大日經持誦次第儀軌 1

English (machine translation) 1

Language: English

1.1

Chapter 2: Protecting and Maintaining Pure Practice (Also called: Increasing and Protecting Pure Practice)

Dwelling single-mindedly in utmost sincerity and reverence, / Cast the five wheels to the ground and make prostration: / Take refuge in the Fully Enlightened Ones of the ten directions, / All in the three times who possess the three bodies; / Take refuge in all teachings of the Great Vehicle; / Take refuge in the assembly of non-retrogressing Bodhi; / Take refuge in all vidyās and true words; / Take refuge in all secret mudrās; / With pure actions of body, speech, and mind, / Earnestly make immeasurable respectful prostrations.

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The mantra for the expedient means of taking refuge says:

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Placing the right knee on the ground and joining the palmar nails, / Contemplate and confess past sinful karmas: / "From accumulations born of my ignorance, / Through actions of body, speech, and mind I have committed numerous sins. / Because greed, anger, and delusion covered my mind, / Toward the Buddhas, the True Dharma, and the Holy Saṅgha, / Toward parents, two kinds of teachers, and good spiritual friends, / And toward immeasurable sentient beings, / In the beginningless transmigration of birth and death, / I fully committed extremely heavy and inexhaustible sins. / Directly facing the present Buddhas of the ten directions, / I repent them all and will never commit them again."

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The mantra for the expedient means of expelling sins says:

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"Namo to the Buddhas of the ten directions and the three times, / To the storehouse of the True Dharma with its three eternal bodies, / And to the great-minded assembly of supreme vows for Bodhi: / I now take true refuge in them all."

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The mantra for the expedient means of taking refuge says:

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"I purify this body, freeing it from all defilements, / And offer my body, speech, and mind of the three times, / Numbering more than the dust-motes of seas of lands, / To all the Tathāgatas."

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The mantra for the expedient means of offering the body says:

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"The jewel of supreme vows of the pure bodhicitta— / I now give rise to it to rescue the multitudes of beings / Who are entangled in the accumulation of sufferings such as birth / And whose bodies are harmed by ignorance; / I will save, gather, shelter, and liberate them, / Always benefiting all sentient creatures."

1.16

"In the immeasurable realms of the ten directions, / The ocean-like assembly of the All-Knowing Ones, / Through the power of various skillful expedients, / And all the sons of the Buddha on behalf of the multitude of beings, / Whatever meritorious deeds and the like they have cultivated, / I now rejoice in them all."

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The mantra for the expedient means of rejoicing says:

1.19

"I now entreat all the Tathāgatas, / Those of great bodhicitta who rescue the world: / I only pray that throughout the realms of the ten directions, / You constantly send down the Dharma rain from great clouds."

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The mantra for the expedient means of entreaty says:

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"May the abodes where ordinary beings dwell / Swiftly cast off the bodies accumulated through manifold sufferings, / And attain the immaculate stage, / Peacefully abiding in the pure essence of the dharmadhātu."

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"Whatever various good deeds have been cultivated / To benefit all sentient beings, / I now dedicate them all correctly, / To eradicate the suffering of birth and death and attain Bodhi."

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The mantra for the expedient means of dedication says:

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Mudrā of Entering the Buddha Samaya:

1.28

To purify the defilements of the three karmas, / Form the samaya-mudrā. / First join the hands of samādhi and prajñā, / And erect the two space-wheels side by side; / Touch all limbs and parts of the body, / Reciting and holding the true words.

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The vidyā of Entering the Buddha Samaya says:

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Mudrā of Arising from the Dharmadhātu:

1.32

Let both the hands of prajñā and samādhi / Make the vajramuṣṭi, / With the two space-[wheels] inside the palms / And the wind-banners both erect and straight. / Place the mudrā upon the forehead, / Encircle the body, and disperse it downward; / Visualize the body as equal to the dharmadhātu, / Stainless like empty space.

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The mantra of Arising from the Dharmadhātu says:

1.35

The Vajrasattva mudrā: form the vajrajñāna-mudrā, / Backing the hands of śamatha and vipaśyanā against each other. / The earth, water, fire, and wind wheels / On the left and right mutually hold each other; / The two space-[wheels] each rotate / And unite inside the palm of prajñā. / This is called the Dharma wheel, / The most supreme and auspicious mudrā.

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The Vajrasattva mantra says:

1.38

Having recited this mantra, / One should abide in samāhita / And attentively contemplate this body of mine / As being none other than Vajradhara. / For the Vajra Armor mudrā: first make the sampuṭa; / Interlace the two wind-wheels of śamatha and vipaśyanā over the fire-wheels, / Attached to the upper joint of the middle fingers. / The two space-[wheels] are placed side by side, / Standing within the palms. / On the fire-wheels visualize the syllable RAṂ; / The syllable RAṂ is like a bright jewel: / Place it upon the crown of the head.

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The Armor mantra says:

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Next, be mindful of Durddharṣa, / Who can suppress all great obstacles. / The blazing radiance and flames of the syllable RAṂ / Encircle and adorn the body all around.

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The Durddharṣa mantra says:

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Chapter 3: Ritual of Offerings

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First form the samaya-[mudrā], next the Acala sword mudrā, / And then offer the argha water. Next present the vajra-seat; / Next present incense, flowers, and the like. Purify defilements with Acala: / Contemplate the syllable RAṂ appearing before you / At a distance of one forearm's length, / Blazing like the radiance of the morning sun. Reciting its true meaning / Can eliminate all obstacles. / First purify the ground of one's own mind, / Then purify the ground of the bodhimaṇḍa, / Fully removing all faults and blemishes / So that its appearance is like empty space. / Contemplate below the wind-wheel of HA, / With black radiant flames spreading forth. / Next is the water-wheel of the syllable VA, / Its color like a sea of milk. / Next, on the earth contemplate the syllable A, / Golden-colored in the four directions. / For the contemplation methods of the above four syllables, / Always first recite the homage [namas].

1.47

From this vajra-wheel, / The marks of all phenomena universally appear. / Contemplate Śākyamuni / Seated on a lotus of a hundred jewels, / Surrounded by welling masses of wondrous flowers / And guarded by kotis upon kotis of lotuses; / Upon each lotus / Is a deity of immeasurable awe and virtue, / Inside a vast celestial palace. / The palace has jeweled pillars in rows, / Pennants, banners, mālya, and the like, / Bhadrakumbhas and argha [vessels]. / A cloud of fragrant flowers universally rains down, / Heaps of precious jewels flow all around, / Nets of light suspend light canopies, / Mutually reflecting the wondrous forms. / The palace towers with tall and expansive trees, / Luminous and pervasive throughout the dharmadhātu, / With bending canopies spreading jeweled branches, / Whose blossoms and leaves are universally fragrant. / Fruits of a thousand kinds flourish, / Luxuriantly adorning the Dharma banquet; / Manifold colored maṇi lamps, / With celestial robes trailing to the sides, descend. / Fragrant medicines contain rich savors, / Fragrant delicacies are furnished with precious tastes; / Celestial music plays wondrous tones, / Harmonious rhythms producing delightful sounds. / Cloud-platforms without limit / Wondrously present all offering implements / Through one's own power, the Buddha's adhiṣṭhāna, / And the mind that pervades the dharmadhātu. / Merely reciting this mantra / Fulfills the vast offerings.

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The mantra of Gaganagañja Vidyārājñī says:

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All dharmas do not arise, / Because their own nature is fundamentally quiescent. / Contemplating this mantra, / Place the syllable A in their midst. / It transforms into Mahāvairocana, / Universally manifesting as beings numerous as dust-motes and sands; / Radiant flames pervade the dharmadhātu, / Causing them to awaken according to their natures. / Upon the great king of lotuses, / Contemplate Śākyamuni; / Between the Lord's white ūrṇā, / Again visualize the Lord of Vidyā. / Having attentively contemplated the Lord of Vidyā, / Only then perform the rite of adhiṣṭhāna.

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The hṛdaya-mantra of Mahāvairocana Tathāgata says:

1.53

Place the vajramuṣṭi of the hand of prajñā between the eyebrows.

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The Tathāgata ūrṇā-lakṣaṇa mantra says:

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Next, the universal hṛdaya-bīja mantras of all deities say:

1.58

The syllable KA-dvāra taught in the sūtras: / All phenomena are without making. / The Cintāmaṇi Jewel King mudrā: / The five wheels of samādhi and prajñā mutually interlace. / The mark of the vajra-añjali / Universally applies to the practices of all bodhisattvas.

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The mantra of all bodhisattvas says:

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Acala removes defilements, / Banishing them to make things radiant, / To pacify all obstacles, / Abiding in the samādhi of fire-arising.

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The mantra of the Messenger Acala says (use the prajñā-khaḍga-mudrā over all offering items, called removing defilements):

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For bounding the quarters and regions, use the prajñā-khaḍga in all cases.

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Next perform the rite of summoning and invitation: / Firmly form the vajrabandha; / Extend the two wind-wheels straight, / And slightly bend their upper joints. / This is called the vajrāṅkuśa; / It can summon all assemblies. / The holy ones come according to their vows, / Not contravening their original pledges.

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The mantra for summoning and inviting the holy assembly says:

1.68

Next offer the samaya, / Fully with mantra and mudrā; / The form of the mudrā is as taught before / In the teachings on all samayas.

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The samaya mantra says:

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Next present the argha water, / Offering it to all the Sugatas / To bathe their immaculate bodies.

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The argha mantra says:

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Next offer the lotus-seat, / Universally setting it in all places: / The two space-[wheels] and the earth-wheels / Unite together to form the pedestal; / The other wheels are separated from each other— / This is the lotus mudrā.

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The Tathāgata seat mantra says:

1.77

Next, one should expel [obstacles] / Using the great prajñā-khaḍga-mudrā / And the mantra of Āryācala, / Contemplating oneself as identical to him. / The supreme vajra flames / Burn away all obstacles without remainder. / Next, one should transform / Into the body of Vajrasattva. / With mantra and mudrā corresponding, / Distribute them across all limbs and parts of the body.

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The vajra hṛdaya-bīja says:

1.80

Contemplate this true meaning: / All dharmas are free from verbal expression. / Because of being equipped with the mudrās and so forth, / One is identical to Vajradhara. / One should know the characteristics of that mudrā: / Inside the water-wheels are five prongs.

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The Vajrasattva mantra says:

1.83

Next, one should cover the entire body, / Wearing the vajra armor; / The secret mudrās of body and speech / Have already been taught in accordance with the Dharma. / Next, take the syllable KHA with its dot (bindu) / And place it upon the crown of the head, / Contemplating this mantra: / All dharmas are like empty space.

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That mantra says:

1.86

Next, one should dwell single-mindedly in the mudrā / For subduing all Māras; / The wise one should universally turn it, / Responding together with the mantra. / All those with evil intentions / Shall see this ground everywhere filled with / Blazing light of vajra flames. / One should, with the hand of prajñā, / Make the vajramuṣṭi, / Extend the wind-wheel straight, / And place it at the edge of the ūrṇā, / Shaped like Bhṛkuṭī: / That is her emblem. / This mudrā is called the Great Mudrā; / Remembering it eliminates all Māras.

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The Bhṛkuṭī mantra says:

1.89

Next, use the secret mudrā and mantra / Of Durddharṣa / To bind the perimeter, / Fierce and majestic, impossible to look upon. / First make the sampuṭa / With the wind-wheels inside the palms; / The two space-[wheels] and the earth-wheels / Are bent inward like hooks. / The fire-wheels unite into a peak, / Open and spread the water-wheels, / And rotate them pointing to the ten directions: / This is called binding the great boundary.

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The mantra of Durddharṣa is:

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Or, using Acala,
one accomplishes all tasks,
protecting the body and purifying the place,
boundaries in all directions, and the like.

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The hṛdaya-bīja of Acala is:

1.95

Forming that prajñā-khaḍga-mudrā,
one sprinkles all of them universally:
these various incenses, flowers, and the like,
the articles of offering that have been prepared.
Further, one places everywhere
the pure dharmadhātu hṛdaya,
namely the syllable RAṂ-dvāra,
as explained before.

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The vilepana mantra is:

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The flower-scattering mantra is:

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The dhūpa mantra is:

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The dīpa mantra is:

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The naivedya mantra is:

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As for any other articles of offering
that ought to be presented,
one follows this procedure,
purifying them with Acala.
One should join the palms of samādhi and prajñā,
with the five wheels mutually interlaced;
this is the universal offering mudrā
for holding the various articles.
Further, performing the mental ritual,
all that is offered fills
this realm and other realms
with great offering clouds of adornment,
each raining down various offering articles,
making offerings to the realms of the ten directions.
To the buddhas and bodhisattvas,
with the universal mudrā of Gaganagañja,
one dedicates all the merits accumulated
from the deeds practiced in accordance with the Dharma
toward the attainment of siddhi,
for the benefit of all sentient beings.
If a mantrin
seeks siddhi in this lifetime,
he first performs the japa according to the Dharma;
and when what was to be done is completed,
he furthermore, with the exquisite chanting
of the Vajradhara,
makes offerings to the buddhas and bodhisattvas,
and will quickly attain accomplishment.

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The verse of vajra chanting is:

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"Because of the embrace of Vajrasattva,
one becomes the unsurpassed vajra jewel;
because of chanting with vajra words,
may I accomplish the supreme vajra deeds."

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The verse for turning the vidyārājñī is:

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"By the adornment of my merit
and arisen from within the pure dharmadhātu,
through the adhiṣṭhāna of the Tathāgata's spiritual power,
may the benefits of sentient beings be accomplished."
(Recite the revolving vidyā of Gaganagañja three times; the characteristics of the mudrā are as explained before.)

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Chapter 4: The Procedure of Japa

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Having thus made offerings according to the Dharma,
one gives rise to the mind that benefits boundless sentient beings,
bows the head to the buddhas, holy devas, and others,
abides in the corresponding seat, and enters samādhi.
The procedures of the four dhyānas
are able to cause joy and bliss to arise in the mind;
because of the adhiṣṭhāna of the true meaning,
one will cause the mantra to become samāhita.
The wise one, as explained before,
visualizes before him the iṣṭadevatā,
and within the perfectly bright moon of his heart,
clearly sees all the mantra syllables.
The practitioner should give rise to a resolute mind:
he should first single-mindedly visualize the iṣṭadevatā,
hold the secret mudrā of that mantra,
and visualize himself as the yoga image of the iṣṭadevatā.
By abiding in the corresponding body of the original ground,
even one of little merit will also attain accomplishment.
If the practitioner performs the japa
of the mantra and mudrā
of the Sambuddha Mahāvairocana,
he should rely on this procedure.

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The hṛdaya-bīja of Mahāvairocana Tathāgata is:

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The body-mudrā therein
is the ūrṇā-lakṣaṇa of the Sambuddha:
with the vajramuṣṭi of the prajñā hand
placed between the eyebrows.

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The ūrṇā mantra of the Tathāgata is:

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As before, one turns the syllable A
to become Mahāvairocana;
because it is sustained by the power of the Dharma,
it is not different from one's own body.
Abiding in the yoga of the iṣṭadevatā,
one adds the syllables of the five limbs:
the lower body and above the navel,
the heart, the crown, and between the eyebrows.
In samāhita,
one mobilizes thought and establishes them;
by abiding in reliance on this method,
one is immediately identical to Śākyamuni.
The syllable A is added to the lower body,
the yoga seat of the gold wheel;
the syllable VAṂ is added above the navel,
the great compassion water of white light;
the syllable RAṂ is added to the position of the heart,
the wisdom fire light of red corners;
the syllable HAṂ at the margin of the ūrṇā,
the sovereign power of black wind;
the syllable KHA is upon the crown of the head,
the great void named of five colors.

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Adorning the body with the five syllables, / majestic virtue is accomplished, / blazing with the great light of wisdom, / eliminating all sinful karma. / Seeing this person radiant, / the army of heavenly Māras retreats.

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Kha and the like, khaṃ: the crown of great compassion emptiness; because boundless nature-emptiness is unobstructed. Just as the realm of space is free from all conceptual discrimination and non-discrimination; in this way, the wondrous contemplation of omniscience is impartial, being free from all conceptual discrimination and non-discrimination, and therefore it is called "unequaled."

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Ha, cause, haṃ: the forehead of great compassion wind; because the wisdom wind that removes obstacles can uncover and open. Just as wind can clear away dust, fog, smoke, and clouds; in this way, the great wisdom wind clears away the defilements of ignorance, afflictions, torpor, and the like.

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Ra, dust, raṃ: the heart of great compassion fire; because it is nurtured and warmed by the samādhi torch of wisdom. Just as fire can burn all firewood; in this way, the fire of omniscience burns the firewood of non-wisdom and extinguishes the defilements of delusive karma leaving nothing behind, serving as a great illumination amidst the darkness of ignorance.

1.123

Va, speech, vaṃ: the navel of great compassion water; because it is moistened by the milk-ocean of merits. Just as water can flow from high to low, bringing great benefit and moistening grass, trees, flowers, and fruits, its intrinsic nature being pure; in this way, the wisdom water of the Tathāgata flows from the mantra-dharmadhātu into the world, moistening all practices that sustain life and aid the path, bringing about great fruits, constantly washing the bodhicitta, and not allowing it to be defiled.

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A, seat, aṃ: the earth-realm of great compassion; because it is upheld by the vajra jewel ground beneath the vajra seat. Just as the earth can produce the myriad things and bear all the world without being shaken; in this way, the ground of omniscience is born from the Tathāgata's vajra nature, and that which is thus born is ultimately unborn, able to give birth to the myriad virtues of bodhi, and to uphold the mind-ground of all the worthy and noble ones without being destroyed.

1.125

Again, one places in the head
the king of universal illumination with a hundred lights;
in the eyes one places the unstained syllable,
illuminating brightly like a lamp.
The wise one visualizes his own body
as equal to the body of the Tathāgata;
in the place of the perfectly bright moon of the heart,
the garland of sounds corresponds with it.
Syllable by syllable without interruption,
like the resounding of bells and chimes,
he takes up and maintains accordingly
the mantra of the Sambuddha.
One should know that through this method
one quickly attains siddhi.
Alternatively, another ritual manual speaks
of the universal three mysteries gate:
if one understands its rotation,
all that is undertaken will be accomplished.

1.126

The universal hṛdaya-bīja mantra is:

1.128

With this light of principle,
one contemplates the true meaning of this sound;
with the cintāmaṇi jewel king mudrā,
samādhi and prajñā are interlaced.

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The mantra of all bodhisattvas is: (The mantra is as above.)

1.130

The syllable KHA contains all colors;
adding the dot of great emptiness,
place it upon the crown of the head,
and one will become equal to space.
Again, within the head,
concentrate on the primordial syllable,
adorned with a pure white dot,
the supreme hṛdaya of a hundred lights.
The realm of the eyes is like a bright lamp,
the unstained syllable of great emptiness;
abiding in the position of the iṣṭadevatā,
the Sambuddha will appear before oneself.
Further, visualize at that heart
the complete, pure moon disc,
with the syllable A-dvāra shining brightly,
completely in the color of vajra.
The true meaning of its sound
is that all phenomena are fundamentally unborn.
With the syllable KA as the head,
or holding the reality,
arranged in a circle with perfect clarity.
Single syllables and the causes of phrases,
going out and coming in as one pleases,
one only then performs japa,
ceasing only when utterly exhausted.
Or, with the mantra syllables,
distributing them within the moon of the heart,
according to their profound, secret meaning,
one contemplates the reality of the sound.
Or, presenting flowers, incense, and the like,
one practices offerings in sequence.

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Chapter 5: True Deeds

1.132

As in the previous deeds,
one empowers oneself
to make the body of Vajrasattva.
Contemplating the immeasurable merits
of the buddhas and bodhisattvas,
toward boundless sentient beings
one gives rise to great loving-kindness and compassion.
With vajra chanting
and other exquisite words,
one praises the Tathāgatas'
true merits. Dedicating the good that has been performed,
one makes this vow, saying:
"Just as the Great Awakened World-Honoured One
dedicated the realized merits
toward great bodhi,
so now do I also,
with all accumulated merit,
together with the sentient beings of the dharmadhātu,
cross the ocean of birth and death.
Accomplishing the path of right and universal knowledge,
the Dharma of benefiting oneself and others,
I abide in the great abiding of the Tathāgatas,
not solely for my own sake;
even returning to birth and death,
to deliver all sentient beings,
attain omniscience,
and reach the supreme peace and happiness,
one should present the argha."
Making añjali of refuge,
placing it upon the crown of the head, and contemplating
the true great merits of the assemblies of buddhas and bodhisattvas,
one reverently makes homage, saying:

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The verse of paying homage says:

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"Those who have forever abandoned all faults, / whose bodies are adorned with immeasurable virtues, / and who single-mindedly benefit sentient beings: / to them I now bow my head and take refuge in homage."

1.135

Next, addressing all the noble ones, one speaks this verse:

1.136

"Present Tathāgatas and world-saving bodhisattvas,
who do not cut off the Mahāyāna teaching
and have reached the supreme state:
I only pray that the assembly of noble devas
will decisively witness me;
may each go wherever you are at ease,
and later deign to return with compassion."

1.137

Next, with the samaya mantra and mudrā, one releases them above the crown of the head, generating this thought: "May all protective bindings and adhiṣṭhānas be liberated."

1.138

By this means, the deities previously invited each return to their abodes, not being detained by the unobstructed great vow.

1.139

Again, using the intrinsic nature of the dharmadhātu to empower one's own body, one contemplates the pure bodhicitta and abides in the body of Vajrasattva; this is the vidyā-mudrā therein.

1.140

As said before, if recitation is finished, one sustains the body with these three mudrās; all the approaches of mantra practice are concluded, and the procedures are all complete.

1.141

Again, one should, according to the previous means, visualize the dharmadhātu syllable as the mark of the crown, and put on the vajra armor; by means of this secret adornment, one immediately obtains the vajra self-nature, which cannot be destroyed. All who hear his voice—whether seeing or touching him—will definitely achieve all the merits of anuttarasamyaksambodhi, being no different from Mahāvairocana Tathāgata.

1.142

Next, again giving rise to the superior aspiration, one cultivates supreme deeds: in a pure place adorned with incense and flowers, first make one's own body become Avalokiteśvara Bodhisattva or abide in the Tathāgata's self-nature, empower it with mantra and mudrā according to the previous means, and then, with the mind of giving the Dharma, read and recite the Mahāyāna vaipulya scriptures or recite them mentally, inviting all the devas, spirits, and others to listen and receive them. As the verse says:

1.143

"The Vajraśekhara Sūtra says
that the lotus-eyed one who observes the world
is identical to the inexhaustible adorned body
of all buddhas.
Or taking any title of the Guide of the World,
the Sovereign of all phenomena,
one performs adhiṣṭhāna with intrinsic nature."

1.144

The hṛdaya-bīja of Avalokiteśvara is:

1.146

The true meaning of the syllable-dvāra
is that all phenomena are free from defilement;
flowing out from the sound,
one should contemplate it thus.
The physical secret mark herein
is the so-called lotus mudrā;
as with the previously presented spread seat,
I have already explained it in detail.

1.147

Next, the Avalokiteśvara mantra is spoken:

1.149

Having previously placed the dharmadhātu hṛdaya-syllable on the crown, one additionally applies this mantra and mudrā, and according to one's capacity reads and recites the scriptural dharmas, or makes caityas, maṇḍalas, and the like. When what was to be done is finished, one then rises from the seat, and with harmony and respect interacts with human affairs.

1.150

Moreover, to sustain the body-wheel, one next goes begging for food, or is invited by donors, or receives food among the saṅgha; one should avoid fish, meat, and pungent roots. Even the leftovers of offerings to the iṣṭadevatā and all buddhas, and even various kinds of overnight impure food, and all kinds of wine, fermented fruit juices, and the like that can intoxicate people, should not be consumed.

1.151

Next, offer ball-food to present to the iṣṭadevatā, and also perform the rite of taking food as one wishes. If there are leftovers, set aside another portion to relieve the hungry, impoverished, and begging. One should give rise to this thought: 'It is to sustain the vessel of this body in peace and practice the path that I receive this morsel food, just as one oils an axle to keep it from breaking and wear so as to reach one's destination, and not for the sake of fine flavors.' Without increasing or decreasing one's mind [in craving or aversion] or generating thoughts of pleasing the flesh and adorning the body, one then visualises the dharmadhātu-hṛdaya syllable purifying all the food throughout, and with the karmavajra empowers one's own body.

1.152

The seed-syllable here is as explained in the syllable VAṂ mantra. Then, recite the vidyā of bestowing upon the Ten-Powered Ones eight times before eating it.

1.153

Pronounce this vidyā:

1.155

Abiding thus, one first accomplishes the yoga of the iṣṭadevatā. When the meal is finished, the remaining touched food is offered to those who should eat it with the karma-accomplishing hṛdaya-mantra. One should employ the increasing Amoghapracaṇḍa Āryācala mantra, reciting it once; the recipients will rejoice, constantly follow the practitioner, and protect and remember him.

1.156

That mantra is:

1.158

When that meal is finished and one has rested a little while, one should again prostrate to all the Buddhas and confess all sins.

1.159

For the sake of purifying the mind, one thus cultivates one's constant practice, up to reciting and reading the scriptures as before.

1.160

Constantly abiding thus, in the later portion of the day it is also likewise: in the early night and the later night, contemplate the Mahāyāna without interruption. Reaching the middle of the night, one employs the karmavajra as before, dons the vajra armor, and reverently prostrates to all the Buddhas, great bodhisattvas, and the rest. Next, one should project the mind to make offerings according to the Dharma, and form this thought: 'Because I aspire to seek the causes and conditions of the great matter for the sake of all sentient beings, I should preserve this body and rest peacefully for a short time, not out of coveting the pleasure of sleep.' One should first rectify one's bodily deportment, rest both feet one atop the other, and lie down on the right side. If one's limbs are weary, one may turn over as one wishes without fault; to ensure one awakens swiftly, one should constantly fix one's mind upon the vidyā. Moreover, one must not lie flat on one's back upon the bed. On subsequent days, one should also practice in this manner.

1.161

Because the mantrin cultivates diligently without interruption and without violating the rules, he obtains the designation of 'cultivating the bodhisattva practices through the mantra-gate'.

1.162

If, in the japa methods of counting, signs, and samāhita, one performs the preceding preliminary means and cultivates the supreme karmas fully yet still does not achieve accomplishment, one should admonish and awaken oneself, double one's vigor, and must not give rise to an attitude of inferiority, saying, 'This Dharma is beyond my capacity.' Expanding one's will and strength in this way to benefit oneself and benefit others, time will never be spent in vain. Because the practitioner is diligent, sincere, and untiring, the multitude of Āryas will mysteriously illumine his mind, and he will receive the establishment of their majestic power and be freed from all obstacles.

1.163

In this, there are two things that must not be abandoned: namely, not abandoning the Buddhas and bodhisattvas, and not abandoning the mind to benefit endless sentient beings. Constantly unswerving in one's aspiration for omniscient wisdom, through these causes and conditions one will definitely achieve the siddhi corresponding to one's kind.

1.164

Constantly bathe relying on the internal Dharma,
and do not cling to external methods of purification.
Harboring doubts and regrets over touched food and the like—
all such things should not be done.
If it is to sustain this body,
wash and cleanse at the proper times to remove all defilements,
at rivers and the like according to the rules of teaching,
in correspondence with the mantras and mudrās.
Purify all waters with the dharmadhātu-hṛdaya,
and using Acala or Trailokyavijaya as appropriate,
with their mantras and mudrās protect the directions and so forth,
abiding in the self-nature contemplation of the iṣṭadevatā.
Furthermore, take up pure earth turning it thrice,
constantly with single-mindedness and correct reflection,
recalling the Āryācala mantra and so forth,
the wise one should bathe in silence.

1.165

The hṛdaya that purifies the dharmadhātu, the seed-syllable of Acala, and the sword-mudrā are all as explained before. The seed-syllable of Trailokyavijaya is:

1.167

The syllable HA-dvāra here,
its sound and principle are as explained before;
its slight distinction
is the aspect of purifying and removing.
For the bodily secret ritual
of the Lord who Subdues the Three Realms,
one should use to accomplish the karma
the five-wisdom vajra-mudrā.

1.168

Next, the Trailokyavijaya mantra is spoken:

1.170

Having thus bathed and sprinkled [water] to purify,
endowed with the samaya, protect the limbs;
contemplating the immeasurable assembly of holy deities,
thrice present cupped hands of water to offer them.
To purify body and mind and benefit others,
reverently prostrate to the supreme sons born of the Tathāgatas;
departing from the three poisons, conceptual discrimination, and the like,
tranquilly subduing the sense faculties, proceed to the meditation room.
Or, relying on the distinct preliminary means of the water-chamber,
the mind abides according to the previously prescribed rituals,
with one's own body threefold and equal as the measure,
in order to seek superior, middling, and inferior Dharmas.
When the practitioner performs japa in this way,
all streams of sins will be perpetually extinguished,
he will definitely achieve the repulsion of all obstacles,
and the terms of omniscience will gather in his body.
Those [methods] explained in the Chapter on Mundane Accomplishment
or in other scriptures,
the various preliminary means of the limbs of offering,
are cultivated according to their sequence.
Because they have not transcended conditioned marks,
these are called mundane siddhis.
Next is taught the signless, which is most supreme,
to be observed by those endowed with faith and understanding.
If one of deep wisdom in the Mantrayāna
aspires in this life to seek the unexcelled fruit,
according to what he faithfully understands, he cultivates contemplation
like the previous ritual of mental offering;
and relying on the yoga methods in the Chapter on the Emanation of Siddhis
and the Chapter on the Supramundane,
he detaches the limbs of the inner mind from conditioned grasping
with regard to the terms of true conditioned origination.
Relying on these preliminary means to cultivate and realize,
he will obtain supramundane accomplishment.

Linked texts (1)

大日經持誦次第儀軌 — Classical Chinese