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 3

English (machine translation) 3

Language: English

3.1

Compiled by the Śramaṇa Fāquán of Qinglong Monastery

"The mantra-holding practitioner next goes to the third court.
In the first gate in the east is the Śākyasiṃha altar,
meaning the Great Indra, of fine and excellent true golden color,
with four sides square and equal, as with the previous vajra mudrā,
above appearing a padma lotus, all around with yellow radiance,
surrounded by vajra mudrās, his body a mass of purple-golden light,
endowed with the thirty-two marks, wearing the kaṣāya robe,
seated upon a white lotus pedestal; in order to cause the teachings to spread widely,
he abides there and expounds the Dharma, his wisdom hand in the auspicious mudrā (space and water holding),
entering the Ratnākara samādhi, with Ākāśagarbha, Avalokiteśvara,
Aparājita, and his consort. Next to the north are Tathāgataratna,
the Venerable Tathāgataborṇa, Great Wheel-Turning Light Mass,
Anantasvarabuddha, Tathāgatamaitrīkaruṇā.
To the left are Sitātapatrabuddha, Jayabuddha, Vijayabuddha,
Tejorāśibuddha, Vikiraṇabuddha, Tathāgatajihvāvākhasita,
Śakti above the jewel, Candanagandha Pratyekabuddha,
Tamālapattracandana and others, Maudgalyāyana, Subhūti,
Kāśyapa, Śāriputra, Tathāgatamuditā-karuṇā-upekṣā.
Above the parasol are Tathāgatadaṃṣṭra, Cakranābhi Pratyekabuddha,
Ratnanābhi Pratyekabuddha, Kauṣṭhila, Ānanda,
Kātyāyana, Upāli, an ocean of wisdom-offering clouds."

3.3

The mantra of Śākyamuni Buddha is (named Śākyamuni. This mantra appears within the light of samādhi; he enters the Ratnākara samādhi, his retinue entering along with him, up to the devas and so on, all being transformation bodies of the Tathāgata):

3.5

"Next, to the right of the World-Honoured One, display the Eye of Universal Knowledge,
with a joyful countenance and subtle smile, her entire body round and pure light,
delightful to behold, an incomparable body; this is called the Mother of Śākyamuni."

3.6

Her mantra is (one thereby attains the Buddha Mother's adhiṣṭhāna, purifying the eye faculty. The eye mudrā: the two wings are joined with the center hollow, bending wind and fire so their backs do not touch, space wheels erected side by side; the five eyes are accomplished):

3.8

"Next, paint the Ūrṇā-mark Vidyā, abiding on a padma lotus,
roundly shining with the color of a conch shell, holding a cintāmaṇi jewel,
satisfying all hopes and wishes, with the wisdom fist placed between the eyebrows (extending the wind finger, space inside the palm)."

3.9

The Ūrṇā-mark mantra is (the pure practice of unarisen practice is identical to the most supreme venerable one among the humane):

3.11

"For all Buddha-uṣṇīṣas, gather the tips of the wisdom fingers,
and place them upon the crown of the head to form the secret mudrā."

3.12

Their mantra is (meaning the crowns of Buddhas numbering as the dust motes of Buddha-lands in the ten directions; 'crown' has the meaning of supreme venerable, whereby one attains the perfection of the Tathāgata's uṣṇīṣa mark):

3.14

"South of the world-saving Śākyasiṃha are the Five Buddha-uṣṇīṣas:
for Sitātapatra, erect the wisdom wind (true gold), with concentration palm covering like a parasol;
for Jayoṣṇīṣa, the previous sword mudrā (golden color); for Vijayoṣṇīṣa, the mudrā of the golden wheel (light yellow);
for Tejorāśi-tathāgatoṣṇīṣa (white); for Vikiraṇa, internally forming a fist (internally bound, white),
with the wind wheel bent like a hook. Further, to the north of the Ūrṇā mark,
arrange the Three Buddha-uṣṇīṣas: Mahodgatoṣṇīṣa,
same as the previous lotus mudrā; Abhyudgatoṣṇīṣa,
the five-wisdom vajra mudrā; Anantasvaroṣṇīṣa (red),
is the previous conch shell mudrā."

3.15

The mantra of Sitātapatroṣṇīṣa is (ultimately unarisen and ever-pure, the Dharma characteristics are unattainable, white and pure. Compassion comprehensively covers, namely all sentient beings of the dharmadhātu):

3.17

The mantra of Jayoṣṇīṣa is (great wisdom sword mudrā):

3.19

The mantra of Vijayoṣṇīṣa is (the syllable 'sa' has the meaning of the Dharma lotus. Because of the sound of samādhi, it is endowed with stamens and pistils. The Tathāgata's ultimate lifespan):

3.21

The mantra of Tejorāśyuṣṇīṣa is (the immaculate suchness is precisely the fire wheel; the Tathāgata's light mass can eradicate darkness so that nothing remains).

3.23

The mantra of Vikiraṇoṣṇīṣa is:

3.25

The mantra of Mahodgatoṣṇīṣa is:

3.27

The mantra of Abhyudgatoṣṇīṣa is:

3.29

The mantra of Anantasvaroṣṇīṣa is (hollowly joining the two wind [fingers], intertwining the backs of the fire [fingers], the space [fingers] pressing against the middle joints of the fire [fingers], as in the previous conch shell mark):

3.31

"Next, place the host of śrāvakas, with Sanskrit manuscript folios as their emblem (on the left)."

3.32

Their mantra is:

3.34

"Further, place the host of pratyekabuddhas, with internal binding and the fire wheels erect,
perfecting the form of a khakkhara staff."

3.35

The mantra is (What is the difference between the physical marks of a pratyekabuddha and those of a Buddha? The marks of a Buddha are complete and round, while the bodily marks of a pratyekabuddha are emaciated):

3.37

"In front of Śākyamuni are Aparājita and his consort:
the Wisdom King's wisdom [hand] holds a lotus (wind pinching space, fire bent into palm, right hand),
concentration palm extended outward (higher than the head). And upon a black lotus,
the consort's secret excellent wide mouth (black-colored, holding a sword, internally bound, the two space [fingers] joined like a mouth shape)."

3.38

The mantra of Aparājita is (Aparājita: unconquerable, indestructible, transforming through concealed virtue. The syllable hūṃ is the sound of Śākyamuni Tathāgata's wrathful lion roar):

3.40

The mantra of the consort of Aparājita is (female form, attaining sovereignty in causes; the twenty-five realms of existence do not arise of themselves, yet she is ever unmoving in the three realms of existence; the Tathāgata abides in the Ratnākara samādhi, transforming into various bodies according to their kinds):

3.42

"Next, in the northeast, array the host of the Śuddhāvāsa [heavens]:
Īśvara's contemplative hand (head tilted toward the hand), Samantakusuma's wind and fire crossed (fire entering the chest, side in front),
Prabhāmālin's space inside the palm, Manoratha's space and wind [holding a] flower,
Sarvasvara's space added to water, with fire and wind covering the ears (both ears)."

3.43

The mantra of the Deva Īśvara is (born from pure Dharma, unlike worldly devas born from karma. The pure-minded contemplative excellent hand, free from defilement, wondrously upright and dignified, subtle and delightfully pleasing to the minds of sentient beings):

3.45

The mantra of the Deva Samantakusuma is (opening the right hand's wind to pinch the back of fire, space holding the lines on the side of fire, earth and water slightly bent, forming the mudrā before the chest):

3.47

The mantra of the Deva Prabhāmālin is (right space entering the palm, opening all the wheels):

3.49

The mantra of the Deva Manoratha is (space pinching the side of wind, in the posture of offering flowers before him; Manoratha devas are born of Brahmā. We are all born from Brahmaloka, not seeing any host of enemies; those born of the Tathāgata are also like this):

3.51

The mantra of the Deva Sarvasvara is (the wisdom hand with palm tilted and three wheels bent, causing this sound to be universally known, making all the devas of the dharmadhātu extremely joyful):

3.53

"In the eastern quarter, the practitioner makes the image of the fire ṛṣi [Agni],
who dwells amid blazing flames, marked by three spots of ash,
his body entirely deep crimson, a triangular mudrā placed at his heart.
The wisdom [hand] holds beads and the concentration [hand] holds a flask; with palm mudrā the concentration [hand] holds a staff,
and a blue goat serves as his seat. His consorts attend to his left and right,
together with the ṛṣi Vasu and his consort, Aṅgiras, Gautama,
Atri and [other] ṛṣis, as well as the ṛṣi Bhṛgu.
Next, place Īśvarī, Vaiṣṇavī, and Yāmī;
the two fishes, Bhadra and Makara; Rāhu and Angāraka;
the Great Lord and Hasta. Next, place Maghā;
the constellations of the seven planets interspersed; Citrā, self-recorded;
Viśākhā, having attained results; and the hosts of yakṣas and vidyādharas.
Next, King Virūḍhaka; at the southern gate, the nāga Nanda,
the great nāga king Upānanda, along with two asura kings;
and, close to the gate, the deity Kālarātri. Next, King Yama,
holding the daṇḍa mudrā in his hand, with a buffalo as his seat,
of the colour of thunder and dark clouds, surrounded by the seven mātṛs along with Kālarātri
and Queen Mṛtyu. The female attendants among the ghost hosts,
the ghost hosts, ḍākinīs, hosts of accomplished great ṛṣis,
Maṇi-asura and the hosts of asuras,
Garuda King and his consort (following the nine-headed nāga mudrā), and the kumbhāṇḍas and their consorts.
For the Fire Deity, the thumb is inside the palm. For the mudrā of Vasiṣṭha and other ṛṣis,
the thumb holds the two joints of the ring finger, and they unfold in sequence everywhere (first unfolding the index finger).
For Yama, concentration and wisdom [hands] unite, with little and index fingers both entering the moon.
For the seven mātṛs, with the samādhi fist, extend the thumb upright in a hammer mudrā (at the heart).
For Kālarātri, with the samādhi fist, extend both index and middle fingers together (the thumb pressing over little and ring fingers).
For Yama's queen, the bell mudrā: the wisdom hand lowers its five fingers,
just like the form of a ghaṇṭā. For ḍākinīs, the concentration palm
is touched with the tongue."

3.54

Mantra of Agni (concentration mudrā palm before the heart, middle finger and thumb pinched together in a triangular form, wisdom hand extends four fingers, thumb crosswise inside the palm, index finger bent thrice to summon):

3.56

Mantra of Agni's Queen:

3.58

Mantra of Ṛṣi Vasiṣṭha:

3.60

Mantra of Ṛṣi Atri:

3.62

Mantra of Ṛṣi Bhṛgu:

3.64

Mantra of Ṛṣi Gautama:

3.66

Mantra of Ṛṣi Garga:

3.68

Mantra of King Virūḍhaka (backs of the two wings joined together, middle fingers hooked like a noose, little, index, and thumb bent like hooks; the left hand holds a sword, the right hand grasps a lance with its butt touching the ground):

3.70

Mantra of King Yama (dwelling in the unbound samādhi, able to untie the bonds of sentient beings; he governs not by what is unlawful, making no error in sin and merit; free from words and transcending fabrication, he mounts the throne of the King of Dharma in accordance with reality, possessing mastery amidst birth and death):

3.72

Mantra of King Mṛtyu:

3.74

Mantra of the Seven Mātṛs of Yama (there are seven sisters: Cāmuṇḍā, Kaumārī, etc.):

3.76

Mantra of the Deity Kālarātri (Yama's attendant queen; places where ghosts and spirits roam cause much terror to sentient beings, but this deity grants protection and peace during the night. Sentient beings, through deluded karma, lose their way and fall into dense thickets; the Tathāgata, at midnight, attains Buddhahood to illuminate them):

3.78

Mantra of Yama's Queen:

3.80

Mantra of the Order-Bearing Officers:

3.82

Mantra of the Ḍākinīs (samādhi of the spotless void, free from causes):

3.84

"The lord of the Nairṛta quarter is named the Great Rākṣasa,
holding a knife, terrifying in form (wisdom knife).
For these rākṣasas,
[hands are in] lotus-clasp, ring fingers entering the moon, index fingers upright, thumbs and middle fingers crossing,
as well as for the rākṣasīs, etc."

3.85

Mantra of the Lord of Rākṣasas (left hand thumb pinches the nails of little and ring fingers, middle and index fingers held upright together):

3.87

Mantra of Rākṣasīs:

3.89

Mantra of the Host of Rākṣasas:

3.91

"Inside the western gate, to the left and right, are the wrathful Aparājita,
facing Abhimukha, Nanda, Upananda,
and the various earth deities; the nāga king Varuṇa,
heavenly in form with female appearance, radiant like a nāga, with a tortoise as his seat,
surrounded by nāga hosts. The revered planetary deities of the constellations,
in pairs opposite each other, emit great light: Makara, Vṛścika, Dhanus, and Tulā mansions;
planetary deities of the moon and goddess devas, male devas, and Manuṣya;
Cāmuṇḍā, Kaumārī, the two devīs of Indra and Brahmā,
and Īśvara's consort Umā. To the north of the gate should be arranged
Virūpākṣa's nāga host, nāga queen attendants,
Nārāyaṇa's consort Vaiṣṇavī, Sarasvatī, Skanda,
Candra's consort Candrī, the drum deva, singing devīs,
singing and music deva hosts, Vāyu together with his retinue,
angel attendants and consorts, etc. Varuṇa holds a noose;
for the nāgas, spread the palms face down, the two thumbs entwined with each other.
For the two nāgas, with left and right palms, mutually cross over each other.
The earth deity holds a precious vase. Sarasvatī is none other than Myōon [Sarasvatī];
the wisdom index finger holds the thumb, moving as if playing music.
That is the vīṇā mudrā of that deity. Nārāyaṇa holds a discus;
the concentration palm is spread open. His consort's seal: thumb holds index finger,
rounded in the shape of a wheel. Skanda Kumāra,
three-headed, riding a peacock. Śaṅkara's trident mudrā:
concentration thumb presses its own little finger (slightly bend three fingers; separated thumb pinching the nail of the little finger is called 'adding across'; joining them is called 'holding').
For his consort's mudrā, the thumb holds the little finger; for the consort's secret [mudrā], the three fingers open (upright in front).
For Cāmuṇḍā, inner clasp, middle fingers joined and placed upon the crown.
The Moon Deity's samādhi hand (or thumb pinching the first joint of the middle finger; one should visualize the white moon within a flower)
holds a white lotus. For constellations' secret [mudrā], middle fingers and thumbs cross.
For Vāyu, the Wind Deity's banner: wisdom fist with little and ring fingers upright (thumb inside),
all surrounded by retinues."

3.92

Mantra of King Virūpākṣa (backs of the two fists joined together, thumbs pressing the nails of middle fingers, index fingers crossing like a noose; left hand holds a hook, right hand grasps a red noose):

3.94

Mantra of Varuṇa (the nāga king in the great ocean; all nāga kings share this mantra. The left hand forms the great ocean great nāga king; having attained mastery over all-wisdom water and the great rain of Dharma, he is called king):

3.96

Mantra of Nanda and Upananda (the two brother nāga kings):

3.98

Mantra of the Nāgas (the former is the nāga king, this is for all nāgas; this mantra is used commonly. Nāgas devour clouds, obscuring the brightness of the ten thousand images, revealing the great expanse of space; yet they also raise inexhaustible clouds to shower the rain of Dharma universally. Alternatively, use the noose mudrā with the right hand):

3.100

Mantra of the Earth Deity (the place upon which the jewels of Dharma arise; transcending the path of words, she can make the ground of the bodhimaṇḍa solid and unshakeable, causing the Buddha ground of mind to grow and within realizing the realm of Suchness; named Pṛthivī):

3.102

Mantra of Sarasvatī (incorporating the gandharva class. The left palm faces upward below the navel as if holding a pipa; the right hand has index finger and thumb pinching together while moving, representing the pure dharmakāya, deeply entering the pure and wondrous sound of Dharma, uttering the sounds of liberation, with words gentle, sweet, and delighting all hearts, preaching the Dharma in accordance [with capacities] to deliver sentient beings):

3.104

Mantra of Nārāyaṇa:

3.106

Mantra of the Consort:

3.108

Mantra of Candra (yoga of complete, pure, round reality, whose essence is universally pure, illuminating the world, able to eliminate intense burning torment, bestowing the pure medicine of Dharma; of the sixteen parts of amṛta, fifteen are bestowed upon sentient beings, and one part returns to sustain life—referring to the samādhi of the pure moon metaphor, free of birth and cessation):

3.110

Mantra of the Twenty-Eight Nakṣatras:

3.112

Mantra of Maheśvara Devarāja (the two wings interlocked outward, left over right, standing little, index, and thumb upright to make a summoning, to make offerings to this deity and all sages):

3.114

Mantra of Queen Umā:

3.116

Mantra of Cāmuṇḍā (also called the mudrā of subduing māras. Using this mudrā, concentration hand turns upward with the kapāla placed at the mouth):

3.118

Mantra of Vāyu (entering the syllable A with the syllable VA: inherently free from bonds, true liberation; the wordless samādhi is ultimately empty, rotating in space without obstruction; deluded grasping is exhausted without remainder, gaining mastery in going and returning with supernormal powers, swiftly delivering sentient beings):

3.120

Inside the northern gate are placed Nanda and Upananda nāgas,
Kubera and his consort. Next to the west, Śakra,
Indra's host and retinue, vidyā-devīs, singing and music devas,
Mahoraga music devas, hosts of mahoragas,
accomplished vidyādhara ṛṣis, mālādhāras and deva hosts,
Paranirmita-vaśavartin and Tuṣita heavens, Ābhāsvara and Mahābhāsvara.
To the east of the gate, Vaiśravaṇa, Śrī Mahādevī,
the eight great yakṣa hosts, vidyādhara ṛṣis and ṛṣi maidens,
the hundred herbs, Priyadhanā, etc., Bhadra, Aṅkuśa, and planets of this direction,
as well as the Aśvins, Tārā and hundreds of full ones,
the devīs of the twelve signs, Karkaṭa, hosts of Siṃha,
the Great Battle Ghost, Śukra, Vināyaka, and others.
Mahākāla Deva. For Vaiśravaṇa, hollow palms joined,
both little fingers interlocked into the palm, thumbs upright, index fingers bent sideways,
one inch apart without touching. For yakṣas on the left, inner clasp,
ring fingers upright, two index fingers bent. For all yakṣīs,
thumbs enter to hold the nails of little fingers, joined loosely in samaya.
To the east of the gate, piśācas: inner clasp, middle fingers rounded.
The previous mudrā with backs of middle fingernails [joined] is named Piśācī.
Furthermore, the great yakṣa mudrā: inner clasp, ring fingers together, both index fingers bent."

3.121

Mantra of Vaiśravaṇa (the eight yakṣas: Maṇibhadra/Ratnabhadra [1], Pūrṇabhadra [2], Pāñcika [3], Śatagiri [4], Himavanta [5], Viśākha [6], Āṭavaka [7], Pañcala [8]):

3.123

Mantra of the Yakṣas (hollow-palmed clasp, middle fingers and thumbs interlocked, two index fingers shaped like hooks, ring fingers joined upright. Able to devour without remainder, swift, they are named yakṣas; constantly devouring sentient beings without satiety. This is the World-Honoured One's vast vow, constantly devouring the defilements and hindrances of sentient beings, causing them to dwell within the Garbhadhātu of the dharmadhātu):

3.125

Mantra of the Yakṣīs (two wings with little fingers and thumbs entering the palms, thumbs pinching the nails of little fingers, index, middle, and ring fingers pinching together and spread, just like samaya):

3.127

Mantra of the Piśācas (extremely miserable hungry ghosts constantly starving and thirsty, oppressed by burning torment through evil conditions; the supreme truth transcends transformation, great compassion never abandons suffering sentient beings):

3.129

Mantra of the Piśācīs (named piśācīnām):

3.131

"In the northeast, Īśāna, with retinue and bhūtas, etc.;
trident mudrā samādhi fist, middle finger upright, index finger bent at the back."

3.132

Mantra of Īśāna (transformation body of Maheśvara):

3.134

Mantra of the Bhūtas:

3.136

"At the eastern gate is the deva Indra, dwelling upon Mount Sumeru,
Adorned with a jeweled crown and necklaces, holding a single-spoke vajra in his hand,
Surrounded by his divine retinue. To his left is placed the retinue of the Sun Deva,
In a carriage drawn by eight horses, with two consorts on his left and right,
Jayā and Vijayā, and Mārīcī in front.
The devas of the Sphere of Consciousness and the Sphere of Empty Space, the devas of Neither-Perception-Nor-Non-Perception,
The Earth Goddess and her consort, the devas holding vessels and the heavenly queens,
The devas with faces of joyful intoxication, the two gatekeepers on the left and right,
Along with the two female gatekeepers; Dhṛtarāṣṭra and the Great Brahmā,
The four dhyānas and five Śuddhāvāsa heavens. Next are the wood-dwellers, makers,
Those with crow-heads, eating rice and moist foods, promoting growth, the unstained, and so forth;
Secret husband and wife of sheep and oxen, comets, shooting stars, and thunderbolts,
All the retinue of the Sun God. The mudrā of Indra is the internal clasp,
With the two wind [fingers] extended like needles (the thumbs standing erect). For the Sun Deva, merit and wisdom face upward,
Water enters the side held by space. The fire wheels are brought close together,
And the two earth wheels are extended and joined. For Jayā and Vijayā (the bow mudrā),
With the hands of prajñā and samādhi, the joints of wind and earth are back to back,
Water and fire hold each other, and the two spaces are placed together at the heart.
For the nine seizers, join the two wings, extending the space wheels together.
Brahmā holds a red lotus (following the moon [mudrā]), with the samādhi space holding water.
For the vidyārājñī, wind is placed on fire, and space holds the middle joint of water.
For the secret mudrā of the gandharvas, inner clasp with the water wheels extended.
For the asuras, use the wisdom hand, with wind twisted atop the space wheel."
(The concentration hand is like that of the goddess Sarasvatī. If making the karma mudrās for the various devas, making them with a single hand is also permissible.)

3.137

The mantra of King Indra says (some say internal clasp with space and earth held upright together, but this is feared to be mistaken; in his causal stage, this meritorious Indra widely established a great unhindered assembly of a hundred kinds. The great donor's syllable ŚA indicates serenity and abandoning all defilements; the pure ground of the mind that is intrinsically unborn serves to adorn the pure dharmakāya):

3.139

The mantra of Heavenly King Dhṛtarāṣṭra says (right fist with space erect and wind curved like a hook without touching; the left is like this, wrists crossed):

3.141

The mantra of the Sun God says (in the worldly realm it is said to benefit sentient beings; the syllable A is unborn, analogized to the sun of the Buddha's samādhi rising to dispel all darkness, the bodhicitta naturally blossoming forth; riding this sun of true suchness and real mark, the Lord of the Dharmadhātu whose great light shines everywhere):

3.143

The mantra of Mārīcī says:

3.145

The mantra of the deities of the seven luminaries, twelve houses, and nine seizers says (join the concentration and wisdom hands, slightly bend the spaces, separating them from the fire wheels; this single realm consists of non-humans and non-ghosts who can cause terror to people; at times there are seizers and luminaries: if they draw near the lunar mansions, they conjoin; the nine seizers are taken as determining):

3.147

The mantra of Brahmā says:

3.149

The mantra of the Gandharva King says (with pure and equal sound, uttering words of lovely and wondrous tones, causing all who hear to rejoice):

3.151

The mantra of the Asura Kings says (the syllable RA signifies that freedom from defilement cannot be obtained):

3.153

The mantra of the Mahoragas says (named Mahoraga):

3.155

The mantra of the Kinnaras says:

3.157

The mantra of humans says (named manuṣyāḥ):

3.159

The mantra of the Universal Worldly Vidyārājñī says (the universal mudrā):

3.161

"Lord of Secrets! Such foremost mudrās of the Tathāgatas are born from the Tathāgata's faith and understanding (these foremost ones possess the various mudrās described above, down to the ḍākinīs at the end. If one were to exhaustively treat the divisions and retinues, their numbers would be boundless, as explained in the extensive version of one hundred thousand gāthās. This text lists their leaders, like pulling the main cord of a net); they are identical to the emblems of the bodhisattvas, limitless in number. Furthermore, Lord of Secrets! Even every movement and resting of the bodily members should be known to be a secret mudrā. The numerous utterances produced by the tongue should all be known to be mantras (if an ācārya clearly understands yoga, penetrates deeply into the purpose of the secrets, and can purify the bodhicitta, because the mind is pure, he penetrates the secret teachings; therefore, whatever he does is for the benefit and subjugation of sentient beings, and whatever he carries out accords without exception with the Buddha's deportment; every movement and action of his bodily members is nothing other than a secret mudrā, and all speech is mantra). For this reason, Lord of Secrets, bodhisattvas cultivating the bodhisattva practices in the mantra gateway who have already given rise to the bodhicitta should abide in the stage of the Tathāgata and paint the maṇḍala (the ācārya must personally realize teachings such as the secret mudrās and mantras without violating any of the rules, cultivate yogic contemplation for a long time, purify the karmas of body, speech, and mind, and realize the practice of the equal gateway of the three mysteries: this is to be identical to the Buddhas and bodhisattvas; principle and phenomena will not conflict, he will know the sequence well without error, and it should be known that this will surely be of great and unfailing benefit). If it were otherwise, it would be equivalent to slandering the Buddhas and bodhisattvas and transgressing the samaya, and one would certainly fall into the evil destinies (the fundamental vows established by all Tathāgatas are intended universally for all sentient beings, to open the Buddha's vision and knowledge and cause them all to be like me; by expedient means they established these Dharma seals. Just as with an earthly great king whose strict edicts and commands cannot be transgressed, those who transgress them will surely incur severe punishment. One must accord with the scriptures, thoroughly seek the scriptural teachings, and consult enlightened teachers, not leading oneself astray. If one does not accord with the rules, one will waste one's efforts in vain and squander one's time with nothing accomplished, merely incurring guilt without any benefit)."

3.162

"Regarding that which is suspected to be impure, visualize the syllable RAṂ burning it;
Empower the body with the accomplishment of actions, and only after reciting the vidyā of the Ten Powers should one eat."

3.164

"Perform the recitation with a pure mind. Before the count of the practice is completed,
One must not interrupt it in the interim, whether by speaking or stepping out,
Or, due to heedlessness, letting the count remain unfinished,
Which would impair one's accomplishment. If one must speak, visualize
The syllable RAṂ on the tip of the tongue, or practice the vidyā of the kulakā,
Then even speaking will not constitute an interruption. Hold the beads before the heart,
With the rest as in Susiddhi. For each and every mantra,
Perform the mental recitation,
With inhalation and exhalation as two, always in supreme accord.
Distributing the syllable A across the bodily parts,
Complete a full three lakṣas,
And Samantabhadra, Mañjuśrī,
And the noble Vajradhara devas will appear before you and rub your crown.
The practitioner bows his head in homage, quickly offers argha water,
And mentally creates incense, flowers, and garlands, whereupon his body attains purity.
When the allotted period of recitation is finished, set the beads in their original place,
And only then enter samādhi. Emerging from meditation after a meal's time,
Form again the fundamental mudrā, and after reciting the mantra seven times,
Next display the Gaganakṣi, offer incense, flowers, and so forth,
With delightful, wondrous gāthās, argha, and making vows.
Proclaim the adhiṣṭhāna of saving the world, so that the path of the Dharma Eye may pervade,
And abide for a long time in all places. One should join the vajra palms,
And touch the body everywhere along with the vidyā."

3.165

(One hundred thousand is one lakṣa, one million is one koṭi, one koṭi is an ayuta, one ayuta is a nayuta; detailed as in the Avataṃsaka Sūtra.)

3.166

The mantra of the verse of empowerment says:

3.168

"With the Great Protection of Incomparable Endurance, circle to the left to release the great boundary;
Present again the samaya [mudrā] and disperse it atop the crown.
Mentally send off the noble devas, prostrating with five points to the earth.
One should address the noble assembly: 'Present Tathāgatas,
World-saving bodhisattvas who never sever the Great Vehicle teachings,
And those who have reached the distinguished stages: I only pray that the assembly of noble devas
Will definitively bear witness to me. May each depart according to their comfort,
And subsequently condescend in compassion to return.'"

3.169

The mantra says:

3.171

"As before, protect the three mysteries, perform repentance, rejoicing, and so forth,
Contemplate the bodhicitta, and abide in the body of the Sattva,
Empowered by the noble power, because practice and vow are in accord.
Holding the vidyās and transmitting the fundamental teaching, without transgressing the samaya,
Practicing in accord with the training precepts, siddhi will appear before you."
Relying upon the teaching of Mahāvairocana, I have revealed the practice of the yogin;
Cultivating and realizing this distinguished merit, may it universally benefit all sentient beings.

3.172

Yoga of Accomplishment of the Common Mantra Treasury of Bodhi Banners and Emblems of the Lotus Womb Treasury from the Mahāvairocanābhisaṃbodhi Sūtra, Fascicle Three

3.173

The Mahāvairocanābhisaṃbodhi Yoga of Accomplishment in three fascicles was compiled by Ācārya Faquan while residing at Qinglong Temple, and is therefore called the "Qinglong Temple Ritual Manual." It was brought [to Japan] by the three masters Jikaku, Chishō, and Sōei. However, for the edition now carved, it is undetermined whose text it is. If one follows the Catalogue of Annen, which states, 'Ei's is identical to the earlier text, differing only in having notes,' then it is the text of Sōei. If one follows the note on the phrase khaṇa khaṇa in the 'All-Command-Receiving Vajra' which says, 'These four characters were added by Chin according to the sūtra,' then it is the text of Chishō. Furthermore, where five-character verses had four lines per column in the old edition, they are now changed to three lines per column, following the sense of the Record of the Xuan Manual. Moreover, where collation has left matters unsettled, notes have been placed at the top of the columns to await future scholars.

3.174

Recorded on the twenty-first day of the high summer in the renchen year of the star-period, the second year of Shōtoku [1712], by the śramaṇa Eikō of Reiyun Temple in the Martial Castle.

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