供養儀式 1

English (machine translation) 1

Language: English

1.1

In brief, there are twenty-four ritual procedures:
Bowing my head to Vairocana Buddha,
Whose pure eyes blossom like blue lotuses,
I rely on what is taught in the King of Mahāvairocana Sūtras
Regarding the various ritual protocols of offerings and requisites.
To accomplish the sequential mantra practices,
So that one will swiftly attain siddhi as described therein,
And to cause the original mind to be free from defilement,
I shall now briefly expound them according to what is essential.

1.2

Next, the first [rule]: the method of selecting the site:

1.3

Relying on a suitable place according to the territory:
Amidst wondrous mountains, secondary peaks, or halfway up cliffs,
In various grottoes or caves between two mountains,
Where one can obtain peace and security at all times;
Beside pools adorned everywhere with water chestnuts, lotuses, and blue lotuses;
On the banks or islets of great flowing rivers;
Far removed from crowds and the clamour of worldly affairs;
Where trees with well-spread branches and leaves delight the heart,
With an abundance of milky sap-trees and auspicious grasses,
Free from mosquitoes, gnats, bitter cold, and intense heat,
Fierce beasts, poisonous vermin, and various hindrances and perils;
Or where the various Tathāgatas and holy disciples
Once traversed and dwelt in the past,
Such as temples, stūpas, araṇyas, or ancient hermits' caves.
One should rely on a place agreeable to one's own mind and intention,
Renouncing household life and severing worldly affairs and turmoil,
Striving to overturn the five desires and the various hindrances and bondages,
Single-mindedly and deeply delighting in the taste of the Dharma,
And nourishing one's mind so that siddhi may arrive.
(The method of selecting the site ends).

1.4

If one has obtained a site according to what was stated above, one must first bathe. Bathing has its seal and vidyā. The mantra is (it should be recited three times):

1.6

After forming the seal with one's hands, turning it to the right protects one's own body, turning it to the left banishes the hordes of māras, and afterward pointing to the eight directions as well as above and below constitutes the bathing. (The bathing method ends).
When digging the ground, secret seals and mantras are also required. The mantra is (it should be recited three times):

1.8

This mantra and seal, or those taught in other scriptures, are universally applicable in this way without contradiction. If one can understand and revolve them, whatever actions are undertaken will all be accomplished.
Next, when kneading the earth, a secret seal and mantra are also required. The mantra is:

1.10

When one wishes to empower the ground, one first enters the mind of the dharmadhātu
To purify the world.
At the very bottom, one establishes great space;
From space arises the wind mandala,
Up to the earth mandala,
And one contemplates the ocean of fragrant water of equal nature.

1.11

Next, if one wishes to measure the ground: if one stands at the northeast corner and measures toward the south; measures from the southeast ground to the southwest; measures from this ground to the northwest; and returns from the north back to the original place, the measurement of the ground is completed as above.

1.12

For all offering utensils whatsoever, according to the previous layout, they move downward following the sun. Furthermore, for wrathful images, joy and wrath accompany each other. When reciting, [it is done] from the first watch of the night until the third, or from the fourth watch until midnight, adding the syllables hūṃ, phaṭ, and oṃ at the beginning and end, or adding hūṃ and phaṭ at the end. When reciting, the squatting posture is called the bhadra-seat; if at the beginning of the mantra, it is used to empower the locus of one's own heart. For subjugation, one additionally empowers the region of the white curl (ūrṇā); for summoning, it is at the syllable-door raṃ, with a colour like firelight; for haṃ, this syllable-door haṃ, its colour adds blue-black in the wind; for a, this syllable-door a, its colour adds yellow-gold; adding this syllable-door vaṃ, its colour is like the light of the white moon, held at the lower body (it is called the yoga-seat; holding it above one's own navel); for prosperity, the auspicious seat; for pacification, the lotus seat. If at the beginning and end of the mantra, namaḥ.

1.13

For recitation, one uses the syllable oṃ at the beginning of the formula and adds svāhā at the end. The time is from the late night until sunrise. When reciting, it is from midday to sunset, with a joyous countenance and a tranquil mind.

1.14

Next, when the preparatory practices are finished, one sits facing the bodhimanda.

1.15

The mantra for entering the samaya of the Buddha is:

1.17

One should form the samaya seal—namely, purifying the three karmas, touching all the limbs everywhere, and reciting the true words. As soon as one forms this secret seal, it can purify the ground of the Tathāgata. Next, one forms the banner of secret wisdom born of the dharmadhātu; to purify body, speech, and mind, one moves it all over one's body. The mantra is (it should be recited three times):

1.19

Contemplate one's own body
As possessing the intrinsic nature of the dharmadhātu;
Or, with true words,
Expound it with three repetitions.
One should see oneself abiding in the Dharma-body,
Stainless like empty space.

1.20

Next, one adorns one's own body
With vajra armor,
Contemplating the garment that is donned
Emitting blazing light from the entire body. The mantra is:

1.22

To avert the various māras and eliminate one's own obstacles, it is essential that, having recited that mantra, one should contemplate the stainless syllable, whereupon other malevolent kinds of beings, seeing it, will all scatter in all four directions. Next, to repent the roots of all sins, one must contemplate the syllable-door raṃ, coloured like the rising sun, burning away beginningless sins. The mantra is:

1.24

Placing such a mantra and seal upon the crown of the head and applying it to the five limbs, as well as to incense, flowers, lamps, ointment incense, powdered incense, and so forth—all the wondrous requisites of offerings worldly and supramundane—they then become samaya offerings. Applying the seal and mantra to all of them constitutes the purification of the three karmas.

1.25

Next, one binds the boundary of the various directions with the Acala seal and mantra, and the mantra for removing defilements, warding off obstacles, and protecting one's own body is (it should be recited three times):

1.27

The meditation hand rests at one's heart;
The wisdom hand turns everywhere.
One should know that whatever object it touches
Is called removing defilements;
Turning it to the left with this
Thereby accomplishes banishing [māras]. If binding the directional

1.28

and intermediate boundaries, make it turn to the right in all cases. In all remaining matters, it eradicates evil and purifies all obstacles.

1.29

Next, with the mantra and seal, one invites and summons the assembly of holy ones. The Buddhas and Bodhisattvas are told to come in accordance with their original vows. The mantra is:

1.31

The Buddhas, the saviours of the world,
Use this to summon all:
Those abiding in the ten stages and so on,
The mighty Bodhisattvas,
As well as other beings who are hard to tame
And of unwholesome minds.
With the wind banner of wisdom,
With each recitation one summons;
This is the summoning.

1.32

Next, one presents the samaya with the mantra and seal; the characteristics of the seal are contemplated as above according to the various teachings of the samaya. The mantra is:

1.34

By such skillful means
Properly showing the samaya,
One can universally increase and benefit
All classes of sentient beings.
They will attain the realization of siddhi
And swiftly fulfill the unsurpassed vow,
Causing the lord of the original mantra and all vidyās to rejoice.
One makes the vow in this manner.

1.35

Next, one banishes the hordes of māras, hooks the principal deity, and then enters the door of joy; to cause the honoured one to rejoice, one recites the banishing mantra. The mantra is:

1.37

One uses the wisdom hand to avert the accompanying māras, turning the mantra and seal to the left; with the meditation hand, one forms a hook to detain, which means detaining the principal deity.

1.38

Next, one presents and offers argha water. The offered argha water has been prepared and adorned beforehand; one empowers it with the mantra of the principal deity. The mantra is (it should be recited fully fifteen times):

1.40

One offers it to the Sugatas
To bathe their stainless bodies;
Next, one should cleanse all
The sons born from the mouth of the Buddha.

1.41

Next, one offers the vajra-seat, namely forming the lotus seal to cause them to be seated. The mantra is:

1.43

It is placed everywhere,
As a seat where the Awakened Ones dwell.

1.44

Next, one should banish the obstacles arising from one's own body using the Great Wisdom Sword seal and the mantra of Holy Acala. The mantra is:

1.46

One should contemplate the supreme vajra flame
Burning away all obstacles,
Making an end of them without remainder.
The wise person should transform
Into the body of Vajrasattva;
Corresponding with the mantra and seal,
One distributes them over all the limbs.

1.47

Next, one repeatedly recites the mantras, reciting each root mantra and the vidyā one upholds oneself. Having performed this in this manner, one recites the names and presents the offerings. First, one places everywhere the pure mind of the dharmadhātu—namely, the syllable-door raṃ (with the previous Acala sword seal)—as in the previous opening and showing while reciting the names of the offerings.

1.48

When applying ointment incense, one uses it with the secret seal. The mantra is:

1.50

Next, one burns incense as an offering. The mantra is (it should be recited three times):

1.52

Next, one lights lamps as an offering. The mantra is (it should be recited three times):

1.54

Next, one offers miscellaneous food and drink. The mantra is:

1.56

Next, as for other offering requisites that should be presented, one follows these ritual procedures to purely and reverently make offerings to the assembly of holy honoured ones. Furthermore, one performs the mental ritual: pure and extremely magnificent, the offerings are all abundant and filled, equal as the dharmadhātu, throughout this realm and other Buddha-lands, universally entering all destinies. Arising from the merits of the Buddhas and Bodhisattvas are banners, pennants, and various jeweled canopies, vast and wondrous storied pavilions, as well as kingly celestial jewel-trees, with all kinds of requisites everywhere, clouds of various fragrant flowers and so forth, boundless like empty space. Each rains down various offering items to perform the Buddha-work of offering. One mindfully offers them to all Buddhas and Bodhisattvas. Using the Ākāśagarbha vidyā and the universal offering seal, one performs empowerment with three turns; whatever is wished will all be accomplished. Next, placing the universal seal upon the crown of the head, one makes extensive offerings and repents all defilements. Following the original ritual seat, one then enters samādhi, places the root seed-syllable within one's own body, and transforms into the body of the principal deity. The mantra is (with the previous universal offering seal):

1.58

Next, in the recitation method, upon reciting three hundred thousand times (three lakṣas), samādhi manifests before one, and one transforms into the dharmadhātu body. When the recitation is completed, one deposits the tally of repetitions with the principal deity, again offers argha and the various offering requisites extensively according to the beginning, and protects the deity and one's own body. When what was to be done is completed, one releases the samaya over the crown of the head, protects the bodhimanda and one's own body, recites the Mahāyāna, stamps stūpas, bathes Buddha images, and attends to human affairs. If it is in the early or late watch of the night, the number of repetitions is the same; at noon, reduce the number by half.

1.59

Generally speaking, recitation methods are briefly of two kinds: the first is based on time, and the second is based on signs. Based on time refers to completing the expected count and setting limits of fixed times, days, and months. Based on signs refers to Buddha stūpas or painted images emitting light, flames, sounds, and so forth; one should know that these are signs of the mantra practitioner's karmic obstacles being purified. When the ritual practice is finished, one should recite this verse. The verse says:

1.60

"All phenomena arise from conditions;
These phenomena cease through conditions.
Those phenomena cease through causes:
This has been spoken by the Great Śramaṇa."

1.61

Whenever constructing a mandala, one follows the previous method. As for the measurements of length and breadth that can be made: the largest is thirty-six cubits (hastas), twenty-eight cubits, sixteen cubits, eight cubits, six cubits, four cubits, and the smallest is two cubits. All take the measurement of the forearm and hand (cubit) of the person of merit receiving the area; the shape is as before. If it is for kings, great ministers, or elders, it should be fully equipped with various superior and wondrous items such as vessels of the seven jewels.

1.62

Furthermore, if the ācārya has numerous intelligent and sharp-witted disciples, he should construct an extensive altar. If the donor is poor and lacks superior and wondrous offering vessels of the seven jewels, and also lacks numerous intelligent and sharp-witted disciples, he should perform an abbreviated method according to his capacity. As for all items offered, only impure things such as the five pungent roots, alcohol, and meat are excluded. For the offering vessels, gold, silver, copper, iron, porcelain, etc., are all used; other materials are entirely unsuitable. The various flavours and foods offered within the altar should be changed once a day; if it is fruit and the like, changing them once every three days is also acceptable.

1.63

Whenever one wishes to change the offering items and sweep and wipe [the altar], one must first dismiss the holy ones and announce it to the honoured images, and only then sweep, wipe, apply ointment incense, and make offerings. The practitioner says with his mouth: "May the honoured images temporarily depart from the bodhimanda." When sweeping and wiping are finished and ointment incense is applied, he reopens the seats, and having repeated the invitation, the method of offering is as before.

1.64

Furthermore, in the center of the inner court, there is one court lord; according to the Buddha or deity desired by the donor, that one serves as the lord of the bodhimanda; and Prajñā, down to Bodhisattvas, are arranged in the center at will, following the lord.

Linked texts (1)

供養儀式 — Classical Chinese