T848 The Vairocanābhisaṃbodhi Sutra

Fascicle II

Fascicle Two

Chapter II

(continued)

Full Accoutrements and Mantras

for Entering the Maṇḍala

Then the World-honored One Vairocana and all the buddhas gathered together, and each proclaimed paths of samādhifor all śrāvakas, pratyekabuddhas, and bodhisattvas. Thereupon the Buddha [Vairocana] entered the samādhi "Swift Power of the Single Essence of All Tathāgatas, " and while in this

[samādhi] the World-honored One again addressed the bodhisattva Vajradhara (i.e., Vajrapāṇi), saying:

Formerly when I was seated at the site of bodhi(bodhimaṇḍa) I vanquished the four demons,

And with the voice of a great striving hero I removed the fears of beings.

At that time Brahmā and other gods rejoiced in their minds and together blazoned it forth,

And consequently all worlds call me "Great Striving Hero. "

I awoke to original non-birth, transcended the path of speech, Obtained liberation from all faults, dissociated myself from causes and conditions,

And knew emptiness, which is like empty space, and knowledge concordant with the real character [of things] was born; Having been freed from all darkness, foremost reality is unsullied. The destinies [of transmigratory existence] are merely notions and names, and the Buddha's characteristics are also the same. 39

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Through the power of empowerment this foremost apex of reality Is explained by means of the written word in order to deliver the world.

Then Vajradhara, endowed with virtue, and having experienced something unprecedented, with wide-open eyes bowed his head to the Omniscient One and spoke these verses:

The buddhas are most remarkable, and their expedients and knowledge are inconceivable;

The spontaneous knowledge of the Dharma-Buddha is free from all frivolous arguments,

And yet it is taught for the sake of the world and fulfills all wishes. The characteristics of mantras are likewise always dependent on the two truths.

Should there be any beings who know this Dharma teaching, Worldlings should worship them just as they would revere a caitya. Then, when Vajradhara had finished speaking these verses, he gazed steadily at Vairocana without blinking for even a moment and remained silent. At this the World-honored One again addressed the vajradharaLord of Mysteries, saying,

"Next, Lord of Mysteries, the path of samādhiwhereby bodhisattvas who will succeed to the position [of a buddha] after one more birth dwell in the stage of a buddha is such that they are dissociated from activity and cognizant of the characteristics of the world, and they dwell in the stage of action and firmly dwell in the stage of a buddha. Next, Lord of Mysteries, the path of samādhifor bodhisattvas who have mastered the eighth stage is such that they do not apprehend any dharmas, they are free from existence and birth, and they know everything to be an illusory transformation. Therefore, the world refers to them as 'masters of vision. ' Next, Lord of

Mysteries, multitudes of śrāvakas, dwelling in the stage with objects [of cognition], recognize birth and extinction, reject the two extremes [of annihilation and permanence], and with the knowledge of utter observation obtain the causes of practice that does not conform [with the cycle of transmigration]: this is called the path of samādhifor śrāvakas. Lord of Mysteries, pratyekabuddhas, observing cause and result and dwelling in the Dharma of speechlessness, do not preach and are speechless, and in all dharmas they realize 40

Fascicle Two

the samādhiof the utter extinction of speech: this is called the path of samādhi for pratyekabuddhas. Lord of Mysteries, cause and result, as well as action, in the world at large, whether they arise or perish, do so in dependence on another entity, and so the samādhiof emptiness is born: this is called the path of samādhifor world[lings].

"

Then the World-honored One spoke these verses: Lord of Mysteries, you should know that these are the paths of samādhi:

If one abides in teachings for the World-honored Buddha, the world-saving bodhisattva,

The pratyekabuddhaor the śrāvaka,one will destroy all faults; In the case of the gods' mundane path of the teachings of the mantra method,

The Striving Hero has [taught it] thus in order to benefit beings. Then the World-honored One addressed the vajradharaLord of Mysteries, saying: "Lord of Mysteries, you should listen attentively to the characteristics of mantras.

"

Vajrapāṇi said,

"Very well, World-honored One. I am eager to listen. "

Thereupon the World-honored One further spoke these verses: The Fully and Perfectly Awakened One's mantras are characterized by syllables, words, and clauses;

As in the school of Indra,

31 all objectives are accomplished.

Sometimes Dharma-phrases are added so that the original intent [of the mantra] and the practice [for which it is used] will correspond. If [they have] the word oṃand the word hūṃ,as well as phaṭaka32 Or hrīḥ,these are designations of Buddha-Crowns. If [they have the words] gṛhṇa("seize!"), khādaya("devour!"), bhañja("destroy!"),

Hana("strike!"), māraya("kill!"), [s]phāṭaya("rend!") and the like, They are the mantras of servant messengers and wrathful ones. If they have the word namaḥ("homage"), svāhā,and so on, These are the marks of [mantras of] practitioners of quiescence cultivating samādhi.

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If they have the word śānta("pacified"), the word viśuddha ("purified"), and so on,

You should know that they are able to fulfill all wishes: These are the mantras of Perfectly Awakened Ones, sons of the Buddha, and world-saviors.

In the case of those expounded by śrāvakas, each single phrase is set out;

Among these, those of pratyekabuddhas differ slightly again, For their samādhiis different and purifies karma and [re]birth. "Furthermore, Lord of Mysteries, these characteristics of mantras are not something created by all the buddhas, nor did they cause others to create them, nor would they rejoice [if others had created them]. Why? Because this is the Dharma-thusness of dharmas. Therefore, whether the Tathāgatas appear or whether the Tathāgatas do not appear, dharmas naturally abide thus. That is to say, mantras are naturally mantras. Lord of Mysteries, when an all-knowing one and all-seeing one who has accomplished full and perfect awakening appears in the world, he teaches various paths by this method; in accordance with various desires and the various mentalities of beings and by means of various words, various letters, various regional languages, and the various sounds of the destinies [of transmigratory existence], he teaches through empowerment the mantra path.

"Lord of Mysteries, what is the mantra path of the Tathāgatas? It is, namely, the empowering of these written letters. Lord of Mysteries, with the words of truth, the four noble truths, the four stations of mindfulness, the four supernatural faculties, the ten powers of a Tathāgata, the six pāramitās, the seven precious [limbs] of bodhi,the four Brahmic abodes, and the eighteen unshared qualities of a buddha that the Tathāgatas have accumulated and cultivated during immeasurable hundreds of thousands of koṭis of nayutas of eons—Lord of Mysteries, in short, with the Tathāgatas' knowledge of an omniscient one, the power of the own-merit and knowledge of all the Tathāgatas, the power of the knowledge of their own vows, and the power of the empowerment of the entire Dharma realm, and in conformity with the varieties of beings, they reveal the mantra teachings.

"And what are the mantra teachings? They are: the gateway of the letter A,because all dharmas are originally unborn (ādyanutpāda:"original non-42

Fascicle Two

arising"); the gateway of the letter Ka,because all dharmas are dissociated from action (kārya); the gateway of the letter Kha,because all dharmas are inapprehensible like empty space (kha); the gateway of the letter Ga,because all going (gati) is inapprehensible in all dharmas; the gateway of the letter Gha, because agglomeration (ghana:"compact [mass]") is inapprehensible in all dharmas; the gateway of the letter Ca,because all dharmas are dissociated from all transiency (cyuti:"fall"); the gateway of the letter Cha,because shadows (chāyā) are inapprehensible in all dharmas; the gateway of the letter Ja,because birth (jāti) is inapprehensible in all dharmas; the gateway of the letter Jha,because enemies (jhamala?) are inapprehensible in all dharmas; the gateway of the letter Ṭa,because pride (ṭaṅka) is inapprehensible in all dharmas; the gateway of the letter ˇṬha,because nurturing (viṭhapana:"[illusory] creation") is inapprehensible in all dharmas; the gateway of the letter Ḍa,because resentment (ḍamara:"riot, tumult") is inapprehensible in all dharmas; the gateway of the letter Ḍha,because grasping (ḍhaṅka?) is inapprehensible in all dharmas; the gateway of the letter Ta,because thusness (tathatā) is inapprehensible in all dharmas; the gateway of the letter Tha, because a dwelling place (sthāna) is inapprehensible in all dharmas; the gateway of the letter Da,because giving (dāna) is inapprehensible in all dharmas; the gateway of the letter Dha,because the Dharma realm (dharmadhātu) is inapprehensible in all dharmas; the gateway of the letter Pa, because supreme truth (paramārtha) is inapprehensible in all dharmas; the gateway of the letter Pha,because all dharmas are unsolid and like foam (phena); the gateway of the letter Ba,because bondage (bandha) is inapprehensible in all dharmas; the gateway of the letter Bha,because all existence (bhava) is inapprehensible in all dharmas; the gateway of the letter Ya, because all vehicles (yāna) are inapprehensible in all dharmas; the gateway of the letter Ra,because all dharmas are dissociated from all defilement (rajas); the gateway of the letter La,because all characteristics (lakṣaṇa) are inapprehensible in all dharmas; the gateway of the letter Va,because the path of speech (vāc) is cut off in all dharmas; the gateway of the letter Śa,because all dharmas are originally quiescent by nature (śānti:"quiescence"); the gateway of the letter Ṣa,because all dharmas are by nature dull (ṣaṭha,for śaṭha: "fool, blockhead"); the gateway of the letter Sa,because all truths (satya) are inapprehensible in all dharmas; and the gateway of the letter Ha, 43

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The Vairocanābhisaṃbodhi Sutra

because cause (hetu) is inapprehensible in all dharmas. Lord of Mysteries, Ṅa, Ña, Ṇa, Na,and Maare sovereign over all samādhis and quickly able to effectuate all deeds, and the objectives of what is undertaken are all accomplished. "

Then the World-honored One spoke these verses: Mantras, the gateway to samādhi,completely fulfill all wishes, Namely, the inconceivable results of the Tathāgatas. Endowed with many excellent vows, the definitive meaning of mantras

Transcends the three ages and is unsullied, like empty space. Dwelling in an inconceivable [state of] mind, one performs various deeds,

And he who reaches the stage of cultivation is granted inconceivable results.

This is the foremost truth, revealed by the buddhas, And if one knows this Dharma teaching, one will attain the siddhis. Sound, which is the supreme truth, mantras, and the characteristics of mantras—

Thinking clearly upon these, the practitioner will obtain the indestructible state.

Then the vajradharaLord of Mysteries said to the Buddha, "Worldhonored One, the inconceivable method of the path of the characteristics of mantras taught by the Buddha is remarkable; it is not shared with any śrāvakas or pratyekabuddhas, nor is it for all beings everywhere. If one believes in this mantra path, meritorious dharmas will all be fulfilled. I but beg you, World-honored One, to explain next the requisite procedures for the maṇḍala. "

When Vajrapāṇi had finished speaking thus, the World-honored One again addressed him, uttering these verses: When a mantra-reciting practitioner worships the holy deities, He should offer up flowers pleasing to the mind, immaculate white, yellow, or red in color.

The padma (lotus), blue lotus (utpala), dragonflower (nāgakesara), puṃnāga,

Kesara, malli[kā] (jasmine), tagara, campa[ka], 44

Fascicle Two

"Sorrowless" (aśoka),tilaka, pāṭala(trumpet flower), and śāla(sal): These flowers, fresh and exquisite, are auspicious and liked by all. He gathers them, makes garlands of them, and offers them respectfully. Candana(sandalwood), costus root (kuṣṭha),spṛkkā, 33 saffron

(kuṅkuma),

And other fine unguents—he takes them all and offers them up. Agallochum (agaru), pine resin (dīpavṛkṣa), vāla,camphor (karpūra), White sandalwood, the resinous aromatic [sal gum] (sarjarasa), śrīvāsaka,

And other kinds of incense, fragrant and world-praised, He should offer up to the holy deities in accordance with the ritual instructions.

Furthermore, Great Being, he offers foods according to the teachings: He offers up milk gruel, boiled rice mixed with curds, "joy

[dumplings]" (laḍḍuka),maṇḍaka,

Delicious "hundred-leaved" pastries, pure and wondrous sugared pastries,

Pūrikā,perforated [pastries], madhuśīr[ṣaka], Phenaka,

"sorrowless" (aśoka[varti]), parpaṭacakes, and so on— Delicacies such as these and various exotic fruits, Khaṇḍa(candied sugar), barley sugar, molasses, honey, fresh butter, ghee,

Various beverages, and milk and curds from pure cows. He also offers up lamps in different kinds of new and clean vessels, Filling them with finely perfumed oils and setting them out for illumination.

Silken pennants and parasols of various colors are interspersed in the four quarters,

And the archways, of different shapes and kinds, are hung with bells large and small.

Alternatively, he makes offerings with the mind, doing all of this: The mantra-reciting practitioner, mindful, must not forget to do so. Next, he prepares the kalaśas (flasks), either six or eighteen, Fitting them out with precious things and drugs and filling them with perfumed water.

11a

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The Vairocanābhisaṃbodhi Sutra

With twigs draped with cloth and flowers and fruits inserted in between,

[The flasks are] adorned with unguents and so on, protected, and purified,

And their necks are tied with fine cloth; the number of flasks may be increased.

To each of the leading deities he offers silken garments, And he offers them to each of the other great beings too. Having made offerings in this manner, [the ācārya] next inducts the initiands.

He sprinkles them with purified water, gives them unguent and flowers,

And makes them generate the bodhi-mind while calling the Tathāgatas to mind;

They will all attain birth in the pure Buddha's Family. He binds the seal "born of the Dharma realm" and the Dharmawheel seal, And uses [the seals of] Vajrasattva and so on to perform empowerment.

Next he himself should bind the [seal] "samayaof the buddhas" And empower a clean cloth three times in accordance with the ritual instructions for mantras,

Which he uses to cover the heads [of the initiands], engendering deep thoughts of compassion.

Thrice reciting the samaya(pledge), [he visualizes that] they have on top of their heads the letter Ra,

Adorned with the great dot of emptiness34 (i.e., Raṃ) and encircled by a wreath of flames:

This letter-gateway emits white light which pours forth like a full moon.

[Then] facing the world-saviors, [the initiands] scatter their purified flowers [toward the maṇḍala],

And wherever [his flower] falls, the practitioner reveres [that deity]. By the sentry posts of the great nāgas (i.e., Nanda and Upananda) in the first entrance of the maṇḍala,

46

Fascicle Two

In between the two entrances, [the ācārya] installs the trainees, And stationing them there, he performs the [ritual] deeds in accordance with the ritual instructions.

Having thus freed the disciples from faults, He performs the homaof pacification, and when doing homahe abides by the rules.

He first proceeds from the central matrix to beyond the second [enclosure],

And in the middle of a maṇḍala,without any doubting thoughts, He digs an altar of light (i.e., a hearth), like his own forearm35 in diameter,

With its rim four phalanges [high and wide] and its center marked with a vajraseal.

To the right of the teacher's position there are the paraphernalia for homa,

While the trainees reside to his left, squatting with heightened respect.

He himself spreads auspicious grass (kuśa) on the ground and sits at ease.

Alternatively [when it is not possible to dig a hearth, he paints one] with pigments, bright red and most imposingly beautiful— Anything that is painted will be effective: this is the simplified homasite.

Around [the hearth] he spreads auspicious grass with the ends overlapping one another

Toward the right (i.e., clockwise), all wide and thick, and he sprinkles it all with perfumed water.

Contemplating the honored one Agni out of pity for all, He should take a full ladle and make oblations to him with it, And at the same time the well-abiding [ācārya] should utter this mantra:

Namaḥ samantabuddhānāṃ, agnaye svāhā.(Homage to all Buddhas! For Agni, svāhā!) [3]

Next, with his left hand [the ācārya] then holds the disciples 11b

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The Vairocanābhisaṃbodhi Sutra

11c

By the thumb of their right hand and offers up homain brief. Each time he makes an oblation, he recites with sincerity [the following mantra] until he reaches thrice seven [times] for each [disciple];

He should dwell in thoughts of compassion, the mantra according with the rules:

Namaḥ samantabuddhānāṃ, āḥ mahāśāntigata śānti kara praśama dharmanirjāta abhāvasvabhāva dharma samatāprāpta svāhā. (Homage to all Buddhas! Āḥ! O you who have reached great tranquility! you who bring about tranquility! you who are born of the dharmaof calmness! you who have obtained sameness with dharmas that have non-being as their intrinsic nature! svāhā!) [4] When the practitioner has finished doing homa,he should instruct [the disciples] in making gifts [to him]:

Gold, silver, rare jewels, elephants, horses, and carriages, Cattle, sheep, choice garments, or again any other goods. The disciples should with utmost sincerity and reverence engender respect

And, happy from the depths of their hearts, offer these up to [the ācārya] whom they honor,

For by cultivating pure relinquishment they make him rejoice. Having performed empowerment for them, he should summon them and address them, saying:

"Now, this excellent field of merit has been explained by all the buddhas

Out of their desire to bring extensive benefit to all sentient beings: If you offer up gifts to the entire sangha, you will obtain great results, And in worldly terms inexhaustible great wealth will always accrue; By making offerings to the sangha you make gifts to persons endowed with virtue.

Therefore the World-honored One has taught that you should engender joy,

Provide dishes of food according to your ability, and give them to the sangha actually present.

"

48

Fascicle Two

Then the World-honored One Vairocana again addressed the vajradhara Lord of Mysteries, uttering these verses: You, Mahāsattva, should with singlemindedness listen attentively, As I explain in full the consecration, revealed by buddhas of yore. The teacher constructs a second altar, facing the central maṇḍala, And he draws it in the outer precinct two cubits distant [from the main maṇḍala]:

Its four sides are exactly equal [in length], and he opens an entrance facing toward the inside.

He installs four vajradharas, placing them outside the four corners: Namely, Aprapañcavihārin, Gaganāmala,

Vimalanetra, and Vicitrāmbaradhara.

The large lotus flower in the center has eight petals as well as stamens, And on the petals in the four quarters are four accompanying bodhisattvas,

There because of the power of the former vows of these great beings. What are the four called? They are, namely, the bodhisattvas Dhāraṇīśvara[rāja],

Smṛtisaṃprajanyin, Hitādhyāśayin, and Kāruṇya. On the other four petals he fashions four servants: Vicitrāmbara, Āśāparipūraka, Asakta, and Vimukta. In the center he displays the inconceivable form of the Dharma realm (i.e., the letter Raṃ).

[Four] flasks made of four precious things, filled with drugs and jewels,

[The ācārya] empowers with [the mantras of] Samantabhadra, Maitreya,

[Sarva]nīvaraṇaviṣkambhin, and Sarvāpāyaṃjaha. At the time of the consecration he should install [the initiand] on the wondrous lotus [in the center]

And make offerings with unguents, flowers, lamps, and argha; He shades him from above with banners, pennants, and parasols and offers up enchanting music

And the extensive and wonderful words of auspicious gāthās. 49

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After having made offerings in this manner and brought joy [to the initiand],

He himself anoints [the initiand's] head in the presence of the Tathāgatas.

He should again make him offerings of exquisite unguents and flowers, After which he should take a golden stylet and, standing in front of him,

Exhort him and make him rejoice by uttering this gāthā: "Son of the Buddha, the buddhas have removed your film of ignorance,

Just as the world's king of physicians skillfully uses a golden stylet [to remove the world's blindness].

"

The mantra-reciting practitioner should next take a clear mirror, And in order to show that dharmas have no [differentiating] characteristics, he utters this wondrous gāthā: "The dharmas are formless, pellucid, and without turbidity, Ungraspable, dissociated from speech, and only arisen from cause and action.

Knowing thus that these dharmas are by their own nature undefiled, Act for the incomparable benefit of the world, you who have been born from the mind of the Buddha!"

Then he should confer [on the initiand] a Dharma wheel, placing it between his two feet,

And give him a Dharma conch in his right hand, again uttering these verses:

"From today you turn the wheel of the world-saviors And blow the unsurpassed Dharma conch, its sound all-pervading. Do not engender heterodox wisdom, and free from doubting thoughts,

You should reveal to the world the excellent path for practicing mantras.

If you always make such a vow and proclaim your indebtedness to the buddhas,

All the vajradharas will all protect you. "

Then, arousing thoughts of compassion toward the disciple, 50

Fascicle Two

The practitioner should take him inside [the maṇḍala] and reveal the samayaverses:

"Son of the Buddha, henceforth, not begrudging of life or limb, You should never abandon the Dharma, forsake the bodhi-mind, Be miserly with any dharmas, or do anything that does not benefit beings.

The Buddha has taught the samayafor you who abide well in the precepts,

And just as you guard your life, so too should you guard the precepts. "

With utmost sincerity and reverence [the disciple] should bow down at the feet of the honored [ācārya],

And acting in conformity with the teaching, he must not engender any doubting thoughts.

Thereupon Vajrapāṇi said to the Buddha,

"World-honored One, if any

men of good [family] or women of good [family] enter the samayaof this great king of maṇḍalas 'Born of the Matrix of Great Compassion, ' how great

an accumulation of merit will they obtain?"

When Vajrapāṇi had finished speaking thus, the Buddha addressed him, saying,

"Lord of Mysteries, the total accumulation of merit [obtained] from the initial generation of the [bodhi-]mind through to becoming a Tathāgata is exactly equivalent to the accumulation of merit by these men of good [family] or women of good [family]. Lord of Mysteries, by means of this gateway to the Dharma you should know thus: that these men of good [family] and women of good [family] are children of the Buddha's mind, born of the Tathāgata's mouth. Wherever these men of good [family] and women of good [family] may be, there is a buddha performing buddha deeds. Therefore, Lord of Mysteries, should one wish to worship the Buddha, then one should worship these men of good [family] and women of good [family], and should one wish to see the Buddha, then one should look at them. "

Then the vajradharas headed by Vajrapāṇi and so on and the bodhisattvas headed by Samantabhadra and so on spoke in unison, saying, "World-honored

One, from now on we shall revere and worship these men of good [family] and women of good [family]. Why? Because, World-honored One, seeing these men of good [family] and women of good [family] is the same as seeing the World-honored Buddha.

"

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Thereupon the World-honored One Vairocana again gazed upon the entire assembly and addressed the vajradharaLord of Mysteries and the other vajradharas, as well as the great multitude, saying, "Good sirs, there

are mantra phrases [born of] the mark of the Tathāgata's supramundane and immeasurably vast speech-circle (i.e., tongue), which are like a variegated maṇi,fulfill all wishes, accumulate immeasurable merit, abide in unimpeded conduct, and have a power incomparable through the three ages. "

When he had finished speaking thus, Vajrapāṇi, the Lord of Mysteries, and the other vajradharas, as well as the great assembly, spoke in unison, saying,

"World-honored One, now is the time! Sugata, now is the time!" Thereupon the World-honored One Vairocana dwelled in the samādhi "Observation from the High Peak of the Pure Dharma Banner, " in which,

fulfilling all wishes, he protruded his vast tongue and completely covered all buddha fields. Then the Buddha rose from meditation, whereupon he emitted a voice that pervaded the Dharma realm of all Tathāgatas, taking pity on the realms of beings without exception, and uttered this vidyārājñī"Very Powerful Great Protection": Namaḥ sarvatathāgatebhyaḥ sarva bhaya vigatebhyo36 viśvamukhebhyaḥ, sarvathā haṃ [khaṃ]rakṣamahābale sarvatathāgatapuṇyanirjāte hūṃ hūṃ trāṭ trāṭ apratihate svāhā.(Homage to all Tathāgatas, who are free from all fear and are in all directions! In every way, haṃ [khaṃ], protect! O you of great strength! you who are born of the merit of all Tathāgatas! hūṃ hūṃ trāṭ trāṭ! you who are unimpeded! svāhā!) [5] Then, as soon as all the Tathāgatas and the multitudes of sons of the Buddha had uttered this vidyā,buddha fields everywhere shook in six different ways, and all the bodhisattvas, having experienced something unprecedented, with wide-open eyes spoke these verses in front of the buddhas with words pleasing to the mind:

It is most remarkable that the buddhas have uttered this [vidyā] "Very Powerful Protection";

The protection by all the buddhas [is like that provided by] a citadel and moat that are completely impregnable.

If one dwells protecting the mind with it, all obstructors, Vināyakas, and rākṣasas of evil form

Will all disperse through the power of thinking on the mantra. 52

Fascicle Two

Then the Bhagavān, having empowered the vast Dharma realm, dwelled at once in the samādhi"Matrix-Treasury of the Dharma Realm" and, rising from this state of meditation, uttered the vidyā37 "Entry into the Buddhas' Samaya": Namaḥ samanta buddhānāṃ, asame trisame samaye svāhā.(Homage to all Buddhas! O pledge of three equals, without equal! svāhā!) [6] As soon as he had uttered this vidyā"Entry into the [Buddhas'] Samaya" in the midst of all the assemblies of bodhisattvas in all buddha fields, the sons of the Buddha who had heard it together [became so that they] would no longer transgress any dharmas.

Then the Bhagavān also uttered the mantra "birth in the Dharma realm": Namaḥ samantabuddhānāṃ, dharmadhātu svabhāvako

'ham.(Homage to

all Buddhas! I have the intrinsic nature of the Dharma realm.) [7] The mantra for empowerment by Vajrasattva: Namaḥ sa man ta vajrāṇāṃ, vajrātmako

'ham.(Homage to all Vajras! I am of the nature of a vajra.) [8] The mantra of adamantine armor: Namaḥ samantavajrāṇāṃ, vajrakavaca hūṃ.(Homage to all Vajras! O adamantine armor! hūṃ!) [9] The mantra of the Tathāgata's eye or vision: Namaḥ samanta buddhānāṃ, tathāgatacakṣu vyavalokaya38 svāhā.(Homage to all Buddhas! O Tathāgata's eye! behold! svāhā!) [10]

The unguent mantra: Namaḥ samantabuddhānāṃ, viśuddhagandhod bhava svāhā.(Homage to all Buddhas! O you who have risen from pure unguent! svāhā!) [11]

The flower mantra: Namaḥ samantabuddhānāṃ, mahā maitry a bhyudgate svāhā.(Homage to all Buddhas! O you who have arisen from great benevolence! svāhā!) [12] The incense mantra: Namaḥ samantabuddhānāṃ, dharma dhātvanugate svāhā. (Homage to all Buddhas! O you who are coextensive with the Dharma realm! svāhā!) [13]

The food mantra: Namaḥ samantabuddhānāṃ, ararakalala ba liṃ39 dadāmi baliṃ dade mahābali svāhā.(Homage to all Buddhas! I give a food offering of arara andkalala.I give a food offering. Great food offering! svāhā!) [14]

The lamp mantra: Namaḥ samantabuddhānāṃ, tathā gatā rci spharaṇā va bhāsa naga ganaudārya svāhā.(Homage to all Buddhas! O suffusion of the Tathāgata's light, with a brilliance as vast as the firmament! svāhā!) [15] 53

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Chapter 3: The Quelling of Obstacles

The Vairocanābhisaṃbodhi Sutra

13b

The arghamantra: Namaḥ samantabuddhānāṃ, gagana samāsama svāhā. (Homage to all Buddhas! O you who are equal to the sky and unequaled! svāhā!) [16]

The mantra of the Tathāgata's crown: Namaḥ samanta buddhānāṃ, gaganānanta spharaṇa viśuddhadharmanirjāta svāhā. (Homage to all Buddhas! O you who infinitely pervade the sky! you who are born of the pure Dharma! svāhā!) [17]

The mantra of the Tathāgata's armor: Namaḥ samanta buddhānāṃ, vajrajvāla visphura hūṃ.(Homage to all Buddhas! O adamantine flame! flash! hūṃ!) [18]

The mantra of the Tathāgata's halo: Namaḥ samanta buddhānāṃ, jvālā mālini tathāgatārci svāhā.(Homage to all Buddhas! O you who have a wreath of flames! light of the Tathāgata! svāhā!) [19] The mantra of the Tathāgata's tongue: Namaḥ samanta buddhānāṃ, mahāmaha tathāgatajihva satyadharmapratiṣṭhita svāhā.(Homage to all Buddhas! O great among the great! tongue of the Tathāgata! that which is established in the true Dharma! svāhā!) [20]

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The Quelling of Obstacles

Then Vajrapāṇi again questioned the World-honored One Vairocana, uttering these verses:

"When [preparing] the ritual site, how does one eliminate obstructors So that they are unable to torment the mantra-cultivating practitioner? How does one recite mantras? What results do they produce?" When [Vajrapāṇi] had asked these questions, the Honored One Mahāvairocana exclaimed,

"Excellent, Mahāsattva! You have done well to speak these words. In keeping with the questions in your mind, I shall now reveal everything.

Obstructors are born from one's own mind in accordance with past avarice.

In order to remove their cause, one thinks on the bodhi-mind, Which is well removed of false differentiation born from the mind and thought,

And by recollecting the bodhi-mind, the practitioner will be free from faults.

One should always think in one's mind of the mahāsattvaAcala And bind his mystic seal, whereby one will be able to remove all obstructions.

Lord of Mysteries, listen further how to tie down turbulent wind. With the letter Atransformed into one's own person, and keeping the letter-gateway Hain mind,

One smears gandha(unguent) on the ground to make [seven] great dots of emptiness.

Positioning oneself in the direction of Vāyu (i.e., northwest), one covers them with a śarāvam(bowl)

55

The Vairocanābhisaṃbodhi Sutra

13c

And thinks of this vessel as a great mental Mount Meru, [Visualizing] on top of it time and again the letter Awith a great dot of emptiness (i.e., Aṃ):

Proclaimed by previous buddhas, this is able to arrest great winds. Great Being, listen attentively to how the practitioner guards against rain.

He imagines the letter-gateway Ra,very powerful and the color of fiery light;

Fearsome, wreathed in blazing flames, wrathful, and holding a khaḍga(sword),

He prepares the ground, creating [figures of] dark clouds in whatever direction they have arisen,

And cuts through them with the wisdom-sword seal: the cloud cover will promptly disperse.

Alternatively the practitioner, with fearless mind, makes a kīlakam (stake),

And he completely identifies this adamantine stake with a vajra. Next, I shall now explain the quelling of all obstacles. One thinks on the ferocious and very powerful Acala with his mantra Dwelling in his own maṇḍala,or else the practitioner [himself] dwells therein.

He visualizes an effigy [of the obstacle] with [Acala's or his own] left foot placed on its head:

The obstacle will be eliminated and extinguished, not to arise [again]. Alternatively, having carefully mixed [poison] with rājikā(black mustard),

The practitioner makes an effigy [of the obstacle] and smears its body with [the mixture]:

Those [obstacles] who seize one will, on account of this antidote, Have their sense organs scorched—about this one must not engender any doubting thoughts.

Even the honored ones Śakra and Brahmā, should they not follow my teaching,

Will be burned, not to mention other beings. "

56

Fascicle Two

Thereupon Vajrapāṇi said to the Buddha,

"World-honored One, insofar

as I understand the meaning of what the Buddha has said, I too thus know that, dwelling in their own maṇḍalastations, the holy deities bring about what is awe-inspiring. Because they dwell in this manner, the Tathāgata's injunctions cannot be obfuscated. Why? Because, World-honored One, the samayaof all mantras is to abide in their own lineage. Therefore, bodhisattvas cultivating bodhisattva practices via the gateway of mantras should also dwell in their proper station and perform [ritual] deeds. "

[The Bhagavān said,

"Lord of Mysteries, it is so, it is as you have said.]40 Moreover, Lord of Mysteries, if colors have been mentioned [for any deities], you should know that the holy deities' maṇḍalastations and the deities' figures are also the same [colors]: this has been taught by previous buddhas. "Lord of Mysteries, in future ages beings of inferior intelligence and no faith will, on hearing these explanations, be unable to accept them on faith because they have no intelligence, and their doubts will increase. If they merely hear them and remain set in their ways without practicing, they will harm themselves and harm others, and they will make statements such as 'Non-Buddhists have such methods, but they were not taught by the Buddha. '

These ignorant people will produce such faith-and-understanding. "

Then the World-honored [One] spoke these verses: The omniscient World-honored One has gained sovereignty over dharmas,

And in accordance with what he has mastered, he delivers beings by expedient means.

This was taught by previous buddhas to bring benefit to those who seek the Dharma.

The foolish person does not know the characteristic of the dharmas [as taught] by the buddhas:

I have taught that the characteristic possessed by all dharmas is that they are all empty.

One should always dwell in mantras and be sure to act with resolve. 57

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Chapter 4: A Treasury of Mantras in Common Use

Chapter IV

A Treasury of Mantras

in Common Use

Thereupon the vajradharas, with the Lord of Mysteries at their head, and the host of bodhisattvas, with Samantabhadra at their head, bowed down to the Buddha Vairocana and, out of a desire to expound in this great king of maṇḍalas "Born of the Matrix of Great Compassion" the Dharma-phrases of their mantras, [each] in accordance with the pure gateway to the Dharma realm that they had mastered, they appealed each in his own words to the World-honored One [for permission to do so]. Then the World-honored One empowered them with the indestructible nature of dharmas and addressed the vajra dharas and bodhisattvas, saying,

"Good sirs, you should expound,

in accordance with the Dharma realm as you have mastered it, those formulae of truth that cleanse the realms of beings!"

Then the bodhisattva Samantabhadra promptly dwelled in the samādhi "Adorn ment of the Buddha's Sphere" and uttered the mantra of unobstructed strength: Namaḥ samantabuddhānāṃ, samatānugata virajadharmanirjāta mahāmaha svāhā.(Homage to all Buddhas! O you who have attained equality! you who are born of the unsoiled Dharma! great among the great! svāhā!) [21]

Then the bodhisattva Maitreya dwelled in the samādhi"Generation of Universal Great Benevolence" and uttered his own heart-mantra: Namaḥ samanta buddhānāṃ, ajitaṃjaya sarvasattvā śayānugata svāhā.(Homage to all Buddhas! O you who vanquish the unvanquished! you who follow the inclinations of all beings! svāhā!) [22]

Then the bodhisattva Ākāśagarbha entered the samādhi"Sphere of Purity" and uttered his own heart-mantra: Namaḥ samantabuddhānāṃ, ākāśasamatānugata vicitrāmbaradhara svāhā.(Homage to all Buddhas! O you who have attained equality with space! you who wear a many-colored raiment! svāhā!) [23]

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Then the bodhisattva Sarvanīvaraṇaviṣkambhin entered the samādhi "Power of Compassion" and uttered [this] mantra: Namaḥ samantabuddhānāṃ, āḥ sattvahitā bhyudgata traṃ traṃ raṃ raṃ svāhā.(Homage to all Buddhas! Āḥ! O you who have arisen for the weal of beings! traṃ traṃ raṃ raṃ!svāhā!)41 [24]

Then the bodhisattva Avalokiteśvara entered the samādhi"Universal Gaze" and uttered his own heart[-mantra] and the mantras of his attendants: Namaḥ samanta buddhānāṃ, sarva tathāgatāvalokita karuṇāmaya ra ra [ra] hūṃ jaḥ svāhā. (Homage to all Buddhas! O gaze of all Tathāgatas!42 that which is formed of compassion! ra ra [ra] hūṃ jaḥ!svāhā!) [25] The mantra of Mahāsthāmaprāpta: Namaḥ samanta buddhā nāṃ, jaṃ jaṃ saḥ svāhā.(Homage to all Buddhas! Jaṃ jaṃ saḥ! svāhā!) [26] The mantra of the honored one Tārā: Namaḥ samanta buddhā nāṃ, karuṇodbhave tāre tāriṇi svāhā.(Homage to all Buddhas! O you who have risen from compassion! Tārā! savioress! svāhā!) [27] The mantra of Great Bhṛkuṭī: Namaḥ samantabuddhānāṃ, sarva bhaya trā sani hūṃ sphoṭaya svāhā.(Homage to all Buddhas! O you who frighten away all fears! hūṃ! rend! svāhā!) [28]

The mantra of the honored one Pāṇḍaravāsinī: Namaḥ sa man ta buddhānāṃ, tathāgataviṣayasaṃbhave padmamālini svāhā.(Homage to all Buddhas! O you who are born from the sphere of the Tathāgatas! you who have a garland of lotuses! svāhā!) [29]

The mantra of Hayagrīva: Namaḥ samantabuddhānāṃ, hūṃ khāda bhañja sphoṭaya svāhā.(Homage to all Buddhas! Hūṃ! devour! shatter! rend! svāhā!) [30]

Then the bodhisattva Kṣitigarbha dwelled in the samādhi"Sphere of Adamantine Indestructible Conduct" and uttered [this] mantra: Namaḥ samantabuddhānāṃ, ha ha ha sutanu svāhā. (Homage to all Buddhas! Ha ha ha! O you with a beautiful body! svāhā!) [31] Then the youth Mañjuśrī dwelled in the samādhi"Supernatural Power of the Buddha's Empowerment" and uttered his own heart-mantra: Namaḥ samantabuddhānāṃ, he he kumāraka vi mukti pathasthita smara smara pratijñāṃ svāhā.(Homage to all Buddhas! Ho! ho! young boy! you who abide on the path to liberation! remember, remember your vow! svāhā!) [32] Then Vajrapāṇi dwelled in the samādhi"Great Adamantine Invincibility" 60

Fascicle Two

and uttered his own heart[-mantra] and the mantras of his attendants: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa hūṃ.(Homage to all Vajras! O you who are violent and very wrathful! hūṃ!) [33]

The mantra of Māmakī: Namaḥ samantavajrāṇāṃ, triṭ triṭ jayanti svāhā. (Homage to all Vajras! Triṭ triṭ! O victress! svāhā!) [34] The mantra of Vajraśṛṅkhalā: Namaḥ samantavajrāṇāṃ, bandha ban dhaya moṭa moṭaya vajrodbhave sarvatrāpratihate svāhā. (Homage to all Vajras! Bind, bind! crush, crush! O you who have risen from the vajra! you who are everywhere unimpeded! svāhā!) [35]

The mantra of Vajracandratilaka (= Krodhacandratilaka): Namaḥ samanta vajrāṇāṃ, hrīḥ hūṃ phaṭ svāhā.(Homage to all Vajras! Hrīḥ hūṃ phaṭ! svāhā!) [36]

The mantra of Vajrasūcī: Namaḥ samantavajrāṇāṃ, sarva dharma nirvedhani vajrasūci varade svāhā. (Homage to all Vajras! O you who pierce all dharmas! Adamantine Needle [Vajrasūcī]! you who grant wishes! svāhā!) [37]

The mantra of all vajradharas: Namaḥ samantavajrāṇāṃ, hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ jaṃ jaṃ svāhā.(Homage to all Vajras! Hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ jaṃ jaṃ! svāhā!) [38]

The mantra of all servants: Namaḥ samantavajrāṇāṃ, he he kiṃ cirāyasi gṛhṇa gṛhṇa khāda khāda paripūraya svapratijñāṃ svāhā.(Homage to all Vajras! Ho! ho! why do you procrastinate? Seize, seize! devour, devour! fulfill your vow! svāhā!) [39]

Then the World-honored One Śākyamuni entered the samādhi"Place of Jewels" and uttered his own heart[-mantra] and the mantras of his attendants: Namaḥ samantabuddhānāṃ, sarva kleśaniṣūdana sarvadharma vaśitāprāpta gaganasamāsama svāhā.(Homage to all Buddhas! O you who destroy all defilements! you who have won control over all dharmas! you who are equal to the sky and unequaled! svāhā!) [40] The mantra of Ūrṇā: Namaḥ samantabuddhānāṃ, varade varaprāpte hūṃ.(Homage to all Buddhas! O you who grant wishes! you who have won a boon! hūṃ!) [41]

The mantra of all Buddha-Crowns: Namaḥ samanta buddhānāṃ, vaṃ vaṃ vaṃ hūṃ hūṃ phaṭ svāhā.(Homage to all Buddhas! Vaṃ vaṃ vaṃ hūṃ hūṃ phaṭ! svāhā!) [42]

61

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The mantra of Aparājita: Namaḥ samantabuddhānāṃ, dhriṃ dhriṃ riṃ riṃ jriṃ jriṃ svāhā.(Homage to all Buddhas! Dhriṃ dhriṃ riṃ riṃ jriṃ jriṃ! svāhā!) [43]

The mantra of Aparājitā: Namaḥ samantabuddhānāṃ, aparā jite jayanti taḍite svāhā.(Homage to all Buddhas! O Invincible One [Aparājitā]! victress! you who strike! svāhā!) [44]

The mantra of Pṛthivī: Namaḥ samantabuddhānāṃ, pṛthivyai svāhā. (Homage to all Buddhas! For Earth [Pṛthivī], svāhā!) [45] The mantra of Viṣṇu: Namaḥ samantabuddhānāṃ, viṣṇave svāhā. (Homage to all Buddhas! For Viṣṇu, svāhā!) [46] The mantra of Rudra: Namaḥ samantabuddhānāṃ, rudrāya svāhā. (Homage to all Buddhas! For Rudra, svāhā!) [47] The mantra of Vāyu: Namaḥ samantabuddhānāṃ, vāyave svāhā. (Homage to all Buddhas! For Vāyu, svāhā!) [48] The mantra of Sarasvatī: Namaḥ samantabuddhānāṃ, sara svatyai svāhā. (Homage to all Buddhas! For Sarasvatī, svāhā!) [49] The mantra of Nairṛti: Namaḥ samantabuddhānāṃ, rākṣasā dhipataye svāhā. (Homage to all Buddhas! For the Lord of Goblins [= Nairṛti], svāhā!) [50]

The mantra of Yama: Namaḥ samantabuddhānāṃ, vaivasvatāya svāhā. (Homage to all Buddhas! For Vaivasvata ["Son of Vivasvat" = Yama], svāhā!) [51]

The mantra of Mṛtyu: Namaḥ samantabuddhānāṃ, mṛtyave svāhā. (Homage to all Buddhas! For Death [Mṛtyu], svāhā!) [52] The mantra of Kālarātri: Namaḥ samantabuddhānāṃ, kāla rātriye svāhā. (Homage to all Buddhas! For Dark Night [Kālarātri], svāhā!) [53] The mantra of the Seven Mothers: Namaḥ samantabuddhā nāṃ, mātṛbhyaḥ svāhā.(Homage to all Buddhas! For the Mothers, svāhā!) [54] The mantra of Śakra Devendra: Namaḥ samantabuddhānāṃ, śakrāya svāhā.(Homage to all Buddhas! For Śakra, svāhā!) [55] The mantra of the nāgaking Varuṇa: Namaḥ samantabuddhā nāṃ, apāṃpataye svāhā.(Homage to all Buddhas! For the Lord of Water [= Varuṇa], svāhā!) [56]

The mantra of Brahmā: Namaḥ samantabuddhānāṃ, prajāpataye svāhā. (Homage to all Buddhas! For the Lord of Creatures [= Brahmā], svāhā!) [57] 62

Fascicle Two

The mantra of Āditya: Namaḥ samantabuddhānāṃ, ādityāya svāhā. (Homage to all Buddhas! For Sun [Āditya], svāhā!) [58] The mantra of Candra: Namaḥ samantabuddhānāṃ, candrāya svāhā. (Homage to all Buddhas! For Moon [Candra], svāhā!) [59] The mantra of the nāgas: Namaḥ samantabuddhānāṃ, meghā śaniye svāhā.(Homage to all Buddhas! For the Cloud-Eater, 43 svāhā!) [60]

The mantra of Nanda and Upananda: Namaḥ samantabuddhā nāṃ, nandopanandayoḥ svāhā. (Homage to all Buddhas! For Nanda and Upananda, svāhā!) [61]

Then the World-honored One Vairocana, wishing to explain that his teachings are of infallible siddhi,[uttered] the mantra of the vidyārājñī Gaganalocanā, mother of all buddhas and bodhisattvas: Namaḥ samanta buddhānāṃ, gaganavaralakṣaṇe gagana same sarvatodgatābhisārasaṃ bhave jvala, namo '

moghānāṃ svāhā.(Homage to all Buddhas! O you who have the excellent attributes of the sky! you who are equal to the sky! you who are born from gifts arisen everywhere! burn! homage to the infallible ones! svāhā!) [62]

Next, in order to quell all obstacles, the Bhagavān dwelled in the samādhi "Born of Fire" and uttered this mantra of the great destroyer of obstacles, the holy one Acalanātha: Namaḥ samanta vajrāṇāṃ, caṇḍamahāroṣaṇa sphoṭaya hūṃ traka hāṃ māṃ. (Homage to all Vajras! O you who are violent and very wrathful! rend! hūṃ traka hāṃ māṃ!) [63] Next, the mantra of Trailokyavijaya: Namaḥ samantavajrā ṇāṃ, ha ha ha vismaye sarvatathāgataviṣayasaṃbhava trailokya vijaya hūṃ jaḥ svāhā. (Homage to all Vajras! Ha ha ha! O wondrous one! you who are born from the sphere of all Tathāgatas! Conqueror of the Three Worlds [Trailokyavijaya]! hūṃ jaḥ! svāhā!) [64]

The mantra of śrāvakas: Namaḥ samantabuddhānāṃ, hetu pratya[ya]vi gata karmanirjāta hūṃ.(Homage to all Buddhas! O you who are born of action free from causes and conditions! hūṃ!) [65] The mantra of pratyekabuddhas: Namaḥ samantabuddhānāṃ, vaḥ. (Homage to all Buddhas! Vaḥ!) [66]

The heart-mantra common to all buddhas and bodhisattvas: Namaḥ samantabuddhānāṃ, sarva buddha bodhisattva hṛdaya nyāveśani, namaḥ sarvavide svāhā.(Homage to all Buddhas! O you who cause to enter into the 63

15c

16a

The Vairocanābhisaṃbodhi Sutra

heart of all buddhas and bodhisattvas! homage to the omniscient one! svāhā!) [67]

The heart-mantra common to mundane gods and so on: Namaḥ sa manta buddhānāṃ, lokālokakarāya sarva devanāga yakṣa gandharvā sura garuḍa kiṃnara mahoragādihṛdayāny ākarṣaya vicitra gati svāhā.(Homage to all Buddhas! For the sake of illuminating the world! draw in the hearts of all gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and so on! O you who move in manifold ways! svāhā!) [68] The mantra of all buddhas:44 Namaḥ samantabuddhānāṃ, sarvathā vimati vikiraṇa dharmadhātunirjāta saṃ saṃ ha svāhā. (Homage to all Buddhas! O you who dispel doubt in every way! you who are born of the Dharma realm! saṃ saṃ ha! svāhā!) [69]

The mantra of the gatekeeper Durdharṣa: Namaḥ sa manta buddhānāṃ, durdharṣa mahāroṣaṇa khādaya sarvāṃ tathāgatā jñāṃ kuru svāhā.(Homage to all Buddhas! O Inviolable One [Durdharṣa]! very wrathful one! devour! perform every command of the Tathāgata! svāhā!) [70] The mantra of the gatekeeper Abhimukha:Namaḥ sa manta buddhānāṃ, he mahā pracaṇḍā bhimukha gṛhṇa khādaya kiṃ cirāyasi samayam anusmara svāhā.(Homage to all Buddhas! Ho! O you who are very violent! you who face [Durdharṣa]! seize! devour! why do you procrastinate? remember your pledge! svāhā!) [71]

The mantra for binding the greater boundary [of the maṇḍala]: Namaḥ samantabuddhānāṃ, sarvatrānugate bandhaya sīmāṃ mahāsamayanirjāte smaraṇe apratihate dhaka dhaka cara cara bandha bandha daśadiśaṃ sarva tathāgatānujñāte pravara dharmalabdhavijaye bhagavati vikuri vikule le lu puri [vikuli]svāhā. (Homage to all Buddhas! O you who are all-pervading! bind the boundary! you who are born of the great pledge! you who remember! you who are unimpeded! burn, burn! move, move! bind, bind the ten directions! you who are authorized by all Tathāgatas! victorious one who has obtained the most excellent Dharma! Blessed One! vikuri vikule le lu puri [vikuli]! svāhā!) [72]

The mantra of bodhi: Namaḥ samantabuddhānāṃ, a.(Homage to all Buddhas! A!) [73]

The mantra of practice: Namaḥ samantabuddhānāṃ, ā.(Homage to all Buddhas! Ā!) [74]

64

Fascicle Two

The mantra of the attainment of bodhi: Namaḥ samanta buddhānāṃ, aṃ.(Homage to all Buddhas! Aṃ!) [75] The mantra of nirvana: Namaḥ samantabuddhānāṃ, aḥ. (Homage to all Buddhas! Aḥ!) [76]

The mantra of Trailokyavijaya: Namaḥ samantavajrāṇāṃ, hā.(Homage to all Vajras! Hā!) [77]

The mantra of Acalanātha: Namaḥ samantavajrāṇāṃ, hāṃ. (Homage to all Vajras! Hāṃ!) [78]

The mantra of [Sarva]nīvaraṇaviṣkambhin: Namaḥ samanta buddhānāṃ, aḥ.[79 = 76]

The mantra of Avalokiteśvara: Namaḥ samantabuddhānāṃ, saḥ. (Homage to all Buddhas! Saḥ!) [80] The mantra of Vajrapāṇi: Namaḥ samantavajrāṇāṃ, vaḥ. (Homage to all Vajras! Vaḥ!) [81]

The mantra of Mañjuśrī: Namaḥ samantabuddhānāṃ, maṃ.(Homage to all Buddhas! Maṃ!) [82]

The mantra of Gaganalocanā: Namaḥ samantabuddhānāṃ, gaṃ. (Homage to all Buddhas! Gaṃ!) [83] The mantra of the Dharma realm: Namaḥ samanta buddhā nāṃ, raṃ. (Homage to all Buddhas! Raṃ!) [84] The mantra of Mahāvīra: Namaḥ samantabuddhānāṃ, khaṃ.(Homage to all Buddhas! Khaṃ!) [85] The mantra of Jalendra: Namaḥ samantabuddhānāṃ, jaṃ.(Homage to all Buddhas! Jaṃ!) [86]

The mantra of the honored one Tārā: Namaḥ samanta buddhā nāṃ, taṃ. (Homage to all Buddhas! Taṃ!) [87] The mantra of Bhṛkuṭī: Namaḥ samantabuddhānāṃ, bhṛḥ. (Homage to all Buddhas! Bhṛḥ!) [88]

The mantra of Mahāsthāmaprāpta: Namaḥ samanta buddhā nāṃ, saṃ. (Homage to all Buddhas! Saṃ!) [89] The mantra of the honored one Pāṇḍaravāsinī: Namaḥ sa manta buddhānāṃ, paṃ.(Homage to all Buddhas! Paṃ!) [90] The mantra of Hayagrīva: Namaḥ samantabuddhānāṃ, haṃ. (Homage to all Buddhas! Haṃ!) [91]

65

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The Vairocanābhisaṃbodhi Sutra

The mantra of Yaśodharā: Namaḥ samantabuddhānāṃ, yaṃ. (Homage to all Buddhas! Yaṃ!) [92]

The mantra of Ratnakara:45 Namaḥ samantabuddhānāṃ, saṃ.[93 = 89] The mantra of Jālinīprabha: Namaḥ samantabuddhānāṃ, jāṃ. (Homage to all Buddhas! Jāṃ!) [94]

The mantra of Śākyamuni: Namaḥ samantabuddhānāṃ, bhaḥ. 46 (Homage

to all Buddhas! Bhaḥ!) [95]

The mantra of the Three Buddha-Crowns: Namaḥ samanta buddhānāṃ, hūṃ ṭruṃ.

47 (Homage to all Buddhas! Hūṃ ṭruṃ!) [96] The mantra of Sitātapatroṣṇīṣa: Namaḥ samantabuddhānāṃ, laṃ. (Homage to all Buddhas! Laṃ!) [97] The mantra of Jayoṣṇīṣa: Namaḥ samantabuddhānāṃ, śaṃ. (Homage to all Buddhas! Śaṃ!) [98]

The mantra of Vijayoṣṇīṣa: Namaḥ samantabuddhānāṃ, si.(Homage to all Buddhas! Si!) [99]

The mantra of Tejorāśyuṣṇīṣa: Namaḥ samantabuddhānāṃ, triṃ. (Homage to all Buddhas! Triṃ!) [100] The mantra of Vikiraṇoṣṇīṣa: Namaḥ samantabuddhānāṃ, hruṃ. (Homage to all Buddhas! Hruṃ!) [101] The mantra of Lokavidyārājñī: Namaḥ samantabuddhānāṃ, taṃ haṃ paṃ haṃ yaṃ.(Homage to all Buddhas! Taṃ haṃ paṃ haṃ yaṃ!) [102] The mantra of Aparājita: Namaḥ samantabuddhānāṃ, hūṃ. (Homage to all Buddhas! Hūṃ!) [103]

The mantra of Pṛthivī: Namaḥ samantabuddhānāṃ, bi.(Homage to all Buddhas! Bi!) [104]

The mantra of Keśinī: Namaḥ samantabuddhānāṃ, kili. (Homage to all Buddhas! Kili!) [105]

The mantra of Upakeśinī: Namaḥ samantabuddhānāṃ, dili. (Homage to all Buddhas! Dili!) [106]

The mantra of the young Citrā: Namaḥ samantabuddhānāṃ, mili. (Homage to all Buddhas! Mili!) [107] The mantra of the young Vasumatī: Namaḥ samanta buddhā nāṃ, hili. (Homage to all Buddhas! Hili!) [108] The mantra of Kautūhala: Namaḥ samantabuddhānāṃ, hasanaṃ. (Homage to all Buddhas! Laughter.) [109] 66

Fascicle Two

The mantra of Sarvasattvābhayaṃdada: Namaḥ samanta buddhānāṃ, rasanaṃ.(Homage to all Buddhas! Tasting.) [110] The mantra of Sarvāpāyaṃjaha: Namaḥ samantabuddhānāṃ, dhvaṃ sa naṃ.(Homage to all Buddhas! Destruction.) [111] The mantra of Paritrāṇāśayamati: Namaḥ samanta buddhā nāṃ, vihasanaṃ.(Homage to all Buddhas! Smiling.) [112] The mantra of Mahāmaitryabhyudgata: Namaḥ samanta buddhānāṃ, ṭhaṃ.(Homage to all Buddhas! ˇhaṃ!) [113] The mantra of Mahākaruṇāmṛḍita: Namaḥ samanta buddhā nāṃ, yaṃ. [114 = 92]

The mantra of Sarvadāhapraśāmin: Namaḥ samanta buddhā nāṃ, ī. (Homage to all Buddhas! Ī!) [115]

The mantra of Acintyamati: Namaḥ samantabuddhānāṃ, u. (Homage to all Buddhas! U!) [116]

The mantra of Ratnākara: Namaḥ samantabuddhānāṃ, daṃ.(Homage to all Buddhas! Daṃ!) [117]

The mantra of Ratnapāṇi: Namaḥ samantabuddhānāṃ, ṣaṃ. (Homage to all Buddhas! Ṣaṃ!) [118]

The mantra of Dharaṇiṃdhara: Namaḥ samantabuddhānāṃ, ṅaṃ. (Homage to all Buddhas! Ṅaṃ!) [119]

Then there is the following mantra:48 Namaḥ samanta buddhā nāṃ, jaṃ. [120 = 86]

The mantra of Ratnamudrāhasta: Namaḥ samanta buddhā nāṃ, phaṃ. (Homage to all Buddhas! Phaṃ!) [121] The mantra of Dṛḍhādhyāśaya: Namaḥ samanta buddhā nāṃ, ṇaṃ. (Homage to all Buddhas! Ṇaṃ!) [122]

The mantra of Gaganāmala: Namaḥ samantabuddhānāṃ, haṃ.[123 = 91] The mantra of Gaganamati: Namaḥ samantabuddhānāṃ, riṃ.(Homage to all Buddhas! Riṃ!) [124]

The mantra of Viśuddhamati: Namaḥ samantabuddhānāṃ, gataṃ. (Homage to all Buddhas! Going.) [125] The mantra of Cāritramati: Namaḥ samantabuddhānāṃ, dhiraṃ. (Homage to all Buddhas! Dhiraṃ!) [126] The mantra of Sthiramati: Namaḥ samantabuddhānāṃ, hūṃ.[127 = 103]

67

17a

Fascicle III

17b

The Vairocanābhisaṃbodhi Sutra

The mantra of servants: Namaḥ samantabuddhānāṃ, dhi śri haṃ braṃ. (Homage to all Buddhas! Dhi śri haṃ braṃ!) [128] The mantra expounded by bodhisattvas: Namaḥ samanta buddhānāṃ, kṣaḥ ḍa ra yaṃ kaṃ.(Homage to all Buddhas! Kṣaḥ ḍa ra yaṃ kaṃ!) [129] The mantra of the gods of Pure Abode (Śuddhāvāsa): Namaḥ samanta buddhānāṃ, manorama dharmasaṃbhava vibhavaka [tha]na saṃ saṃ svāhā. (Homage to all Buddhas! O delightful one! you who are born from the Dharma! you who speak with dignity! saṃ saṃ!svāhā!) [130] The mantra of rākṣasas: Namaḥ samantabuddhānāṃ, kraṃ keri. (Homage to all Buddhas! Kraṃ keri!) [131]

The mantra of ḍākinīs: Namaḥ samantabuddhānāṃ, hrīḥ haḥ. (Homage to all Buddhas! Hrīḥ haḥ!) [132]

The mantra of yakṣiṇīs: Namaḥ samantabuddhānāṃ, yakṣa vidyādhari. (Homage to all Buddhas! O you who hold the yakṣas' spell!) [133] The mantra of piśācas: Namaḥ samantabuddhānāṃ, pici pici. (Homage to all Buddhas! Pici pici!) [134]

The mantra of bhūtas: Namaḥ samantabuddhānāṃ, guṃ ī guṃ i maṃsane.

49 (Homage to all Buddhas! Guṃ ī guṃ i maṃ sane!) [135] The mantra of asuras: Namaḥ samantabuddhānāṃ, raṭaṃ raṭaṃ dhvantaṃ vra pra.(Homage to all Buddhas! Howled, howled, roared, vra pra!) [136] The mantra of mahoragas: Namaḥ samantabuddhānāṃ, gara laṃ gara laṃ.(Homage to all Buddhas! Poison, poison.) [137] The mantra of kiṃnaras: Namaḥ samantabuddhānāṃ, hasanaṃ viha sa naṃ.(Homage to all Buddhas! Laughter, smiling.) [138] The mantra of humans (manuṣya): Namaḥ samanta buddhā nāṃ, icchāparaṃ manomaye me svāhā.(Homage to all Buddhas! That which is intent upon desire, O you who consist of mind! for me, svāhā!) [139] "Lord of Mysteries, I have finished proclaiming all these mantras. You should listen attentively [now] to the essence of all these mantras: it is the letter-gateway A.Thinking on this essence of all mantras is quite unsurpassed: it is where all mantras reside, and herein do mantras obtain certainty [of efficacy]. "

[End of]Fascicle Two of the Scripture of the

Enlightenment, Supernatural Transformations,

and Empowerment of Mahāvairocana

68

Fascicle Three

Chapter V

Mundane Accomplishment

Thereupon the World-honored One again addressed the vajradharaLord of Mysteries, uttering these verses:50 [If one practices] in accordance with the mantra teachings, one will accomplish that result.

The letter should intercorrespond with the letter, and the base likewise with the base.

Performing mental visualization, one recites [the mantra], well abiding, one lakṣa(one hundred thousand) [times]. The first "letter" is the bodhi-mind, and the second is called "sound. "

One thinks of the [first] "base" as one's deity and locates it in one's own person;

The second "base" one should know to be the excellent base of the buddhas.

The practitioner visualizes residing there a lunar disc, quite round and clear,

In the middle of which he conscientiously contemplates the letters [of the mantra] in their proper order, Placing the letters and words in the center and imagining that he purifies his life.

By "life" is meant "wind,

" and his thoughts follow the breath going out and coming in.

Having purified these, he performs the rite of preliminary recitation. The well-abiding mantrinnext recites for one month, 69

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Chapter 6: The Manifestation of Siddhi

The Vairocanābhisaṃbodhi Sutra

And in [this] preliminary expedient means the practitioner masters each base.

The buddhas of great renown have taught that this is the preliminary recitation.

Next, in accordance with what he has, he should offer up unguent, flowers, and so on,

And for the sake of accomplishing perfect awakening he redirects [the merit thereof] to his own bodhi. In this manner within two months the mantra[-practitioner]will become fearless.

Then, having completed this [second] month, the practitioner engages in recitation [proper].

A mountain peak or a cow pen, river sandbars, 51

Crossroads, a chamber, a hallowed chamber, or the chamber of a great god:

The maṇḍalasite is [made] completely like an adamantine palace, And having bound and protected the site, the practitioner performs [rites of] accomplishment.

In the middle of the night or when the sun rises The wise person should know that there may appear signs such as these:

A voice [saying] "Hūṃ,

" or the sound of a drum, or again the shaking of the earth,

And he may hear words pleasing to the mind in empty space. He should know that with signs such as these siddhiwill be all as he wishes.

52

The buddhas, honored among two-legged beings, have proclaimed the result:

If one dwells in this mantra practice, one will most certainly become a buddha.

One should in every way always keep the mantra in mind: Buddhas of yore, great seers, have taught [thus], and therefore one should recollect it.

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Chapter VI

The Manifestation of Siddhi

Thereupon the World-honored One again gazed upon the entire great assembly and, wishing to fulfill all wishes, again expounded Dharma-phrases for the consummation of knowledge determined by immeasurable gateways throughout the three ages. Empty space is unsullied, without own-nature, and bestows various kinds of skillful knowledge; Because its own-nature is originally always empty, it is dependently arisen, most profound, and difficult to see, And in special progress over a long period of time it grants the unsurpassed result as desired. For example, just as dwellings in all destinies, although dependent on empty space, are not attached to it, So too is this pure Dharma like that, and the three existences53 without exception are born pure. Because the excellent-born, the imposing one, of yore cultivated this, he acquired the conduct of all Tathāgatas. There is no other state that is as difficult to obtain, and it completely illuminates the world just like the World-honored One.

The method of most pure cultivation has been explained, profound, vast, inexhaustible, and free from differentiation. Then, when the World-honored One Vairocana had spoken these verses, he surveyed the entire great assembly of Vajrapāṇi and so on and addressed the vajradharas, saying,

"Good sirs, you should each reveal phrases from which siddhiemanates through the supernatural power of the Dharma realm, such that beings, if thus seeing the Dharma, 54 will dance for joy and attain a

state of happiness.

"

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When he had finished speaking thus, the vajradharas made obeisance to the World-honored One Vairocana, [saying,] "So be it, O Dharma Lord, as you have commanded!" And they made a request of the Buddha, saying, "We beg you, World-honored One, to have pity on us and reveal the phrases from which siddhiemanates. Why? It would not be proper for us ourselves to proclaim in the presence of the Honored Bhagavān the Dharma as mastered by each of us. Verily, World-honored One, it is only because we wish for the weal and happiness of future beings.

"

Thereupon the Bhagavān Vairocana addressed all the vajra dharas, saying, "Excellent, excellent, good sirs! The Vinaya of the Dharma taught by the Tathāgata extols one dharma,namely, having modesty. If a man of good [family] or a woman of good [family] who has modesty thus sees the Dharma, two things will quickly occur: namely, they will not do what should not be done and they will be extolled by all. There are two further things [that will occur]: namely, they will attain what they have not yet attained and they will gain association with buddhas and bodhisattvas. There are two further things [that will occur]: namely, they will abide in śīlaand they will be born among humans and gods. Now then, listen attentively and consider it carefully as I proclaim the phrases correspondent to the emanation of the accomplishment of mantras, phrases correspondent to emanation in which bodhisattvas cultivating bodhivia the gateway of mantras will quickly obtain mantra siddhi. "If the practitioner sees a maṇḍala,is certified by a venerable [teacher], accomplishes mantras,

55 generates the bodhi-mind, has deep faith and compassion, is without miserliness, dwells in the subjugation [of the passions], is well able to analyze how things arise from conditions, observes the prohibitory precepts, is well established in various disciplines, is possessed of skillful expedient means, is intrepid, knows the [proper] time and the wrong time [for doing something], readily makes gifts, has no fear in his mind, diligently cultivates mantra practices, has mastered the real meaning of mantras, always delights in sitting in meditation, and delights in performing [rites of] accomplishment[, he will indeed have success with mantras]. "Lord of Mysteries, in the realm of desire, for example, there is Īśvara's vidyā'Delighting and Satisfying the Mind': the gods in all the places of desire become intoxicated by it, producing many fine and sundry kinds of merriment as well as manifesting various sundry kinds of enjoyment and full 72

Fascicle Three

enjoyment, and they give what they have magically transformed to the Para nirmita vaśavartin gods and so on and also enjoy it themselves. "Again, good sirs, the god Maheśvara, for example, has a vidyā'Born from the Excellent Mind': he is able to do benefit for beings throughout the triple thousand great thousand world-system, creating every enjoyment and full enjoyment, and he gives them to the gods of Pure Abode (Śuddhāvāsa) and also enjoys them himself.

"Again, the mantras of an illusionist, for example, are able to manifest various gardens, woods, people, and things; the mantras of asuras, for example, produce illusory transformations; worldly magical arts, for example, counteract poison as well as fever and so on; the mantras of the Mātṛs (Mothers) are able to inflict epidemics and pestilences on beings; and mundane magical arts eliminate poisons as well as chills and fever and so on, and can transform a blazing fire, producing refreshing coolness [in its place]. "Therefore, good sirs, you should have faith in the potency of the mantras of these phrases of emanation. This potency of mantras does not come from within mantras, nor does it enter beings, nor can it be apprehended in the reciter himself. Good sirs, because of the mantras' power of empowerment it arises naturally, and there is nothing that is passed over by it because it transcends the three ages and because of the most profound and inconceivable principle of dependent arising.

56 Therefore, good sirs, you should follow and

master Dharma-nature, which is inconceivable, and never discontinue the mantra path.

"

Then the World-honored One dwelled in the samādhi"Treasury of the Purity of Adornments,

" the support of power unimpeded throughout the three

ages and the support of the inconceivable power of the Tathāgata's empowerment, whereupon the World-honored One emitted from within samāpatti inexhaustible manifestations of speech in inexhaustible realms. On the basis of the power of the Dharma realm, unequaled power, and the faith-and-understanding of the Perfectly and Fully Awakened One, there flowed forth from a single sound the four stations [of the letter A], which pervaded the entire Dharma realm and were co extensive with empty space, and there was nowhere not reached by them. The mantra is: Namaḥ sarvatathāgatebhyo viśvamukhe bhyaḥ, sarvathā a ā aṃ aḥ.(Homage to all Tathāgatas in all directions! In every way, a ā aṃ aḥ!) [140]

73

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18c

The Vairocanābhisaṃbodhi Sutra

As soon as the heart[-mantra] of the Perfectly and Fully Awakened One had spread everywhere from this [mantra], the vocal gateways of the entire Dharma realm mutually sounded forth from the sound symbolic of the Perfectly and Fully Awakened One. When the bodhisattvas heard this, having experienced something unprecedented, with wide-open eyes they uttered sublime words and spoke these verses in front of the Omniscient One who is free from torment:

"How marvelous is mantra practice, able to endow vast knowledge! If pervaded by it, one becomes a buddha, honored among twolegged beings. Therefore one should strive energetically with regard to the essence of the buddhas' speech

And always perform uninterrupted practice, purifying the mind and free from self.

"

Then the Bhagavān further spoke these Dharma-phrases: "He who would attain accomplishment in the heart[-mantras] of the Perfectly and Fully Awakened One

Should, in a park, a monastery, or inside a cave, Or anywhere delightful to the mind, observe the bodhi-mind Until he reaches the first abode of repose, without engendering a doubting mind.

He takes any one of the heart[-mantras A, Ā, Aṃ, orAḥ], places that heart[-mantra] on his heart,

And realizes the state of utter purity, unsullied, stable, unmoving, Nondifferentiating like a mirror, and very subtle in its manifestation. If he always meditates, practices, and intercorresponds [with the deity], Then his own deity and the image of his own person will both appear [as one].

As for the second base of the Perfectly Awakened One, in a mirror[like] maṇḍala(circle),

On a seat of the great king of lotus flowers [the Buddha] dwells deeply absorbed in samādhi,

Wearing a crown of hair done in a topknot and surrounded by immeasurable light;

74

Fascicle Three

He is free from false attachment and [false] differentiation and is originally quiescent, like empty space.

Meditating on this, [the practitioner] recites with his mind concentrated,

And for one month he cultivates mental equipoise, reciting a full one lakṣa[times].

These are the rules for reciting mantras during the first month. Next, in the second month, he offers up unguent, flowers, and so on, Thereby bringing benefit to various kinds of beings, And then during another [third] month he renounces all profit, At which time he is able to meditate freely in [a state of] yoga. He wishes all to be without obstruction and [he wishes] to make living beings happy;

He desires to accomplish the perfect result extolled by the Tathāgatas And to fulfill the many wishes of all sentient beings. In accord with reason and without any obscuration, he engenders this notion:

'May the sufferings of animals devouring each other be forever removed!

May the realms of [hungry] ghosts be always all filled with food and drink!

The experiences of suffering and the various torments of those in hell—

I wish them to be quickly eliminated through my merit. '

And repeatedly thinking in his mind of other immeasurable gateways, He generates vast compassion, and with the threefold statement of empowerment

He gives thought to all and mentally recites the mantra: 'On account of the power of my merit, the power of the Tathāgata's empowerment,

And the power of the Dharma realm pervading the realms of beings, May the objectives that they seek all be beneficial to them And may whatever they think of be all accomplished as appropriate!'" At this the Bhagavān then uttered the vidyārājñī"Equal to Empty Space in Power and Proceeding from the Treasury of Empty Space (Gaganagañja)": 75

19a

The Vairocanābhisaṃbodhi Sutra

Namaḥ sarvatathāgatebhyo viśvamukhe bhyaḥ, sarvathā khamudgate spharahīmaṃ gaganakaṃ57 svāhā. (Homage to all Tathāgatas in all directions! O you who have come forth from space in every way! Spread through this sky! svāhā!) [141]

"If one recites this three times, everything will be accomplished in accordance with whatever good wishes one has made. At the full of the moon the practitioner next engages in the performance of recitation,

On a mountain peak, inside a cow pen, in a cemetery, or on a river sandbar,

At a crossroads, at the foot of a solitary tree, or in a shrine of the Mātṛs.

With everything the color of the vajra(i.e., yellow), solemnly purified, and like a vajra,

The obstructors inside [this maṇḍala] are subjugated, their minds confused.

It is square right around with one entrance and a passageway; Vajras are linked together [around the perimeter] in the manner of an adamantine coupling.

In the entrances58 are the two guards Durdharṣa and Abhimukha, Pointing their hands with the [index] fingers raised [menacingly], their eyes red, and wrathful in appearance.

[The practitioner] carefully draws in the corners the seals of a śūla (trident) with fiery light;

In the center is a fine adamantine seat, correctly aligned with the [four] quarters,

On top of which is a large lotus flower with eight petals and spread with stamens.

He should bind the adamantine wisdom seal of Vajrapāṇi, And bowing down to all the buddhas, he repeatedly makes firm his vows,

And he should protect the site and purify the drug or [other] article [to be effectuated].

That night he recites, pure and unobstructed; 76

Fascicle Three

Either in the middle watch of the night or when the sun rises, The drug or [other] article will be transformed with a circle of light shining brightly all around.

Taking it himself, the mantrinwill roam about the open sky, Live a long life, have great majesty, have mastery over birth and death,

Go to the summit of the world-system, and manifest various physical forms;

The auspicious one endowed with merit will make offerings one after another

Of the article effectuated by mantras: this is called siddhi. With [conceptually] differentiated drugs and [other] articles the nondifferentiated is accomplished.

"Lord of Mysteries, the Tathāgatas of the present [age] and so on in all world-systems, worthy [of worship] and perfectly and fully awakened, have mastered the pāramitāof expedient means, and although these Tathāgatas know that all differentiation is originally empty by nature, by means of the power of the pāramitāof expedient means they bring to the fore the conditioned in the unconditioned. Responding in turn [to the circumstances of beings], they appear throughout the Dharma realm for the sake of beings, causing them to see the Dharma, dwell in happiness, and generate a joyful mind, or else they obtain long life, enjoy themselves by disporting among the five desires, and make offerings to the World-honored Buddhas. No worldlings are able to believe the realization of such a state, but because the Tathāgatas perceive its purpose, with a joyful mind they teach these procedural rules for the bodhisattva's path of mantra practice. Why? [Because] that which cannot be obtained were one to seek it diligently for immeasurable eons, cultivating ascetic practices, those bodhisattvas who practice the path via the gateway of mantras will achieve in this lifetime. "Next, Lord of Mysteries, if a bodhisattva cultivating bodhisattva practices via the gateway of mantras recites three lakṣa[times] and performs [rites of] accomplishment with a ketu(banner), khaḍga(sword), parasol, sandal, cintāmaṇi,añjana(collyrium) drug, or rocanā(bezoar), he will also obtain siddhi.Lord of Mysteries, if a man of good [family] or a woman of good 77

19b

19c

The Vairocanābhisaṃbodhi Sutra

[family] endowed with expedient means acts in accordance with what they desire, they will obtain success merely through mastery of the mind. "Lord of Mysteries, those who hanker after cause and result, Lord of Mysteries, those foolish people are unable to understand mantras and the characteristics of mantras. Why?

It is taught that the cause is not the agent, and its result is not produced. Even as a cause this cause is empty, and so how can there be any result?59

One should know that the results of mantras are completely dissociated from cause and action.

When his body experiences the samādhiwithout characteristics, Then the mantrinwill obtain siddhiborn from the mind. "

Then Vajrapāṇi said to the Buddha,

"World-honored One, I but beg you

to further explain this state of the Perfectly and Fully Awakened One, the state of the accomplishment of siddhi.Men of good [family] and women of good [family] who see this Dharma obtain joy in their hearts, experience a state of happiness, and do not violate the Dharma realm. Why? World-honored One, all the Tathāgatas, worthy [of worship] and perfectly and fully awakened, have explained that the Dharma realm is called the 'inconceivable realm. '

Therefore, World-honored One, bodhisattvas cultivating bodhisattva practices via the gateway of mantras gain the understanding that the Dharma realm cannot be divided or destroyed.

"

When the vajradharaLord of Mysteries had finished speaking thus, the World-honored One addressed him, saying,

"Excellent, excellent, Lord of

Mysteries! It is indeed excellent that you have asked the Tathāgata about this matter. You should listen attentively and consider it carefully as I now explain. "

The Lord of Mysteries said,

"So be it, World-honored One. I am eager

to listen.

"

The Buddha addressed the Lord of Mysteries, [saying,] "One achieves accomplishment by means of the letter-gateway A.Either in a place inhabited by monks, or inside a mountain cave, or in a clean chamber one places the letter Aon all one's limbs and recites three lakṣa[times]. Then at the full of the moon one uses everything one has to make offerings until the bodhisattva Samantabhadra, Mañjuśrī, Vajradhara (i.e., Vajrapāṇi), and so on or other 78

Fascicle Three

holy divinities appear before one and caress one's head, exclaiming, 'Excellent,

practitioner!' One should [then] bow down, make obeisance, and offer up arghawater, whereupon one will achieve the samādhiof not forgetting the bodhi-mind. Again, if one repeatedly recites it with such lightness of body and mind, one will obtain purity of mind and purity of body wherever one is born. If one places [the letter A] on one's ear and recites it, one will obtain purity of the organ of hearing. If one perfoms exhalation and inhalation with the letter-gateway A,meditating three times [daily], and if the practitioner is then able to maintain this, he will be longevous and live in the world for long eons. If he wishes to be loved and respected by a rāja(king) and so on, then he makes the person who is to be won over into the letter-gateway Ha, and giving him a padmaflower and himself holding a śaṅkha,they look at each other, whereupon they will engender joy.

"

Then the World-honored One Vairocana again gazed upon the entire great assembly and addressed the vajradharaLord of Mysteries, saying, "Vajrapāṇi, there are born of the minds of Tathāgatas the play of activity and dance of practice which display a wide variety of forms; encompass the four elements [of earth, water, fire, and wind]; abide in the mind-king; are commensurate with empty space; accomplish vast results visible and invisible; give birth to the stages of all śrāvakas, pratyekabuddhas, and bodhisattvas; cause all the wishes of bodhisattvas cultivating [bodhisattva] practices via the gateway of mantras to be completely fulfilled; are endowed with various actions; and bring benefit to immeasurable beings. You should listen attentively and consider it carefully as I now explain.

"Lord of Mysteries, what is the dance of practice that produces all the vast results of becoming and decay and which the mantrinrealizes for himself in its entirety?"

Thereupon the World-honored One spoke these verses:

In accordance with [ritual] procedures the practitioner first performs [the meditation on] the truth of the self,

And abiding as before in accordance with the rules, he properly thinks on the Tathāgata.

He makes of his own person the letter A,to which he adds the great dot of emptiness [resulting in Aṃ]:

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It is dignified, completely golden in color, and marked with vajras in the four corners.

Therein he imagines the Buddha honored everywhere (i.e., Vairocana): This the Perfectly and Fully Awakened Ones have taught to be the sign of the truth of the self.

As he practices without any misgivings, the sign of the truth of the self will arise,

And he will obtain benefit and happiness for all in the world. Endowed with vast marvels, he will dwell in a state like that of an illusionist,

And oppression by ignorance and the [three] existences implanted since beginningless time

Will completely disappear when the practitioner achieves mental equipoise.

If he visualizes that mind, the unsurpassed bodhi-mind, On account of the action of reciting mantras he will in pure and impure results

Be according to reason always undefiled, just like the lotus that rises out of mud,

And how much more so if in his own person he succeeds in becoming one honored among people!

Then the World-honored One Vairocana further dwelled in the samādhi "Adamantine Play Which Vanquishes the Four Demons" and uttered words of adamantine syllables for vanquishing the four demons, liberating the six destinies, and satisfying the knowledge of an omniscient one: Namaḥ samantabuddhā nāṃ, āḥ vi ra hūṃ khaṃ.(Homage to all Buddhas! Āḥ vi ra hūṃ khaṃ!)60 [142]

Then Vajrapāṇi, the Lord of Mysteries, and the other vajra dharas, Samantabhadra and the other bodhisattvas, and the entire great multitude, having experienced something unprecedented, with wide-open eyes bowed down to the all-sarvajña(omniscient one) and spoke these verses: "This is the treasury of buddhas and world-saving bodhisattvas, With which all buddhas and world-saving bodhisattvas, As well as [pratyekabuddhas,] who awaken to causes and conditions, and śrāvakas, who slay mental afflictions,

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Are able to exercise various supernatural faculties wherever they go, And they obtain unsurpassed knowledge, the unsurpassed knowledge of the Perfectly Awakened One.

Therefore we beg you to explain in full the expedient means of this teaching,

As well as various deeds such as the mental arrangement [of letters on different parts of the body].

Those who seek after the unsurpassed mantra practices of the Great Vehicle,

Seeing the Dharma and dwelling in peace, will obtain the abode of joy.

"

When they had finished speaking these verses, the World-honored One Vairocana said:

"All of you should listen attentively, dwelling singlemindedly in mental equipoise.

"

Then he empowered his lower body as the great adamantine ground And in order to expound this Dharma manifested a bodhi-seat. "The supreme syllable Ais a great indra(mahendra) circle61 And one should know that inside and outside it is the same, a vajra maṇḍala(circle);

Therein one imagines everything, and it is described as the seat of yoga.

The letter Ais foremost life, and it is regarded as the syllable of induction;

Always place a great dot of emptiness on it, and it will be able to attract and bestow all results.

If for one month the practitioner binds the seal of adamantine wisdom And performs recitation three times [daily], he will demolish the citadel of ignorance

And obtain unmoving firmness, indestructible by gods and asuras. In addition, deeds for increasing benefit are accomplished at will—

All [these] the practitioner always performs in the center of the maṇḍala.

Golden in color, his body resplendent, and wearing a crown of hair done in a topknot,

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The Perfectly Awakened One dwells in samādhi:this is called the great adamantine state.

A vajra, a lotus flower, a sword, a white goose, gold, earth, Or a cintāmaṇijewel—these articles

One visualizes in the great indra[circle] and performs the siddhis. Now I shall explain the method for subduing [adversaries]: all of you listen singlemindedly!

The practitioner concentrates his thoughts on eight-peaked Mount Meru,

On top of which he visualizes a wondrous lotus flower and erects [thereon] the seal of adamantine wisdom (i.e., a vajra); On top [of this] the yogin[visualizes] the letter-gateway [A] with awesomely blazing light,

And this he places on the crown [of his adversary], 62 who will

remain still and not move.

Medicine that has been mantrafied one hundred times—this the practitioner should ingest,

And illnesses born of actions in former lives will all be cured. Sons of the Buddha, you should further listen to the foremost letter-gateway Va.

It is the color of snow, milk, or a śaṅkha,and rests on A pedestal of a fresh white lotus flower that rises up from one's own navel;

In most profound and serene concentration, [it resembles] the light of a white moon on an autumn night:

Such a maṇḍalathe buddhas have taught to be remarkable. It is imagined to be pure white, [surrounded by] circles ninefold, Resting within a haze and removing all torments. Its pure milk, like a string of pearls, a crystal, or moonlight, Flows everywhere, filling all places—

If the practitioner imagines this in his mind, he will escape the poison of obstructions.

With the likes of these does he perform in the circular altar (maṇḍala) [rites of] accomplishment while inmental equipoise: Milk, curds, fresh butter, ghee, sphaṭika(crystal), strings of pearls, 82

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Lotus roots, water, and such things bring about siddhiin due order. He will obtain an immeasurable lifespan and manifest an outstanding physique,

All his troubles will cease, gods and humans will all revere him, And he will be very learned, have a good memory, and be intelligent, pure, and unsullied;

Performing [rites of] accomplishment by this means, he will quickly realize the results of siddhi.

This is called the auspicious maṇḍalaof the 'pacifier'; As a sign of foremost mastery a great dot of emptiness is placed [on top of the letter Va,resulting in Vaṃ]. The letter Rais the supreme truth, and the Buddha has taught that it is chief among things fiery;

All sinful actions for which there is no option but to accept retribution Will all disappear when the well-practicing yoginis in mental equipoise.

The triangular figure in which it rests is pleasing to the mind and completely red;

Serene and surrounded by a wreath of flames, the triangle lies in his heart.

Intercorresponding with it, he visualizes therein the letter Rawith a great dot of emptiness (i.e., Raṃ),

And the wise person accomplishes various deeds with it as appropriate.

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[Rites for] the sun and planets and their attendants, as well as all actions involving fire,

Domination, causing resentment, and desiccating all the limbs [of an adversary]—

These [deeds] to be performed are all done in the circle of the fire of knowledge.

The letter Hais the foremost reality, born of the circle of wind; Moreover, cause, action, and result, from which seeds grow, Are all destroyed with a great dot of emptiness [added to the letter Ha] (i.e., Haṃ).

Now I shall explain its physical form: it is deep black, has great majesty,

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Exhibits a wrathful form, and is completely surrounded by a wreath of flames.

The wise person visualizes it residing in a maṇḍalabetween his eyebrows,

Deep blue, a semilunar disc, with the characteristics of a banner flapping [in the wind]:

There he imagines the supreme letter-gateway Ha. Placing it in this maṇḍala,he accomplishes whatever is to be done, Carrying out all objectives and manifesting them for beings. Without abandoning his present body, he obtains supernatural powers over the objective world:

He roams about the station of great space and achieves secrecy (i.e., invisibility) of his body,

He has divine hearing, his organ of sight is pure, and he is able to open up profoundly secret places.

Dwelling in this altar of singlemindedness, he accomplishes many deeds.

When the bodhisattva of great renown first sat at the place of bodhi (bodhimaṇḍa),

He vanquished the hosts of Māra's army with the inapprehensibility of all causes.

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Cause being without [own-]nature, there is no result, and action is likewise not born;

Since these three have no [own-]nature, one obtains the wisdom of emptiness.

Its form as proclaimed by the perfectly all-knowing one of great virtue Is the letter Khawith a great dot of emptiness (i.e., Khaṃ), supreme and [representing] the emptiness of empty space (kha). If one also displays the wisdom-sword seal, one's actions will be quickly accomplished.

The Dharma wheel, noose, khaḍga, nārāca(iron arrow), Mudgara(mallet), and so on—[with these] one will achieve before long this [excellent] state.

"

Then the World-honored One Vairocana gazed upon the great assembly and addressed the vajradharaLord of Mysteries, speaking these verses: 84

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If bodhisattvas cultivating [bodhisattva] practices via the gateway of mantras

Make of themselves the letter A,[regard] the internal and the external as being all the same,

Abandon all objectives, [view] equally pebbles, gold, and jewels, And dissociate themselves from all sinful actions, as well as covetousness, anger, and so on,

They will all obtain purity, like the Buddhas and Munis, Be able to bring about benefits, and be free from all faults. Next, with respect to the letter Va,the practitioner, relying on yoga And understanding the performance of rites, in order to benefit beings

Becomes a world-savior in his inner person: everything is like this. With the waters of his mind calm and full to overflowing, pure white like snow or milk,

He should engender a resolute mind and exude [the waters] throughout his entire body

So that, flowing most purely, they spread to all his pores, From where they overflow within and permeate the earth. With this water of compassion he observes the suffering beings of the world,

And any who imbibe it, or again whose body is touched by it, Will all definitely achieve bodhi.

In mental equipoise, he imagines the letter-gateway Raall [over his body],

Emitting blazing light all around which is serene and shines everywhere.

The light of the yoginturns outward and pervades all places, And benefiting the world according to [people's] desires, the practitioner will exercise supernatural faculties. [Visualizing] the letter-gateway Rain his upper body and the letter Vainside the circle at his navel,

He will emit fire and cause rain to fall, manifesting them at the same time:

With the letter Rahe is able to eliminate the suffering of extreme cold in hell,

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And by abiding in the mantra method he removes fieriness with the letter Va.

Making of his lower body the letter Raand with the letter Haas an insignia,

Actions are quickly accomplished, and he saves beings with grievous sins.

Dwelling in the great indra[circle], he performs the deeds of the water-dragon [with the letters Aand Va],

And the mantrinshould not have any doubts about all subjugation and so on.

Wind [represented by the letter Ha] is all-pervading and both instigates and destroys all and everything;

These various and sundry deeds of every kind—

These one performs in accordance with the rules inside the maṇḍala of form.

If one recites [the letter Ha], touching one's heart with it, one will obtain purity of the mental organ,

And if one recites it while walking about practicing levitation, one will obtain supernatural faculties.

If, while sitting comfortably, one visualizes the letter A,imagining it to be in the organ of hearing,

And recites for a full month, one will obtain purity of hearing. "Lord of Mysteries, these are the states of siddhiborn of the mind. Lord of Mysteries, when one visualizes [these letters], various and sundry kinds of formations (saṃskāra) are born in an instant of thought from that which has neither shape nor form, and by merely reciting them one is able to produce the seeds of all wholesome actions such as these. "Furthermore, Lord of Mysteries, there is nothing that the Tathāgata does not do. For bodhisattvas cultivating [bodhisattva] practices via the gateway of mantras he is like a reflection: he adapts to all places, adapts to the minds of all beings, appears before them all, and causes all beings to obtain joy. It is all because the Tathāgata has no differentiating mind and has dissociated himself from objective realms. "

Then [Vairocana] spoke these verses:

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Although [the Tathāgata] is beyond time, direction, and activity, and is dissociated from what accords with the Dharma and what does not accord with the Dharma,

He is able to bestow the states of siddhiborn of mantra practices. Therefore omniscience, the result of the Tathāgata's siddhi, Is regarded as the state most revered, and [for this] one should perform [rites of] accomplishment.

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