大毘盧舍那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌 1

English (machine translation) 1

Language: English

I take refuge in the fully perfected, pure dharmakāya, the all-illuminating gnosis of Vairocana! / He unfolds the radiant eye of wondrous awakening, long and broad like the petal of a blue lotus. / Now, relying on the sūtras, I shall briefly explain the siddhi practice of benefiting oneself and others, / the sequential upāya practice of mantras, which arouses the sublime gate of faith and understanding. / First cause your own mind to be free from dust and defilement, contemplating the Buddhas appearing before you. / Vividly visualize your own body in their presence, reverently scattering wondrous fragrant flowers / and various exquisite ornaments, gazing up at the Vidyā, mudrā, and Dharma of the iṣṭadevatā, / and pay homage single-mindedly and respectfully.

1.3

The mantra for the upāya of paying homage is:

1.5

Through this true speech of homage, one can immediately pay homage everywhere to the Buddhas of the ten directions! / Place your right knee on the ground, join your palms with interlocked nails, and contemplate and confess past sinful karmas: / 'Due to accumulated ignorance, I have created numerous sins through karmas of body, speech, and mind. / Because greed, hatred, and delusion covered my mind, toward the Buddhas, the True Dharma, and the Noble Saṅgha, / toward parents, the two teachers, spiritual friends, and immeasurable sentient beings, / throughout beginningless transmigration in saṃsāra, I have committed exceedingly grave and endless sins; / directly facing the present Buddhas of the ten directions, I confess them all and will never commit them again.'

1.7

Namo to the Buddhas of the ten directions and three times, the repository of the True Dharma of the three eternal bodies, / and the assembly of great minds of supreme vows and bodhi; I now take refuge in them all correctly.

1.8

The mantra for the upāya of taking refuge is:

1.10

I purify this body, free it from all defilements, and along with my body, speech, and mind of the three times, / exceeding the number of dust motes in lands throughout the great ocean, I offer them to all Tathāgatas!

1.11

The mantra for the upāya of offering the body is:

1.13

I now arouse the jewel of the supreme vow of the pure bodhicitta to deliver sentient beings— / bodies entangled by the aggregation of suffering of birth and the like, and bodies harmed by ignorance; / rescuing, gathering, and taking refuge in them so they attain liberation, I will constantly benefit all conscious beings.

1.14

The mantra for the upāya of arousing bodhicitta is:

1.16

In the immeasurable realms of the ten directions, the ocean-like assemblies of all Sambuddhas, / through the power of various skillful means, and all Buddha-sons for the sake of sentient beings, / whatever meritorious karma and the like they have cultivated, I now fully rejoice in it all.

1.17

The mantra for the upāya of anumodanā is:

1.19

I now entreat all Tathāgatas, the world-saviours of great bodhi mind! / I only pray that throughout the realms of the ten directions, you constantly shower the rain of Dharma with great clouds.

1.20

The mantra for the upāya of entreaty is:

1.22

May the dwellings of ordinary beings quickly abandon bodies aggregated by manifold sufferings, / and attain the immaculate abode, abiding in the body of the pure dharmadhātu.

1.23

The mantra for the upāya of requesting the dharmakāya is:

1.25

For the sake of benefiting all sentient beings, / all the wholesome karmas cultivated, I now wholly and correctly dedicate, to eliminate the suffering of saṃsāra and attain bodhi.

1.26

The mantra for the upāya of pariṇāmanā is:

1.28

In order to cause body and mind to be completely pure, and out of compassion to rescue and gather oneself and others, / the nature of mind is thus free from all defilements. Sit properly according to what is appropriate, / clearly and intently contemplate the initial syllable-gate, surrounded by nine tiers of circles, empty, round, and white. / Next, form the samaya mudrā, which is called purifying the paths of the three karmas.

1.29

Following the characteristics of the mudrā taught by all Sambuddhas, / one should cause the hands of samādhi and prajñā to erect together the two thumbs, / touch all limbs everywhere, and recite the true words.

1.30

The mantra for purifying the paths of the three karmas is:

1.32

Merely by forming this mudrā, one can purify the Tathāgata ground, / the pāramitā of the ground is fulfilled, and the realm of the threefold Dharma path is accomplished. / The various mudrās and so forth, sequentially taught as follows: / the mantrin should know that what is performed will achieve accomplishment. / Next form the dhvaja of the secret prajñā, born of the dharmadhātu; / in order to purify body, speech, and mind, turn it all over the parts of the body. / The hands of prajñā and samādhi both form the Vajramuṣṭi, / the two thumbs inside their palms, the wind-banners both erect and straight. / This is called the secret mudrā of the purity of the dharmadhātu.

1.33

The mantra for the arising of the dharmadhātu is:

1.35

According to the intrinsic nature of the dharmadhātu, contemplate your own body, / or with the true words recite it turning three times. / One should see the substance of the Dharma abide immaculate like space; / because the majestic power of the mantra and mudrā empowers the practitioner, / in order to make it firm, contemplate your own vajra body. / Form the vajrajñāna mudrā, properly visualize the backs of the hands against each other. / The earth, water, fire, and wind element fingers on left and right hold each other, / the two thumbs each revolve and join in the palm of prajñā. / This is called the Dharmacakra, the most supreme auspicious mudrā. / This person will soon become equal to the saviours of the world. / Through the majestic power of the mantra and mudrā, the accomplished one should see / that just like a real wheel turning, one turns the great Wheel of Dharma.

1.36

The mantra of the Vajrasattva wheel is:

1.38

Having recited this mantra, one should abide in samāhita / and attentively contemplate this body of mine as none other than Vajradhara! / If the immeasurable heavenly māras and others see it, / they will see it just as Vajrasattva; let no doubt or hesitation arise. / Next, by means of mantra and mudrā, put on the vajra armour; / one should contemplate the garment worn blazing with radiant light over the entire body. / Because of adorning the body with this, the māras who create obstacles / and other malicious beings, upon seeing it, will all scatter in the four directions. / The mudrā characteristic here: first form the saṃpuṭa, / mentally contemplate the two wind element fingers interlacing above the fire element fingers. / The two thumbs are joined together inside the palms. / Having recited that mantra, one should contemplate the immaculate syllable.

1.39

The mantra of the vajra armour is:

1.41

The syllable 'ra' is bright white in colour, adorned with the anusvāra, / like a crest jewel, place it on the crown of the head. / Even if accumulated over a hundred kalpas, the defilements of numerous sins / are thereby completely eradicated, and merit and prajñā are fully perfected.

1.42

Its mantra is (using the universal mudrā together):

1.44

The mantra is identical to the dharmadhātu, immeasurable sins are eliminated; / before long one will achieve accomplishment and abide in the stage of non-retrogression. / Over all defiled places, one should apply this syllable-gate; / red in colour and possessing majestic light, surrounded by a garland of flames. / To awaken Pṛthivī, one should recite this gāthā. / (Kneel on both knees, the samādhi hand holding the vajra at the heart, the prajñā hand extending the five fingers and pressing the ground with a flat palm).

1.46

The sequential mantra for Pṛthivī to hold is:

1.48

The mantra for sprinkling and purifying is (holding the three-pronged mudrā):

1.50

The mantra for receiving and holding the earth is:

1.52

The mantra of Pṛthivī is:

1.54

Next, the gāthā of entreating Pṛthivī:

1.55

You, divine and close protector of all Buddha teachers! / Cultivating the supreme practice, purify the pāramitā of the earth. / Just as the Śākya Lion, savior of the world, crushed the armies of Māra, / I too will subjugate Māra, and I will exhaustively complete the maṇḍala.

1.56

Chapter 2: The Method of the Secret Maṇḍala of the Bodhi Dhvaja Mudrā and Dhvaja of the Mahāvairocanābhisaṃbodhi Sūtra

1.57

Then the Bhagavat further proclaimed the udāna on the method of entering the secret maṇḍala, saying:

1.58

"The mantrin, fully awakened, penetrates the secret altar; / according to the Dharma, he burns away all sins for the disciples. / Their lifespans are completely incinerated, causing them not to be reborn; / having become like ashes, their lifespans are restored. / That is, burning syllables with syllables, and through syllables being reborn again, / all life and rebirth are purified and completely immaculate. / With twelve limbed phrases, make them into that vessel; / such a samaya is equal and uncontradicted by all Tathāgatas, / bodhisattvas, saviours of the world, and assemblies of the Buddha's śrāvakas, / down to all worldly beings. / Understanding this pledge of equality, the secret maṇḍala, / one enters all Dharma teachings and attains mastery in all altars. / My body is equal to that, and so is the mantrin's; / because they are non-different, it is called samaya. / Manifestly contemplate the syllable 'ra', that is, a garland of pure radiant flames, / dazzling like the light of the morning sun. Reciting the true meaning of the sound, / it can remove all obstacles and liberate from the defilement of the three poisons; / all dharmas are also like this. First purify one's own mind-ground, / then purify the ground of the bodhimaṇḍa, completely eliminating all faults and perils, / its appearance being like space. Just as it is held by the vajra, / this ground is also like that. Abiding in the yoga of the iṣṭadevatā, / apply the syllables of the five limbs, contemplating them in samāhita, / and you are immediately equal to the Muni! The syllable 'a' is universally golden, / using the colour of vajra, empowering the lower body; / it is called the yoga seat. The syllable 'vaṃ' is white moonlight / in the midst of an accumulation of mist, empowering below one's own navel; / it is called the water of great compassion. The syllable 'raṃ' is the radiance of the morning sun, / radiant red in a triangle; empowering the position of the original heart, / it is called the firelight of gnosis. The syllable 'haṃ' is the flame of the kalpa disaster, / black upon the wind element, empowering the brow area between the eyebrows; / it is called the power of mastery. The syllable 'kha' with the anusvāra, / visualized into all colours, empowering the crown of the head; / hence it is called great emptiness. Adorning the body with the five syllables, / the torch of majesty blazes forth, eradicating all sinful karmas. / When heavenly māras who cause obstacles see the blazing vajra, / the king of a hundred lights within the head, establishing the immaculate eye, / they contemplate the body as equal to the Tathāgata! Then recite the fulfilling phrase (drawn out once): / A VAṂ RAṂ HAṂ KHAṂ. Establish the receptacle world; / space and wind are at the very bottom. Contemplating fire, water, and earth, / these wheels are identical to the vajra, named the great mudrā; / radiant flames of pure gold colour flow forth everywhere." / Then the Bhagavat, observing the great assembly, / addressed the Guhyakādhipati, saying: "There is the dhvaja of the dharmadhātu; / because the body is adorned with it, traversing through birth and death, / in the great assemblies of Tathāgatas, with the dhvaja of the bodhi banner, / all devas, nāgas, and yakṣas reverently receive instruction. / The first mudrā is the Buddha's samādhi, the dharmadhātu and the Dharmacakra. / For the khakkhara homage clasp, bend the wind and add the thumbs. / For the Dharma conch, join with hollow palms, intertwine the wind over the thumbs. / Auspicious wish lotus. Vajra great prajñā mudrā. / Mahā Tathāgata crown. Urṇā treasury from the peak. / Mudrā of holding the bowl in yoga. The hand of prajñā extended upward / is named the giver of fearlessness. Drooping down, compassionate fulfillment of wishes. / Prajñā fist extending fire and water, the wise one becomes Buddha of Buddhas. / Internal bind with lasso of wind element fingers. Heart mudrā extending fire element finger. / Extending water element finger is the Tathāgata's navel. Internal bind extending prajñā water element finger / is called the Tathāgata's waist. Thus practice with mantras."

1.59

The mantra of the sword of great prajñā is:

1.61

The mantra of the great Dharma conch is:

1.63

The mantra of the lotus seat is:

1.65

The mantra of the vajra great prajñā is:

1.67

The mantra of the Tathāgata's crown is:

1.69

The mantra of the Tathāgata's crown mark is:

1.71

The mantra of the ūrṇā treasury is:

1.73

The mantra of the great bowl mudrā is:

1.75

The mantra of bestowing fearlessness is:

1.77

The mantra of granting wishes is:

1.79

The mantra of the eye born of compassion is:

1.81

The mantra of the Tathāgata's lasso is:

1.83

The mantra of the Tathāgata's heart is:

1.85

The mantra of the Tathāgata's navel is:

1.87

The mantra of the Tathāgata's waist is:

1.89

The mantra of the Tathāgata-garbha is:

1.91

The mantra of universal light is:

1.93

"For the Womb seal, join [the hands] with hollowed palms;
bend the wind and water [fingers] inward;
join the fire [fingers], and likewise the thumbs;
join the earth [fingers], causing them to bend slightly.
Universal Light follows the Great Boundary:
bend the two thumbs inward into the moon;
extend the wind [fingers] as if emitting light;
bend the fire [fingers] into the shape of hooks.
The Tathāgata Armour is as before.
For the Tongue and Marks, insert the two thumbs.
For the Speech Gate, join [the hands] with hollowed palms;
move the water and wind [fingers] into the moon.
For the Fang seal, insert the wind [fingers] into the palms (sampua).
For Eloquent Exposition, place the two wind wheels
upon the third segments of the fire [fingers] (their tips not touching each other).
For the Ten Powers, join [the hands] like a lotus;
bend the earth [fingers] and thumbs inward,
with the segments inside the palms joined together.
For the Stations of Mindfulness, twist the thumbs with the wind [fingers].
For Enlightenment, hold the water [fingers] with the thumbs.
For Samantabhadra's Cintāmaṇi,
join [the hands] like a lotus, placing the wind [fingers] over the fire [fingers].
Maitreya's seal is based on the previous one:
bend the wind [fingers] below the fire wheels.
Invincible Power (the next verse).
Purify and adorn the Buddha realms,
and serve all the Tathāgatas!
Carefully contemplate the ocean of fragrant water."

1.94

The Mantra of the Great Ocean states:

1.96

"With the king of wondrous lotus flowers,
sustain the realm of the Flower Treasury.
All the primal Fully Awakened Ones and the others
lay out the maṇḍala,
the secret of secrets,
arisen from the Great Compassion Womb Treasury,
as well as immeasurable worldly
and transworldly maṇḍalas.
Their depictions
are stated in order; listen attentively.
Surrounding all around in the four quarters,
there are one gate and passageways,
everywhere adorned with vajra seals,
and in the center is a karmavajra.
Above it is a great lotus flower,
with a vajra stem of wondrous color,
eight petals complete with filaments and pistils,
naturally adorned with diverse jewels,
blossomed and holding fruit.
Upon that great lotus seal,
it is adorned with the great anusvāra.
The phrases born of the twelve limbs
pervade the center of the lotus terrace,
always emitting immeasurable light,
surrounded by hundreds of thousands of lotus flowers.
Above it, one should further visualize
the lion throne of the Great Awakened One,
adorned with kingly gems,
within a great palace.
The jeweled pillars are arranged in rows;
everywhere there are banners and canopies,
interlaced with pearl garlands and the like,
suspending wondrous jeweled garments.
All around are clouds of fragrant flowers
and clouds of diverse jewels,
everywhere raining various flowers and the like,
falling in profusion to adorn the ground.
With harmonious, delightful voices,
various sounds are played.
In the palace, visualize the pure and wondrous
auspicious vases and argha.
The king of jeweled trees is in bloom,
illuminated by maṇi lamps.
In the ground of samādhi and dhāraṇī,
independent maidens,
the Buddha Pāramitās and the others,
with wondrously adornment flowers of bodhi,
perform various arts through upāya,
singing the sounds of the wondrous Dharma,
offering to all the Tathāgatas!
By the power of my merit,
by the power of the Tathāgatas' adhiṣṭhāna,
and by the power of the dharmadhātu,
abide while making universal offerings (the Universal Seal).
Form the Great Wheel Altar Seal.
Next are the colored boundary pathways."

1.97

For the boundary pathways of RA (center, white), RAṂ (banner, red), KA (flower, yellow), MA (mi, blue), and HA (sound, black), using the Vajramati Seal and mantra, contemplate the interior of the central womb (the bījas of all the deities, each distinctly arranged; first visualize the halo):

1.98

"In the pure moon disc of universal light,
immaculate and free from all defilements,
therein is the form of the iṣṭadevatā,
whose wondrous color transcends the three realms,
whose body is adorned with garments of sheer silk,
wearing a jeweled crown with hanging dark-blue garlands,
in tranquil samādhi,
with blazing radiance surpassing flashes of lightning,
just as within a clear mirror
a profound true visage appears,
manifesting forms of joy or wrath,
holding [attributes] or granting wishes,
a body corresponding to proper realization,
with a lucid mind free from distraction,
a pure Dharma essence without conceptualization,
responding to wishes to deliver all living beings,
with the eight maṇḍalas,
naturally surrounded by their retinues.
Next, to the east is the Seal of Universal Knowledge.
In this direction is Avalokiteśvara.
To the south, place Vajrapāṇi.
Relying on the Nairṛti direction
is Acala, the messenger of the Tathāgata;
in the Vāyu direction is Trailokyavijaya.
In the four quarters are the four great protectors.
At the first gate is Śākyamuni.
In the third is Mañjuśrī.
In the southern quarter is Sarvanīvaraṇaviṣkambhin.
In the supreme direction is the noble Kṣitigarbha.
In the Nāga direction is Ākāśagarbha,
as well as the Susiddhi retinue
and the majestic devas who protect the world.
Arrange them in sequence.
Next, one should hold the incense burner."
(If one has [an incense burner], no other seal is required; one simply holds the incense burner, and the mantra has a separate oral transmission).

1.99

Next, the Mantra of the Tathāgata's Armour states:

1.101

Next, the Mantra of the Tathāgata's Tongue states:

1.103

The Mantra of the Tathāgata's Speech states:

1.105

The Mantra of the Tathāgata's Fang states:

1.107

The Mantra of the Tathāgata's Eloquent Exposition states:

1.109

The Mantra of the Tathāgata's Ten Powers states:

1.111

The Mantra of the Tathāgata's Stations of Mindfulness states:

1.113

The Mantra of Universal Enlightenment states:

1.115

The Mantra of Bodhisattva Samantabhadra's Cintāmaṇi states:

1.117

The Mantra of Bodhisattva Maitreya states:

1.119

Then the Buddha, abiding in the Amṛtodbhava Samādhi, spoke the Vidyārājñī Mantra of the Unhindered Power in All the Three Times (the Crown Seal may be used):

1.121

The Vidyārājñī Mantra of Invincible Power states (the Jewel Casket Seal may be used):

1.124

The Purification Mantra states:

1.126

"Great Vidyārāja Acala!
Remove defilements and make [them] pure,
expel [obstacles] and cause [the place] to shine brilliantly,
and protect the body and bind the boundary.
Next, desiring to invite the sages and noble ones,
first use the bell and vajra.
Next, with seals and mantras,
summon the host of noble ones
with the hook, noose, chain, and bell seals.
Next, display the samaya,
swiftly fulfilling the unsurpassed vow,
so that the lord of the root mantra
and all the vidyās will be delighted.
The offered argha water,
having been consecrated according to the Dharma,
is presented to the Sugatas
to bathe their immaculate bodies.
Next, one should purify all
the sons born from the Buddha's mouth
(the mantra states: recite Acala twenty-one times)."

1.127

Next, the Mantra for Offering the Flower Seat states (Acala for dispelling obstacles and conferring protection):

1.129

"Place the syllable KHA with the great anusvāra
upon the crown of the head;
transform one's body into the Sattva,
with the vajra bīja at the heart,
pervading all limbs.
All dharmas transcend speech;
by possessing the seal and mantra,
one is immediately identical to Vajradhara!"

1.130

Its mantra states (five-pronged or three-pronged):

1.132

"Don the armour over the entire body.
Next, one should single-mindedly form
the seal that subdues all māras,
in conjunction with true speech:
extend the wind wheel from the prajñā fist,
and place it at the brow
in the form of Bhṛkuṭī.
Simply by concluding this rite,
one shall see that throughout this ground
the blazing light of the vajra
can eliminate what is extremely fierce.
The immeasurable armies of heavenly māras
and others who create hindrances
will certainly all retreat and disperse."

1.133

The Mantra for Terrifying Māras states:

1.135

"Next, employ the Intolerable [One],
binding and protecting with the mudrā and vidyā.
Release the water wheel of the Womb Seal,
rotating it to point in the ten directions;
this is called binding the great boundary.
Use it to sustain the lands of the ten directions,
causing them all to remain firm and stable;
therefore, matters of the three times
can all be universally protected,
so fierce and valiant that none can withstand the sight."

1.136

The Mantra of the Great Boundary Binding states:

1.138

The Abridged Mantra (this mantra may be used; it is said that following the master's oral transmission, it may be used elsewhere):

1.140

Sixth Assembly

1.141

"The four great protectors of the four quarters:
Abhaya, Bhayabhetṛ,
Durddharṣa, and the universally protecting Aparājita!
With the Womb Seal, join the water [finger] nails,
and spread open the two wind wheels;
visualize the high peak of the Dharma banner,
feeling compassion for all sentient beings without exception.
On the lotus terrace in the direction of Indra,
the light of the syllable VA transforms into
the boundary-binding protector Abhaya,
golden in color, in wondrous white robes,
his face displaying slight wrath,
his hand holding a daṇḍa.
In the Yakṣa direction, from the syllable VA,
arises the boundary-binding protector Bhayabhetṛ,
in plain garments of pure white,
his hand holding a khaḍga.
In the Nāga direction, contemplate the syllable SA,
transforming into Durddharṣa,
colored like an aśoka flower,
in vermilion garments, displaying a slight smile,
as he gazes upon the assembly.
In the Yama direction, from HAṂ and KHAṂ,
is formed the boundary-binding protector Aparājita,
black in color, in dark robes,
with knitting brow wrinkles,
his head crowned with a topknot tiara,
his light illuminating the realm of sentient beings,
his hand holding the daṇḍa seal,
and all his retinue
are seated upon white lotuses.
The mantras and individual mudrās
have been revealed as before.
At each gate are two gatekeepers:
for the Unassailable Samādhi fist,
raise the wing wheels and open them;
for the jñāna fist, extend the wind [finger] from the heart.
In a gesture as if aiming at each other,
visualize them raising the prajñā fists toward each other,
in the posture of striking each other:
these are the Inviolable Gatekeepers!"

1.142

The mantra states:

1.144

The Vidyā of the Facing Gatekeepers:

1.146

The Scented Paste Mantra states:

1.148

The Flower Offering Mantra states:

1.150

The Incense-Burning Mantra:

1.152

The Food and Drink Offering Mantra states:

1.154

The Lamp Offering Mantra states:

1.156

The Vidyārājñī Mantra of Ākāśagarbha's Transformation states:

1.158

1.159

"The station of Vairocana
and the dwelling of the practitioner
are both surrounded by the ocean-assembly,
encircling the dignified seat.
The king of praises is as related below;
recite it seven times."

1.160

The praise states:

1.162

This is abridged; the great praise is elsewhere.

1.163

If one recites this king of praises, what one desires shall be accomplished.

1.164

Second Assembly

1.165

"Furthermore, Guhyakādhipati!
The Tathāgata Maṇḍala
is like a pure, full moon,
manifesting inside the color of a conch.
The triangle of all the Buddhas
is upon a white lotus,
with the anusvāra as its banner,
surrounded by vajra seals.
From that lord of mantras,
light is emitted all around.
The Buddha, seated beneath the Tree of Awakening,
held this to vanquish the four māras;
it can fully possess many merits
and give birth to hosts of samādhi kings.
Next, in its northern intermediate direction
is the Mother of All the Buddhas, the Guide!
Her radiance is of pure golden color,
and her garments are of fine white silk.
Pervading with light like the sun,
she abides in samādhi through proper realization.
Furthermore, the Mother of Seven Koṭīs of Buddhas and the Bodhisattvas!
Furthermore, in that southern direction
is the Great Valiant Bodhisattva!
Great Bliss, Amogha,
the Vajra-Samādhi Jewel,
all the Bodhisattvas who save the world!
The seal of the Great Virtuous Holy Honoured One,
named Fulfiller of All Wishes,
is the Cintāmaṇi jewel,
abiding upon a white lotus."

1.166

The Heart Mantra of All Buddhas states (use the Universal Seal):

1.168

The Vidyārājñī Mantra of Gaganalocanā states (the Buddhalocanā Seal may be used):

1.170

The Mantra of All Bodhisattvas states:

1.172

Third Assembly

1.173

"In the north is Avalokiteśvara! To the secret maṇḍala,
Disciples of the Buddha, listen with one mind. Pervading the marks of the ten directions,
In the center is an auspicious śaṅkha, producing a padma flower,
In full blossom and containing fruit, borne upon the hand of the Great Lotus.
Its radiant colour is like the bright moon, or a śaṅkha or kunda flower;
With a slight smile he sits on a white lotus, his topknot manifesting Amitāyus.
Abiding in the samādhi of universal contemplation, with the retinue of the Lotus Section!
Foremost in the west, install first Hayagrīva Avalokiteśvara!
Equal to the Great Vidyā-rājñī herself! The noble Tārā Bodhisattva!
Avalokiteśvara Bodhisattva! Bhṛkuṭī Bodhisattva!
Mahāsthāmaprāpta Bodhisattva! Born of the Lotus Section!
Second is the Vidyā of Silent Wisdom! and the Great Auspicious Vidyā!
The Great Auspicious Great Vidyā! Cintāmaṇicakra Bodhisattva!
Queen Yaśodharā! Stūpaśrī!
Mahāpratisarā Bodhisattva! Pāṇḍaravāsinī Bodhisattva!
Mahāśrīvikurvaṇa Bodhisattva! Jalaśrī Bodhisattva!
Amoghapāśarāja! Abundant Wealth Bodhisattva and others!
White-Bodied Avalokiteśvara! Parṇaśabarī Bodhisattva!
To his right is the greatly renowned Noble Tārā!
Her appearance of blue and white segregated, having the form of a middle-aged woman,
Hands joined holding a blue lotus, her circular halo pervasive everywhere,
Her radiance glowing like pure gold, smiling slightly, in fresh white garments,
With an inner clasp, upright thumbs and wind [fingers]. On the left side is Bhṛkuṭī!
Hands letting down a rosary, with three eyes and holding a hair-topknot,
The noble form is like a bright cord, the circular halo of no single hue,
Yellow, red, and white mingling with each other; in the prior mudrā, the wind element fingers cross.
Next close to Bhṛkuṭī, paint the Greatly Powerful Lord [Mahāsthāmaprāpta]!
Clothed in the colour of a śaṅkha, with the great compassion lotus hand,
Lush and not yet blossomed, surrounded by a circular halo.
The Vidyārājñī dwells at his side, called Possessor of Great Renown,
Adorned on her golden body with all excellent necklaces,
Holding a branch of fresh and wondrous flowers, and holding a priyaṅgu in her left,
Her secret mudrā conforms to the Vidyārājñī: raise the wind element finger and bend it.
Close to the noble Tārā, dwells Pāṇḍaravāsinī!
Her topknot and crown are purely white, her hands hold a padma flower,
Samādhi and prajñā hollowly join, the thumbs and water fingers entering into the moon.
In front of the noble one, fashion the Greatly Powerful Vidyādhara King!
With the colour of the morning sun's rays, adorned with white lotuses on his body,
Blazing into a garland of flames, his roaring wrath revealing fangs,
With sharp claws and the topknot of a beast king. His mudrā is like Pāṇḍaravāsinī's!
Move the wind fingers below the thumbs, separated by the breadth of a barleycorn;
Kṣitigarbha internally forms a clasp, the earth, water, and thumbs combining together."

1.174

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

1.176

The mantra of Tārā Bodhisattva is (tāre tāriṇi):

1.178

The mantra of Bhṛkuṭī Bodhisattva is:

1.180

The mantra of Mahāsthāmaprāpta Bodhisattva is (mahāsthāmaprāpta):

1.182

The mantra of Yaśodharā Bodhisattva is:

1.184

The mantra of Pāṇḍaravāsinī Bodhisattva is:

1.186

The mantra of Hayagrīva is:

1.188

The mantra of Kṣitigarbha Bodhisattva is:

1.190

"Disciples of the Buddha should listen attentively: next to the east, in the third court,
Is the wish-granting vajra altar. Square and everywhere uniform,
Guarded with the vajra mudrā, therein one should make
The fire-born maṇḍala; inside the heart again place
The wondrous and good blue lotus mudrā. The Wise One, Mañjughoṣa,
Surrounded by his root mantra, arranging the bīja according to the ritual,
And taking that as the seed. Furthermore, on its four sides,
Adorn with blue lotuses, surrounding and forming the assembly of diligent noble ones."

1.191

Eighth Assembly

1.192

"First install Mañjuśrī! His body of saffron-gold colour,
With five topknots adorning his crown, like the form of a youth,
Holding a blue lotus in the left, bearing the vajra mudrā on top,
His compassionate countenance smiling everywhere, sitting upon a white lotus,
His wondrous marks in a complete and universal halo, mutually shining all around,
Abiding in the Buddha's adhiṣṭhāna. King of the Samādhi of Spiritual Power!
Jaya and Vijaya! Ḍumburu and Jita!
In the north is Jālinīprabha Bodhisattva! Aparājita!
Next is Ratnāvalokana Bodhisattva! Vimalaprabha Bodhisattva!
Candraprabha Bodhisattva! The five-topknot Mañjuśrī and others!
Upakeśinī! All the messenger Bodhisattvas!
The two messengers of Mañjuśrī! The four summoned messengers!
Together with the Summoning Bodhisattva! To the right is Jālinīprabha Bodhisattva!
Holding a net of various jewels and all manner of wondrous necklaces,
Dwelling on a precious lotus seat. And gazing upon the Buddha's eldest son!
With the samādhi fist holding the hook mudrā. Wearing a jewel crown and holding the jewel mudrā.
On the left lotus is Vimalaprabha! With an unblossomed blue lotus,
In the previous mudrā, extending and slightly bending [the finger]. Keśinī holds a sword,
With the prajñā fist, the earth and water fingers upright. The youth Citra!
With the right fist, the wind element finger forms a staff. Summoning uses the wind finger as a hook.
Next are the five kinds of attendants! Acintyakumāra!
Samādhi and prajñā form an inner clasp fist, the thumbs and wind fingers upright and joined together,
The wind fingers bent at the third joint. In this way the five messengers!
The two retinues surround together, attending upon the Unconquered Wisdom."
(The Mañjuśrī saṃpuṭa palms: the two fire fingers reversely press the backs of the two water fingers, the wind fingers hold the thumbs; the Unconquered Wisdom is Mañjuśrī).

1.193

The mantra of Mañjuśrī Bodhisattva (mañjuśrī buddhānāṃ) is:

1.195

The mantra of Jālinīprabha Bodhisattva is:

1.197

The mantra of Vimalaprabha Bodhisattva is:

1.199

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

1.201

The mantra of Upakeśinī is:

1.203

The mantra of Vasumatī is (vasumatya):

1.205

The mantra of the youth Citra is:

1.207

The mantra of the Summoning Youth is (the above are the five messengers of Mañjuśrī):

1.209

The mantra of Acintyakumāra is:

1.211

Ninth Assembly

1.212

"On the left side, the practitioner next fashions the Greatly Renowned
Sarvanīvaraṇaviṣkambhin! Whose seed of great vigor,
Namely the cintāmaṇi, dwells within the fire wheel,
Accompanied by an assembly of dignified attendants, who should be known as his retinue:
Karuṇāmati Bodhisattva! Sarvāpāyajaha Bodhisattva!
Abhayaprada Bodhisattva! Bhadrapāla Bodhisattva and others!
Acintyamati Bodhisattva! Maitryabhyudgata Bodhisattva!
Together with the subduer of all afflictions! Their secret dhvajas.
In sequence one should install them. The renowned Sarvanīvaraṇaviṣkambhin Lord!
Abiding in the samādhi of the power of compassion, wisdom and merit hollowly join,
The earth and water fingers bending into the moon. To the left of the lord is Śaṅkāhara!
With an inner clasp, the fire fingers and thumbs upright, a precious vase bearing a single prong.
Abhayaprada Bodhisattva! Forms the boon-bestowing fearlessness gesture.
Sarvāpāyajaha! Samādhi and prajñā extend with palms joined.
Trāṇamati Bodhisattva! The hand of compassion has its palm at the heart,
With the thumb pointing upward. Mahāmaitryabhyudgata Bodhisattva!
Prajñā wind and thumb hold a flower. Kṛpāmṛtāvarta is installed on the left,
With compassionate contemplation at his heart, drooping and bending the fire element finger.
Sarvatāpodghāta! Forms the drooping wish-granting gesture,
From which streams of sweet dew pour forth, pervading the tips of all his fingers.
Next, Acintyamati! With the gesture of fearlessness,
The thumb and wind finger in the shape of holding a jewel."

Linked texts (1)

大毘盧舍那成佛神變加持經蓮華胎藏悲生曼荼羅廣大成就儀軌 — Classical Chinese