T848 The Vairocanābhisaṃbodhi Sutra

Chapter 7: The Accomplishing of Siddhi

Chapter VII

The Accomplishing of Siddhi

Then the Auspicious Vajra[dhara] opened his eyes wide in wonder, In his hand he twirled a vajraseal, which scintillated like the light of a fire,

Its brilliance illuminating all buddha fields everywhere, And with sublime sounds he extolled the Muni, sovereign over dharmas.

"You teach mantra practices, but those practices are inapprehensible. From where do mantras come, and where do they go? May the buddhas explain this state beyond which there is none higher,

The goal to which all dharmas return, just as streams proceed to the sea!"

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

Mahāsattva, the sense field of the mind is described as a maṇḍala, And when the station of mantras is understood to be in the heart, one achieves their results.

Everything that is differentiated is all born of the mind; The distinguishing of white, yellow, red, and the like arises from the mind.

A fixed mind when joyful is described as the inner locus of the heart; Mantras, located in that position, are able to bestow vast results. One thinks of a lotus flower there with eight petals and spread with stamens;

On the flowery pedestal is the letter-gateway A,with a wreath of flames and quite fine-looking,

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Its radiance all-pervading so as to illumine beings. It is like the co-occurrence of one thousand flashes of lightning and has the variegated forms of a buddha;

[Like an image reflected] in a round mirror in a deep recess, it manifests itself in all places,

And it appears everywhere before beings like the moon [reflected] in clear water.

Knowing the nature of the mind to be like this, one succeedsin abiding in mantra practices.

Next, on top of one's head where the parietal bones meet, One imagines the letter Aṃ, marked with a great dot of emptiness. Fine-looking, pure and unsullied, like crystal, the moon, or lightning,

65

It is described as the tranquil Dharma body (dharmakāya) and the supportof everything.

[From it] the siddhis of mantras manifest different kinds of forms, And one obtains heavenly bliss and liberation and descries the state of a Tathāgata.

Making of one's eyes the letter Ra,radiant like a bright lamp, One bends one's neck, lowering one's head slightly, and brings the tongue close to the palate,

And so one observes the locus of the mind: the mind will manifest mental equipoise.

It is always present [like] a round mirror, unsullied, wondrous, and pure:

Such has been proclaimed to be the true mind by buddhas of yore. When one has illuminated the path whereby the mind becomes clear, material objects all emit light,

And the mantrinwill see the Perfectly Awakened One, honored among two-legged beings:

If he sees him, he will accomplish the foremost and everlasting essence of siddhi.

Next, he then imagines that he transforms this letter-gateway Ra, Placing the letter Lawith a great dot of emptiness (i.e., Laṃ) in the position of his eyes.

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Seeing the state of the emptiness of everything, he achieves the state of immortality.

If, desiring vast wisdom, or the exercise of the five supernatural faculties,

Longevity with a youthful body, the accomplishment of [the state of] a vidyādhara,and so on,

The mantrinhas not yet achieved them, it is because he has not followed this [procedure].

The wisdom generated by mantras is supreme real knowledge, The treasury of all buddhas and world-saving bodhisattvas, With which Perfectly Awakened Ones, world-saving bodhisattvas, And śrāvakas wander through other localities, And in all buddha fields they all give such teachings. Thus one obtains unsurpassed knowledge, the unsurpassed knowledge of the Buddha.

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Chapter 8: Maṇḍala Practices for the Revolving Wheel of Letters

Chapter VIII

Maṇḍala Practices for the

Revolving Wheel of Letters

Thereupon the World-honored One Vairocana surveyed the entire great assembly, surveyed the realms of beings with eyes that had cultivated great compassion, and dwelled in the samādhi"Born of Nectar. "66 From within this

state of concentration the Buddha then uttered the vidyārājñī"Power Unimpeded throughout All Three Ages": Tad yathā, gaganasame '

pratisame sarvatathāgata samatā nugate gaganasamavaralakṣaṇe svāhā.(That is to say: O you who are equal to space! you who are without equal! you who have attained equality with all Tathāgatas! you who have excellent attributes like the sky! svāhā!) [143]

"Good sirs, this vidyārājñīrepresents a sphere no different from the Tathāgata's body.

" And he spoke this verse:

With this empowerment by the Buddha, bodhisattvas of great renown Are unobstructed in the Dharma and able to extinguish all suffering. Then the World-honored One Vairocana, calling to mind the primordial non-birth of the buddhas, empowered his own person and the vajradharas and addressed the vajradharas headed by Vajrapāṇi and so on, saying, "Good

sirs, listen attentively to the section on maṇḍalapractices for the revolving wheel of letters, whereby bodhisattvas cultivating [bodhisattva] practices via the gateway of mantras are able to perform buddha deeds and manifest their bodies everywhere.

"

Then Vajradhara descended from his adamantine lotus-flower seat, revolving [like a vajrawhirling through the air], bowed his head to the World-honored One, and extolled him, saying: I take refuge in the bodhi-mind; I take refuge in you who have generated the bodhi-mind;

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I bow down to the essence of practice, the stages and pāramitās; I pay reverence to you who have previously done it; and I take refuge in you who have realized emptiness.

The Lord of Mysteries, having praised [the World-honored One] in this manner, said to the Buddha,

"I but beg you, O Dharma King, to take pity on

and give thought to us, and to expound it in order to benefit beings and so that the cultivation of mantras may be consummated in accordance with what you have taught.

"

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

I am the original beginning of everything and am called the support of the world;

My teaching of the Dharma is peerless, originally quiescent, and unsurpassed.

Then the Buddha, having spoken this gāthā,performed empowerment in such a way that on account of his empowerment the vajradharas and bodhisattvas were able to see the most excellent bodhi-seat of the Buddha, with the World-honored One devoid of frivolous arguments like empty space and characterized by the yogaof nondual practice, which represented the maturation of karma. Immediately the limbs of the World-honored One's body all manifested this letter, which for all mundane and supramundane śrāvakas and pratyekabuddhas who diligently cultivate the accomplishment of siddhiin contemplation and meditation is the same as life, the same as a seed, the same as a support, and the same as a world-savior: Namaḥ samantabuddhānāṃ, a.[144 = 73]

"Good sirs, this letter Ahas been empowered by all Tathāgatas. [With it] bodhisattvas cultivating bodhisattva practices via the gateway of mantras are able to perform buddha deeds and manifest physical bodies everywhere, and all Dharma revolves on the letter-gateway A.Therefore, Lord of Mysteries, if bodhisattvas cultivating bodhisattva practices via the gateway of mantras wish to see the Buddha, wish to make offerings [to the Buddha], wish to realize the generation of the bodhi-mind, wish to associate with [other] bodhisattvas, wish to benefit beings, wish to seek siddhi,and wish to seek the knowledge of an omniscient one, they should diligently practice in this essence of all buddhas. "

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Then the World-honored One Vairocana again definitively explained the supernatural faculties of samādhi,the mantra practices, and the inconceivable methods for arranging the positions of the holy divinities in the king of maṇḍalas "Born of the Matrix of Great Compassion.

"

"The ācāryafirst dwells in the letter A,the gateway to omniscience, and holding a sūtra(cord), he bows down to all the buddhas, extends it to the eastern quarter, turns round to the south and then to the western quarter, and moves around to the northern quarter. Next, he makes [himself into] Vajrasattva by empowering himself as Vajradhara, either with his seal or with the letter Va.Entering inside [the maṇḍala], he lays out the [central] maṇḍala. Likewise, in the second [concentric] maṇḍalatoo, because he empowers himself with original quiescence, he has the form of nondual yoga, the form of the Tathāgata, and the form of emptiness. Next, he leaves the path [where ritual deeds] are performed67 and the two sections corresponding to the abodes of the holy divinities, and, quitting these three sections, he dwells in the position of the Tathāgatas [in the center of the maṇḍala]. From the eastern quarter he extends the sūtraand goes around the perimeter. In the remaining two [concentric] maṇḍalas too he should perform the [ritual] deeds by this means. Then he empowers himself as Vairocana, thinks of the vast Dharma realm, and arranges the colors. The mantra-practitioner should start with immaculate white.

"

[Vairocana then] spoke these verses:

With this pure Dharma realm all beings are purified, And one's person is like the Tathāgata, far removed from all faults. Meditating in this manner, one imagines the letter-gateway Ra, Serene, with a wreath of bright flames, and the color of a clear moon or a śaṅkha.

Second, one applies the color red: the practitioner should keep it in mind

And imagine the letter [A]68 shining brightly with the great dot of emptiness of original nothingness,

Radiant with the brilliance of the sunrise, supreme, and indestructible. Third, the mantrinnext applies the color yellow:

His mind concentrated on the letter-gateway Ka,he should follow the ritual instructions.

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His physical appearance just like genuine gold, in a state of meditation he destroys all poisons;

Rays of light spread everywhere, and he is golden in color, like the Muni.

Next he should apply the color green, which liberates one from birth-and-death;

He imagines the letter-gateway Va,

69 the bodhi-seat of the great

tranquil one (mahāmuni),

And the color of his body like a rainbow, he removes all fear. Lastly he applies the color black, its hue most mysterious: He imagines the letter-gateway Ha,producing a circle of light all around,

Just like the fierce flames of the [fire] calamity [at the end] of an eon; with a jeweled crown and raising a seal in his hand, He terrifies all evil ones and vanquishes the army of Māra. Then the World-honored One Vairocana rose from [that] samādhiand dwelled in the samādhi"Immeasurable Victory,

" and while in [this] state of

meditation he revealed the vidyārājñī"Universally Inviolable Strength, "

born in the sphere of all Tathāgatas. The vidyāis: Namaḥ sarvatathāgatebhyaḥ sarvamukhe bhyaḥ, asame parame acale gagane smaraṇe sarvatrānugate svāhā. (Homage to all Tathāgatas in all directions! O you who are unequaled! you who are supreme! you who are unmoving! sky! you who remember! you who are all-pervading! svāhā!) [145]

"Next [the ācārya] prepares the colors. He bows his head to the Worldhonored One and Prajñāpāramitā and recites this vidyārājñīeight times. [Then] he rises from his seat, circumambulates the maṇḍala,enters inside, and with the power of great kindness and great pity he thinks of his disciples. The ācāryathen empowers himself as Karma-Vajrasattva with the lettergateway Vaas well as Varadavajra (i.e., Mañjuśrī), whereupon he should draw the great maṇḍala'Born of the Matrix of Great Compassion. '

"In the center he calmly fashions [an image of] the World-honored One Mahāvairocana, seated on a white lotus flower, wearing on his head [a crown of] hair done in a topknot, with paṭa(cloth) for his undergarment and wearing sheer silk on top, his physical appearance golden in color, and surrounded by a wreath of flames; alternatively [he may be represented] by the seal of 96

Fascicle Three

the Tathāgata's Crown or by a syllable, namely, the letter-gateway A.All the buddhas in the eastern quarter [are represented] by the letter-gateway Awith a great dot of emptiness (i.e., Aṃ). For Gagana locanā, the mother of all Tathāgatas, in the direction aiśānī(i.e., northeast) he should write the letter Ga. For all the bodhisattvas, in the direction of Agni (i.e., southeast) he draws a cintāmaṇijewel or places the letter Ka.For Avalokiteśvara, in the direction of yakṣas (i.e., north) [he places] the seal of a lotus flower and draws bodhisattvas who will succeed to the position [of a buddha] after one more birth together with their attendants, or else he forms the letter Sa.In the direction of Yama (i.e., south), beyond the three subsections, he places the seal of adamantine wisdom (i.e., a vajra) [or] Vajradhara, the Lord of Mysteries, and his attendants, or else he writes the letter Va.Leaving these three positions, he draws the seal of all the vajradharas or writes their syllable, namely, the letter Hūṃ.Next, in the direction of Nairṛti (i.e., southwest), below Mahāvairocana, he fashions [an image of] Acalanātha, seated on a stone, holding a noose and a wisdom sword in his hands, encircled by a wreath of flames, and threatening obstructors; alternatively, he places his seal or writes his syllable, namely, the letter Hāṃ.In the direction of Vāyu (i.e., northwest) is the honored one Trailokyavijaya, who destroys great obstructors: he has bright flames above and is greatly wrathful like Yama, his figure is black in color, among those who are terrible he is the most terrifying, and in his hand he twirls a vajra;alternatively, [the ācārya] fashions his seal or writes his syllable, namely the letter Hā.

"Next, in the four quarters [the ācārya] draws the four great guardians. [The guardian] in the direction of Śakra (i.e., east) is called the protector Abhaya: he is golden in color, has white robes, his face shows a slightly wrathful appearance, and in his hand he holds a daṇḍa(staff); alternatively, [the ācārya] fashions his seal or places his syllable, namely, the letter Va. [The guardian] in the direction of yakṣas (i.e., north) is called the protector Sarva bhaya vināśin: he is white in color, has white robes, holds a khaḍga (sword) in his hand, has bright flames, and is able to destroy all fears; alternatively, [the ācārya] draws his seal or places his syllable, namely, the letter Va.

70 [The guardian] in the direction of nāgas (i.e., west) is called the protector Durdharṣa: he is red like the color of the aśokaflower, wears vermilion robes, has a smiling countenance, and is in the midst of bright flames, gazing upon 97

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the entire assembly; alternatively, [the ācārya] places his seal or places his syllable, namely, the letter Saḥ.[The guardian] in the direction of Yama (i.e., south) is called the protector Vajrāparājita: he is black in color, has dark robes, has an expression of bhṛkuṭi(frown) with a wavy pattern between his eyebrows, and wears a crown of hair [done in a topknot] on top [of his head], his body has an awesome splendor which illuminates the realms of beings, and in his hand he holds a daṇḍaand is able to destroy great obstructors; alternatively, [the ācārya] fashions his seal or places his syllable, namely, the letter Kṣaṃ.In addition, all attendants and messengers all sit on white lotus flowers.

"After having laid out [the deities] in this manner, the mantrinshould next go outside and in the second sector draw the king of Munis of the Śākya lineage (i.e., Śākyamuni): he wears a kāṣā[ya] robe and has the thirty-two attributes of a Guiding Teacher in order to preach the supreme teachings and bestow fearlessness on all beings; alternatively, [the mantrinplaces] seals such as a kāṣā[ya] or almsbowl or uses his syllable, namely, the letter Bhaḥ. "Next, in the outer maṇḍala[the mantrin] empowers himself with the nature of the Dharma realm and generates the bodhi-mind. Leaving the three subsections [of the outer maṇḍala], he should make obeisance three times, thinking in his mind of the World-honored One Vairocana. Having prepared the colors as before, in the direction of Śakra (i.e., east) in the third sector he fashions [an image of] Varadavajra with the figure of a youth: in his left hand he holds a blue lotus flower with a pestle of adamantine wisdom (i.e., vajra) placed on top, he has adorned himself with strings of jewels and has exquisite sheer silk for an undergarment and very light and fine [silk] for an upper garment, his body is saffron in color, and he has five topknots on top of his head; alternatively, [the mantrin] places his mystic seal or places his syllable. His mantra is: Namaḥ samantabuddhānāṃ, maṃ. [146 = 82] "To his right is the youth Jālinīprabha, completely perfect in all his physical attributes and holding a jeweled net in his left hand and a hook in his right hand; alternatively, [the mantrin] places his seal or writes his syllable, namely, the letter Jāṃ.In the direction of Yama (i.e., south) is the bodhisattva Sarva nī varaṇa viṣkambhin: he is golden in color, has a crown of hair [done in a topknot], and holds a wish-fulfilling jewel; alternatively, [the mantrin] draws his seal or places his syllable, namely, the letter Āḥ.In the direction 98

Fascicle Three

of yakṣas (i.e., north) is the bodhisattva Kṣiti garbha: in color like the priyaṅgu flower, he holds a lotus flower in his hand and is adorned with strings of jewels; alternatively, [the mantrin] places his seal or places his syllable, namely the letter I.In the direction of nāgas (i.e., west) is Ākāśagarbha: he is white in color and has white robes, his body has [a halo of] blazing light, and he is adorned with strings of jewels and holds a khaḍgain his hand; alternatively, [the mantrin] places his seal or places his syllable, namely, the letter Ī. The mantrinsits comfortably, abiding peacefully in the Dharma realm;

[Thinking] 'I am identical with the nature of the Dharma realm, '

he abides in the bodhi-mind.

Facing the direction of Śakra (i.e., east), he binds the seal of adamantine wisdom;

Next, he makes [himself into] Vajra-Action (i.e., Karma-Vajrasattva) and earnestly makes offerings.

He displays the samayaseals of the world-saving buddhas, Thinking of all places and reciting the mantras three times. Summoning the disciples in accordance with the rites, 71 he makes

them face the altar and purifies them.

He bestows on them the Three Refuges, and as they dwell in the supreme bodhi-mind,

He should bind for the disciples the seal of the nature of the Dharma realm;

Next he binds the Dharma-wheel seal, singlemindedly identifying himself with its essence.

He covers their faces with silk cloths, and generating thoughts of compassion,

He makes sure that they are not empty-handed72 so that they may consummate bodhi.

Speaking into their ears, he announces to them the unsurpassed perfect precepts.

Next, he should bind for them the samayaseals of the Perfectly and Fully [Awakened Ones].

Giving them flowers which have opened, he makes them generate the aspiration for bodhi,

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And wherever [the flowers] land [when thrown onto the maṇḍala], he instructs the trainees accordingly; Carrying out the pledges in this way, he should transmit everything [to them].

"

Then Vajradhara, endowed with virtue, made another request of the World-honored One:

"I but beg you, supreme among humans, to explain the consecration rite.

"

Thereupon the Bhagavān, abiding peacefully in the Dharma realm, Addressed Vajrapāṇi: "With singlemindedness you should listen attentively

As I explain the ritual instructions which bring about supreme mastery. The teacher empowers his own person with the nature of the Tathāgata Or again with a mystic seal; next he should summon the disciples And make them dwell inside the [maṇḍala] 'Great King of Lotus Flowers,

' which has the nature of the Dharma realm. With [four] jeweled flasks empowered by the four great bodhisattvas, And having bound the seal 'birth from [all the Tathāgata's] limbs, '

he uses [the flasks] to anoint their heads. In their topknots he should bestow the letter-gateway Aṃwith a great [dot of] emptiness,

In their hearts he places the syllable of non-birth (i.e., A), and on their chests he displays the letter of unsulliedness (i.e., Ra), Or else [he places] the letter Ain all [instances], [visualizing in their hearts a figure] with [a crown of] hair done in a topknot, radiant with a golden color,

Dwelling on a pedestal of a white lotus flower, and identical with a worthy (jina).

"

[End of]Fascicle Three of the Scripture of the Enlightenment, Supernatural Transformations, and Empowerment of Mahāvairocana

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Fascicle IV

Fascicle Four

Chapter IX

Mystic Seals

Thereupon the Bhagavān Vairocana surveyed the entire great assembly and addressed the vajradharaLord of Mysteries, saying, "Lord of Mysteries,

there are insignia identical with the Tathāgatas' articles of adornment and identical with the purport of the Dharma realm. If a bodhisattva, his body adorned with these, displays these banners of great bodhiin all the Tathāgatas' great assemblies as he passes through all destinies while in [the cycle of] birth-and-death, then gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans will revere him, encircle him, receive his teachings, and practice them. Listen attentively now and consider very carefully as I explain.

"

When he had finished speaking thus, Vajrapāṇi said, "World-honored

One, now is the time! World-honored One, now is the time!" Then the Bhagavān promptly dwelled in the samādhi"Inviolable Strength of the Body,

" and while dwelling in this state of meditation he uttered the vidyārājñīof universally unobstructable power, unequaled [power], and the power of sama[ya] for entry into the samaya of all Tathāgatas: Namaḥ samantabuddhānāṃ, asame trisame samaye svāhā.[147 = 6] "Lord of Mysteries, this vidyārājñīmanifests the stage of all Tathāgatas, it does not transgress the bounds of the path of the three dharmas, 73 and it

perfects the [ten] stages and [six] pāramitās. The appearance of the mystic seal for this [vidyārājñīis as follows]: with the left and right hands form the hollow (saṃpuṭa) hand-clasp [with a hollow between the palms] and place the two left and right thumbs together, raised erect. 74 The verse says:

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This is the great seal of all buddhas, saviors of the world; The samayaof the Perfectly Awakened Ones resides in this seal. "Then make fists with the left and right hands, the thumbs inserted in between the palms, and extend the forefingers: this is the seal for purifying the Dharma realm. The mantra is: Namaḥ samantabuddhānāṃ, dharma dhātusvabhāvako 'haṃ.[148 = 7]

"Next, turn the left and right hands over back to back and interlock all five fingers with the tips of the two thumbs both facing each other. The verse says: This is called the excellent seal of the auspicious Dharma wheel; The world-saviors, the support of the world, all turn this wheel. The mantra is: Namaḥ samantabuddhānāṃ, vajrātmako 'haṃ.[149 = 8]

"Next, extend the two left and right hands to form the hand-clasp of homage, bend the forefingers together, and place the two thumbs on top—it is like a khaḍga(sword) in shape. The verse says: This is the seal of the great wisdom sword, taught by all buddhas; It is able to sever [wrong] views, such as the innate view of [the reality of] the body.

The mantra is: Namaḥ samantabuddhānāṃ, mahākhaḍga viraja dharma saṃ darśaka sahajasatkāyadṛṣṭicchedaka tathāgatā dhimuktinirjāta virāga dharma nirjāta hūṃ.(Homage to all Buddhas! O great sword! that which manifests the unsoiled Dharma! that which severs the innate view of the reality of the body! that which is born of the Tathāgata's conviction! that which is born of the Dharma free from passion!hūṃ!) [150]

"Next, with the two left and right hands form the hollow hand-clasp, bend the two forefingers, and encircle them with the two thumbs75 —it is like

a śaṅkha(conch) in shape. The verse says:

This is called the excellent seal of the auspicious Dharma conch; The buddhas, teachers of the world, and bodhisattvas, saviors of the world,

All teach the unsullied Dharma that leads to tranquility and nirvana. The mantra is: Namaḥ samantabuddhānāṃ, aṃ.[151 = 75] 102

Fascicle Four

"Next, join the left and right hands together, stretch all [the fingers] apart and open them just like a ghaṇṭā(bell); the two little fingers and two thumbs support each other, and [the tips of] the middle fingers and forefingers are made to touch each other. The verse says:

[This] auspicious and excellent lotus flower76 is the indestructible adamantine seat

Of the buddhas, saviors of the world; an awakened one is called a 'buddha,

'

And bodhiand the Buddha's sons are all born from this [seat]. The mantra is: Namaḥ samantabuddhānāṃ, āḥ.(Homage to all Buddhas! Āḥ!) [152]

"Next, make a fist with the left and right hands, the five fingers turned outward; raise the middle fingers, extend the two forefingers, bend them into the shape of hooks, and place them alongside [the middle fingers], which they support; place the thumbs and little fingers together, pointing them straight upward, and intercross the ring fingers—it is like a vajra[in shape]. The verse says:

The seal of adamantine great wisdom is able to destroy the citadel of ignorance;

It awakens those asleep, and even gods and humans cannot destroy it. The mantra is: Namaḥ samantavajrāṇāṃ, hūṃ. (Homage to all Vajras! Hūṃ!) [153]

"Next, make a fist with the left and right hands, the five fingers turned inward; raise the middle fingers, place the two forefingers alongside them, and, bending the two thumbs, place them side by side. The verse says: This seal is a mahā(great) seal, called the 'Tathāgata's Crown'; Just by forming this [seal], one becomes identical with the World-honored One.

The mantra is: Namaḥ samantabuddhānāṃ, hūṃ hūṃ. (Homage to all Buddhas! Hūṃ hūṃ!) [154]

"Next, make a fist with the right hand and place it between the eyebrows. The verse says:

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This is called the repository of the tuft attribute (ūrṇākośa), 77 and it

is the seal of the Buddha's constant fulfillment of wishes; By merely forming this [seal] one becomes identical with the best of the worthies (jina).

The mantra is: Namaḥ samantabuddhānāṃ, āḥ haṃ jaḥ. (Homage to all Buddhas! Āḥ haṃ jaḥ!) [155]

"Dwell in the yogaposture with the left and right hands both at the navel as if holding an almsbowl: this is called the great almsbowl seal of Śākyamuni. The mantra is: Namaḥ samanta buddhā nāṃ, bhaḥ.[156 = 95] "Next, turn the right hand upward to make the gesture of bestowing fearlessness. The verse says: It is able to bestow fearlessness on all kinds of beings; If one binds this great seal, one is called 'he who bestows fearlessness. '

The mantra is: Namaḥ samantabuddhānāṃ, sarvathā jina jina bhayanāśana svāhā.(Homage to all Buddhas! O you who are in every way victorious, victorious! you who destroy fear! svāhā!) [157] "Next, lower the right hand to make the gesture of granting wishes. The verse says:

Such is the wish-granting seal, taught by the support of the world; Just by binding this, the buddhas will fulfill one's wishes. The mantra is: Namaḥ samantabuddhānāṃ, varada vajrā t maka svāhā. (Homage to all Buddhas! O you who grant wishes! you who are of the nature of a vajra! svāhā!) [158]

"Next, make a fist with the right hand, extend the forefinger, and with an expression of bhṛkuṭi(frown) dwell in mental equipoise. The verse says: With this great seal the buddhas, honored saviors of the world, Terrify obstructors and accomplish siddhiat will. By one's binding of this seal, the most evil hosts of Māra's army And other obstructors will undoubtedly scatter.

The mantra is: Namaḥ samantabuddhānāṃ, mahābalavati daśa balodbhave mahāmaitryabhyudgate svāhā.(Homage to all Buddhas! O you who possess 104

Fascicle Four

great strength! you who have arisen from the ten powers! you who have arisen from great benevolence! svāhā!) [159]

"Next, make a fist with the right hand, extend the middle finger and ring finger, and place the thumb below them. The verse says: This is called the eye born of the compassion of all buddhas, supports of the world;

Imagining that he places it on his eyes, the wise person achieves the eyes of a buddha.

The mantra is: Namaḥ samantabuddhānāṃ, gaganavarala kṣaṇe karuṇā maya tathāgata cakṣu svāhā.(Homage to all Buddhas! O you who have the excellent attributes of the sky! eye of the Tathāgata formed of compassion! svāhā!) [160]

"Next, make a fist with the left and right hands, the five fingers turned inward, extend the forefingers, and bend them round so that they meet. The verse says:

This is the excellent noose seal, which destroys evildoers; Binding this, the mantrinis able to bind those who are not good. The mantra is: Namaḥ samantabuddhānāṃ, he he mahāpāśa prasaraudārya sattva dhātuvimohaka tathāgatādhimuktinirjāta svāhā. (Homage to all Buddhas! Ho! ho! great noose! you who extend over a wide area! you who bewilder the realm of beings! you who are born of the Tathāgata's conviction! svāhā!) [161]

"Next, clasp the left and right hands together to make a fist, extend the forefinger of the right hand, and bend the third phalanx in the form of a ring. The verse says:

This is called the hook seal; the buddhas, saviors of the world, Summon all those with the great mind of bodhi

Dwelling in the ten stages as well as beings with evil thoughts. The mantra is: Namaḥ samantabuddhānāṃ, āḥ sarvatrā prati hate tathāgatāṅkuśa bodhi caryā paripūraka svāhā.(Homage to all Buddhas! Āḥ! O you who are unimpeded everywhere! hook of the Tathāgata! that which brings to completion the practice for awakening! svāhā!) [162] 105

26a

The Vairocanābhisaṃbodhi Sutra

25c

"Then, with this hook seal, extend the middle finger [of the right hand] and bend it slightly: this is called the seal of the Tathāgata's heart. The mantra is: Namaḥ samantabuddhānāṃ, jñānodbhava svāhā.(Homage to all Buddhas! O you who have risen from knowledge! svāhā!) [163]

"Next, with this seal, extend the ring finger and raise it erect: this is called the seal of the Tathāgata's navel. The mantra is: Namaḥ samanta buddhānāṃ, amṛtodbhava svāhā.(Homage to all Buddhas! O you who have risen from the nectar of immortality! svāhā!) [164] "Then, with this seal, extend the ring finger straight up and also raise the other [fingers]: this is called the seal of the Tathāgata's waist. The mantra is: Namaḥ samantabuddhānāṃ, tathā gata saṃbhava svāhā.(Homage to all Buddhas! O you who are born from the Tathāgata! svāhā!) [165] "Next, form the hollow hand-clasp with the left and right hands, bend the two forefingers and insert them in between [the palms], do the same with the two ring fingers, slightly bend the two little fingers, and extend the middle fingers: this is the seal of the Tathāgata's treasury. The mantra is: Namaḥ sarvatathāgatebhyaḥ, raṃ raṃ raḥ raḥ svāhā.(Homage to all Tathāgatas! Raṃ raṃ raḥ raḥ! svāhā!) [166]

"Then, with this seal, extract the ring fingers and turn them upward, holding them there: this is called the seal of the greater boundary. The mantra is: Namaḥ samantabuddhānāṃ, le lu puri vikule svāhā.(Homage to all Buddhas! Le lu puri vikule! svāhā!) [167]

"Then, with this seal, crook the two middle fingers so that they meet and stretch the forefingers apart: this is called the seal of the Unendurable Great Protector. The mantra is: Namaḥ sarva tathā gate bhyaḥ sarvabhayavigatebhyo viśvamukhebhyaḥ, sarvathā haṃ khaṃ rakṣa mahābale sarvatathāgatapuṇyanirjāte hūṃ hūṃ trāṭ trāṭ apratihate svāhā.[168 = 5] "Next, stretch the forefingers apart and insert both thumbs in between [the palms]: this is called the seal of universal light. The mantra is: Namaḥ samanta buddhānāṃ, jvālāmālini tathāgatārci svāhā.[169 = 19] "Then form the hollow hand-clasp with the left and right hands and support the sides of the middle fingers with the two forefingers: this is called the seal of the Tathāgata's armor.

78

"Bend the two ring fingers, place the two thumbs together, and insert them in between the palms so that they press on the nails of the two ring 106

Fascicle Four

fingers: this is the seal of the Tathāgata's tongue attribute. The mantra is: Namaḥ samanta buddhānāṃ, tathāgatajihva satyadharmapratiṣṭhita svāhā. (Homage to all Buddhas! O tongue of the Tathāgata! that which is established in the true Dharma! svāhā!) [170; cf. 20]

"With this seal, bend the forefingers and ring fingers together, turn the thumbs upward and bend them a little, place the middle fingers, standing straight, together, and do the same with the little fingers: this is called the seal of the Tathāgata's speech gate (i.e., mouth). The mantra is: Namaḥ samantabuddhānāṃ, tathā gata mahāvaktra viśvajñānamahodaya svāhā. (Homage to all Buddhas! O great mouth of the Tathāgata! that which is preeminent in manifold knowledge!79 svāhā!) [171] "With the previous seal as it is, bend the two forefingers and insert them in between the palms, facing upward: this is called the seal of the Tathāgata's tusk. The mantra is: Namaḥ samanta buddhānāṃ, tathāgatadaṃṣṭra rasarasāgrasaṃprāpaka sarva tathāgata viṣayasaṃbhava svāhā. (Homage to all Buddhas! O tusk of the Tathāgata! that which effects the attainment of the foremost flavor among [all] flavors! that which is born from the sphere of all Tathāgatas! svāhā!) [172]

"Then, with the appearance of the previous seal as it is, turn the two forefingers upward, holding them there, and bend the third phalanges: this is called the seal of the Tathāgata's eloquence. The mantra is: Namaḥ samanta buddhānāṃ, acintyā dbhutarūpavācaṃ samatāprāpta viśuddhasvara svāhā. 80

(Homage to all Buddhas! O you who have gained equality with speech of inconceivable and marvelous form! pure sound! svāhā!) [173] "Next, place the left and right hands together to form the hollow handclasp, bend the two little fingers and thumbs, and insert them in between [the palms] so that they touch: this is the seal of the ten powers possessed by the Tathāgata. The mantra is: Namaḥ sa manta buddhānāṃ, daśabalāṅgadhara hūṃ saṃ jaṃ svāhā. (Homage to all Buddhas! O you who possess the members of the ten powers! hūṃ saṃ jaṃ! svāhā!) [174] "Then, with the previous seal as it is, bend the two thumbs and forefingers so that the upper phalanges touch: this is the seal of the Tathāgata's station of mindfulness. The mantra is: Namaḥ samantabuddhānāṃ, tathāgatasmṛti sattva hitā bhyudgata gagana samāsama svāhā.(Homage to all Buddhas! O mindfulness of the Tathāgata! that which has arisen for the weal of beings! that which is equal to the sky and unequaled! svāhā!) [175] 107

26b

26c

The Vairocanābhisaṃbodhi Sutra

"Then, with the previous seal as it is, the two thumbs are placed on top of the two ring fingers: this is called the seal of the realization of the equality of all dharmas. The mantra is: Namaḥ sa manta buddhānāṃ, sarva dharmasamatāprāpta tathāgatā nugata, svāhā.(Homage to all Buddhas! O you who have gained equality with all things! you who follow the Tathāgata! svāhā!) [176]

"Next, clasp the left and right hands together, place the two forefingers on top of the middle fingers, with the remaining [fingers] as before: this is the seal of Samantabhadra's wish-fulfilling gem. The mantra is: Namaḥ samantabuddhānāṃ, samatānugata viraja dharmanirjāta mahāmaha svāhā. [177 = 21]

"Then, with this hollow hand-clasp, bend the two forefingers below the two middle fingers, with the remaining [fingers] as before: this is the seal of Maitreya. The mantra is: Namaḥ samanta buddhā nāṃ, ajitaṃjaya sarvasattvāśayānugata svāhā.[178 = 22] "Then, with the previous seal as it is, insert the two thumbs in between [the palms]: this is called the seal of Ākāśagarbha. The mantra is: Namaḥ samantabuddhānāṃ, ākāśasamatānugata vicitrā mbaradhara svāhā.[179 = 23]

"Then, with the previous seal as it is, bend the two ring fingers and two little fingers, insert them in between the palms, and place the two forefingers and middle fingers together: this is the seal of Sarva nīvaraṇaviṣkambhin. The mantra is: Namaḥ samanta buddhānāṃ, āḥ sattvahitābhyudgata traṃ traṃ raṃ raṃ svāhā. [180 = 24]

"Place the left and right hands together as before, stretch the five fingers [of both hands] apart, just like a bell, place the thumbs and little fingers together so that they support each other, and form the shape of a lotus flower: this is the seal of Avalokiteśvara. The mantra is: Namaḥ samantabuddhānāṃ, sarva tathā gatāvalo kita karuṇāmaya ra ra ra hūṃ jaḥ svāhā.[181 = 25] "Form the hollow hand-clasp with the left and right hands as before, just like an unopened lotus: this is the seal of Mahāsthāma prāpta. The mantra is: Namaḥ samantabuddhānāṃ, jaṃ jaṃ saḥ svāhā.[182 = 26]

"Make a fist with the left and right hands as before, the five fingers turned inward, raise the two forefingers, just like the point of a needle, and place the two thumbs against them: this is the seal of the honored one Tārā. The 108

Fascicle Four

mantra is: Namaḥ samanta buddhā nāṃ, tāre tāriṇi karuṇodbhave svāhā. (Homage to all Buddhas! Tārā! savioress! you who have risen from compassion! svāhā!) [183; cf. 27] "With the previous seal as it is, raise the two forefingers so that they cross and press against each other: this is the seal of Bhṛkuṭī. The mantra is: Namaḥ samanta buddhānāṃ, sarva bhaya trāsani hūṃ sphoṭaya svāhā.[184 = 28] "[Form] the hollow hand-clasp with the left and right hands as before and insert all the ring fingers and thumbs in between [the palms]: this is the seal of the honored one Pāṇḍaravāsinī. The mantra is: Namaḥ samanta buddhānāṃ, tathāgata viṣa yasaṃ bhave padmamālini svāhā.[185 = 29] "With the previous seal as it is, bend the two forefingers and place them below the thumbs, separated as if by a grain of wheat: this is the seal of Hayagrīva. The mantra is: Namaḥ samanta buddhā nāṃ, khādaya bhañja sphoṭaya svāhā.(Homage to all Buddhas! Devour! shatter! rend! svāhā!) [186; cf. 30] "With the seal the same as before, extend the two ring fingers and forefingers, with the remaining [fingers] like a fist: this is the seal of the bodhisattva Kṣitigarbha. The mantra is: Namaḥ sa manta buddhānāṃ, ha ha ha sutanu svāhā.[187 = 31]

"Next, form the hollow hand-clasp with the left and right hands, intertwine the middle fingers and ring fingers so that they support each other, and place the two forefingers on top of the two thumbs in the shape of hooks, with the remaining [fingers] as before: this is the seal of the holy one Mañjuśrī. The mantra is: Namaḥ samanta buddhānāṃ, he he kumāra vimuktipathasthita smara smara pratijñāṃ svāhā.(Homage to all Buddhas! Ho! ho! youth! you who abide on the path to liberation! remember, remember your vow! svāhā!) [188; cf. 32] "Make a fist with the left hand and raise the forefinger in the shape of a hook: this is the hook seal of Jālinīprabha. The mantra is: Namaḥ samantabuddhānāṃ, he he kumāra māyagata sva bhāva sthita svāhā.(Homage to all Buddhas! Ho! ho! youth! you who have understood illusion! you who abide in intrinsic nature! svāhā!) [189]

"With the previous seal as it is, all the fingers [of the left hand] are all bent a little: this is the seal of Vimalaprabha. The mantra is: Namaḥ samantabuddhānāṃ, he kumāra vicitragatikumāra [pratijñā]m anusmara svāhā. (Homage to all Buddhas! Ho! youth! O youth of varied movement! remember your vow! svāhā!) [190]

109

27a

27b

27c

The Vairocanābhisaṃbodhi Sutra

"Make a fist with the right hand as before, place the forefinger and middle finger together as if one, and extend them: this is the sword seal of Keśinī. The mantra is: Namaḥ samantabuddhānāṃ, he he kumārike dayājñānaṃ smara pratijñāṃ svāhā.(Homage to all Buddhas! Ho! ho! young maiden! remember compassion and knowledge! and your vow! svāhā!)81 [191] "Make a fist with the right hand as before and extend the middle finger in the shape of a lance: this is the lance seal of Upakeśinī. The mantra is: Namaḥ samantabuddhānāṃ, bhindayājñānaṃ he kumārike svāhā.(Homage to all Buddhas! Destroy ignorance! ho! young maiden! svāhā!) [192] "Make a fist with the left hand as before and extend the ring finger and little finger: this is the banner seal of Vasumatī. The mantra is: Namaḥ samantabuddhānāṃ, he smara jñānaketu svāhā. (Homage to all Buddhas! Ho! remember! O knowledge- banner! svāhā!) [193]

"Make a fist with the right hand and extend the forefinger in the shape of a hook: this is the seal of the young Ākarṣaṇī. The mantra is: Namaḥ samantabuddhānāṃ, ākarṣaya sarvān kuru ājñāṃ kumārasya svāhā.(Homage to all Buddhas! Draw in all [beings]! perform the command of the youth [Mañjuśrī]! svāhā!) [194]

"Make a fist with the left and right hands as before, extend the two forefingers, and bend the [third] phalanges so that they touch: this is the seal of servants. The mantra is: Namaḥ samanta buddhānāṃ, āḥ vismayanīye svāhā.(Homage to all Buddhas! Āḥ! O amazing one! svāhā!) [195] "Make a fist with the left and right hands as before, extend the middle fingers, and bend the third phalanges: this is the vajraseal of Kautūhala. The mantra is: Namaḥ samantabuddhānāṃ, vimaticchedaka svāhā.(Homage to all Buddhas! O you who sever doubt! svāhā!) [196]

"Raise the right arm and form the hand [gesture] of bestowing fearlessness: this is the seal of Abhayaṃdada. The mantra is: Namaḥ samanta buddhānāṃ, abhayaṃ dada svāhā.(Homage to all Buddhas! O you who bestow fearlessness! svāhā!) [197]

"Extend the right hand as before and raise it upward: this is the seal of Apāyaṃjaha. The mantra is: Namaḥ samanta buddhā nāṃ, abhyuddharaṇi sattvadhātuṃ svāhā.(Homage to all Buddhas! O you who deliver the realm of beings! svāhā!) [198]

"Cover the heart with the right hand as before: this is the seal of Pari trāṇā śaya mati. The mantra is: Namaḥ samantabuddhānāṃ, he mahāmaha 110

Fascicle Four

smara pratijñāṃ svāhā.(Homage to all Buddhas! Ho! O great among the great! remember your vow! svāhā!) [199]

"Make as if to hold a flower with the right hand as before: this is the seal of Mahā maitrya bhyudgata. The mantra is: Namaḥ samantabuddhānāṃ, svacittodgata svāhā.(Homage to all Buddhas! O you who have risen from your own mind! svāhā!) [200]

"Cover the heart with the right hand as before and slightly bend the middle finger: this is the seal of Karuṇāmṛḍita. The mantra is: Namaḥ samanta buddhānāṃ, karuṇāmṛḍita svāhā. (Homage to all Buddhas! O you who are delighted by compassion! svāhā!) [201]

"Make the gesture of granting wishes with the right hand as before: this is the seal of Sarvadāhapraśāmin. The mantra is: Namaḥ samantabuddhānāṃ, he varada varaprāpta svāhā.(Homage to all Buddhas! Ho! O you who grant wishes! you who have won a boon! svāhā!) [202]

"With the right hand as before, [make] a gesture as if holding a cintāmaṇi jewel: this is the seal of Acintyamati. The mantra is: Namaḥ samanta buddhānāṃ, sarvā śāpari pūra[ka]svāhā.(Homage to all Buddhas! O you who fulfill all wishes! svāhā!) [203]

"Make a fist with the left and right hands as before and spread the two middle fingers apart: this is the flag seal of Kṣitigarbha. The mantra is: Namaḥ samanta buddhānāṃ, ha ha ha vismaye svāhā.(Homage to all Buddhas! Ha ha ha! O wondrous one! svāhā!) [204]

"Make a fist with the right hand and extend three fingers (i.e., little, ring, and middle fingers): this is the seal of Ratnākara. The mantra is: Namaḥ samantabuddhānāṃ, he mahāmaha svāhā. (Homage to all Buddhas! Ho! O great among the great! svāhā!) [205]

"[Make a fist] with the right hand and extend the ring finger: this is the seal of the bodhisattva Ratnapāṇi. The mantra is: Namaḥ samantabuddhānāṃ, ratnodbhava svāhā.(Homage to all Buddhas! O you have risen from a jewel! svāhā!) [206]

"With the left and right hands make a hand-clasp [with the two hands] crossed back to back, interlock the thumb of the left hand and the little finger of the right hand, and likewise for the right [hand] on the left [hand]; the remaining [fingers] are like a [three-pronged] vajrain appearance: this is the seal of Dharaṇiṃ dhara. The mantra is: Namaḥ samantabuddhānāṃ, dharaṇiṃ dhara svāhā.(Homage to all Buddhas! O you who support the earth! svāhā!) [207] 111

28a

28b

The Vairocanābhisaṃbodhi Sutra

"Make the form of a five-pronged vajralance as before: this is the seal of Ratna mudrā hasta. The mantra is: Namaḥ samanta buddhā nāṃ, ratna nirjāta svāhā.(Homage to all Buddhas! O you who are born of a jewel! svāhā!)82 [208]

"Then, with this seal, make all the fingers touch each other: this is the seal of Dṛḍhā dhyāśaya. The mantra is: Namaḥ samanta buddhānāṃ, vajrasaṃbhava svāhā.(Homage to all Buddhas! O you who are born from a vajra! svāhā!) [209]

"Make the sword [seal] with the two left and right hands as before: this is the seal of the bodhisattva Gaganāmala.

83 The mantra is: Namaḥ

samantabuddhānāṃ, gaganā nantagocara svāhā. (Homage to all Buddhas! O you who have the sky as your infinite field of action! svāhā!) [210] "The wheel seal, as before: this is the seal of Gaganamati. The mantra is: Namaḥ samantabuddhānāṃ, cakravarti svāhā.(Homage to all Buddhas! O you who turn the wheel! svāhā!) [211]

"The śaṅkhaseal, as before: this is the seal of Viśuddhamati. The mantra is: Namaḥ samantabuddhānāṃ, dharmasaṃbhava svāhā.(Homage to all Buddhas! O you who are born from the Dharma! svāhā!) [212] "The lotus-flower seal, as before: this is the seal of Cāritramati. The mantra is: Namaḥ samantabuddhānāṃ, padmālaya svāhā. (Homage to all Buddhas! O lotus receptacle! svāhā!) [213]

"The blue lotus-flower seal, the same as before, [with the fingers] spread slightly apart: this is the seal of Sthiramati. The mantra is: Namaḥ samanta buddhānāṃ, jñānodbhava svāhā.[214 = 163] "Clasp the two hands together as before, bend the ring fingers and interlock them in between the palms, turn the two middle fingers and little fingers upward so that they support each other, and extend the forefingers and bend the third phalanges so that they do not touch [the middle fingers] by the equivalent of a grain of wheat: this is the seal of Vajradhara (= Vajrapāṇi). The mantra is: Namaḥ samantavajrāṇāṃ, caṇḍamahāroṣaṇa hūṃ.[215 = 33] "With the seal as before, bend the two thumbs and little fingers and insert them in between the palms: this is the seal of Māmakī. The mantra is: Namaḥ samanta vajrāṇāṃ, triṭ triṭ jayanti svāhā. [216 = 34] "As before, the fingers of the left and right hands are crossed back to back and interlaced so that [the fingers of one hand] face their counterparts 112

Fascicle Four

[of the other hand]; rotate this and place the thumb of the right hand against the thumb of the left hand: this is the seal of Vajraśṛṅkhalā. The mantra is: Namaḥ samanta vajrāṇāṃ, hūṃ bandha bandha moṭaya moṭaya vajrodbhave sarva trā pratihate svāhā.(Homage to all Vajras! Hūṃ! bind, bind! crush, crush! O you who have risen from the vajra! you who are everywhere unimpeded! svāhā!) [217; cf. 35] "With this seal of Vajraśṛṅkhalā, bend the thumbs a little so that they [appear to] support the forefingers but do not reach them: this is the seal of Krodha candra tilaka. The mantra is: Namaḥ sa manta vajrāṇāṃ, hrīḥ hūṃ phaṭ svāhā.[218 = 36]

"Make a fist with the left and right hands as before and raise the two forefingers erect so that they support each other: this is the seal of Vajrasūcī. The mantra is: Namaḥ samantavajrāṇāṃ, sarvadharmanirvedhani vajrasūci varade svāhā.[219 = 37]

"Make a fist with the left and right hands as before and place it at the heart: this is the seal of Vajramuṣṭi. The mantra is: Namaḥ samantavajrāṇāṃ, sphoṭaya vajrasaṃbhave svāhā.(Homage to all Vajras! Rend! O you who are born from the vajra! svāhā!) [220]

"Make a fist with the left hand, raise the arm, and stretch it out; also make a fist with the right hand and extend the forefinger in a threatening gesture with an appearance of wrath: this is the seal of Aparājita. 84 The mantra

is: Namaḥ samantavajrāṇāṃ, durdharṣa mahāroṣaṇa khādaya sarvāṃ tathāgatājñāṃ kuru svāhā.(Homage to all Vajras! O Inviolable One [Durdharṣa]! very wrathful one! devour! perform every command of the Tathāgata! svāhā!) [221; cf. 70]

"Make a fist with the right hand and hold it while making the gesture of striking: this is the seal of Abhimukha. The mantra is: Namaḥ samantavajrāṇāṃ, he abhi mukha mahāpracaṇḍa khādaya kiṃ cirāyasi samayam anusmara svāhā.(Homage to all Vajras! Ho! O you who face [Durdharṣa]! you who are very violent! devour! why do you procrastinate? remember your pledge! svāhā!) [222; cf. 71]

"The gesture of holding an almsbowl, as before: this is the almsbowl seal of Śākya[muni]. The mantra is: Namaḥ samanta buddhā nāṃ, sarva kleśaniṣūdana sarvadharmavaśitāprāpta gagana same svāhā.(Homage to 113

28c

29a

The Vairocanābhisaṃbodhi Sutra

all Buddhas! O you who destroy all defilements! you who have won control over all dharmas! you who are equal to the sky! svāhā!) [223; cf. 40] "The seal of Śākya[muni]'s tuft attribute (ūrṇā) is as above. "Then bring the fingertips of the right hand together and place them on the crown [of the head]: this is the seal of all Buddha-Crowns. The mantra is: Namaḥ samanta buddhānāṃ, vaṃ vaṃ hūṃ hūṃ hūṃ phaṭ svāhā.(Homage to all Buddhas! Vaṃ vaṃ hūṃ hūṃ hūṃ phaṭ! svāhā!) [224; cf. 42] "Make a fist with the left hand, extend the middle finger and forefinger, and place the thumb on top of the little and ring fingers; extend the forefinger and middle finger of the right hand, insert them in the left palm, and again place the thumb on top of the little and ring fingers, just like in the sheath of a sword: this is the seal of Acalanātha.

"The adamantine wisdom seal as before: this is the seal of Trailokyavi jaya. "Clasp the left and right hands together as before, with the little and ring fingers all turned downward; extend the middle fingers with both tips together, bend the two forefingers and place them against the third phalanges [of the middle fingers], and put the thumbs side by side in the shape of three eyes: this is the seal of the Tathāgata's Crown, the mother of buddhas and bodhisattvas. "Next, turn the left hand over and extend [the fingers], make a fist with the right hand, and raise the forefinger [up against the palm of the left hand] so that it is like a parasol in shape: this is the seal of Sitātapatroṣṇīṣa. "The sword seal as before: this is the seal of Jayoṣṇīṣa. "The wheel seal as before: this is the seal of Vijayoṣṇīṣa. "As with the previous hook seal, make a fist with the right hand and raise the forefinger, bending it a little: this is the seal of Vikiraṇoṣṇīṣa. "The Buddha-Crown seal as before: this is the seal of Tejo rāśyuṣṇīṣa. "The lotus-flower seal as before: this is the seal of Abhyud gatoṣṇīṣa. "The śaṅkhaseal as before: this is the seal of Ananta svara ghoṣoṣṇīṣa. "Make a fist with the right hand and place it between the eyebrows: this is the cintāmaṇi,the seal of Ūrṇā.

"The Buddha-Crown seal as before: this is the seal of Buddha locanā. However, there is a slight difference in that it has the mark of a vajra. "The right hand rests on the heart, as if holding a lotus flower; stretch the left arm straight up, and extend the five fingers upward and apart, turned outward: this is the seal of Aparājita.

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"Make a fist with the left and right hands turned inward, turn the two thumbs upward, and bend them like a mouth: this is the seal of Aparājitā. "Support the cheek with the right hand: this is the seal of Īśvara. "Then, with this seal, twist the forefinger and middle finger around and stretch them: this is the seal of Samantakusuma.

"With the same seal as before, place the thumb in the palm: this is the seal of Raśmimālin.

"With the same seal as before, make the gesture of holding a flower with the thumb and forefinger: this is the seal of Manojava. "Add the thumb to the ring finger of the right hand, stretch the forefinger, middle finger and little finger all apart, and cover the ear: this is the seal of Svaraviśruti.

"Clasp the left and right hands together, with the two thumbs bent around in a circular fashion and the remaining four fingers also like this: this is called the seal of Pṛthivī.

"Make the gesture of bestowing fearlessness with the right hand as before and put the thumb in the palm: this is the seal for invoking Agni. "Then, with the gesture of bestowing fearlessness, support the second phalanx of the ring finger with the thumb: this is the seal of all seers. Use it as appropriate in their proper order.

"Clasp the left and right hands together as before and insert the forefingers and little fingers in between the palms, with the remaining [fingers] all turned upward: this is the daṇḍa(staff) seal of Yama.

"Turn the right hand downward, just like a ghaṇṭā:this is the bell seal of Yama's consort (Yamī).

"Make a fist with the left hand and extend the forefinger and middle finger: this is the seal of Kālarātri.

"Then, with this seal, also bend the forefinger: this is the lance seal of Rudra['s consort] (Rudrāṇī).

"With the previous seal make the gesture of holding a lotus flower: this is the seal of Brahmā's spell-consort (Brahmāṇī).

"With the previous seal bend the forefinger and place it against the back of the third phalanx of the middle finger: this is the śakti(lance) seal of Kaumārī. "Then, with this seal, place the forefinger on top of the thumb: this is the wheel seal of Nārāyaṇa's queen consort (Nārāyaṇī). 115

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"Make a fist with the left hand and make the thumb stand straight up: this is the hammer seal of Yama's Seven Mothers.

"Turn the left hand upward, as if holding a kapāla(skull): this is the seal of Cāmuṇḍā.

"The khaḍgaseal as before: this is the sword seal of Nairṛti. "The wheel seal as before, making it with the left hand: this is the wheel seal of Nārāyaṇa.

"Turn the left and right hands over, adding the left to the right: these are the two cloud seals of Nandopananda (Nanda and Upananda). "Extend the left hand as before and add the thumb to the little finger: this is the trident seal of Śaṃkara.

"Extend the left hand as before, with the thumb and little finger supporting each other: this is the seal of Śaṃkara's wife (Śaṃkarī). "Then, with this seal, extend the three [other] fingers straight: this is the seal of Śaṃkara's consort (Umā).

"With the left hand make the gesture of holding a lotus flower: this is the seal of Brahmā.

"Visualize [the lotus of the previous seal] as being immaculate white: this is the seal of Candra.

"Display a hand-clasp with the left and right hands, bend the thumbs, and place them alongside the ring fingers: this is the carriage seal of Āditya. "Put the right and left hands together and turn the little fingers and forefingers inward, with the ring and middle fingers supporting each other like a bow: this is the seal of Jayā and Vijayā.

"The banner seal as before: this is the seal of Vāyu. "Turn the left hand upward and place it at the navel, and move the right hand, with the thumb and forefinger supporting each other and facing the body, as if playing music: this is the vīṇā(lute) seal of Sarasvatī. "The noose seal as before: this is the seal of nāgas. "The seal of Sarasvatī as before, with the forefinger [of the right hand] bent and crossed over the thumb: this is the seal of all asuras. The mantra is: Namaḥ samantabuddhānāṃ, garalayaṃ svāhā.(Homage to all Buddhas! Absorption of poison, svāhā!) [225]

"Make a fist [with both hands] turned inward and extend the ring fingers: this is the seal of gandharvas. The mantra is: Namaḥ samantabuddhānāṃ, 116

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viśuddha svara vāhini svāhā.(Homage to all Buddhas! O you who convey pure sounds! svāhā!) [226]

"Then, with this seal, bend the forefingers: this is the seal of all yakṣas. The mantra is: Namaḥ samantabuddhānāṃ, yakṣeśvara svāhā.(Homage to all Buddhas! O lord of yakṣas! svāhā!) [227]

"Then, with this seal, the thumbs and little fingers support each other and the middle [fingers] and fore[fingers] are extended: this is the seal of yakṣiṇīs. The mantra is: Namaḥ samanta buddhā nāṃ, yakṣavidyādhari svāhā. [228 = 133]

"Make a fist [with both hands] turned inward and extend the middle fingers: this is the seal of piśācas. The mantra is: Namaḥ samantabuddhānāṃ, piśācagati svāhā.(Homage to all Buddhas! O you who are in the state of piśācas! svāhā!) [229]

"Modify [the previous seal] and bend the middle fingers: this is the seal of piśācīs. The mantra is: Namaḥ samantabuddhānāṃ, pici pici svāhā. (Homage to all Buddhas! Pici pici! svāhā!) [230; cf. 134] "Clasp the left and right hands together as before and raise the thumbs erect side by side: this is the seal of all planets. The mantra is: Namaḥ samanta buddhānāṃ, grahaiśvaryaprāpta jyoti[r]maya svāhā.(Homage to all Buddhas! O you who have won dominion over the planets! you who are formed of light! svāhā!) [231]

"Next, with this seal, the thumbs and middle fingers are intercrossed: this is the seal of all lunar mansions. The mantra is: Namaḥ samanta buddhānāṃ, nakṣa tranirnādaniye svāhā.(Homage to all Buddhas! For you of the lunar mansions who shout out, svāhā!) [232]

"Then, with this seal, bend the two ring fingers and insert them in between the palms: this is the seal of rākṣasas. The mantra is: Namaḥ samanta buddhānāṃ, rākṣasādhipataye svāhā.[233 = 50] "Extend the left hand, cover the mouth with it, and touch it with the jihva(tongue): this is the seal of ḍākinīs. The mantra is: Namaḥ samanta buddhānāṃ, hrīḥ haḥ.[234 = 132] "Lord of Mysteries, the Tathāgata's seals headed by these are born of the Tathāgata's faith-and-understanding. They are equivalent to the insignia of a bodhisattva, and their number is immeasurable. Furthermore, Lord of Mysteries, you should know that [the activities of] the limbs too, in motion or 117

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at rest, are all mystic seals, and you should know that the many utterances made by the tongue are all mantras. Therefore, Lord of Mysteries, bodhisattvas cultivating bodhisattva practices via the gateway of mantras should, after having generated the bodhi-mind, abide in the stage of the Tathāgata and [only then] draw a maṇḍala.If they do otherwise, it is tantamount to slandering buddhas and bodhisattvas, and they will transgress the samayaand certainly fall into an evil destiny.

"

[End of]Fascicle Four of the Scripture of the Enlightenment, Supernatural Transformations, and Empowerment of Mahāvairocana

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