facing outward (higher than the crown), seated upon a dark lotus.
The consort is Aparājitā Mahāsyā (black-colored holding a sword, inner-bound with both thumbs hooked together)."

2.116

The mantra of Aparājita is:

2.118

The mantra of Aparājitā is:

2.120

"Next, in the northeast direction, arrange the host of Śuddhāvāsa devas:
Īśvara, with hand in contemplation (head tilted toward the hand).
Samantakusuma, with wind and fire staggered (fire entered in front of the chest, tilted).
Prabhāmālin, with the thumb placed in the palm. Manoratha, with thumb, wind, and flower.
Sarvaruta, thumb adding water, fire and wind covering the ears (both ears)."

2.121

The mantra of the Deva Īśvara is:

2.123

The mantra of the Deva Samantakusuma is:

2.125

The mantra of the Deva Prabhāmālin is:

2.127

The mantra of the Deva Manoratha is:

2.129

The mantra of the Deva Sarvaruta is:

2.131

"The practitioner in the eastern corner makes an image of the Fire Ṛṣi.
Abiding within blazing flames, marked by three ashes marks,
his body entirely deep red, with a triangular mudrā placed at the heart.
Wisdom hand holding a rosary, concentration hand holding a flask, with palm mudrā concentration holding a staff,
seated upon a blue ram. His consort and queen attend on his left and right,
Vasu Ṛṣi and the Ṛṣi Consort! Aṅgiras, Gautama!
Atri and the Ṛṣi! And Bhṛgu Ṛṣi!
Next place Maheśvarī! Vaiṣṇavī, Yāmī!
Bhadra, Makara, and the Two Fish! Rāhu, Agara!
Mahāpati, Hastā! Next place Maghā!
The host of the Seven Planets, intercalated! Citrā, Citrā!
Phalguni, Viśākhā! The host of Yakṣa Vidyādharas!
Next, Virūḍhaka Heavenly King! At the south gate, Nanda Nāga!
Upananda the Great Nāga King! And the two Asura kings!
Near the gate is Kālarātri! Next is Yamarāja!
His hand holds the daṇḍa mudrā, seated upon a water buffalo,
the color of thunderous dark clouds. The Seven Mātṛkās and Kālarātri!
Mṛtyu's queen and consorts surround him, along with the attendants and female hosts of spirits!
The ghost host, ḍākinīs! The assembly of great accomplished ṛṣis!
Maṇi Asura! And the host of Asuras!
Garuda King and his consort! Following the nine-headed nāga mudrā.
Kumbhāṇḍas and their consorts! Agni's thumb is in the palm,
for the mudrā of Vasiṣṭha and other ṛṣis, the thumb holds the two lower joints of the earth-finger.
Gradually blooming all around (first opening the index finger), Yama joins concentration and wisdom,
the earth and wind both enter the moon (thumb bent to fire). The Seven Mātṛkās form samādhi fists,
extending the thumb to raise the hammer mudrā. Kālarātri forms the samādhi fist,
with wind and fire both extended. Yama's consort and queen hold bells!
The wisdom hand droops five wheels, just like the shape of a ghaṇṭā;
the ḍākinī concentration palm is touched by the jihvā."

2.132

The mantra of Agni says:

2.134

The mantra of his consort says:

2.136

The mantra of the ṛṣi Vasiṣṭha says:

2.138

The mantra of the ṛṣi Atri says:

2.140

The mantra of the ṛṣi Gautama says:

2.142

The mantra of the ṛṣi Garga says:

2.144

The mantra of Heavenly King Virūḍhaka says:

2.146

The mantra of King Yama says:

2.148

The mantra of Mṛtyurāja (King of Death) says:

2.150

The mantra of the Seven Mātṛkās says:

2.152

The mantra of the deity Kālarātri (the deity Mahākāla) says:

2.154

The mantra of the attendant officers says:

2.156

The mantra of the ḍākinīs says:

2.158

The mantra of the garuḍa king says:

2.160

"The lord of the Nairṛti direction, named the Great Rākṣasa!
Holding a sword, terrifying in form (wisdom sword)—such are the rākṣasas!
Lotus-join [the hands], with the water [fingers] entering the moon [palms], wind [index fingers] erect, thumbs and fire [middle fingers] crossed,
and [the seals of] the rākṣasīs and others."

2.161

The mantra of the lord of rākṣasas says:

2.163

The mantra of the rākṣasīs says:

2.165

The mantra of the host of rākṣasas says:

2.167

"Inside the western gate, on the left and right, are the wrathful Aparājita!
Facing Abhimukha! Nanda and Upananda!
And all the earth devas! The nāga king Varuṇa!
Having the form of a deva with a woman's appearance, sitting upon a turtle with nāga radiance.
The host of grahas, the revered constellations! Fragrant and counter-born, of great light!
The signs of Makara, Vṛścika, Dhanus, and Tulā! The moon-graha and devīs!
Devas, manuṣyas! Cāmuṇḍā, Kaumārī!
Indrāṇī and Brahmāṇī, the two devīs! Maheśvara and Queen Umā!
To the north of the gate one should arrange: Virūpākṣa and the host of nāgas!
The nāga king's queen and retinue! Nārāyaṇa and consort Vaiṣṇavī!
Sarasvatī, Skanda! The moon queen, Candra!
The deva of drums and the singing apsarases! The singing devas and the host of gandharvas!
Vāyu and his retinue! Deva-messengers, queens, and so forth!
Varuṇa holds a noose; for the nāgas, overturn and open the palms,
intertwining the two thumbs; for the two nāgas, the left and right palms
are laid upon one another. The earth deity holds a precious vase.
Sarasvatī is Myōon (Subtle Voice); the wisdom-wind [finger] holds the space [finger],
moving as if playing music—this is that deva's vīṇā mudrā.
Nārāyaṇa holds a discus; relax and spread the samādhi palm.
His queen's mudrā: space holds wind, round like the shape of a wheel.
Skanda is translated as Kumāra; having three heads, riding a peacock.
Śaṅkara's trident mudrā: samādhi space is applied to its own earth [finger],
(the three fingers are spread, and space pinches the earth nail as 'application'; when facing and joined, it is 'holding')
his queen's mudrā: space holds earth.
The Vidyārājñī: the three wheels are opened. Cāmuṇḍā: with the samādhi palm
upturned, hold a kapāla. The Moon Deva's samādhi mudrā (half-mudrā of Avalokiteśvara)
holds a white lotus; the constellation mudrā: fire and space cross.
Vāyu the Wind Deva's banner: with the wisdom fist, earth and water [fingers] are erect;
all are surrounded by retinues."

2.168

The mantra of Virūpākṣa says (the backs of the two fists join; thumbs press the nails of the fire wheels; the wind [fingers] cross and extend like a noose, with space beckoning):

2.170

The mantra of Varuṇa says:

2.172

The mantra of Nanda and Upananda says:

2.174

The mantra of all nāgas says:

2.176

The mantra of the earth deity says:

2.178

The mantra of Sarasvatī says:

2.180

The mantra of Nārāyaṇa says:

2.182

The mantra of his consort says:

2.184

The mantra of the Moon Deva (Candra) says:

2.186

The mantra for summoning the twenty-eight nakṣatras says:

2.188

The mantra of Maheśvara says (the two hands interlace externally, right pressing left; earth, wind, and space stand straight to form the beckoning):

2.190

The mantra of Queen Umā says:

2.192

The mantra of Vāyu says:

2.194

The mantras of their retinues, the various ṛṣis, twenty-eight devas, and the eight classes are in the great maṇḍala diagram.

2.195

"Inside the northern gate are placed: the nāgas Nanda and Upananda!
Kubera and his consort! Then to the west, Śakra (the name of Śakra Devānām Indra)!
The hosts of Śakra and their retinues! Vidyādevīs, apsarases of song and music!
Mahoraga music-devas! The host of mahoragas!
Accomplished vidyādhara ṛṣis! Mālādhārīs and the hosts of devas!
Paranirmita-vaśavartin and Tuṣita devas! Ābhāsvara and Mahābhāsvara devas!
To the east of the gate, Vaiśravaṇa! Lakṣmī the Deva of Auspicious Merit!
The host of the eight great yakṣas! Vidyādhara ṛṣis and ṛṣi maidens!
All medicines, wealth lovers, and so forth! Bhadra, aṅkuśa, directional grahas!
Together with the Aśvins! Tārā, mañca, śata!
The twelve female devīs of the signs: Karkaṭa, Siṃha, and the rest!
Great battle ghosts, Mahāśveta! Vināyaka and the like!
The deva Mahākāla! Vaiśravaṇa: join the palms with a hollow center,
both earth [little fingers] entering and crossing inside the palms; space stands while wind bends to the side,
one inch apart without touching. To the left, all yakṣas:
the samādhi fist with the wind [finger] like a hook. All yakṣiṇīs:
extend the palm with space holding earth, and wind pinching the joint of the space wheel (also done by joining hands).
East of the gate, the piśācas: with the samādhi fist, extend the fire wheel.
With the preceding mudrā, bending the fire wheel is called the piśācī mudrā!
Again, the great yakṣa mudrā: samādhi and wisdom clasp inward into fists,
water [fingers] erect and the two wind [fingers] bent."

2.196

The mantra of King Vaiśravaṇa says:

2.198

The mantra of all yakṣas says:

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The mantra of all yakṣiṇīs says:

2.202

The mantra of all piśācas says:

2.204

The mantra of all piśācīs says:

2.206

"To the northeast is Īśāna, with a retinue of bhūtas and others!
The trident mudrā: the samādhi fist, with fire standing and wind bent at its back."

2.207

The mantra of the deva Īśāna says:

2.209

The mantra of all bhūtas says:

2.211

"At the eastern gate is Indra! Dwelling on Mount Meru,
with jewel crown and wearing necklaces, holding a single-pronged vajra in hand,
surrounded by his host of devas. To the left, place the host of Sūrya,
in a chariot drawn by eight horses. Two consorts are on his left and right,
Jayā and Vijayā! Mārīcī is in front.
The devas of the Sphere of Infinite Consciousness and the Sphere of Infinite Space! The devas of the Sphere of Nothingness and Neither-Perception-Nor-Non-Perception!
Dṛḍhā the Earth Spirit and her consort! The Bhājanahasta devas and devīs!
Ever-Intoxicated and Joyful-Faced devas! On the left and right are two gatekeepers,
as well as two female gatekeepers! Dhṛtarāṣṭra, Mahābrahmā!
The four dhyāna and five Śuddhāvāsa [heavens]! Next, Mokṣa, Kartṛ!
Bird-Headed and Rice-Wet! Augmentation, Non-defilement, and the rest!
Mesha, Vrishabha, couples! Wisdom, meteors, thunderbolts!
The Heavenly Prince Sūrya and his retinue! Indra's mudrā: bind internally,
the two wind [fingers] extended like needles (space erect). For Sūrya: dhyāna and prajñā [palms] upturned,
wind and water placed on the back of fire, forming the shape of a chariot.
Jayā and Vijayā: prajñā and samādhi hands
have their wind and earth joints back-to-back, water and fire holding each other,
with thumbs placed together at the heart. For the nine grahas: the two hands join,
and the space wheels are aligned and extended. Brahmā holds a red lotus (like the moon),
with samādhi space pinching water. The vidyārājñī: wind is added to fire,
and space holds the middle joint of water. Gandharva secret mudrā:
intertwine internally and extend the water wheel (for doing ritual work, devas may also do it with a single hand).
Asuras: with the wisdom hand,
wind is coiled over the space wheel (samādhi hand is like Sarasvatī)."

2.212

The mantra of Indra says:

2.214

The mantra of Dhṛtarāṣṭra says:

2.216

The mantra of Heavenly Prince Sūrya says:

2.218

The mantra of Mārīcī says:

2.220

The mantra of the nine grahas says:

2.222

The mantra of King Mahābrahmā says:

2.224

The mantra of the gandharvas says:

2.226

The mantra of all asuras says:

2.228

The mantra of all kiṃnaras says:

2.230

The mantra of the mahoragas says (named mahoraga):

2.232

The mantra of all humans says:

2.234

The mantra for summoning all devas says:

2.236

The mantra of the Universal Vidyārājñī says:

2.238

At that time, the Bhagavat told Vajrapāṇi:
"There is an all-pervading, extremely profound secret Dharma gate;
one who abides in this syllable-gate swiftly accomplishes all undertakings.
With the jeweled crown hand-raising mudrā (five-pronged), distribute the wheels along the course of the body:
between the brows, throat, heart, and navel, from the syllable 'A' to 'Svāhā'.
Circling to the right, the wheels join one another; from the initial practice to the perfect quiescence of the fruit,
upāya is present everywhere, outside the body like blazing light;
the twelve syllables beginning with 'I' are scattered outside."

2.255

The bodhicitta mantra says:

2.257

The bodhicaryā mantra says:

2.259

The mantra of attaining bodhi says:

2.261

The Nirvāṇa Mantra says:

2.263

(Within the three tiers of the maṇḍala, the second and third gold wheels share the central position; the syllable "aḥ" is in the third tier, yellow-yellow, white-colored, colors suitable for all places.)

2.264

At that time, Vajrapāṇi ascended to the contemplation of the equality of phenomena of the body, speech, and mind grounds of the World-Honoured One Mahāvairocana, and, mindful of future sentient beings, in order to sever all doubts, spoke the great king of mantras, saying:

2.266

At that time, the World-Honoured One Vairocana again observed the great assembly and told the Vajradhara Guhyakādhipati: "Son of the Buddha! There are eight secret mudrās that are the most secret. They share the majestic power of the positions of the noble devas, taking the path of their own mantras as their dhvajas, depicting their maṇḍalas in accordance with their respective iṣṭadevatās. If one practices the bodhisattva conduct in the mantra gateway in accordance with the teachings of the Dharma, all bodhisattvas should know this: their own bodies abide firmly and unmovingly in the form of the iṣṭadevatā, and having known the iṣṭadevatā, they abide like the iṣṭadevatā and attain siddhi. What are the eight mudrās?

2.267

"Ratnaketu has the color of the sun's brilliance, / triangular and possessing radiance; / joining the lotus [hands], disperse the earth and wind [fingers], / blossoming into a pure golden color. / The syllable vaṃ has vajra light; / the wind wheel is bent into space. / Amitābha is of true golden color; / surrounded by a moon wheel and padmas, / a wonderful lotus blossoms. / The maṇḍala of Dundubhisvara / is enclosed by a crescent moon and an anusvāra; / both earth [fingers] enter the full moon. / The maṇḍala of Samantabhadra / is a full moon surrounded by vajras; / erect the two space [fingers] as a lotus. / Avalokiteśvara has the color of crystal, / with a rainbow vajra banner; / as before, bend the fire wheel (facing away like hooks). / Mañjuśrī is of saffron gold color, / surrounded by space of varied colors; / the blue lotus opens with the fire wheel. / Maitreya is of yellow gold color, / space is adorned with a blue dot; / the vajra palms rotate (with the centers of the palms touching)."

2.268

The Great Majestic Power-Born Mantra says:

2.270

The Vajra Indestructible Mantra says:

2.272

The Lotus Womb Mantra says:

2.274

The Ten Thousand Virtues Adornment Mantra says:

2.276

The All Limbs Born Mantra says:

2.278

The World-Honoured One Dhāraṇī says:

2.280

The Bodhisattva Mañjuśrī Dharma-Abiding Mantra says:

2.282

The Swift Maitreya Bodhisattva Mantra says:

2.284

The Reaching Everywhere Mantra says:

2.286

Then, abiding in the wisdom-generating samādhi, he spoke the Hundred-Light Universal Illumination Mantra that produces various skillful kinds of wisdom (extend the arms above the crown with vajra palms, shaking them occasionally):

2.288

Wishing to deploy the hundred-light king, the syllable "āṃ" is in its center. In the next wheel, deploy twelve, from "i" and so forth to "u and au"; in the second wheel, the twenty-five syllables from "ka" and so forth; in the third wheel, the twenty-five from "kā" (prolonged) and so forth; in the fourth wheel, the twenty-five from "kaṃ" and so forth; in the fifth wheel, the twenty-five from "kaḥ" and so forth. Deploying them clockwise, consecutive, consecrate them twenty-one times; place the coiled rosary within the palms atop the crown, bending the upper joints of the forefingers.

2.289

Vajrapāṇi asked: "For a bodhisattva of mantra practice, / after practicing for how many months / are the prohibitive precepts completed?" / The Bhagavat told him: "Excellent, diligent and courageous warrior! / You ask about the extraordinary precepts / that were therefore expounded by the Buddhas. / The precepts arising from vidyās: / abiding in the precepts like the Fully Enlightened One, / causes the attainment of siddhi, / for the benefit of the world. / Arising equally from reality itself, / constantly abiding in samāhita, / when practicing, the precepts will be completed. / Bodhicitta, karmas, and fruits / combine into a single mark, / far removed from all fabrications; / possessing precepts like the Buddha's wisdom, / anything different from this is not possessing precepts. / Attaining mastery over all phenomena, / penetratingly benefiting sentient beings, / constantly cultivating unattached conduct, / viewing gravel and jewels equally, / up to fulfilling a lakṣa. / The expounded teachings of mantras / conclude within the measure of months and so forth, / and the prohibitive precepts are completed. / Initially, at the golden wheel, / abiding in great Indra / and contemplating the syllable 'a', / one should form the vajra mudrā / and drink milk to sustain the body. / When the practitioner completes one month, / one can regulate the inhalation and exhalation of breaths. / Next, in the second month, / within the well-arrayed water wheel, / the wheel surrounds and forms nine tiers, / the color of moonlight on an autumn evening; / one should use the lotus mudrā / and ingest pure water. / Next, in the third month, / the contemplation of the supreme fire wheel, / a triangular wreath of majestic flames; / form the great wisdom sword mudrā, / consume food not sought after, / burning away all sins / and giving birth to body, speech, and mind. / In the fourth month, the wind wheel: / the practitioner constantly ingests wind, / forms the wheel-turning mudrā, / and collects the mind to recite. / The contemplation of the vajra-water wheel, / abiding in yoga, / this is the fifth month. / Far removed from attainment and non-attainment, / the practitioner has nothing to attain, / equal to sambodhi. / Combining the wind and fire wheels, / transcending all perils, / recite for another month; / this is called the sixth month, / also abandoning benefit and non-benefit. / The heavenly hosts such as Śakra and Brahmā / stand afar and pay homage, / all offering protection. / Deities of humans, devas, herbs, and plants! / Vidyādharas and various spiritual seers! / Flank in attendance and comply with instructions. / Rākṣasas and the Seven Mātṛkās! / All who create obstacles, / upon seeing the light of this place, / will scatter and flee like a fierce fire, / reverent and keeping their distance. / True sons of the Fully Enlightened One! / Attaining mastery in all things, / subduing those difficult to tame, / just like the great Vajradhara! / Profiting all living beings, / identical to Avalokiteśvara! / After six months have passed, / one achieves results according to one's wishes, / constantly showing compassion / and rescuing self and others. / Hold the rosary at the heart, / the rest as in Susiddhi. / For each of the mantras, / perform mental recitation; / inhalation and exhalation are two, / the first always corresponding. / Distributing the syllable 'a' through the limbs, / reciting to fulfill three lakṣas, / Samantabhadra, Mañjuśrī, / Vajradhara, and the noble devas / will appear directly and crown the head. / The practitioner bows the head in reverence / and quickly offers argha water, / mind-born fragrant flower garlands, / thereby obtaining purity of the body. / When the measured recitation is finished, / place the rosary in its original position, / only then entering samādhi; / after the duration of a meal, emerge from absorption. / Again form the root mudrā; / after repeating the mantra seven times, / next present the Space-Eye. / Offer incense, flowers, and the like, / delightful, wonderful gāthās, / argha, and vows, / reciting the world-saving adhiṣṭhāna, / causing the Dharma-eye path to pervade / and abide everywhere for a long time; / join the vajra palms, / touching the body all over following the vidyā."

2.290

The Consecration Phrase Mantra says:

2.292

"Great protector Durddharṣa! / Rotate counter-clockwise to undo the great boundary. / Return the samaya to the lord, / dispersing it above the crown. / Mentally send off the noble devas, / paying homage with the five limbs cast to the earth; / one should address the noble beings, / the present Tathāgatas, / and the world-saving bodhisattvas: / 'Those who do not sever the Mahāyāna teachings / and have reached the supreme stage— / I only pray that the hosts of noble devas / decisively witness and know me; / may each abide in comfort, / and later bestow compassion by returning.'"

2.293

The mantra says:

2.295

"Protect with the three mysteries as before, / repentance, anumodanā, and so forth; / contemplate the bodhicitta, / and abide in the body of the sattva. / Empowered by the noble power, / practice and vows are in correspondence; / vidyādharas transmitting the original teaching / without transgressing the samaya, / practicing in accord with the training rules, / siddhi will manifest before them. / Relying upon the teaching of Mahāvairocana, / I have disclosed the yogic practice, / cultivating and realizing supreme merit, / universally benefiting all sentient beings."

2.296

Ritual Manual of Extensive Accomplishment of the Mahāvairocana Sūtra, Fascicle Two

2.297

The two fascicles of the Mahāvairocana Accomplishment Ritual Manual were compiled by Ācārya Faquan while residing at Xuanfa Monastery. Hence it is called the "Xuanfa Monastery Ritual Manual"; this was brought back by the Great Master Jikaku. In old editions, the five-character verses have four lines per column; this is the ancient rhythm and the standard format for canonical texts. However, in the present block-printed edition, there are three lines per column, which is merely due to the occasional presence of interlinear notes making the phrasing difficult to divide. Furthermore, all proofread corrections have been placed in the head notes, in the hope that future sages may amend them again in due course.

2.298

Shōtoku year 1, cyclical year xinmao, mid-autumn, twenty-third day; respectfully recorded by the śramaṇa Huiguang of the Lingyun Daochang.

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