大毘盧遮那成佛神變加持經略示七支念誦隨行法 1

English (machine translation) 1

Language: English

1.1

Translated by imperial decree by the Opening-of-the-Office with the Same Rank as the Three Preceptors, Specially Advanced, Acting Chamberlain for the Ceremonial, Duke of Su State, Feoffee of Three Thousand Households, Granted Purple Robes, Bestowed Posthumous Grand Master of Works, Posthumous Name Dajian, Correct Title Daguangzhi, Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Monastery.

1.2

Bowing my head to the Unhindered Wisdom,
and to the mind-born sons of the Esoteric Teaching,
relying upon that sūtra,
I compile this accompanying practice.
The bodhisattva who practises mantra,
with the unlocated and unequalled vow,
whose speech is secret and body likewise secret,
subsequently performs the yoga practice.

1.3

The Samaya Mantra says:

1.5

The seal is called aligning all the wheels,
joining them closely and erecting the two spaces,
at the five places: crown, shoulders, and heart,
and finally adding the throat position.
Next, form the banner of the origin of the dharmadhātu,
which is secret wisdom,
to purify the bodily, vocal, and mental karmas,
turning it everywhere across one's body.

1.6

The Dharmadhātusamudbhava Mantra says:

1.8

Both the prajñā and samādhi hands
are formed into vajra-fists;
pressing together, raise the wind banners,
erect and straight, making them unite.
This is called the secret seal
of the purity of the dharmadhātu.
In accordance with the intrinsic nature of the dharmadhātu,
one contemplates one's own body
as stainless, identical to empty space,
through the mighty power of the mantra and seal.
Next, form the seal of turning the Dharma wheel,
the seal of Vajrasattva;
this superior empowerment
causes one to attain firmness.
With the backs of the calming and insight hands together,
the wheels of earth, water, fire, and wind,
left and right, mutually hold each other,
and the two spaces each rotate,
uniting within the palm of insight;
this is called the supreme Dharma wheel.

1.9

The Vajrasattva Mantra says:

1.11

While reciting this secret mantra,
one should abide in meditative equipoise,
clearly contemplating the form of one's own body
as being none other than the Vajra-Holder.
Of all the boundless hosts of great demons,
whosoever beholds one
will see one as Vajrasattva;
do not give rise to doubt.
Next, by means of the Holy Immovable One,
expel hindrances and eliminate defilements;
this is able to purify all matters,
and establish boundary protection in accordance with yoga.

1.12

The Acala Mantra says:

1.14

Place the space of concentration upon earth and water;
erect wind and fire at the heart.
The sword of insight is also like this;
when drawn from its scabbard, it accomplishes everything.
Next, by means of the Tathāgata Hook,
invite the Bhagavān and the holy retinue;
with secret expedient means in yoga,
they descend according to their fundamental vows.

1.15

The Tathāgatāṅkuśa Mantra says:

1.17

With calming and insight interlaced within,
erect and join them, with the wind of wisdom erect;
just bend it at its first knuckle,
while the other wheels are shaped like a ring.
By the power of the Noble One's compassionate vow,
upon being invited, all come down.
Offer and present the samaya,
whose vidyā-mantra and seal are as previously described.
Because having presented the fundamental vow,
yoga is definitely attained.
Next, according to one's capacity,
make offerings to express sincere devotion:
argha, incense, food, and lamps,
down to a single flower and water;
or simply generating the mental visualization,
which is most superior and difficult to measure.
One should use the universal seal,
the contemplative practice, and the mantra;
both the visible and the non-visible,
all are accomplished.

1.18

The Universal Mantra says:

1.20

Align and join the hands of concentration and insight,
crossing the right over the upper knuckle;
engage the mind everywhere universally,
and whatever is contemplated all appears before one.
Having made the offerings,
practise the regular recitation;
first put on the vajra armour,
so that the matters of boundary protection are in yoga.

1.21

The Vajra Armour Mantra says:

1.23

First form the hollow-palmed clasp,
the wind wheels intertwining to hold the fire,
the great space relying on the base of fire;
touch everywhere and then rest at the heart.
Next, bound the directional quarters
using the previous Immovable One:
turning left accomplishes expulsion,
turning right as well as up and down,
fully touching the limbs of the body,
so that the boundary protection is entirely firm and secure.
The true speech and mudrā
are distinguished as before.
Having thus fully equipped oneself,
one should display the root seal,
applying it again to the five places,
seven turns or two or three,
and release the seal, opening it upon the crown. In half-lotus posture, upright in body and mind,
or in the yoga posture,
facing the direction according to the teaching.
Directly in front of one's body,
one beholds an image of a circular radiance,
pure and flawless,
just like the disc of the full moon.
Within it is the form of the principal deity,
whose sublime complexion surpasses the three realms,
fine gossamer adorning the garments on the body,
a jewel crown, with dark-blue hair hanging down,
in tranquil samādhi,
with brilliant radiance surpassing myriad lightning bolts,
just like within a pure mirror,
where the true countenance appears profoundly deep,
manifesting forms of joy or wrath,
with implements corresponding to the vows,
the yoga body in meditative absorption,
clear, and the mind without distraction,
the markless, pure Dharma body,
responding to vows to rescue the multitude of sentient beings.
Mindfully recite with one-pointed concentration,
and once the specified number is completed,
rest only when weariness reaches its utmost. Again form the universal seal,
make sincere prayers and vows,
and bow deeply to the Holy Bhagavān.
With the power of the Immovable One turned to the left,
release the previous boundary protections;
present again the root seal of the deity,
and open and disperse it upon the crown.
Mentally send off the holy celestial beings,
and bow prostrating the five limbs to the ground;
then arise and follow all wholesome deeds,
and at the next session it will be as before.
Do this once, twice, three, or four times;
in the remaining time, circumambulate stūpas,
bathe images, and recite Mahāyāna scriptures.
Paint and adorn maṇḍalas,
strew flowers, and praise the Buddha's virtues,
or again, free from stray thoughts,
focus purely on meditative equipoise.
By purifying the three karmas in this way,
siddhi will quickly appear before one,
empowered by the holy might,
because practice and vows are in yoga.
All who take delight in practicing
should receive instruction from a master,
uphold the vidyā, transmit the root teaching,
and never transgress the samaya.
Strive diligently to cultivate without interruption,
free from hindrances and intoxication,
accord with all the precepts,
and siddhi will be accomplished according to one's power.
Relying on the Mahāvairocana Sūtra,
I have briefly shown the yoga practice;
may the superior merit cultivated and realized
universally nourish all sentient beings.

1.24

Abridged Ritual Procedure for the Sevenfold Recitation Practice of the Mahāvairocana Sūtra, in One Fascicle.

Linked texts (1)

大毘盧遮那成佛神變加持經略示七支念誦隨行法 — Classical Chinese