大日經略攝念誦隨行法 1

English (machine translation) 1

Language: English

1.1

Translated under imperial order by the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Monastery, Kai-fu yi-tong san-si, Te-jin, Acting Chief Minister of the Court of State Ceremonial, Duke of the State of Su, recipient of a fief of three thousand households, granted the purple robe, posthumously awarded the office of Minister of Works, posthumously titled Dajian, given the honorific title Daguangzhi.

1.2

Bowing to the unhindered wisdom,
the mind-born sons of the esoteric teaching,
relying upon that sūtra,
I summarize this ritual of accompanying practice.
A bodhisattva who practices mantra
first abides in the vow of equality;
with speech mystery and body mystery united,
he subsequently performs the practice of union.

1.3

The Samaya Mantra says:

1.5

The mudrā is formed by joining the tips of the fingers evenly,
and erecting both thumbs side by side,
[touching] the five places: crown, shoulders, and heart,
and finally adding the position of the throat.
Next, by means of the Holy Acala,
expel obstacles and remove defilements,
able to purify all matters
and form the boundary protection in accord with practice.

1.6

The Mantra of the Holy Acala says:

1.8

Samādhi and space [the left thumb and fingers] hold the earth and water fingers,
while wind and fire stand erect at the heart;
the wisdom sword [on the right hand] is formed likewise,
and unsheathed it can accomplish the rites.
Next, the Tathāgata Hook is described,
used to summon the tutelary deity (yidam);
the lords of all the holy hosts
arrive in accordance with their original vows.

1.9

The Tathāgata Hook Mantra says:

1.11

Interlock samatha and vipaśyanā internally,
firmly joined, erect the wisdom wind [finger],
slightly bent at the first phalange,
while the other fingers form the shape of a ring.
Through the power of the holy deities' compassionate vows,
they all descend as summoned;
present the samaya
mantra and mudrā as explained before.
Having displayed the primal vows,
rejoice without error;
next, according to one's capacity,
make offerings to show sincere faith:
argha, incense, food, and lamps,
down to a single flower or water,
or merely visualize them mentally,
which is most exceedingly difficult to measure.
One should use the universal mudrā
empowered together with the secret mantra;
both the visible and invisible offerings
are simultaneously accomplished.

1.12

The Universal Mantra says:

1.14

Dhyāna and prajñā [the thumbs] interlock with each other,
the tips of the fingers join above the crown;
directing the mind all-pervasively,
whatever is thought of will manifest before one.
Having made the offerings,
perform the constant recitation:
first put on the vajra armor,
and form the boundary protection in accordance with practice.

1.15

The Vajra Armor Mantra:

1.17

First make the hollow-palmed clasp,
the wind fingers twine around and hold the fire fingers,
the great space [thumbs] rest at the base of the fire fingers,
fully touch [the body parts], and then remain at the heart.
Next bind the boundaries of the directions,
just as before with the Holy Acala:
turn to the left to banish [obstacles],
circle to the right, and move above and below,
completely touching the limbs of the body,
so that the boundary protection is entirely solid;
the mantra and fundamental mudrā
have already been differentiated before.
Having thus made full preparation,
one should display the root mudrā,
once again touching the five places,
seven times, or two or three times,
and release the mudrā, opening it above the crown. In half-lotus posture, upright in body and mind,
or in an appropriate seated posture,
facing the proper direction as the teaching explains.
Facing straight ahead before one's body,
behold a round, bright image,
pure and without blemish,
like the disk of the full moon,
wherein is the form of the tutelary deity,
whose appearance transcends the three realms,
adorned with exquisite silk robes,
with a jeweled crown and dark blue hair cascading down,
in tranquil samādhi,
blazing with light surpassing all lightning,
just as in a clear mirror,
the true countenance appears from the depths,
revealing expressions of joy or wrath,
with hand emblems and boons as appropriate,
a body of true attainment and yoga,
clearly manifest, the mind undisturbed;
the formless, pure reality-body,
responding to prayers to deliver all living beings.
Recite with single-minded concentration;
when the fixed count is finished,
only cease when feeling fatigued. Then again bind the universal mudrā,
sincerely make vows and prayers,
and reverently worship the holy deities;
with the power of Acala turn to the left,
undo the previously bound protection,
again present the root mudrā of the deity,
and open and release it above the crown.
In mind see the holy deities off,
prostrate with the five limbs touching the ground;
then rise and perform various virtuous deeds,
and at the next session proceed as before,
one time, two or three times,
or four times, all in this manner.
In the remaining time, circumambulate the stūpa,
bathe the image, praise the Mahāyāna sūtras,
anoint and decorate the maṇḍala,
scatter flowers, and praise the Buddha's virtues.
Or, free of distracting thoughts,
concentrate on meditative absorption (samāhita);
thereby purifying the three karmas,
siddhi will swiftly manifest before you,
empowered by the holy might,
because practice and vows are in accord.
All who take pleasure in practicing this
should receive instruction from a master,
uphold the vidyās, transmit the root teaching,
and never violate the samaya;
strive without interruption,
free from hindrances and intoxication,
comply with the training precepts,
and siddhi will be achieved according to one's capacity.
Relying on the teaching of Mahāvairocana,
I have briefly indicated the yoga practice;
may the excellent merit of cultivation and realization
universally moisten all sentient beings.

1.18

Abridged Recitation Practice of the Mahāvairocana Sūtra, in one scroll.

Linked texts (1)

大日經略攝念誦隨行法 — Classical Chinese