大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通真言藏廣大成就瑜伽 2

English (machine translation) 2

Language: English

2.1

Compiled by the Śramaṇa Faquan of Qinglong Monastery

At that time, the Bhagavān said to Vajrapāṇi:
"There is an all-pervading, extremely profound, secret Dharma-door;
for one who abides in these syllable-doors, activities are swiftly accomplished.
Raising the hands with the jeweled crown mudrā (five-spoked), distribute the wheel over the limbs of the body:
between the brows, at the throat, heart, and navel, from the syllable A to SA-HA,
turning clockwise and joining one another, the initial practice and the fruit are perfect quiescence.
Upāyas everywhere, outside the body like blazing light,
the twelve syllables from I onward are dispersed and arranged on the outside."

2.20

The bodhicitta samādhi clause mantra says:

2.22

The bodhi practice generating wisdom mantra says:

2.24

The mantra for perfecting bodhi and completing deficiencies says:

2.26

The peaceful nirvāṇa mantra says:

2.28

“Lord of Secrets! Such syllable-doors are consecrated by the supernatural power of the Tathāgata. As I now look universally upon the buddha-lands, there is none where I do not see this all-pervading Dharma-door, and none of those Tathāgatas fails to expound it. Practitioners cultivating bodhisattva practices in the mantra door should diligently cultivate and study this Dharma-door, adding to one another the initial, middle, and final [syllables] of ka, ca, ṭa, ta, and pa; through the mutual penetration of samādhi categories, they naturally attain bodhicitta practices and realize equal and perfect enlightenment, turning the wheel of the Dharma like the World-Honoured One Mahāvairocana.”

2.29

At that time, the World-Honoured One arose from the samāpatti samādhi and addressed the Lord of Secrets: “Good son, listen closely! In the inner mind maṇḍala, the ground of that body is the self-nature of the dharmadhātu; it is consecrated through the consecration of mantras and secret mudrās because its original nature is pure. Because it is guarded and maintained by the karmavajra, it purifies all dust and defilements, faults such as self, person, sentient being, and soul. The square altar has four gates opening westwards with paths running all around; inside manifests a mind-born king of great eight-petaled lotuses, sending up stems and blooming with stamens, colorful and exquisite. Within it is the Tathāgata, the most supremely distinguished body of all worlds, transcending the stages of body, speech, and mind to reach the stage of the mind, attaining the fruit of extraordinary joy. Upon the eight petals are Ratnaketu Tathāgata, Saṃkusumitarāja Tathāgata, Amitāyus Tathāgata, Dundubhisvararāja Tathāgata, Samantabhadra, Mañjuśrī, Avalokiteśvara, and the honored Maitreya; among all the stamens, the mothers of buddhas and bodhisattvas, the six pāramitās, and their samaya retinues adorn themselves; below are arranged all the vidyādhara wrathful hosts, with the Bodhisattva Vajradhara Lord of Secrets serving as the stem, dwelling in an inexhaustible great ocean; all the terrestrial devas and so forth, immeasurable in number, encircle it. At that time, in order to accomplish the samaya, the practitioner should offer mind-born fragrant flowers, lamp lights, powdered incense, and various food and drink, presenting all of them.” The udāna says:

2.30

The mantra practitioner, sincere and true, paints the maṇḍala,
making his own body the great self, with the syllable RA purifying all defilements.
Abiding in the yoga seat, he continuously contemplates all Tathāgatas,
transmitting to the crowns of the disciples the syllable A with the great void bindu.
The wise one transmits the wondrous flower, causing it to be cast upon his own body,
and explains what is seen within, the object of devotion for the practitioner.
Because this is the supreme altar, one should bestow the samaya.

2.31

The maṇḍala has three tiers: inside the golden wheel are the second and third central stations; the syllable AḤ is in the third tier, yellow-yellow-white, upāyas everywhere.

2.32

At that time, Vajrapāṇi ascended to the contemplation of the Dharma-equality of the body, speech, and mind stages of the World-Honoured One Mahāvairocana, and mindful of future sentient beings, in order to sever all doubts, spoke the great king of mantras (abiding in the contemplation of the equality of the dharmadhātu):

2.34

At that time, the World-Honoured One Vairocana again surveyed the great assembly and addressed the Vajradhara Lord of Secrets, saying: "Son of the Buddha! There are eight secret mudrās that are most secret, sharing the same majestic power as the rank of the noble deities. Taking their own mantra paths as emblems, depict their maṇḍalas in correspondence with the primary deities. If bodhisattvas cultivate bodhisattva practices in the mantra gate according to the Dharma teachings, they should know in this manner that their own bodies abide firmly and unshakeably in the forms of the primary deities. Having known the primary deities, they abide like the primary deities and attain siddhi. What are the eight mudrās?

2.35

"Ratnaketu has the color of the sun's brilliance, / triangular and endowed with radiance. / Lotus hands joined, disperse earth and wind; / blooming in pure golden color. / The syllable vaṃ has vajra light; / the wind wheels bend into the space. / Amitābha is of true golden color; / a moon wheel is encircled by padma lotuses, / blooming into wondrous lotus flowers. / In the Dundubhisvara maṇḍala, / a half-moon is enclosed by the space dot; / the pair of earth fingers enter the full moon. / In the Samantabhadra maṇḍala, / a full moon is encircled by vajras; / lotus hands erect the two space fingers. / Avalokiteśvara has the color of crystal; / with a rainbow-colored vajra banner, / as before, bend the fire wheels (back to back like hooks). / Mañjuśrī is of saffron-gold color; / space is encircled by variegated colors; / a blue lotus opens the fire wheels. / Maitreya is of yellow-gold color; / space uses blue dots; / the vajra palms rotate (with palms pressed together)."

2.36

The Mantra of the Emergence of Great Awe-Inspiring Virtue (Ratnaketu Buddha) is:

2.38

The Mantra of Vajra Indestructibility (Saṃkusumitarāja) is:

2.40

The Mantra of the Lotus Womb (Amitābha Buddha) is:

2.42

The Mantra of All-Virtue Adornment (Dundubhisvara) is:

2.44

The Mantra of the Emergence of All Limbs (Samantabhadra Bodhisattva) is:

2.46

The Dhāraṇī of the World-Honoured One is:

2.48

The Mantra of Dharma Abiding of Bodhisattva Mañjuśrī (another text says: 'blue lotus opens fire and wind') is:

2.50

The Mantra of Swift Maitreya Bodhisattva is:

2.52

At that time, the World-Honoured One again abided in unimpeded power over the three times, relying on the inconceivable power of the Tathāgata's adhiṣṭhāna and relying on the samādhi of the pure adorned treasury. Thereupon, from within samāpatti, the World-Honoured One emitted the inexhaustible verbal expressions of the inexhaustible realm, and through the power of the dharmadhātu and the unequalled power of complete enlightenment, with a single sound flowing out into four places, permeated the entire dharmadhātu, equal to space and reaching everywhere.

2.53

The mantra is (the fundamental mudrā is secretly transmitted from the master):

2.55

Then, abiding in the samādhi of the arising of wisdom, he spoke the Mantra of the Pervasive Illumination of a Hundred Lights Arising from Various Skilful Wisdoms (with vajra palms, extend arms above the crown of the head, occasionally shaking them):

2.57

"Lord of Secrets! These are called the Tathāgata's secret mudrās. Being the supreme secrets, they should not be conferred rashly on people, except for those who have received abhiṣeka, whose natures are gentle and compliant, who are diligent and steadfast, who give rise to extraordinary vows, revere their masters, are mindful of kindness and virtue, are pure inside and outside, and would sacrifice their own lives to seek the Dharma.

2.58

"Furthermore, Lord of Secrets! The Tathāgata maṇḍala / is like a pure full moon, / inside manifesting the color of a conch shell. / The triangle of all Buddhas / rests upon a white lotus, / with the space dot as its emblem, / encircled by vajra mudrās. / From that king of mantras, / light radiates all around. / As the Buddha sat beneath the Bodhi tree, / he held this to subdue the four Māras. / It is named the Universal Knowledge Mudrā, / capable of providing many merits / and generating kings of many samādhis, / Gayākāśyapa and Uruvilvākāśyapa. / Next, in its northern corner, / the mother of all Buddhas, the Guide, / shining in true golden color, / with plain white garments as her clothing, / illuminating all around like sunlight, / abides in samādhi through correct absorption. / Furthermore, the seventy koṭis / of Buddha-mothers, bodhisattvas, and so forth. / Next, in that southern direction, / the Great Valiant Bodhisattva, / Great Bliss, Amogha, / the Gem of the Vajra Samādhi, / and the bodhisattvas who rescue the world; / the mudrā of the noble deities of great virtue / is named Fulfilling All Vows, / the cintāmaṇi jewel / resting upon a white lotus."

2.59

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

2.61

The Mantra of the Vidyārājñī Gaganalocanā is (named Gaganalocanā; like the uṣṇīṣa mudrā):

2.63

The Mantra of All Bodhisattvas is (universal mudrā):

2.65

"The secret maṇḍala of Avalokiteśvara / in the northern direction: / sons of the Buddha, listen with one mind. / With four-sided aspects everywhere, / in the center is an auspicious conch shell, / producing a padma flower, / blooming and holding fruit within. / Borne by the great lotus mudrā, / whose light and color are like the bright moon, / a conch shell, and the kunda flower, / smiling and seated on a white lotus. / On his topknot manifests Amitāyus; / he abides in the universal vision samādhi. / As for the retinue of the lotus division, / place the first furthest west:

2.66

"Hayagrīva Avalokiteśvara Bodhisattva, Great Clear White-Bodied Avalokiteśvara Bodhisattva, Tārā Avalokiteśvara Bodhisattva, Avalokiteśvara Bodhisattva, Bhṛkuṭī Bodhisattva, Mahāsthāmaprāpta Bodhisattva, Bodhisattva Emerging from the Lotus Division, second Śamabhāṣin Bodhisattva, Mahāśrīvidyā Bodhisattva, Mahāśrīmahāvidyā Bodhisattva, Cintāmaṇicakra Bodhisattva, Yaśodharā Bodhisattva, Stūpamahāśrī Bodhisattva, Mahāpratisarā Bodhisattva. Next, Pāṇḍaravāsinī Bodhisattva, Mahāśrīvikurvaṇa Bodhisattva, Jalaśrī Bodhisattva, Amoghapāśa Bodhisattva, Prabhūtaratna Bodhisattva, White-Bodied Avalokiteśvara Bodhisattva, and Parṇaśabarī Bodhisattva. Together with the lotus [incense], lamp, ointment, and scent of the four attractions as inner offerings, and all the lotus messenger retinues, numerous as dust motes in Buddha realms.

2.67

"To his right is the greatly renowned / Noble Tārā, / mixed with blue and white colors, / in the form of a middle-aged woman, / palms joined and holding a blue lotus, / her halo shining everywhere, / radiating like pure gold, / smiling, in fresh white garments. / With internal bond, erect space and wind. / On the left side is Bhṛkuṭī, / her hand letting hang a rosary garland, / three-eyed, bearing a topknot. / The noble form is of bright white; / the halo's color has no single master, / yellow, red, and white blending together; / the preceding mudrā with wind and fire crossed. / Next, near Bhṛkuṭī, / depict Mahāsthāmaprāpta, / clothed in the color of a conch shell, / hands holding the lotus of great compassion, / lush yet not yet bloomed, / encircled by a circular halo. / A vidyārājñī abides at his side, / named She Who Holds Renown, / with all wondrous necklaces / adorning her golden body, / grasping a fresh, wondrous flower spray, / holding a priyaṅgu in her left; / her secret mudrā follows the vidyārāja: / raise upward with the wind wheels bent. / Near Noble Tārā / abides Pāṇḍaravāsinī, / her hair crown pure white, / holding a padma flower in her hand. / Concentration and wisdom join with hollow palms; / space and water enter into the moon. / In front of the Noble One make / the King of Great Power Vidyādhara, / with the color of the morning sun's brilliance, / adorned with white lotuses, / blazing into a garland of flames, / roaring in wrath with fangs exposed, / with sharp claws and the hair of a beast king. / His mudrā is like Pāṇḍaravāsinī: / move wind beneath the space wheel, / separated like a barley grain. / Kṣitigarbha joins fully; / the two space fingers are beside the wind wheels; / in this way the fit vessel is accomplished."

2.68

The Mantra of Avalokiteśvara Bodhisattva is (Avalokiteśvara):

2.70

The Mantra of Tārā Bodhisattva is (Tārā Devī; like a boat ferrying people across the great ocean to reach the other shore and attain freedom):

2.72

The Mantra of Bhṛkuṭī Bodhisattva is (in Sanskrit Bhṛkuṭī; this form terrifies all and forever departs from the four Māras):

2.74

The Mantra of Mahāsthāmaprāpta Bodhisattva is (Mahāsthāmaprāpta):

2.76

The Mantra of Yaśodharā Bodhisattva is:

2.78

The Mantra of Pāṇḍaravāsinī Bodhisattva is (Pāṇḍaravāsinī):

2.80

The Mantra of Vidyārāja Hayagrīva is (Hayagrīva; completely consuming all obstacles of ignorance):

2.82

The Mantra Spoken by the Bodhisattvas is (the vidyā resides here, named yathokta bodhisattva):

2.84

The Mantra of Kṣitigarbha is:

2.86

The Mantra of All Attendants is (named kiṃkarāṇām):

2.88

"Son of the Buddha, listen attentively: / next is the third court to the east, / the boon-granting vajra altar, / equal and universal in four directions, / guarded by vajra mudrās. / In its center one should make / a fire-arising maṇḍala; / in the inner heart place furthermore / a wondrously fine blue lotus. / Wise Mañjughoṣa / is encircled by his root mantra, / arranging the seed syllables according to rule / and using them as seeds; / furthermore, on its four sides, / adorn it with blue lotuses. / Depict the assembly of diligent heroes: / first place Mañjuśrī, / his body of saffron-gold color, / with five topknots crowning his head, / in the form of a youth, / holding a blue lotus in his left hand, / surmounted by a vajra mudrā, / smiling universally with a compassionate countenance, / seated on a white lotus, / with wondrous marks and a universal circular halo, / their lights mutually reflecting all around, / abiding in the Buddha's adhiṣṭhāna, / the samādhi king of supernatural power, / along with an immeasurable retinue:

2.89

"Avalokiteśvara, Samantabhadra, Abhimukharakṣa, Pratimukharakṣa, Jaya, Vijaya, Ajita, Aparājita. To the north: Jālinīprabha Bodhisattva, Ratnamakuṭa Bodhisattva, Vimalaprabha Bodhisattva, Candraprabha Bodhisattva, Pañcaśikha Mañjuśrī Bodhisattva. At the south gate: Candra Upakeśinī Bodhisattva, Kiṃkara Bodhisattva, the two messengers of Mañjuśrī, and the four summoning attendants."

2.90

"Blue lotus: hollow palms joined, / fire wheels press the backs of water, / the two winds pinch the space nails. / To the right is Jālinīprabha Bodhisattva, / holding a network of various jewels / and various wondrous necklaces, / abiding on a jewelled lotus seat, / beholding the Eldest Son of the Buddha. / The concentration fist holds the hook mudrā. / The jewelled wheel is held in the middle of fire. / The jewelled crown holds the jewel mudrā. / To the right lotus is Vimalaprabha, / with a blue lotus not yet bloomed; / the former mudrā extended and slightly bent (like the Buddha's body radiance). / Keśinī holds a sword; / wisdom fist erects wind and fire (space presses earth and water nails as if threatening). / Upakeśinī: / former mudrā with fire wheel lance (space presses wind, earth, and water nails). / Vasumatī holds a banner mudrā; / concentration fist erects earth and water (space presses wind and fire). / Citra the youth: / right fist with wind wheel staff. / Summoning: wind serves as a hook (external fist). / Next are the five kinds of attendants: / Acintya the youth / binds concentration and wisdom inside as fists, / space enters the backs of wind nails. / In this way the five messengers / and five kinds of attendants, / the two assemblies, encircle together / and attend the Invincible One (Mañjuśrī's saṃpuṭa: the two fire fingers press the backs of the two water fingers, and the two wind fingers pinch the space wheels)."

2.91

The Mantra of Mañjuśrī Bodhisattva is (Mañjuśrī-buddhadarśana):

2.93

The Mantra of Jālinīprabha Bodhisattva is (named Jālinīprabha; in order to gather all sentient beings, cause them to abide in the ground of liberation, and summon the great virtues of all Buddhas, meaning the hook):

2.95

The Mantra of Vimalaprabha Bodhisattva is (having various boundless practices, also manifesting various distinct forms):

2.97

The Mantra of Keśinī is (named Keśinī):

2.99

The Mantra of Upakeśinī is (named Upakeśinī; piercing through non-wisdom with wisdom contemplation):

2.101

The Mantra of Vasumatī Bodhisattva is (named Vasumatī, also named Wealth-Wisdom, mindful of the wish-fulfilling banner):

2.103

The Mantra of Youth Citra is (another text has Citra-vīra):

2.105

The Mantra of the Summoning Youth is (leading toward bodhi by means of the hook):

2.107

The Mantra of Youth Acintya is (manifesting a wrathful form, fulfilling vows and obeying instructions, causing the unaccomplished to be accomplished):

2.109

"Next, on the left side, the practitioner visualizes the one of Great Renown,
Sarvanīvaraṇaviṣkambhin, with the seed of great vigor,
which is the cintāmaṇi, abiding within a fire wheel,
with a dignified and majestic body, flanked by his retinue; know his attendants:

2.110

"The Bodhisattva Karuṇāmṛdita, the Bodhisattva Sarvāpāyajaha, the Bodhisattva Abhayaṃdada, the Bodhisattva Bhadrapāla, the Bodhisattva Acintyamati, the Bodhisattva Mahāmaitryabhyudgata, and the Bodhisattva Sarvadāhapraśamin."

2.111

"Their secret emblems should be arranged in sequence:
The noble one of Renown, Sarvanīvaraṇaviṣkambhin, abides in the samādhi of the power of compassion;
joining the hands of wisdom and merit with palms hollowed, earth, water, and space enter the moon (space holds the middle joint of water),
and the wind and fire wheels are joined together, like holding a maṇi jewel.
To the right of the noble one is Kautūhala: with fingers bound internally, erect the fire wheels;
a single-spoke [vajra] is set upon a precious vase. For the Bodhisattva Abhayaṃdada,
raise the wisdom [hand] to grant fearlessness. For Sarvāpāyajaha,
the mudrā is not different from the preceding. For the Bodhisattva Paritrāṇāśayamati,
the compassion hand is held at the heart. For the Bodhisattva Mahāmaitryabhyudgata,
the wisdom wind and space fingers hold a flower (the other three dispersed). Karuṇāmṛdita is placed to the right,
with the thought of compassion at the heart, bending down the fire finger.
Sarvadāhapraśamin makes the hand that hangs down granting wishes;
amṛta water streams down, pervading the tips of the fingers.
Next, Acintyamati, with the hand granting fearlessness,
forms the gesture of space and wind holding a jewel, with fire and the others spread and slightly bent."

2.112

The mantra of Sarvanīvaraṇaviṣkambhin Bodhisattva is:
(sarvanīvaraṇaviṣkambhin. The compassion of the dharmatā, with sovereign power, can remove all obstacles covering sentient beings, attaining sovereignty over obstacles.)

2.114

The mantra of Kautūhala Bodhisattva is:
(kautūhala. This is translated as 'Eliminating Doubts and Surprises' or 'Removing Defilement'. When beings have doubts they cannot resolve, this bodhisattva approaches and cuts their net of doubts, becoming their uninvited friend. In Sanskrit, named *kuhārina).

2.116

The mantra of Abhayaṃdada Bodhisattva is:
(sarvasattvābhayaṃdada).

2.118

The mantra of Sarvāpāyajaha Bodhisattva is:
(In Sanskrit: sarvāpāyajaha).

2.120

The mantra of Paritrāṇāśayamati Bodhisattva is:
(paritrāṇāśayamati. The left fist is placed beside the waist. Also named Compassionate Mind).

2.122

The mantra of Mahāmaitryabhyudgata Bodhisattva is:
(mahāmaitryabhyudgata).

2.124

The mantra of Karuṇāmṛdita Bodhisattva is:
(mahākaruṇāpraṇīta; also named Great Compassion Moistening and Turning).

2.126

The mantra of Sarvadāhapraśamin Bodhisattva is:
(sarvadāhapraśamin).

2.128

The mantra of Acintyamati Bodhisattva is:
(acintyamatinānanta).

2.130

"To the north is the noble Kṣitigarbha, whose seat is exceedingly wondrous and adorned;
his body abides in a matrix of flames, on ground adorned with variegated jewels,
intricately crisscrossed with one another; four jewels form a lotus flower
whereon the holy one abides, in the adamantine indestructible
samādhi of the sphere of practice, together with his great renowned,
measureless attendants:

2.131

"The Bodhisattva Sūryaprabha, the Bodhisattva Dṛḍhādhyāśaya, together with the Bodhisattva Dharaṇīṃdhara, the Bodhisattva Ratnapāṇi, the Bodhisattva Ratnaprabha, the Bodhisattva Ratnamudrāhasta, the Bodhisattva Amoghadarśin, and the Bodhisattva Sarvaśokandhakārahāra."

2.132

"For the secret [mudrā], make an internal bind, erect the fire wheels and spread them apart;
the two space [fingers] hold the sides of the wind [fingers]. To the right, visualize the noble Ratnākara:
wisdom is spread, space and wind [form] a jewel, and atop the jewel is a three-spoke mudrā.
Ratnapāṇi has atop a jewel a single-spoke vajra mudrā,
the wisdom fist extending the water wheel (space presses three). To the right of Dharaṇīṃdhara, atop a jewel,
is the two-hand vajra mudrā. Ratnamudrāhasta has atop a jewel
a five-spoke vajra mudrā. To the right of Dṛḍhādhyāśaya, atop a jewel,
is the karmavajra mudrā: concentration and wisdom join in a lotus,
with the space [fingers] side-by-side, slightly raised and opened."

2.133

The mantra of Kṣitigarbha Bodhisattva is:
(sarvāśāparipūraka).

2.135

The mantra of Ratnākara Bodhisattva is:
(ratnākara).

2.137

The mantra of Ratnapāṇi Bodhisattva is:
(ratnapāṇi. The jewel is produced from the hand, which means the holy one is born from the jewel. From what jewel is he born? He is born from the bodhicitta).

2.139

The mantra of Dharaṇīṃdhara Bodhisattva is:
(dharaṇīṃdhara).

2.141

The mantra of Ratnamudrāhasta Bodhisattva is:
(ratnamudrāhasta).

2.143

The mantra of Dṛḍhādhyāśaya Bodhisattva is:
(dṛḍhādhyāśaya).

2.145

"In the west is Ākāśagarbha, valiant and clad in white garments,
upon a circular, white, delightful maṇḍala and a great white lotus seat,
holding the great wisdom sword mudrā—such a hard and sharp blade,
its edge sharp as frost and ice—abiding in the pure realm,
with his own seed-syllable as the seed. The wise one arranges to the north of the noble one:

2.146

"The Bodhisattva Dānapāramitā, the Bodhisattva Śīlapāramitā, the Bodhisattva Kṣāntipāramitā, the Bodhisattva Vīryapāramitā, the Bodhisattva Dhyānapāramitā, the Bodhisattva Prajñāpāramitā, the Bodhisattva Upāyapāramitā, the Bodhisattva Praṇidhānapāramitā, the Bodhisattva Balapāramitā, and the Bodhisattva Jñānapāramitā. Next place the Bodhisattva Vajragarbha, the Bodhisattva Susiddhikara, the Bodhisattva Vajrasūci, the Bodhisattva Subāhu, the Bodhisattva Vimalagati, the Bodhisattva Sahacittotpādadharmacakrapravartin, the Bodhisattva Smṛtyupasthāna, the Bodhisattva Krodhāṅkuśa Avalokiteśvara, the Bodhisattva Amoghāṅkuśa Avalokiteśvara, and the Bodhisattva Sahasrabhujasahasranetra Avalokiteśvara. Next, the Bodhisattva Maṇḍala, the Bodhisattva Vajravidyārāja, the Bodhisattva Vajrasenāpati, the Bodhisattva Kuṇḍalī, the Bodhisattva Amoghavajra, the Bodhisattva Amoghapūjāmaṇi, the Bodhisattva Mayūravidyārājñī, the Bodhisattva Ekajaṭā Rākṣasarāja, and the Bodhisattva Ekādaśamukha Avalokiteśvara."

2.147

"The mudrā forms are according to the ritual teachings: the noble one's secret [mudrā] is the same as Maitreya's,
with space holding the middle joint of water. Next, for Gaganamala,
two hands form the wisdom sword mudrā. For Gaganamati, the Dharma wheel.
For Padmamudrā, the lotus. For Śuddhamati, the śaṅkha.
For Caritramati, an opened lotus. For Supratiṣṭhitamati Bodhisattva,
the Tārā mudrā slightly opened. For Utpāditajñāna (a lacuna occurs here in old editions),
hold a five-spoke vajra mudrā. Next, for the ten pāramitās:
the right [hand] faces upward with fire holding space; [for the next] internal bind with the two space [fingers] erect;
[for the next] the preceding mudrā with wind [erect] like a banner; for vīrya, wind extended and spread;
for dhyāna, palms upward with right placed on left; for prajñā, the Sanskrit pothi.
Earth and water add the space wheels, fire is erect with wind joined to its side;
the right is erect in the abhaya-mudrā. For bala, the secret [mudrā] is the same as śīla;
fire and wind wheels join together, external bind with earth wheels interlocked,
wind circular and fire wheel forming a banner."

2.148

The samādhi mantra of Ākāśagarbha Bodhisattva abiding in the pure realm (capable of knowing that the original nature of one's own mind is pure; space contains all forms, benefiting beings according to their forms) is:

2.150

The mantra of Gaganamala Bodhisattva is:
(In Sanskrit: gaganamala).

2.152

The mantra of Gaganamati Bodhisattva is:
(gaganamate).

2.154

The mantra of Padmamudrā Bodhisattva is:

2.156

The mantra of Śuddhamati Bodhisattva is:
(viśuddhamate).

2.158

The mantra of Caritramati Bodhisattva is:
(In Sanskrit: caritramate).

2.160

The mantra of Supratiṣṭhitamati Bodhisattva is:

2.162

The mantra of Utpāditajñāna Bodhisattva is:

2.164

The mantra of Padmavajradhara Bodhisattva is:

2.166

The mantra of Dānapāramitā Bodhisattva is:

2.168

The mantra of Śīlapāramitā Bodhisattva is:

2.170

The mantra of Kṣāntipāramitā Bodhisattva is:

2.172

The mantra of Vīryapāramitā Bodhisattva is:

2.174

The mantra of Dhyānapāramitā Bodhisattva is:

2.176

The mantra of Prajñāpāramitā Bodhisattva is:

2.178

The mantra of Upāyapāramitā Bodhisattva is:

2.180

The mantra of Praṇidhānapāramitā Bodhisattva is:

2.182

The mantra of Balapāramitā Bodhisattva is:

2.184

The mantra of Jñānapāramitā Bodhisattva is:

2.186

"Furthermore, Lord of Secrets, I now explain the second maṇḍala:
strictly square in shape, encircled by vajra mudrās,
everything of wondrous golden color, with a lotus blossoming at the inner heart;
on the central dais appears a kalaśa, radiant like the pure moon,
also adorned all around with the great void bindu.
Above, it displays the great wind mudrā, billowy like dark clouds,
with the appearance of fluttering banners, with the void bindu as its emblem.
Above that, fierce flames arise, like the fire of the kalpa's destruction,
forming a triangle, enclosed by three angles.
The garland of light surrounds it entirely, colored like the morning sun's rays;
within this is a dhūma, crimson-black like the kalpa fire.
Above it is the vajra mudrā, radiating brilliant flames,
upheld by the sound of the syllable Hūṃ, the supreme and wondrous seed-syllable.
The past Buddhas declared this to be your maṇḍala of valiant exertion,
the assembly of wrathful vajras. Next, arrange the first row in the east:

2.187

"The Bodhisattva Vajrakulodbhava, the Bodhisattva Vajrāṅkuśa, the Bodhisattva Vajrahasta, the Bodhisattva Vajrasattva, the Bodhisattva Vajrāgra, the Bodhisattva Vajramuṣṭi, and the Bodhisattva Krodhacandratilaka. Second: the Bodhisattva Gaganamaladharavajra, the Bodhisattva Vajradṛḍhadhara, the Bodhisattva Krodhadharavajra, the Bodhisattva Gaganamitavikrānta, the Bodhisattva Vajraśṛṅkhalā, the Bodhisattva Vajradhara, and the Bodhisattva Niṣprapañcasthita. Third: the Bodhisattva Vajracakradhara, the Bodhisattva Vajratīkṣṇa, the Bodhisattva Tuṣṭavajradhara, the Bodhisattva Vajradaṃṣṭra, the Bodhisattva Aprapañca, the Bodhisattva Varavajradhara, the Bodhisattva Vajratīkṣṇadhara, the messenger Kuṇḍalī, and the vajra messengers. Next, the messenger Mahābala, Vajrāṅkuśasaṃbhava, Vajraparivāramuṣṭi, the Vajradūtakumāra, and the Bodhisattva Vajrarāja."

2.188

"The family mother Māmakī also holds a firm wisdom pestle (three-spoked),
adorned about her body with necklaces. To her right is Vajrasūcī,
surrounded by a host of messengers, smiling as they look up together,
holding a single-spoked, firm, sharp wisdom [pestle], with hands internally bound and extending the wind wheel (the space [finger] enters).
To the left is placed Śaṅkhalā, holding a vajra chain,
together with all the messengers of her own family, her body light yellow,
with the wisdom pestle as her emblem, the four wheels crossing each other,
revolving wisdom over concentration. Below Vajradhara,
is wrathful Trailokyavijaya, the subduer of great obstacles,
named the Venerable Candratilaka, showing three eyes and four fangs,
the color of summer rainclouds, uttering the roaring laugh of aṭṭahāsa.
Adorned with vajra-jeweled necklaces, for the sake of gathering and protecting sentient beings,
he is surrounded by immeasurable multitudes, with up to a hundred thousand hands,
holding various weapons. Wrathful ones such as these
all abide within lotus blossoms. According with the previous vajra chain,
the two space [fingers] open and hold the wind [fingers]. The Vajra Earth-Holders
form internal binding with vajra fists (both space [fingers] erect together, the two elbows close and held slightly high to resemble the shape of a mallet, looking to the right as if striking in wrath).
Wrathful Kuṇḍalī is translucent like blue-green beryl,
his majestic radiance like the fire of the aeon's end, blazing brightly with the sun disc at his back,
with knit brows, a smiling yet wrathful countenance, tiger fangs shown above and below,
a thousand eyes unblinking, his majestic splendor intense like the sun,
his thousand hands each grasping various vajra weapons,
his head crowned with vajra jewels, with dragon necklaces and a tiger-skin skirt,
situated within a moon disc, seated on a lapis-lazuli boulder.
Wrathful Kumāra abides upon a blue lotus,
his body colored like a yellow cloud, his hair red and disheveled upward,
adorned on his body with necklaces and bracelets, wearing a tiger skin around his hips,
holding the wisdom pestle and the concentration fearlessness [mudrā]; as soon as he maintains the mantra phrases,
transformed Buddhas issue from his mouth. Next, Ucchuṣma
assumes a greatly wrathful form, blazing with black-gold radiance,
his right holding a sword and below a lasso, a club and a three-spoked trident,
all weapons bursting into flames. Vajras who carry out commands and so forth,
with leaders such as these, in numbers as many as the dust motes of ten Buddha-lands,
are gathered together with the host of Vajradharas."

2.189

The mantra of Vajrapāṇi Bodhisattva abiding in the great vajra unconquerable samādhi (having no equal or comparison, it is called 'unconquerable'; because he directly awakens to the vajra substance of all Buddhas and can uphold the Tathāgata's wisdom, he is named Vajradhara) is (internally bound five-spoke mudrā, named Vajrapāṇi):

2.191

The mantra of Māmakī is:

2.193

The mantra of Vajrasūcī is:

2.195

The mantra of Vajraśṛṅkhalā is (also named Vajraśṛṅkhalā, the chain of great wisdom):

2.197

The mantra of Trailokyavijaya Vajra is (also called wrathful Candratilaka; this vajra is born from the Buddha's ūrṇā hair-mark; it is also said that the ūrṇā hair-mark is pure and bright like the full moon):

2.199

The mantra of all Vajradharas is (meaning that vajras numbering as the dust motes of Buddha-lands enter the unconquerable samādhi together, emitting light from their hearts, and within the light this mantra is revealed):

2.201

The mantra of Vajramuṣṭi is:

2.203

The mantra of all Vajras who carry out commands is (all vajra bodhisattvas of the Tathāgata's three families share these messengers in common, meaning that this mantra attends beside the main deity, carrying out orders back and forth according to whatever is to be done. As above, entering the vajra unconquerable samādhi).

2.205

"Next, go to the west and paint immeasurable Vajradharas,
with various vajra mudrās, their forms and colors distinct from one another,
universally emitting round, pure radiance for the sake of all sentient beings.
In the center place the Venerable Prajñā, in the Acala Maṇḍala,
the wind wheel together with fire. Relying on the Nairṛti direction,
below Mahāvairocana Tathāgata, is the messenger of the Tathāgata Acala,
holding a wisdom sword and lasso, his topknot hair hanging down over the left shoulder,
gazing intently with one eye, his body majestic, wrathful, and fiercely blazing,
peacefully abiding upon a boulder, with water-wave marks on his mouth,
filled with a boyish form, with a blazing fire-element mudrā.
In the wind direction is the wrathful venerable one, namely Trailokyavijaya,
surrounded by fierce flames, with a jewel crown and holding a vajra (five-spoked),
disregarding his own physical life, devotedly requesting and receiving instructions.
To the right of Prajñā is placed Yamāntaka, the Majestic Wrathful King,
riding upon a blue water-buffalo seat, holding various weapons,
with human skulls as necklaces, a head crown and a tiger-skin skirt,
his entire body blazing identically, looking around in the four directions
like a lion's pounce. Next to the right is Trailokyavijaya."

2.206

The mantra of the Venerable Acala is:

2.208

The mantra of Trailokyavijaya Vajra is (The Tathāgata abides in the samādhi of contemplating the high peak of the Dharma banner, subduing the sentient beings of the three realms who are difficult to tame and the afflictions of the three poisons; among the devas of the three realms, he transforms immeasurable retinues into great lords of devas, surpassing those devas by hundreds, thousands, and ten thousand times; what other sentient being could surpass him?):

2.210

The mantra of Yamāntaka Vajra is:

2.212

Ritual Manual of the Extensive Accomplishment of the Lotus Womb Treasury from the Mahāvairocanābhisaṃbodhi Sūtra, Fascicle Middle

Linked texts (1)

大毘盧遮那成佛神變加持經蓮華胎藏菩提幢標幟普通真言藏廣大成就瑜伽 — Classical Chinese