T848 The Vairocanābhisaṃbodhi Sutra

Chapter 2: The Increasing and Guarding of Pure Conduct

The Vairocanābhisaṃbodhi Sutra

46a

And temples, stupas,araṇyas, and chambers of seers of yore— he should base himself in a place in which his heart and mind rejoice.

He renounces the [life of a] householder, cutting off social obligations, and strives to avoid the hindrances and entanglements caused by the five desires;

Intently and profoundly rejoicing in the taste of the Dharma, he nurtures his mind to seek siddhi.

Furthermore, he is always endowed with the wisdom of perseverance and is able to allay the fatigue and pain of hunger and thirst. He has a good companion leading a pure life or, if he has no companion,

is always together with sutra scrolls of the wondrous Dharma. Someone who follows the practices of buddhas and bodhisattvas, has firm faith-and-understanding in the right Mantra [Vehicle], Possesses the strength of pure wisdom, is very persevering and energetic, does not seek the mundane,

Always desires to be resolute, is not timid,

achieves success for self and others in this lifetime, Does not follow other gods, and is a fearless support— anyone endowed with these [qualities] is called a good associate. 210

Chapter II

The Increasing and Guarding

of Pure Conduct

When you have finished preparing the site of accomplishment, each day dwell first in the wisdom of mindfulness. Lie down to rest according to the rules, 143 and when you get up for

the first time,

dispel inexhaustible obstructors.

During this night sins born of heedlessness are carefully purified, and you repent of them all. Your sense organs calmed, endowed with compassion, and with beneficent thoughts

vow to deliver inexhaustible realms of beings. Bathe according to the rules or, if you do not bathe, you should make pure your body, speech, and mind. Next, in a chamber for retreat or in an empty and quiet spot scatter fine flowers as adornment

And arrange the images and excellent texts, or else call to mind the buddhas in the ten directions And visualize them quite clearly in your mind's eye. Based on the direction in which your deity resides, You should with utmost sincerity reverently dwell in singlemindedness and, prostrating yourself on the ground, make obeisance: "I take refuge in the Perfectly Awakened Ones in the ten directions, all endowed throughout the three ages with the three bodies; I take refuge in the entire Dharma of the Great Vehicle; I take refuge in the nonregressing multitude [possessing] the bodhi[-mind];

I take refuge in spells (vidyās) and in true speech (mantras); I take refuge in all mystic seals;

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And with the pure actions of body, speech, and mind I make obeisancemost earnestly with immeasurable reverence. "

The mantra of the expedient means for making obeisance is: Oṃ namaḥ sarva tathāgata kāyavākcittapādavandanāṃ karomi. (Oṃ,homage! I make obeisance to the feet of the body, speech, and mind of all Tathāgatas.) [258] With this mantra for making obeisance, one is able to make obeisance to all the buddhas of the ten directions.

[Then] placing your right knee on the ground and clasping your hands together,

contemplate, confess, and repent your previous sinful actions: "On account of the accumulations of ignorance I have committed many sins in the actions of body, speech, and mind;

Because greed, anger, and stupidity obscured my mind, before buddhas, the Right Dharma, the Sangha of the Wise and Holy,

My parents, my two teachers, good friends, and immeasurable beings

I have in the course of transmigration through beginningless birth-and-death

committed most grievous and inexhaustible sins, And in the presence of the buddhas of the present age in the ten directions

I [now] repent of them all, never to commit them again. "

The mantra of the expedient means for expiating sins is: Oṃ sarva pāpasphoṭa dahana vajrāya svāhā.(Oṃ,for you who like a vajraburst asunder and burn all sins, svāhā!) [259]

"Homage to the buddhas of the ten directions and three ages with their three kinds of eternal bodies, to the treasury of the Right Dharma,

And to the multitude [possessing] the excellent great mind of bodhi— I now duly take refuge in them all. "

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The mantra of the expedient means for taking refuge is: Oṃ sarva buddha bodhi sattvān śaraṇaṃ gacchāmi vajradharma hrīḥ. (Oṃ,I take refuge in all buddhas and bodhisattvas. Adamantine Dharma, hrīḥ!) [260] "This body, free from sullies, which I have purified, together with bodies, speech, and minds of the three ages, More numerous than an ocean of dust motes of [countless buddha] fields,

I offer up to all Tathāgatas.

"

The mantra of the expedient means for offering one's body is: Oṃ sarva tathāgata pūjāpravartanāyātmānaṃ niryātayāmi sarva tathāgatāś cādhiti ṣṭhantā[ṃ]sarvatathāgatajñānaṃ me āviśatu. (Oṃ,I offer myself for the incitement of worship of all Tathāgatas. May all Tathāgatas empower [me], and may the knowledge of all Tathāgatas enter upon me!) [261] "The excellent jewel of the pure bodhi-mind I now generate to save living beings

Entangled in the aggregations of the sufferings of birth and so on, and their bodies hurt by ignorance;

Their savior, refuge, and liberator,

may I always bring benefit to sentient beings. "

The mantra of the expedient means for generating the bodhi-mind is: Oṃ bodhicittam utpādayāmi.(Oṃ,I generate the mind of awakening.) [262] There are some additional phrases, which say: "The bodhi-mind is dissociated from all things; that is to say, the [five] aggregates, [eighteen] elements, [twelve] sense fields, grasper, and grasped having been abandoned, dharmas are without self and one's own mind is equal [with them] and originally unborn, its own-nature like great emptiness. Just as the World-honored Buddhas and bodhisattvas generated the bodhi-mind up to the site of bodhi, so too do I thus generate the bodhi-mind. " <These additional phrases are

like a mantra, and one should recite the Sanskrit text. >144

"In the power of the various skilled expedient means of the oceanlike multitudes of Perfectly All-knowing Ones Throughout immeasurable world-systems in the ten directions, and in all the meritorious actions cultivated 213

The Vairocanābhisaṃbodhi Sutra

46c

By the Buddha's sons for living beings

I now completely rejoice.

"

The mantra of the expedient means of sympathetic joy is: Oṃ sarva tathā gata puṇyajñānānumodanāpūjāmeghasamudra spharaṇasamaye hūṃ. (Oṃ,O pledge of the diffusion of oceanlike clouds of worship consisting of sympathetic joy in the merit and knowledge of all Tathāgatas,hūṃ!) [263] "I now call upon the Tathāgatas

and world-saviors [possessing] the great mind of bodhi: I but pray that everywhere throughout realms in the ten directions you will constantly cause Dharma showers to rain down from great clouds!"

The mantra of the expedient means of solicitation is: Oṃ sarva tathāgatādhyeṣaṇapūjāmeghasamudraspharaṇasamaye hūṃ. (Oṃ,O pledge of the diffusion of oceanlike clouds of worship consisting of requesting all Tathāgatas [for instruction], hūṃ!) [264] "I pray that you will cause ordinary people, wherever they may dwell, to quickly cast off their bodies, aggregations of much suffering, And that they will be able to reach the place without sully, there to dwell peacefully in the pure body of the Dharma realm. "

The mantra of the expedient means for invoking the Dharma body is: Oṃ sarvatathāgatā[n]adhyeṣayāmi sarva sattva hitārthāya dharmadhātusthitir bhavatu.(Oṃ,I summon all Tathāgatas. For the sake of the weal of all beings, may the Dharma realm perdure!) [265]

"All the wholesome actions that I have cultivated in order to bring benefit to all beings,

I now duly redirect them all

so that they may remove the suffering of birth-and-death and lead to bodhi.

"

The mantra of the expedient means for redirecting [merit] is: Oṃ sarva tathāgataniryātanapūjāmeghasamudraspharaṇasamaye hūṃ.(Oṃ,O pledge of the diffusion of oceanlike clouds of worship consisting of offerings to all Tathāgatas, hūṃ!) [266]

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Fascicle Seven

In addition, you may perform other meritorious deeds, such as recitation, perambulation, and sitting comfortably [in meditation],

In order to make the body and mind completely pure and save out of pity self and others.

The nature of the mind being thus free from sullies, the body sits at peace as is appropriate. Next, you should bind the samayaseal,

which purifies the path of the three actions. You should know that the appearance of the secret seal has been explained by the Perfectly All-knowing Ones: You should clasp the left and right hands together, raise both thumbs, And touch all parts [of the body] while reciting the mantra. The vidyā"Entry into the Buddhas' Samaya" is: Namaḥ sarva tathā gatebhyo viśvamukhebhyaḥ, oṃ asame trisame samaye svāhā.(Homage to all Tathāgatas in all directions! Oṃ,O pledge of three equals, without equal! svāhā!) [267; cf. 6]

By merely binding this mystic seal one is able to purify the stage of the Tathāgata;

The [ten] stages and [six] pāramitās will be completed, and one will accomplish the sphere of the path of the three dharmas. The other seals are as explained in order in the sutra; The mantrinshould know that his actions will be successful. Next, bind the insignia of the mystic wisdom of birth in the Dharma realm;

Because it purifies body, speech, and mind, your body is completely transformed.

The right and left hands both form adamantine fists, With the two thumbs inside the palms and both forefingers perfectly straight.

This is called the secret seal of purification of the Dharma realm. The mantra "birth in the Dharma realm" is: Namaḥ samanta buddhānāṃ, dharmadhātusvabhāvako

'haṃ.[268 = 7]

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The Vairocanābhisaṃbodhi Sutra

47b

Visualize your own person as being like the Dharma realm in its own nature,

And utter the mantra three times.

You should see yourself dwelling in the Dharma body, unsullied like empty space,

For the awesome power of the mantra and seal empowers the practitioner.

In order to make this [state] firm, visualize yourself as having an adamantine body

And bind the seal of adamantine knowledge: with the left and right hands back to back,

The left and right small, ring, middle, and forefingers support each other,

While the two thumbs are each rotated so that they meet in the palm of the right hand.

This is called the supremely auspicious seal of the Dharma wheel, And this person will before long be the same as a world-savior. The adept will see the awesome power of the mantra and seal, And like the precious wheel-turner (cakravartin) he will always turn the great Dharma wheel.

The mantra of Vajrasattva is: Namaḥ samantavajrāṇāṃ, vajrātmako 'ham.[269 = 8]

Having recited this mantra, you should dwell in mental equipoise And clearly visualize this body of yours as being identical to Vajradhara.

To all who see you, including immeasurable heavenly demons, You are like Vajrasattva—do not engender any doubting thoughts about this.

Next, with a mantra and seal, don adamantine armor: You should visualize the garments that you wear producing fiery light rays all over your body.

Because you use this to adorn your body, demons, obstructors, And other evil-minded creatures will all scatter in the four directions on seeing you.

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Fascicle Seven

The appearance of the mystic seal for this: first form the saṃpuṭa [hand-clasp];

The two forefingers of the left and right hands are curled around on top of the middle fingers,

And the two thumbs stand side by side in between the palms. Having recited the mantra, you should visualize the letter of unsulliedness (Ra).

The mantra of adamantine armor is: Namaḥ samanta vajrā ṇāṃ, oṃ vajrakavaca hūṃ.(Homage to all Vajras! Oṃ,O adamantine armor! hūṃ!) [270; cf. 9]

The letter Rais pure white in color and adorned with a dot of emptiness;

Place it on top of your head, like a bright gem in a topknot. Even the sullies of sins accumulated in a hundred eons Are completely eliminated by this, and merit and wisdom are all consummated.

The mantra is: Namaḥ samantabuddhānāṃ, raṃ.[271 = 84] [This] mantra, identical to the Dharma realm, removes immeasurable sins,

And before long you will succeed in dwelling in the stage of nonregression.

To all places of defilement you should apply this letter-gateway, Red in color, endowed with awesome splendor, and completely surrounded by a wreath of flames.

Next, in order to vanquish demons and curb great obstacles, You should recall the vidyā"Unendurable Great Protection. "

The vidyā "Unendurable Great Protection" is: Namaḥ sarva tathā gatebhyaḥ sarvabhayavigatebhyo viśvamukhebhyaḥ, sarvathā haṃ khaṃ rakṣa mahābale sarvatathāgatapuṇyanirjāte hūṃ hūṃ trāṭ trāṭ apratihate svāhā.[272 = 5]

Through the mere recollection [of this mantra] vināyakas And rākṣasas of evil form will all scatter. 47c

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Chapter 3: The Worship Ritual

Chapter III

The Worship Ritual

Having thus purified himself with right actions, [the practitioner] dwells in meditation, visualizing his own mantra-lord;

He invokes him with mantras and seals, and should first display the samaya. Intercorresponding with the mantra, he removes obstructors, also using Acala's wisdom-sword seal. Bowing down and offering up arghawater, the practitioner then offers up seats for the mantra [deities]. Next, he should make offerings of flowers, unguent, and so on and remove any sully, again with Acalanātha. Warding off [obstacles] and purification are all [done] like this, and his own mantra-lord is used for empowerment, Or else he visualizes himself surrounded by immeasurable and innumerable multitudes

of buddhas and sons born of the Jina. The above are the verses of summary. Below the procedures will be explained individually.

Visualize the letter Rain front, possessing a dot and extensively adorned;

That is to say, [it has] a wreath of flames with pure light and shines with the radiance of the morning sun. Thinking on the true meaning of the sound [of the letter Ra], you will be able to remove all obstacles And be liberated from the sullies of the three poisons; all dharmas are also thus [free from sully]. 219

The Vairocanābhisaṃbodhi Sutra

48a

First you purify your mind-ground and then purify the ground of the ritual site.

Completely cleared of defects, its appearance is like empty space, And this ground is just as if it were supported by vajras. First, at the lowest level, imagine a wind circle, On which rests the letter Ha,wherefrom there emanates black fiery light.

The mantra is: Namaḥ samantabuddhānāṃ, haṃ.[273 = 91] Next, on top of this place a water circle, its color like snow or milk, On which rests the letter Va,with the light rays of a sphaṭi[ka] (crystal), the moon, or lightning.

The mantra is: Namaḥ samantabuddhānāṃ, vaṃ. (Homage to all Buddhas! vaṃ!) [274]

Then, on top of the water circle, visualize a vajracircle And mentally place on it the primordial letter (A); [the vajracircle is] square and completely yellow in color. The mantra is: Namaḥ samantabuddhānāṃ, a.[275 = 73] This circle is adamantinelike and called "great indra(mahendra), "

And fiery light, the color of pure gold, flows forth everywhere. Within it imagine the Guide and Buddha's sons. Visualize in water a white lotus of fine color with a vajrafor a stem; Eight-petaled, it has stamens, is adorned with jewels, Constantly emits immeasurable light rays, and is surrounded by a hundred thousand lotuses.

On top of it then visualize the lion throne of the Great Awakened One, Decorated with the king of jewels, inside a great palace. Jeweled pillars145 stand all in rows, and there are banners and parasols everywhere;

Chaplets of pearls are intertwined, and finely jeweled raiments hang pendent.

It is circumfused with clouds of fragrant flowers and jeweled clouds, And sundry flowers rain down all around, adorning the ground in great profusion;

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Fascicle Seven

Music plays in harmonious rhythms and with lovely voices. Inside the palace imagine pure and wondrous flasks and argha [vessels];

The king of jeweled trees is in full bloom, and [the palace] is illuminated with maṇilamps.

There are handmaidens of samādhis, dhāraṇīs, the [ten] stages, and [tenfold] freedom,

The Buddha's pāramitās and so on, and wondrously ornate flowers of bodhi:

With expedient means they perform sundry arts and sing the sounds of the wondrous Dharma.

"On account of the power of my merit, the power of the Tathāgata's empowerment,

And the power of the Dharma realm I abide in universal offering. "

The vidyārājñī"Proceeding from the Treasury of Empty Space (Gaganagañja)" is: Namaḥ sarvatathāgatebhyo viśvamukhe bhyaḥ, sarvathā khamud gate spharahīmaṃ gaganakaṃ svāhā.[276 = 141] <The method is that it should be recited many times.

>

The empowerment of everything with this is no different from what is real.

Form the adamantine hand-clasp: this is the seal of empowerment. All dharmas are unborn for their own-nature is originally quiescent: Think on this truth, and [then] place the letter Ain the center [of the lotus].

Next, you should transform the letter Ainto the Muni Vairocana: Many [world-systems] inexhaustible like the dust motes of [countless buddha] fields appear everywhere in his halo In multiples of a thousand realms, and he emanates circles of fiery light

That pervade the realms of beings and make them enlightened according to their nature.

His body and speech are all-pervading, and so too is the Buddha's mind.

The color of pure gold from the Jambū [River] so as to conform with the world,

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He sits cross-legged on a lotus, meditating and free from the [three] poisons;

He wears robes of light silk and has a crown of hair naturally done in a topknot.

In the case of Śākyamuni, imagine the letter Bhaḥin that [lotus] And again transform this letter into the honored one Śākyamuni: The striving hero has a kāṣā[ya] robe and the thirty-two attributes of a great person.

The seed heart[-mantra] of Śākya[muni] is: Namaḥ samanta buddhānāṃ, bhaḥ.[277 = 95]

The letter-gateway (Bhaḥ) changes into a buddha, who benefits beings Just like the honored one Vairocana, and the yoginobserves how One body, two bodies, through to immeasurable bodies Similarly enter [the Buddha's] own body and also issue forth likewise. On a lotus to the right of the Buddha you should visualize your own deity,

And on the left place the striving hero Vajradhara with his attendants. On flowery pedestals in front and behind are vast multitudes of bodhisattvas

Who bring benefit to beings, such as those who will succeed to the position [of a buddha] after one more birth.

On the right side below the flowery seat is the mantrin's place. If you worship Mañjuśrī, place the letter of no-self (Maṃ) in the center [of the lotus]:

This letter will be transformed into the person [of Mañjuśrī] as in the earlier visualization.

The seed heart[-mantra] of Mañjuśrī is: Namaḥ samanta buddhā nāṃ, maṃ.[278 = 82]

In the case of Avalokiteśvara or Vajrasattva, Maitreya, Samantabhadra, Kṣitigarbha, [Sarva]nīvaraṇaviṣkambhin, Buddhalocanā, Pāṇḍaravāsinī, Tārā, Bhṛkuṭī,

Māmakī, Śaṃkara, Golden Wheel (i.e., cakravartin), Hayagrīva, Vidyādharas, male and female messengers, wrathful [deities], and servants

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Follow your desires in transforming them [from their seed-syllables] according to the earlier method.

In order to make their minds rejoice, offer up external unguent, flowers,

Lamps and arghawater, all as explained in the main teachings. Use Acala to remove sullies, ward off [obstacles], cause effulgence, Empower yourself in your own rite, and protect your own person; For binding the boundaries in all directions, alternatively use Trailokyavijaya.

Invoke [the deities] in accordance with the seals and mantras used in the main teachings,

And [alternatively] in conjunction with this general seal and king of mantras.

The mantra of the holy one Acalanātha is: Namaḥ samanta vajrāṇāṃ, caṇḍamahāroṣaṇa sphoṭaya hūṃ traṭ hāṃ māṃ. (Homage to all Vajras! O you who are violent and very wrathful! rend! hūṃ traṭ hāṃ māṃ!)146 [279; cf. 63] <You should recite this three times.

>

You should form adamantine fists with both the left and right hands, And extend the middle fingers and forefingers straight out, while the thumbs hold down the little and ring fingers.

The left hand forms a sheath and the right hand formsa sword, And the sword of the right hand is always inserted into, rests in, and is drawn from the sheath of the left hand.

This is the mode of conduct for the mystic seal of Acalanātha. The left hand rests against your heart, while the right hand is rotated all around:

You should know that things touched by it are said to have been removed of sully.

Rotating it to the left (i.e., counterclockwise), you accomplish by this means the warding off [of obstacles],

And when binding the boundaries in the [cardinal] directions and [intermediate] quarters, in each case make [the right hand] rotate to the right (i.e., clockwise).

Other sundry deeds, such as destroying evil and purifying obstacles, 49a

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Should also be performed in this manner in accordance with their type. Next, with mantra and seal, invoke the holy ones: The buddhas and bodhisattvas have said that they will come on the basis of their own vows.

The mantra of the expedient means of invocation is: Namaḥ sa manta buddhānāṃ, āḥ sarvatrāpratihate tathāgatāṅkuśa bodhi caryā paripūraka svāhā.[280 = 162] <You should recite it seven times. >

With the hand-clasp of homage firmly bind the adamantine bind; You should extend the forefinger of the right hand straight up And crook the upper phalanx—hence it is called the hook seal. With this the buddhas, saviors of the world, summon all Bodhisattvas of great power dwelling peacefully in the ten stages and so on,

As well as other beings with unwholesome minds, difficult to subjugate.

Next, present the samayatogether with the mantra and seal; The appearance of the seal is as explained earlier in the samaya teachings.

The samayamantra is: Namaḥ samantabuddhānāṃ, asame trisame samaye svāhā.[281 = 6] <You should recite it three times. >

By this expedient means duly show the samaya, Whereupon you will be able to increase benefits everywhere for all kinds of beings;

You will achieve siddhiand quickly fulfill the unsurpassed vow So as to make the lord of your mantra and vidyā[deities] rejoice. The arghawater to be offered having been fully prepared in advance, Use your own mantra and seal to empower it according to the rules. Offer it up to the Sugatas for bathing their unsullied bodies, And then you should cleanse all the sons born of the Buddha's mouth. The arghamantra is: Namaḥ samantabuddhānāṃ, gagana samā sama svāhā.[282 = 16] <You should recite it twenty-five times and use Acalanātha '

s

seal for display.

>

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Next, offer up the seats to be laid out together with the mystic seal and mantra:

Binding [the seal], form lotus-flower pedestals and place them everywhere.

The place where the Awakened One sat and realized supreme bodhi— In order to obtain such a place, hold it up in offering. The mantra of the Tathāgata's seat is: Namaḥ samanta buddhā nāṃ, āḥ. [283 = 152]

The appearance of the mystic seal for this: clasp the left and right hands together

And stretch out all [the fingers] in the shape of a bell; The two thumbs and little fingers are brought together to form the pedestal,

And the ring fingers are kept slightly apart—this is the lotus-flower seal.

Next, you should ward off the obstacles arisen from your own person With the great wisdom-sword seal and mantra of the holy one Acala. You will see how, like Supreme Adamantine Flame, 147

You burn all obstacles so that none whatsoever remain. The wise person should transform himself into the person of Vajrasattva;

Intercorresponding with the mantra and seal, he applies [the seedsyllable] to all parts of his body. The seed heart[-mantra] of Vajra[sattva] is: Namaḥ samanta buddhānāṃ, vaṃ.

148 [284 = 274]

Think on the true meaning of this, that all dharmas are dissociated from speech,

And endowed with the seal and so on, you will be the same as Vajradhara.

You should know the appearance of the seal: first, with [both hands making] the saṃpuṭa[hand-clasp],

The middle fingers form a point in the middle, their tips sharply joined together;

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The forefingers, forming hooks, are extended, bent, and placed alongside [the middle fingers],

And the ring fingers are interlocked in between the palms. The mantra of Vajrasattva is: Namaḥ samantavajrāṇāṃ, caṇḍa mahāroṣaṇa hūṃ.[285 = 33] Either make a half vajraseal with the left hand, Or use rites explained in other scriptures. Next, you should don adamantine armor over your whole body; The mystic seals of body and speech have already been explained previously according to the rules.

Place the letter Khawith a dot (i.e., Khaṃ) on top of your head And think about this mantra, [which signifies that] all dharmas are like empty space.

The mantra is: Namaḥ samantabuddhānāṃ, khaṃ.[286 = 85] First you should dwell in this letter-gateway and then become the person of Vajrasattva.

Next, you should singlemindedly form the seal for subduing demons: The wise person should rotate it everywhere while intercorresponding with the mantra.

Able to remove evil-minded beings of extreme ferocity, You will see adamantine blazing fiery light all over the ground. The mantra for vanquishing demons is: Namaḥ samanta buddhā nāṃ, mahābalavati daśabalodbhave mahāmaitrya bhyudgate svāhā.[287 = 159] You should form an adamantine fist with the right hand, Extend the forefinger straight out, and apply it to the place of the white tuft [between the eyebrows],

Like an expression of bhṛkuṭi(frown)—this is the insignia. This seal is called a great seal, and if you keep it in mind, you will remove many demons.

By merely binding this ritual [seal], immeasurable armies of the heavenly demon

And other obstructors will all most certainly disperse. 226

Fascicle Seven

Next, use the mystic seal and mantra of the Unendurable One, Using them to bind the surrounding boundary, which will be so fearsome that none can look at it.

The mantra of the Unendurable One is: Namaḥ samanta buddhānāṃ, samantānugate bandhaya sīmāṃ mahāsamaya nirjāte smaraṇe apratihate dhaka dhaka dara dara bandha bandha daśadiśaṃ sarvatathāgatānujñāte pravaradharma labdhavijaye bhagavati vikuri vikule le lu puri vikule 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! rend, rend! 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 vikule! svāhā!) [288; cf. 72] <You should recite it three times.

>

Alternatively, use a second abridged mantra: Namaḥ samanta buddhānāṃ, le lu puri vikule svāhā.[289 = 167] <You should recite it seven times. >

First, with [both hands forming] the saṃpuṭa[hand-clasp], the forefingers are placed in between the palms;

The two thumbs and the little fingers are bent inward like hooks, The middle fingers meet to form a point, and the ring fingers are spread apart.

Rotate it while pointing in the ten directions: this is called binding the greater boundary.

Use it to preserve lands in the ten directions, making them all stable; By this means affairs throughout the three ages can all be protected everywhere.

Alternatively use Acalanātha to accomplish all things, Protecting your person, purifying the site, binding the boundaries in all directions, and so on.

The seed heart[-mantra] of Acalanātha is: Namaḥ samanta vajrāṇāṃ, hāṃ.[290 = 78]

Next, first make obeisance reverentially and again offer argha; As is explained in the sutras, make offerings of unguent and so on according to the rules.

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Then, with the holy one Acala empower these things, Binding his wisdom-sword seal and sprinkling them all [with perfumed water].

These prepared articles of offering such as unguent and flowers Are to be sprinkled time and again with the mystic seal, and also recite the mantras repeatedly.

For each utter the proper mantra and the vidyāto which you yourself hold;

After having done this, you should pronounce the name [of the offering] and then offer it up.

In each case first place everywhere the heart[-syllable] of the pure Dharma realm,

That is to say, the letter-gateway Raṃas was revealed earlier. Among [the offerings] whose names are pronounced, the unguent mantra is: Namaḥ samantabuddhānāṃ, viśuddha gandhodbhava svāhā.[291 = 11] <You should recite it three times.

>

Next, the flower mantra is: Namaḥ samantabuddhānāṃ, mahāmai trya bhyudgate svāhā.[292 = 12] <You should recite it three times. >

Next, the incense mantra is: Namaḥ samantabuddhānāṃ, dharma dhātvanugate svāhā.[293 = 13] <You should recite it three times. >

Next, the lamp mantra is: Namaḥ samantabuddhānāṃ, tathāgatā rcispharaṇāvabhāsanagaganaudārya svāhā.[294 = 15] <You should recite it three times.

>

Next, the food mantra is: Namaḥ samantabuddhānāṃ, arara kararabaliṃ dade mahābali svāhā.(Homage to all Buddhas! I give a food offering of araraand karara. Great food offering! svāhā!) [295; cf. 14] <You should recite it three times.

>

For other articles of offering to be offered up Follow these rules, purifying them with Acalanātha. You should clasp the left and right palms together with the five fingers interlaced:

This is the general offering seal for holding [oblatory] things. The mantrinendowed with wisdom, in revering the holy deities, Also performs a mental ritual, pure and most pleasing. 149

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Everything offered fills equally like the Dharma realm This region and other lands, entering all destinies everywhere— Produced by the merit of buddhas and bodhisattvas, Banners and pennants, chapleted canopies, vast and wondrous pavilions,

The king of heavenly jeweled trees, all with the implements [of worship],

And clouds of unguent and flowers, unbounded like empty space, Each raining down offerings offered to accomplish buddha deeds: Imagine that you present them all to buddhas and bodhisattvas. With the vidyāof Gaganagañja and the general seal of offering Perform empowerment thrice, and your wishes will all be accomplished.

The additional phrases when reciting the vidyāof Gaganagañja say: "With the power of my merit and the power of the Dharma realm, They are easy to obtain at all times—vast and also pure, Clouds of arrays of great offerings flow forth from the oceanlike assembly

Of all Tathāgatas and multitudes of bodhisattvas On account of the empowerment of all buddhas and bodhisattvas. The merits accumulated by deeds performed according to the rules I redirect to the accomplishment of siddhifor the benefit of beings. "

Speak with such thoughts, wishing that your vidyāpractices may be pure.

For obstacles to be eliminated and merits to be consummated of their own accord,

Cultivate right practices at any time—there is no fixed term. If mantrins seek siddhiin this life,

First they should recite according to the rules and just perform mental offering.

When what has to be done has come to an end, then for one month, And complete with external rites, recite mantras. Furthermore, with the special chant of Vajradhara Worship the buddhas and bodhisattvas, and you will gain quick success.

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51a

The arcā(adoration) verses of Vajradhara say:150 The Dharma, unequaled, unmoving, equal, and firm, Has pity for those who transmigrate and takes away their sufferings. Universally bestowing siddhiand all merits, The Dharma is free from sully, unchanging, incomparable, and most excellent.

Commensurate with empty space, it cannot be compared, And even ten million particles of dust would not approach one of its [particles].

Forever in vows to accomplish results in the realms of beings, [The buddhas] are inexhaustible with regard to siddhi,and are therefore beyond comparison.

Their compassion, always unsullied, arises from effort And accomplishes siddhiaccording to their vows, by nature unable to be obscured.

They achieve the objectives of beings, extending everywhere all around,

And shine forth constantly and unceasingly, beings vast in their compassion.

Free from obstacles and without impediments, those who practice the practice of compassion

Suffuse the three ages, granting the accomplishment of wishes. In that whose measure is immeasurable it leads to the ultimate place— How marvelous is this wondrous Dharma, reached by the Sugata! Just do not transgress your vow, and grant me the unsurpassed result! Those who grant these wishes, forever arrived at the special place, Widely throughout the world do they fulfill excellent wishes, Undefiled in all destinies and without a support in the three realms. These above verses are the same as a mantra, and you should recite the Sanskrit text.

151

Having recited these praises in verse, with utmost sincerity take refuge in the Guiding Teacher of the world: "I but pray that the holy ones will grant me siddhifor the compassionate relief of sentient beings!"

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Fascicle Seven

Then, out of a desire to benefit others, visualize everywhere clouds of transformations of the Buddha:

"Through the merit that I have cultivated, the empowerment of the buddhas, and Samantabhadra's own power of the Dharma realm, They sit on lotus-flower pedestals and go in the ten directions, guiding beings in accordance with their inclinations. Relying on the Tathāgatas' own vows, they cleanse all inner and outer obstacles

And make manifest supramundane implements, filling them in accordance with their faith-and-understanding, Adorned by my merits and arisen in the pure Dharma realm. On account of empowerment by the Tathāgata's supernatural power they accomplish the objectives of beings

And replenish the buddhas' repository, inconceivable in its discharging of inexhaustible treasures.

"

Recite three times the vidyā"Proceeding from the Treasury of Empty Space (Gaganagañja)"; the appearance of the mystic seal is as was explained earlier.

Trainees in this Mantra Vehicle should therefore engender a mind of clear faith:

This has been proclaimed by all the Guiding Teachers, and so do not slander it or engender doubts.

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Chapter 4: The Rules for Recitation

Chapter IV

The Rules for Recitation

Having worshiped in this manner with full rites, arouse thoughts of benefiting inexhaustible beings, Bow down to the buddhas and holy divinities, and, dwelling in the yogaposture, enter samādhi. The ritual rules for the four kinds of contemplation152 can make joy and happiness rise in your inner heart, And through empowerment by the [mantra's] true meaning you will attain mental equipoise accomplished with mantras. Now the expedient means will be next explained for when you perform the recitation of mantras. The wise person, in accordance with what was revealed earlier, visualizes his own deity in front of him. Inside the bright circle of the moon in his heart he clearly sees all the letters of the mantra, And he should recite them in sequence until his mind has been made pure and unsullied. The number [of recitations], the times [for recitation], the manifestation of signs, and so on

are to be completed by followingthe sutra teachings. When seeking after objectives possessing [external] signs, mantra siddhiwill be accomplished at will: This is called mundane practice with signs; the four-limbed dhyānagateway is different again. The practitioner should engender a resolute mind, and first he should visualize his deity as his sole focus: Holding to the [deity's] mantra and secret seal, he himself becomes in yogathe image of his deity. 233

The Vairocanābhisaṃbodhi Sutra

With regard to physical appearance, mode of conduct, and so on [he thinks] my body is no different [from the deity's] and that his conduct is also the same,

And by dwelling in a body correspondent to the original state [of the deity],

even someone with little merit will be successful. This is explained in the section on the supreme truth in the Yoga [Tantras].

Next, he should transmute the letter-gateways of the vidyā, And by assuming through visualization the form of his deity, he will succeed in seeing the insignia of the secret of the body. The scriptures explain in brief that there are two signs: visualization of the Perfectly All-knowing One is regarded as foremost,

And next, moving on to visualization of bodhisattvas and holy divinities,

Mañjuśrī is regarded as chief [of these]. Then act in accordance with the [deity's] station by intercorrespondingwith the seal and mantra. Mañjuśrī's seed[-syllable] is the letter-gateway Maṃ,and it has already been explained in the previous chapter. He who intercorresponds with the samādhiof his own deity places that heart[-mantra] on his heart as a seed-[syllable]; He should observe himself thus,

resting in the pure bodhi-mind.

The figure [of the deity] known by many he follows in his practice, and it must not differ. He should know that the holy one, the honored Mañjuśrī, is in physical appearance like the color of saffron. On top of his head he displays a young boy's mark of five topknots; in his left [hand] there is a vajraon a blue lotus, And with his right hand [he forms the seal of] bestowing fearlessness or forms the adamantine wish-granting seal. 234

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The mantra of Mañjuśrī is: Namaḥ samantabuddhānāṃ, he he kumāraka vimuktipathasthita smara smara pratijñāṃ svāhā. [296 = 32] Clasp the left and right hands together in the hollow hand-clasp; the middle fingers are intertwined with the ring fingers, And the two forefingers are bent around onto the thumbs, like hooks in shape, to form the mystic seal. Use it to apply to [all] parts of your body and then perform sundry deeds.

You should know that the yogafor rotating the [seed-]syllables of buddhas and bodhisattvas is also like this. Alternatively, it is no infraction to use in this manner mantras and seals explained in other sutras, And either base yourself on different ritual rules explained in those [sutras]

or use the ordinary gateway to the three mysteries. For him who understands how to rotate [the letters of a mantra] everything that he does will be successful. The general seed heart[-mantra] is: Namaḥ samanta buddhā nāṃ, ka. (Homage to all Buddhas! Ka.) [297]

The letter-gateway Kaexplained in the scriptures is that all dharmas are without activity (kārya): With the light of this principle

you should meditate on the true meaning of this sound. The seal of the cintāmaṇi,king of jewels: interlock the five fingers of the left and right hands— It is the form of the adamantine hand-clasp, common to all bodhisattva rites.

The mantra of all bodhisattvas is: Namaḥ samantabuddhānāṃ, sarvathā vimativikiraṇa dharmadhātunirjāta saṃ saṃ ha svāhā. [298 = 69] The letter Khacontains all colors, and to it is added a great dot of emptiness (i.e., Khaṃ);

As declared earlier, place it on top of your head: 51c

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52a

You will gain equality with empty space, and all dharmas are also said to be thus.

Then, inside your head imagine the primordial letter (A), Adorned with a pure white dot (i.e., Aṃ), the supreme essence of the hundred[-lettered] vidyā.

153

The eyes, like bright lamps, have the letter of unsulliedness with the great [dot of] emptiness (i.e., Raṃ).

Dwell in the station of your deity, and the Perfectly Awakened One will appear in front of you:

You should look in this manner until he becomes quite clear. Again, visualize a lunar disc, full and clear, in your heart, Shining brightly with the letter-gateway A,rendered completely in the color of a vajra(i.e., yellow).

The true meaning of [this] sound is explained as the original non-birth of all dharmas:

Duly observe in this how everything arises from this essence. The letters of the sound are like a garland of flowers, surrounded by bright flames,

The light of which, universally bright and pure, is able to destroy the caves of ignorance.

154

Starting with the letter Ka,the other letter-gateways too Should all be cultivated by this method while thinking on the truth of the sounds.

Alternatively, arrange in a circle your own mantra inside a bright circle:

Single letters and words follow the breath in going out and coming in. Alternatively, practice the mental or [four-]limbed methods in accordance with reason as when in mental equipoise; Think of accomplishing siddhiwith thoughts of universally benefiting beings.

When performing recitation, stop once you become very tired. Alternatively, arrange the letters of the mantra inside a lunar [disc] in your heart

And, in accordance with their profound and mystic meaning, contemplate the truth of their sounds.

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Fascicle Seven

He who recites in this manner performs yet another expedient means: For accomplishing roots of goodness with the mass of merits that he has cultivated,

He should practice the mental or [four-]limbed rite, for which there is no fixed time.

If he wishes for higher, middling, or lower siddhiin the present life, He should with this expedient means first perform mental recitation. Such are the rites taught by the Perfectly Awakened World-honored Ones.

Moreover, he presents unguent, flowers, and so on, making offerings according to his ability.

There are in brief two methods of preliminary recitation. One is dependent on time, and the second is dependent on signs.

"Time" means the completion

of the expected number [of recitations] and fixed periods such as terms of days or months.

"Signs" means blazing light and sounds emitted by a buddha's stupa or a painting or image. You should know that these are signs that the mantra practitioner's obstacles [resulting from past] sins have been cleansed. It is as is explained in the sutra:155 having first recited with mental application, then recite a full one lakṣa[times]. Thereafter spend a second month, practicing expedient means complete with the [four] limbs, and then perform rites of accomplishment in accordance with your prime wish. If there are [signs indicative of] obstacles, first, relying on the gateway for the manifestation of signs, use mental recitation, and then in the second month do worship complete with the [four] limbs. Thus should it be known. Then, for him who, desirous of practicing the gateway to the Tathāgata's three mysteries,

One month has passed, the expedient means will next be explained. If the practitioner recites the mantra with seal of Mahāvairocana, The Perfectly Awakened One, he should rely on the following method. The seed heart[-mantra] of Vairocana is: Namaḥ samanta buddhānāṃ, a.[299 = 73]

The gateway to the letter Ameans that all dharmas are originally unborn, as was explained earlier.

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52c

The bodily mystic seal for this is that of the Perfectly Awakened One's white tuft attribute (ūrṇā):

The right hand [forms] an adamantine fist and rests between the eyebrows.

The mantra of the Tathāgata's Ūrṇā is: Namaḥ samanta buddhānāṃ, āḥ haṃ jaḥ.[300 = 155]

As before, transform the letter Ainto the honored one Vairocana: On account of empowerment by the power of the Dharma, he is no different from your own person.

Dwelling in the yogaof your own deity, apply the five letters To the lower part of the body, the navel, the heart, the top of the head, and between the eyebrows:

[Mentally] manipulate their forms and establish them while in samāhita(meditation).

By dwelling in accordance with this method, you will be identical with the honored one [Śākya]muni.

The letter A,completely golden in color, is used to form a vajracircle: It empowers the lower part of the body and is called the yogaseat. The letter Vaṃ,[the color of] white moonlight, is in the midst of a hazy mass:

It empowers your navel and is called water of great compassion. The letter Raṃ,like the first light of day, is red and in a triangle: It empowers the locus of your heart and is called light of the fire of wisdom.

The letter Haṃ,like the flames of the [fire] calamity [at the end] of an eon, is black in color and in a wind circle: It empowers the place of the white tuft [between the eyebrows] and is called sovereign power.

The letter Khawith a dot of emptiness (i.e., Khaṃ) becomes all colors: It empowers the top of the head and is therefore called great emptiness. These five kinds of mantra-hearts have already been explained in Chapter II.

156 <In addition, these five verses should be supplemented somewhat with the meaning of the sutra by those who have been ordained so as to elaborate on their wording.

>

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Your body adorned with [these] five letters, potency is fully accomplished,

And the blazing torch of great wisdom extinguishes all sinful actions. The hosts of the army of the heavenly demon and other obstructors Will see such a person as being resplendent like a vajra. Furthermore, inside your head place the king of universal illumination with one hundred light rays (Aṃ),

And you will establish unsullied eyes, brightly shining like lamps. Dwelling in yogaas before and likewise empowered, The wise person sees himself as being identical with the Tathāgata's body.

He intercorresponds with a garland of sounds in the place of the bright circle of the moon in his heart,

With no break in the letters, just like bells in harmony. Taking any mantra of the Perfectly Awakened One, recite it, And with this expedient means you will quickly achieve siddhi. Next, if you meditate on the honored one Śākyamuni, I shall now proclaim next the letter-gateway of the vidyāto be used. Śākya[muni]'s seed[-syllable] is the letter-gateway Bhaḥ,and it has already been explained in the previous chapter. The true meaning of this sound is dissociation from all visualization (bhāvanā).

For the Buddha's bodily mystic seal, use that of the Tathāgata's almsbowl and so on:

You should place the right hand on top of the palm of the left hand In the posture of meditation and rest it against the navel. The mantra of the Buddha Śākyamuni is: Namaḥ samanta buddhānāṃ, sarvakleśaniṣūdana sarvadharmavaśitāprāpta gaganasamāsama svāhā.[301 = 40]

In this manner other mystic seals and mantras of the Perfectly and Fully Awakened One may be used, each based on the main sutra. Again, in accordance with the earlier expedient means you should visualize the letter-gateway being transformed into the person of your deity, and, dwelling in the methods of yoga,you should arrange the seed[-syllables] and then recite the mantra 239

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you have received. If you abide by this practice of the Tathāgata, you will in the king of maṇḍalas "Born of the Matrix of Great Compassion" obtain consecration as an ācārya,and be fit for full practice; this is not suitable for those who have obtained only the consecration for reciting vidyās. As for the procedures of the expedient means of the four-limbed dhyānagateway, even if the ritual rules explained in other sutras have deficiencies, you will gain freedom from faults if you practice in accordance with this method. Because your deity will rejoice, it will increase its awesome power and merit will accrue accordingly. Then when you have finished reciting, use this method frequently to protect yourself. Even though it may not be explained in other sutras, you should apply its intent generally, and it will cause the practitioner to obtain success quickly.

Next, the ritual for the layout of the maṇḍala in which your deity dwells:

The altar is the color of his figure,

and by means of this yogayou will quickly be successful. You should know that there are three kinds of siddhi: pacification of calamities, increase of benefits, and subjugation of the mind.

In differentiating [ritual] deeds, there are four divisions, and they should be used according to their type: The colors are pure white, yellow, red, and deep black, and the altars are round, square, triangular, and lotus[-shaped]. Facing north, the superior quarter,

157 dwell in the lotus posture

with a dispassionate mind for deeds of pacifying calamities. Facing east, the initial quarter, [sit in] the auspicious posture158 with a happy mien for deeds of increasing benefits. Facing west, the rear quarter, [sit] in the good posture159 with both joy and anger for deeds of summoning. Facing south, the lower quarter, squat and so on with an appearance of anger for deeds of subjugation. Know too the secret insignia,

posture, color, and mode of conduct [of your deity], And present flowers, unguent, and so on as appropriate— everything should be widely differentiated in this manner: 240

Fascicle Seven

Deeds for purifying obstacles, increasing merit, fulfillment and so on, [causing someone] to quit a place and go far away, and slaying. Mantras that have the word oṃat the beginning and have svāhāadded at the end are for use in pacifying calamities; If a mantra begins with the word oṃ

and has hūṃ phaṭadded at the end, it is for use in summoning; Those with namaḥat the beginning and end are for use in increasing benefits,

and those with hūṃ phaṭat the beginning and end are for use in subjugating;

The word hūṃand the word phaṭare applicable to [all] three situations,

160

and add the name [of the person concerned] in between. Differentiating the characteristics of mantras in this manner, the wise person should understand everything. 241

Chapter 5: Mantra Deeds

Chapter V

Mantra Deeds

Then the mantra practitioner, having finished reciting by the rules as appropriate, should again in accordance with the earlier [ritual] deeds empower himself so that he becomes the person of Vajrasattva, think of the immeasurable merits of multitudes of buddhas and bodhisattvas, arouse thoughts of great compassion toward inexhaustible realms of beings, and make offerings according to his means. Having made offerings, he should then singlemindedly clasp his palms together and with adamantine chanting and other sublime words extol the true merits of the Tathāgata.

Then, with all the good that he has performed, he redirects it and makes a vow, uttering these words: "Just as the Great Awakened World-honored One redirected the merit that he had realized, comprehended, and accumulated toward unsurpassed bodhi,so too do I now give my entire mass of merit to beings in the Dharma realm to enable them all to cross the sea of birth-anddeath all together, accomplish the path of omniscience, satisfy all the dharmas of own-benefit and benefiting others, and abide by the great abode of the Tathāgata. It is not that I seek bodhifor my own sake alone. As long as I repeat birth-and-death to save beings so that they may similarly obtain all-faceted knowledge, I will always cultivate merit and knowledge without engaging in any other actions. I pray that we may attain foremost happiness and that the sought-after siddhis will be all consummated, free from any obstacles. "

In addition, he thinks further: "Let me be quickly endowed with various pure and wondrous jewels, both internal and external, and myself adorned therewith. May they continuously and uninterruptedly flow forth everywhere and by reason of this fulfill every wish of all beings. "

Thus has it been explained above in brief. When practicing more extensively, you should do as is explained in Samantabhadra '

s Vow of Practice

(Bhadra caryāpraṇidhāna) and other sutras of the Great Vehicle, reciting 243

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them with resolve. Alternatively, say: "Just as buddhas and bodhisattvas aroused vows of great compassion [in accordance with] what they themselves had realized, so too do I make a vow.

"

Next, you should offer up argha.Form the hand-clasp of homage, place it on top of your head, think of the true merits of buddhas and bodhisattvas, make obeisance with utmost sincerity, and speak these verses: In all those who have long been free from all faults, whose bodies are adorned with immeasurable merits,

And who are intent on bringing benefit to beings I now take refuge and make obeisance to them all.

Next, you should address the holy ones, speaking these verses: The buddhas here present, the world-saving bodhisattvas, And those who have reached the special stage without discontinuing the teachings of the Great Vehicle—

I but pray that the multitude of holy divinities will acknowledge me with certainty,

And may each, according to their abode, later deign to come again out of pity.

Then, using the samayamantra and mystic seal, you should release [the seal] on top of your head and engender the thought that all the protection and empowerment [performed earlier with mantras and seals] has been released. With this expedient means the deities earlier invoked each return to their abode, otherwise [if not released] they will be compelled to remain on account of their unequaled great vows.

Next, use [the mantra and seal of] the essence of the Dharma realm to empower yourself, think of the pure bodhi-mind, and dwell in the person of Vajrasattva. The vidyās and seals for this have already been explained in Chapter II. When you have finished reciting, empower yourself with those three seals, and all the gateways to mantra practices having come to an end, the rules will have all been fulfilled.

Then, in accordance with the earlier expedient means, you should visualize the letter of the Dharma realm (i.e., Raṃ), marking the top of your head with it. Don adamantine armor, and on account of this secret adornment you 244

Fascicle Seven

will become indestructible, like a vajrain nature. All those who hear your voice or see or touch you will most certainly be [established] in anuttarā samyak saṃbodhi,with all merits completely accomplished, and you will be equal to the World-honored One Vairocana, with no difference. Next, arouse thoughts of advancement and practice special deeds. In a clean place adorned with fragrant flowers first make yourself into the bodhisattva Avalokiteśvara or dwell in the own-nature of the Tathāgata and, following the earlier expedient means, empower [yourself] with a mantra and mystic seal. Then, with thoughts of [making] a Dharma gift, read aloud the Vaipulya scriptures of the Great Vehicle or else recite them [silently] in your mind and invite heavenly divinities and so on to listen to them. As is said in these verses:

In the Adamantine Pinnacle Sutrait is taught that Avalokiteśvara, lotus-eyed,

Is identical with all buddhas, a body of inexhaustible adornments. Alternatively, use the Guiding Teacher of the world, sovereign over all dharmas,

And, taking either of their names, perform empowerment with their original nature.

The seed heart[-mantra] of Avalokiteśvara is: Namaḥ samanta buddhānāṃ, saḥ.[302 = 80] The true meaning of [this] letter-gateway is that all dharmas are undefiled:

With the enunciation of the sound you should perform such a visualization.

The appearance of the bodily mystic [seal] for this is the so-called lotus-flower seal,

Like the seat offered earlier—I have already explained it separately. Next, the mantra of Avalokiteśvara is: Namaḥ samanta buddhā nāṃ, sarva tathāgatāvalokita karuṇāmaya ra ra ra hūṃ jaḥ svāhā.[303 = 25] [As] before, place the heart-letter of the Dharma realm (i.e., Raṃ) on top of your head, use this mantra and mystic seal for empowerment, and to the best of your ability read aloud the scriptural Dharma or construct a caitya, 54a 245

The Vairocanābhisaṃbodhi Sutra

maṇḍala,and so on. When what has to be done has been completed, next rise from your seat, and with a peaceable countenance you should attend to human affairs.

Then in order to obtain sustenance for your body, next go begging for food, or else it is obtained either through an invitation [to a meal] by a dānapati (donor) or within the sangha. You should eschew fish, meat, [strong-]smelling vegetables, and leftovers from offerings to your deity and the buddhas, as well as various scraps that are unclean. Nor should you consume any liquor or juices from the fruits of trees which may intoxicate people. Next, present morsels of food, offering them to your deity, and perform the food rite as you please. If there happen to be any leftovers, then put aside a small amount for the relief of the starving and the needy. You should engender these thoughts: "In order to maintain my physical vessel and practice the path in peace, I accept these morsels of food, just as the linchpin of a cartwheel is greased in order to make it reach the destination without breaking down. I must not on account of the food's taste be swayed in my mind and engender thoughts of pleasure or physical adornment.

" Then visualize the heart-letter

of the Dharma realm, completely purifying the food, and with the actionvajraempower your own person: the seed[-syllable] for this is like the mantra for the letter Vaṃexplained [in Chapter III].

161 Then recite the vidyāfor

bestowing the ten powers eight times, and eat the food. This vidyāis: Namaḥ sarva buddhabodhisattvānāṃ, oṃ balaṃdade162 tejomālini svāhā. (Homage to all Buddhas and bodhisattvas! Oṃ,O you who grant power! you who are wreathed in splendor! svāhā!) [304]

Dwelling thus, first accomplish the yogaof your deity. When you have finished eating, you should offer the leftover food that has been touched to those who deserve to eat it with the mantra-heart for accomplishing all deeds. You should use the mantra of the holy one Acala, infallible and most wrathful. You should recite it once, and the recipient will rejoice, constantly follow the practitioner, and think protectively of him. The mantra is: Namaḥ samanta vajrāṇāṃ, traṭ amoghacaṇḍamahāroṣaṇa sphoṭaya hūṃ tramaya tramaya163 hūṃ traṭ hāṃ māṃ.(Homage to all Vajras! Traṭ,O infallible, violent, and most wrathful one! rend asunder! hūṃ! confuse, confuse! hūṃ traṭ hāṃ māṃ!) [305] Having finished eating, rest for a short while, and then you should again worship the buddhas and repent of your sins in order to purify your mind. 246

Fascicle Seven

Cultivate regular actions in this manner, as well as reading the scriptures aloud as before, and always dwell thus. So too is it [done] in the latter part of the day.

In the first watch and final watch of the night think uninterruptedly of the Great Vehicle. On reaching the middle watch of the night, don adamantine armor with the action-vajra164 as before and pay reverence to all the buddhas and great bodhisattvas. Then you should make offerings with the mind according to the rules and form this thought: "Because I seek after the causes and conditions of the most important thing (i.e., enlightenment) for the sake of all beings, I shall sleep for a short while out of solicitude for this body. It is not because of craving for the pleasures of sleep.

" First you should arrange

your physical posture and lie down on your right side with both feet placed one on top of the other. Should your limbs become tired, you may turn over as you please without offense. In order to make yourself wake up quickly, you should always fix your mind on something bright.

165 Moreover, you

should not lie down on a bed.

Next, on other days too practice in this manner. The mantrin,by not neglecting the rules and practicing diligently without interruption, gains the designation of one who cultivates bodhisattva practices via the gateway of mantras. If, in rites of recitation with the number [of recitations], times, manifestation of signs, and so on [specified], you perform the preliminary expedient means and practice in full the special actions, but are nonetheless unsuccessful, you should admonish yourself and redouble your efforts; do not engender thoughts of inferiority and say,

"This method is not suitable for

me.

" In this manner you develop willpower, benefit yourself and benefit others, and never spend your time in vain. Because the practitioner is assiduous and never rests, the holy ones mystically illuminate his mind, whereupon he experiences the establishment of awesome divinity and gains freedom from obstacles.

In this there are two things that you should not forsake. Namely, you should not forsake the buddhas and bodhisattvas, nor the thought of bringing benefit to inexhaustible beings. Your mind never wavers in its wish for omniscience, and for this reason you will most certainly achieve the appropriate siddhi.

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54b

54c

The Vairocanābhisaṃbodhi Sutra

Always rely on internal rites to bathe;

you should not be attached to rites for external purification. Harbor doubts about food that has been touched and so on: no such [food] should be considered.

If it is for maintaining the body,

bathe at any time to remove grime,

In a river current and so on according to the ritual instructions and in conjunction with mantras and seals. With the heart[-syllable] of the Dharma realm purify the waters and use Acala and Trailokyavijaya as appropriate, Protecting the [four] quarters and so on with their mantras and seals, and dwell in meditation on the own-nature of your deity. Then you should mantrify clean earth three times and constantly engage singlemindedly in right thinking. Keeping in mind the holy one Acala's mantra and so on, the wise person should bathe in silence. The heart[-syllable] of the pure Dharma realm and Aca la nātha's seed [heart-mantra] and sword seal are all as previously explained. The seed heart[mantra] of Trailokyavijaya is: Namaḥ samanta vajrāṇāṃ, haḥ.(Homage to all Vajras! Haḥ!) [306]

The principle behind the sound of the letter-gateway Hahere is as explained earlier;

A slight difference is that it signifies the aspect of purification. In the ritual for the bodily mystic [seal] of the honored one Trailokyavijaya

You should use the five-wisdom vajraseal for accomplishing [all] deeds.

166

Next, the mantra of Trailokyavijaya is: Namaḥ samanta vajrā ṇāṃ, ha ha ha vismaye sarvatathāgataviṣayasaṃbhava trailokya vijaya hūṃ jaḥ svāhā. [307 = 64]

Having thus bathed and sprinkled [water on yourself] for purification, and endowed with the samaya[seals], protect [all] parts of your body;

248

Fascicle Seven

Think of the inexhaustible multitudes of holy divinities and, thrice taking scoops of water, offer it to them. In order to purify your body and mind and benefit others, pay reverence to the Tathāgatas and sons born of the Jina, And far removed from the differentiation of the three poisons and so on, and with your sense organs disciplined, betake yourself to the meditation chamber.

Alternatively, follow a different expedient means for the water chamber,

167

the mind dwelling in accordance with the earlier rules of restraint, And make your own three equals the measure for seeking higher, middling, and lower rites. 168

When the practitioner performs recitation in this manner, the entire stream of his sins will cease for ever, He will most certainly succeed in destroying obstacles, and the state of omniscience will gather in his person. He bases himself on Chapter [V] "Mundane Accomplishment" or on explanations in other sutras,

And the elements of worship and sundry expedient means are practiced in accordance with their procedures. Because he is not yet free from the characteristics of the conditioned, this is called mundane siddhi.

Next the most excellent, that without characteristics, is explained, observed by those endowed with faith-and-understanding. If someone with profound wisdom concerning the Mantra Vehicle seeks after the unsurpassed result in this life, He should practice contemplation according to his faith-and-understanding, as in the earlier rules for mental worship And basing himself on the yogarites

in Chapter [VI] "The Manifestation of Siddhi" and Chapter [XXX] "[Mundane and] Supramundane [Recitation]. "

In the state of truth, of dependent arising, his inner mind with the limbs [of recitation] will be free from objects of cognition,

249