菩提場所說一字頂輪王經

Chapter Eleven: The Empowerment of the Invincible One (Aparājita)

At that time, the World-Honored One observed Vajrapāṇi, the Lord of Secrets, and again spoke in verse, saying:

In the ages to come hereafter

Sentient beings will be of little diligence

Arrogant, prone to anger, and deluded

Without weariness of worldly cares and entanglements

They will not follow the ritual procedures

In cultivating the practice of mantras

Such reciters as these

Performing homa for empowerment

The various māras will ever vex and disturb them

So that they cannot reflect or think

Though they use the vidyā to aid accomplishment

In vain are all their labors

Therefore one should reflect thus

As ordinary beings speak in this way

Because I wish to dispel all obstacles

And to remove every kind of māra

I now declare the great vidyā mantra

Formerly proclaimed by all the Buddhas

For the benefit of all sentient beings

It is the Invincible (Aparājita) vidyā

If a person constantly bears it in mind

And employs it according to the proper time

The various māra-obstacles by which they are afflicted

Will all be utterly annihilated and cleansed away

And thereupon I shall declare the mantra phrases.

At that time Vajrapāṇi

The Lord of Secrets, the Yakṣa

Gave rise to great joy in his heart

And bowed his head in reverence before the World-Honored One:

Adorned with the wisdom of Great Enlightenment

This is the Invincible One

It is the mantra; I beg to hear it.

Then the World-Honored One forthwith proclaimed the Great Invincible Dhāraṇī:

– Namo ratna-trayāya. Namo sarva-buddha-bodhisattvebhyaḥ, tadyathā: niñi niñi niñi nava-le taya nava-le taya gata svāhā jate sarva-buddha-nile vīte amuvaka apratihate avaraṇite virāgi vītāṅga bhāye vimaroci ndra-sara-vai-bhavate ye kamile nayi te nora, dhiṅga me satin-ya niñi rakule māra-vara-vinā śaṇi śākiya muni satte jasa-vale nava vīr-ye ṇḍa rakṣa, rakṣa mama sarva-li-vavaṃ, sarva-tā-sarva-kavaṃ rajacu rona ka-śuriya śaṇi vikuta-saṅgha-jiya kṣa-sari-sale bhañiva-saṃ dhava-naga-yakṣa rakṣa rākṣa nittiri piśāca cabhūta apasamāra pūtanā, kaṭa pūtanā kakhulakda ūṣatara kame tra kṛti-nya karmaṇḍa mantra yuga-tulkḍa, yugaṇḍakini yu utuhara sarva-sadya-nuṣṭu padra-maṃpat-sabe bayatse-bhyaḥ. Namo svēto deva-gavate udra-tibiṇḍa nirṇi-nirṇi ratna-kula-sama-śri-te niri-niri ākāśadhātu śacale khiri-khiri sarva-tathāgata-rya śarakaliṅka-rabhū tenivit-vidyāri-yābha-rahaṃ-ma tathāgata-nugate viśva-bhūtidya vara-bhara-bhara kra-me namo bhagavate bharaji-te rakṣa rakṣa mama sarva-nuṣṭu padra-vebhāya-se-tibhyaḥ svāhā.

Having proclaimed this dhāraṇī

All in the world will hear

It is the Great Invincible One

Able to destroy every māra

Able to increase strength and power

Abiding in the form of samādhi

Its name is the Invincible One

Now I proclaim this great heart-vidyā

Its power is truly fierce and majestic

In no way different from the mantra above.

The heart-vidyā that the World-Honored One proclaimed:

– Namo saptānāṃ samyak-sambuddha-koṭīnāṃ sa-śravaka-saṅghānāṃ sarva-merabhāya-te-tānāṃ vibhāsina sate ha-sa-rakya-ca śikhina satya viśva-bhū bara-kiñya-ye ce-vaṃ-kda-ku-sona-vale-na ca kanaka-muni-śikṣaya kāśa-baca-veṇa-rabhi-cakya saṅghaca-niri-niri-yeṇa svasti bhavatu mama sarva-sattvānāṃ ya sarva-bhayu-padra-ve-bhyaḥ tadyathā, jaye vijaye jayanti vijayanti ajitaṃ jaye jayanti anite avaranite māra-kiñya-pramatdaniye svāhā.

Having proclaimed this heart-mantra

It is the Worthy of Offerings, the Perfectly Enlightened One

And the Seven Buddhas, World-Honored Ones

Who extol all the merits

Therefore he proclaimed the great vidyā

For the benefit of those who cultivate the practice

Throughout all the worlds

The six kinds of quaking occurred

All the palaces of the māras

Likewise all quaked and trembled.

O Vajrapāṇi, these mantra phrases and verses are all proclaimed by every Buddha for the benefit of sentient beings. O Lord of Secrets, if one recites — if one recites the Wheel-King Mantra (Cakravartin Mantra) or other mantras, and uses this mantra to empower a knotted cord, or to tie a corner of the kāṣāya robe, or to tie a topknot of hair, or writes it upon the bark of a flowering tree and wears it about the neck or upon the arm, that person will swiftly attain accomplishment.

The Chief Deity (Bhagavān) will swiftly appear before them, whether one recites it aloud or reflects upon it. O Vajrapāṇi! I do not see any of the hosts of māras, śramaṇas, or brāhmaṇas — if one has this mantra protecting and guarding them, whether amid the impure or the pure, whether human or non-human, whether a child of māra, or a Piśāca, or a Vināyaka, or a Yakṣa, or a Kumbhāṇḍa, or a Rākṣasa, or any other kind of sentient being — who could again create obstruction or calamity.

Thus one should reflect: This is the palace of Aṭakāvatī, which they cannot enter; and if anyone should violate the mantra and the practitioner, they thereby transgress against the Vajra clan, its own lineage, its kindred and companions, and that one shall not be spared. O Vajrapāṇi! This mantra possesses great majestic power, and amid all undertakings it provides protection.

The Worthy of Offerings, the One of Universal and Right Knowledge, has approved it, and all the Bodhisattvas have approved it.

Chapter Twelve: The Trainings

At that time the World-Honored One, having fully comprehended all the worlds and having removed all obstacles, again addressed the Bodhisattva Vajrapāṇi, saying: "O Vajrapāṇi, if there be a good son or good daughter, a bhikṣu or a bhikṣuṇī, who wishes to cultivate the inconceivable mudrā-samādhi of the Buddha-Uṣṇīṣa, they must all uphold and observe the disciplinary regulations of each precept. In this manner, the practitioner must first enter the maṇḍala, receive the Threefold Refuge, give rise to the mind of bodhi, accomplish the ten wholesome deeds, and must guard them with care; draw near to and serve good spiritual friends, constantly cultivate the six recollections, contemplate that the self-nature of the dharma-realm is like empty space, and must enter the realm of prajñā-pāramitā.

In all the contemplative practices they must always be attentive and undistracted, acting in accordance with the practices performed by all the Buddhas and Bodhisattvas; dwelling in a secluded place, not sparing body or life, at the three times always fully receiving the Threefold Refuge, giving rise to the mind of bodhi, guarding the disciplinary regulations, and having heard the profound and subtle Dharma of the Buddha, mindfully cultivating it, following the four means of attraction (saṃgraha-vastu).

Before the stūpa of the Tathāgata they create a maṇḍala, and in the mantra ritual procedures they are ever diligent, guarding body, speech, and mind so that they are always pure: without greed, without arrogance, without excess of words, without confusion and disorder; toward all sentient beings giving rise to a heart of loving kindness and reverence, clearly understanding the secret intent of the Tathāgata. I now briefly declare that the practitioner must always be courageous and diligent; if they wish to cultivate the Buddha-Uṣṇīṣa mantra or other mantras, all is as stated above, and all the merits shall thereby be accomplished.

As is stated in the Vaipulya scriptures concerning the mantra practices, one should cultivate accordingly, and must abide in the disciplinary regulations of the Bodhisattva so as to guard and protect oneself." He further addressed Vajrapāṇi: "If, in accordance with the practice of the Buddha-Uṣṇīṣa mantra, one cultivates and attains accomplishment, one's body will be like the rising sun, of pure gold; necklaces, bracelets, and rings will all be the golden color of Jambūnada gold; the various adornments upon the body will be complete; the body will be clothed in celestial garments, the marks of excellence will be complete, and the body will radiate hundreds of thousands of beams of light like the sun, surpassing all other coals of fire."

Furthermore, O Vajrapāṇi! When one accomplishes the Vidyādhara-Ṛṣi (Sage who Upholds the Vidyā), all sentient beings who behold them rejoice, just as the wish-fulfilling tree is able to fulfill all that is sought and longed for. Furthermore, when one accomplishes the Wheel-King Buddha-Uṣṇīṣa Bodhisattva, one rains down in the hells all manner of celestial food and drink, and is able to bestow upon all sentient beings what they require, so that all that is sought and longed for is fulfilled.

I shall speak in brief: those others possess great majestic virtue; the one who accomplishes the Uṣṇīṣa Wheel-King mantra is able to accomplish all that is wished and desired — the moment the thought arises, it is straightway fulfilled. Moreover, having become a Wheel-King, even the Bodhisattvas who have attained the ten grounds (bhūmis) dare not disobey his command. O Vajrapāṇi!

The One-Syllable Wheel-King mantra is the king among all mantras, the lord of all the great mantras; if one is able to cultivate it, it destroys all obstacles and calamities, destroys the karma that casts one down into the evil destinies, and one who accomplishes this mantra obtains all the spiritual powers in full. In but the blink of an eye one ascends to the Akaniṣṭha Heaven (the Highest of the Form Realm); all the Buddhas, Bodhisattvas, and Śrāvakas joyfully praise them; they possess all the practices of the Bodhisattvas, coming and going freely throughout all the worlds, and among all sentient beings, according to their kind, they employ various sounds to teach the Dharma.

Even were one to speak only in brief of the accomplishment of these supreme undertakings, vast and great, the sentient beings of the immeasurable and boundless worlds could never be exhausted. At that time the Tathāgata again spoke in verse, saying:

The self-nature of all things is entirely empty

Like a precious jewel that of itself shines with light

Like a blue lotus blossoming upon the pond

Surpassing the mire and possessed of every color

That one surpasses the mantras of the world

The mantras of Viṣṇu cannot equal it.

At that time the World-Honored One again addressed Vajrapāṇi, the Lord of Secrets, saying further in verse:

I shall briefly declare the common method

The secret one of those who dwell beneath the earth

First perform the preliminary practice

This is the supreme undertaking

Of the locality there are said to be three kinds

The moist and the dry

All should be upon high and dry ground

In the dwelling places of the gods

This is the supreme land

Of the middle direction there are said to be three kinds

The wise should observe and examine

The pure and the impure, these two

And the celestial and marvelous have three kinds

Within each and every one of these kinds

Each kind is again divided into three

Springs, ponds, seas, and mountain ranges

Where supreme accomplishment is attained

Possessed of the virtue of the pure and impure

This is called the middling accomplishment

If it be the ground of a charnel forest

It is a place that is not pure

This method may be practiced everywhere

The accomplishments are of three kinds

Where there is an evil king, brigands, or famine

In such a place one should not dwell

Where the practitioner meets obstacles and calamities

In such a land one should not dwell

Where rain, heat, or cold are excessive

From such a place one should likewise keep far

At the three times one should recite

Thus nourishing one's heart and mind

One must maintain all three times in full.

Chapter Thirteen: Homa

Again he addressed Vajrapāṇi:

Apart from the secret method

There can be no accomplishment

Within these scriptural teachings

For the sake of accomplishment it is declared

The secret of the homa hearth

Must be performed in concealment

Of the pacifying (śāntika) rite there are three kinds

In one place it should not be performed

If in one place one performs the homa

The homa hearth must be made

If one makes the hearth for the subduing (abhicāraka) rite

One should not perform the pacifying rite

Just as a vessel containing poison

If milk be poured therein will be spoiled

Examine carefully the three kinds

And so declare the three kinds of hearth

The other methods likewise declare

The hearth must be distinguished

Accordingly it should be used

And there must be no transgression or error

One should use kuśa grass

And use it together with cream of milk

Udumbara and celestial wood

And the various trees that have sap

Again use saffron incense (kuṅkuma)

At the three times perform the homa

Because one wishes to perform the pacifying rite.

To attain all beneficial and joyful things

If it be the various medicines

One should use black sesame oil

Mixed with honey and burn it therein

Take the palāśa wood

And again use white mustard seed

Perform the homa and offer praise

Within these three kinds of methods

In all use clarified butter for the homa.

At that time the World-Honored One, Śākyamuni — Śākyamuni — addressed Vajrapāṇi, the Lord of Secrets, saying that within the King of Teachings one cultivates for the benefit of sentient beings. He again spoke in verse, saying:

I declare this mantra

Possessed of every kind of majestic virtue

To cultivate the Buddha-Uṣṇīṣa King

And all the mantras

The immeasurable great upholding-spells (mahā-dhāraṇī)

And the Buddha-Eye and all the vidyās

That accomplish all benefits and meanings

Together with all the mudrās and seals

I have already declared before

The common king of mantras

For those who seek accomplishment

To guard the various fruits and rewards

I shall again declare the mudrās and seals

Because I wish them to attain accomplishment

The common Buddha-Uṣṇīṣa mudrā.

Interlace the two hands inwardly and grip them into a fist, with the tips of the two middle fingers touching and bent at the upper joint. The Common All-Buddha-Uṣṇīṣa mudrā is able to accomplish all beneficial undertakings.

By beholding this mudrā

It is as though one beheld the Buddha

Yakṣas hard to subdue

The nāgas and the hosts of asuras

All the kinds of rākṣasas

Because of the majestic virtue of this mudrā

All take flight and flee

This is the great mantra

The heart of all the Buddha-Uṣṇīṣas

– Namaḥ samanta-buddhānāṃ. Uṭrau maṇḍa svāhā.

Again he spoke in verse, saying:

If one is able to behold this mudrā

One can thereby attain peace and bliss

The kings and rulers of the world

Through this attain benefit

If one wishes to seek benefit

It is certain to be attained

If one obtains this mudrā and seal

All sufferings are eliminated and removed.

By means of this Root Mudrā of All Buddha-Uṣṇīṣas one performs all undertakings, and the practitioner is able to guard all the faculties.

Using the root mudrā, moving the middle fingers back and forth is the Welcoming and Inviting mudrā; all is as stated before, and each and every one has its own mantra. Forming the root mudrā pervades everywhere; the perfumed flowers, burning incense, flowers, lamps, and food and drink — for all these, this mudrā is used.

Again, using the above mudrā, make the two middle fingers like a ring; this is the Inviting the Fire-God (Agni) mudrā. The mantra is as before; if one is sending off the Fire-God, use the mudrā turned outward and flick it open — this is the Sending Off the Fire-God mudrā. Again, as for the Accomplishing-Affairs Buddha-Uṣṇīṣa mudrā, bend the upper joint of the right middle finger and press it upon the upper joint on the surface of the left middle finger — this is the Destroyer Buddha-Uṣṇīṣa.

Able to perform the upholding-spell work

Able to perform all undertakings

To guard the body and to bind the boundaries

For all these, it is used.

Again, as for the Common mudrā, the right middle finger is bent at the third joint and placed into the line of the first joint of the left middle finger.

Able to purify one's dwelling place

Using this Destroyer Uṣṇīṣa

If one wishes to seek accomplishment

Form the mudrā to guard the dwelling place

Move the left finger as above

Use the mudrā to guard the place

This is the heart of the Buddha-Uṣṇīṣa

Again use the Destroyer Uṣṇīṣa

To consecrate one's own crown (abhiṣeka)

This mudrā should constantly be used

If a person obtains this mudrā

Use it to purify the chamber

Or whenever bathing and washing

It must also be used

One will not be afflicted by any obstacle

By reciting this mantra

Using it before and after

For the samaya of one's own division (kula)

Use the mudrā in this way

The one who cultivates the mantra

Will not be afflicted by māra-obstacles

In this Buddha-Uṣṇīṣa teaching

The Buddha has taught thus.

As above, place the two middle fingers on the back of the hand like a ring.

This is the Invincible One

Able to destroy all sins

As stated above

Able to remove all evil dreams

Able to accomplish auspicious undertakings

One should use this great mudrā

While walking, standing, lying, or sitting

For one's own body, use it in all

Able to remove every kind of obstacle

Now I declare it only in brief

To declare it in full is truly immeasurable

I declare it here in brief

The one who cultivates the Buddha-Uṣṇīṣa

Together with the Buddha-Eye mantra

Together seek siddhi

All within the assembly

I declare as above

Cultivating the mantras, one attains liberation

All the Tathāgatas and Bodhisattvas

Attain every peace, bliss, and benefit

Increasing diligence and strength

Sentient beings should strive to cultivate

They must remove all doubts

Therefore, O Vajrapāṇi

Listen attentively and I shall declare it for you

I have briefly declared the corresponding meaning

This is the secret mantra method

At the three times perform homa using celestial wood

Sesame oil together with butter and milk blended

Recite with joy the king of mantras

Then declare the lord of mantras of accomplishment

Accomplishment, recitation, and homa

These three kinds I shall now declare

In each and every one of these, one must follow accordingly

The recitation and cultivation are of three kinds

Body, speech, and mind, declared before and after

Used to attain all that is sought

Again three kinds are declared, which one should know

Going and coming above in the heavens, and below upon the earth

For the accomplishment of beings, there are three kinds

For cultivating the three sorts and the three kinds

Accomplishing such things as wealth and possessions

Therefore one strives diligently to recite

According to the siddhi, being courageous

To seek that all may attain accomplishment

One must, in accordance with the Dharma, create the methods

Right view, great compassion, seeking liberation

For such a person, accomplishment is not difficult

In this present life they attain every peace and bliss

In the life to come they will surely attain liberation

From of old, many people have attained accomplishment

By cultivating the Buddha-Uṣṇīṣa great upholding-spell

I too once cultivated the Buddha-Uṣṇīṣa King.

At that time the World-Honored One, Śākyamuni Tathāgata, using the Buddha-Eye, beheld the immeasurable and boundless worlds, and again spoke in verse to Vajrapāṇi, saying:

The methods have all been declared

The disciplinary regulations together with the ritual procedures

That which acts and that which is acted upon

Within this teaching of the Dharma

One must cultivate the practice

This is the holy sweet ambrosia (amṛta)

The Kuṇḍali Vidyā-King (Mahāvidyārāja)

Used for all three divisions

I declare the method and ritual procedures

One should gather and cultivate accordingly

By the power of the mantra

All obstacles are eliminated

In the Vidyārāja Sūtra it is said

The seal-mudrās of the Wrathful King

Within it all the ritual procedures

Are all to be used as herein

One should not eat impure mixed foods

Radishes and tree fungi

Do not use oil to anoint the body

Nor may one eat oil

Likewise all impure foods

The scriptures forbid them all to be eaten

The one who wishes to seek siddhi

Must first purify the body

Use the Invincible vidyā

And must use the five purifying substances (pañca-gavya)

Within each half-month

As stated in the scriptures

All must be cultivated and practiced

Here I declare it in brief

As is taught in the scriptures

This is not declaring it in full

All the Tathāgatas

Declare the mantra dharma-nature

The Buddhas and Bodhisattvas

Have cultivated and have declared it

Abiding in the form of the mantra

Roaming through all the worlds

Declaring at length all benefits

For the sake of those of little wisdom

Declaring all the merits

I now declare but a little

Merely to offer praise thereto

Even were a hundred thousand kalpas exhausted

The merit of the Wheel-King

The dharma-nature of the upholding-spell

Its merit is inconceivable

Without anything attained, without exhaustion

If one obtains this King of Teachings

That person is equal to a Tathāgata

And equal to the Bodhisattvas

The gods and asuras reverently pay homage

The mind does not retreat or turn back

They constantly attain things such as those above

Having cultivated in former lives

With bodhi as their provision

Therefore, O Lord of Secrets

They possess the power of great majestic spirit

They attain a body ever pure

Meeting with this King of Teachings

Is thereby to attain all things

And to realize the fruit of the Twin-Honored One (the Buddha, honored among two-legged beings).

When the Buddha had finished proclaiming this sūtra, Vajrapāṇi, the Lord of Secrets, together with the great Bodhisattvas, the bhikṣus, the worldly beings, the devas, nāgas, yakṣas, gandharvas, and the rest, having heard the Buddha's words, all rejoiced and faithfully accepted and respectfully practiced them.

THE SŪTRA OF THE ONE-SYLLABLE

UṢṆĪṢA WHEEL-KING, PROCLAIMED AT THE SEAT OF BODHI (BODHIMAṆḌA)

FASCICLE THE FIFTH

THE END