尊勝佛頂脩瑜伽法軌儀

Chapter Eight: The Great Abhisheka Mandala

I shall now further explain the contemplation of the mandala and the assemblies of holy beings. Whether pure or impure, one must arouse bodhicitta and purify the inner and outer equally; there is no need to select a particular day or hour. If one chooses to perform the rite with the utmost purity, everything must accord with the inner and outer requirements described above. The day, month, season, and ground must be pure. Whether in a Buddha hall, monastery, aranya, sangharama, mountain forest, or grove, one must follow the four kinds of mandalas: square, circular, triangular, and semicircular, together with the colors blue, yellow, red, and white. Each mandala must be made in accordance with its respective direction.

I shall now briefly draw from the Great Vairocana Sutra of the Vajra Crown and its ten-fascicle commentary, as well as the Susiddhikara, Subahu, Cintamanicakra, Thát Cu Chi, Maheshvara, Amoghapasha, and other scriptures concerning the prescribed rites for constructing the ritual altar. Select one practice, which has three forms differing only in color, as follows: First visualize the five wheels as previously described and recite the Dharma-realm practice to completion.

Thereafter, whether drawing the mandala and images, establishing the boundary, respectfully invoking, making offerings, and so forth, always employ the mantra and mudra of the Heart of the Wheel-Turning King of All Buddha Crowns. Perform the rite of dispelling obstacles and protecting the body, and only then begin the various ritual activities. When blending the colors, also employ the two mantras and mudras given above.

Mantra of the Wheel-Turning King of All Buddha Crowns:

– Oṃ độ rô hồng hồng phấn tra.

Mudra: Interlace the fingers inward and join the palms. Extend the two middle fingers upright with their tips touching. Empower the five places to protect the body, and empower all implements, colors, earth, and radiance, purifying every object. When invoking, move the two middle fingers back and forth, inward and outward, three times. When respectfully sending forth the principal deity, point them outward and snap them three times. When establishing the boundary, protecting the body, dispelling obstacles, and so forth, employ the Vidyaraja Unconquerable Wrath and his hand mudra so that every undertaking may be accomplished. It may be used in every circumstance.

Mantra of the Vidyaraja Unconquerable Wrath:

– Oṃ vi chỉ ra na độ na độ na hồng.

Without these two Vidyarajas and their mudras, none of the practices of the Buddha Crowns will be accomplished. One must first complete the various mantra practices and mudras and then additionally employ these two mudras and mantras. If this cannot be done accordingly, these mantras and mudras should not be taught.

By employing all the mantras and mudras of the Buddha Crowns together with the mantra of the Wrathful King Unconquerable, every undertaking will be successfully accomplished. In all matters—invocation, establishing the boundary, manifesting radiance, dispelling obstacles, protecting the body, protecting oneself, protecting others, guarding the boundary of the ritual site, and respectfully sending forth the honored deities—these two mantras and mudras are employed.

Only a Buddha could fully proclaim the merit of these mudras and mantras. No bodhisattva or shravaka can comprehend it completely. Why is this?

Because the Heart of all the Buddha Crowns is supreme. Among all the Buddha Crowns, the Victorious Buddha Crown can eliminate all afflictions and karmic hindrances. It is therefore called the Heart of the Victorious Buddha Crown and is also called the Obstacle-Removing Buddha Crown.

The Mudra of the Wrathful King Invincible is formed by modifying the Heart Mudra of the Buddha Crown: bend the upper joint of the right middle finger so that it rests against the upper joint of the left middle finger, and the mudra is complete.

Rules for drawing the mandala: It may be a square measuring eight cubits, twelve cubits, or twenty-four cubits. If it is made for sentient beings, seven or eight cubits is also acceptable. If a large one is constructed by the royal government, it may measure one hundred and eight cubits; the minimum is twenty-four cubits.

For an eight-cubit mandala, the central area measures four cubits. Divide the large circle within it into five smaller circles. At the four corners are semicircular forms, and within each circle draw nine honored deities.

Within each semicircle draw the Six-Footed Honored One. On the four sides of the large circle draw eight vases, four wheels, and sixteen upright vajras, all adorned with tied silk ribbons. Divide the remaining four cubits into two courts, each measuring two cubits.

Divide each two-cubit section again into two courts, and divide each court into three paths. In the second outer court draw three paths—white, yellow, and red—in accordance with the meanings of the Three Buddha Crowns and of morality, samadhi, and wisdom. Outside the third court draw five paths—white, yellow, red, blue, and black—signifying the Five Buddha Crowns and the five wisdoms.

Divide the two inner courts into three paths. In the first inner court, the assemblies of holy beings are seated facing inward. The second path is for precious vases, incense burners, lamps, argha water, various foods and beverages, flowers, fruits, and other offerings.

The third path is for the attendants who conduct the rites and for those who come and go bearing the various offerings. The second court is arranged in the same manner.

At the central platform, draw eight large circles, dividing them into nine circles. Within each circle, again divide it into nine circles, and within them draw nine Holy Ones. In the central circle, draw Vairocana Buddha; on the four sides, draw the Uṣṇīṣavijaya Buddha and the four Uṣṇīṣa Wheel-Kings.

At the four corners, draw the four pāramitā bodhisattvas. Within the semicircle, at the four corners, draw the four Great Uṣṇīṣa Wheel-Kings and the four offering pāramitās, all in accordance with the prescribed method. In the second enclosure, facing east, draw Shakyamuni Buddha seated in the full lotus posture, in the aspect of expounding the Dharma.

Below the throne, on either side, draw Shakra and Supratiṣṭhita, with both knees touching the ground and their palms joined reverently as they gaze upon the Tathagata, asking how calamities may be eliminated, how long life may be attained, why one must undergo seven births as an animal, and so forth. Thus they complete their supplication. At that time, the Blessed One, moved by compassionate pity, immediately enters the Samadhi of Removing Obstructions.

He appears as a white Wheel-King, wearing upon his head a jeweled crown of the Five Buddhas and holding a vajra hook in his hand; from the back of his head, rays of light shine forth, encircling his body like a wheel. When he manifests this samadhi, the worlds throughout the ten directions quake in six ways. All beings throughout the ten directions who are in the hells, the six destinies, or fallen into evil realms have all their evil karma extinguished, never again to undergo such retribution, and they are all reborn in the heavenly realms and the Pure Lands of the ten directions.

Because the celestial prince Supratiṣṭhita was freed from seven births in the evil destinies, this deity is called the Obstruction-Removing Buddha-Uṣṇīṣa Wheel-King, who is the first among the Five Buddha-Uṣṇīṣa Wheel-Kings and among the Three Buddha-Uṣṇīṣas and Eight Great Wheel-Kings. On the Buddha’s left and right, draw Maitreya Bodhisattva holding the seal of the Dharma-dhatu and Manjushri Bodhisattva holding a blue lotus.

Each forms his own fundamental mudra, holds a fly whisk in one hand, and faces the Buddha. Also, on the Buddha’s right and left, draw the Tathagata’s Auspicious Hair-Mark, the Tathagata’s Heart, the Tathagata’s True Characteristic, the Tathagata’s Eye, the Tathagata’s Nose, the Tathagata’s Tooth, the Tathagata’s Ear, the Tathagata’s Divine Power, the Tathagata’s Waist, the Tathagata’s Lance, the Tathagata’s Fearlessness, the Tathagata’s Horse-Genital Sheath, the Tathagata’s Eyebrows, the Tathagata’s Mouth, the Tathagata’s Invincible Vidyaraja, and the Tathagata’s Invincible Vidyarajni.

At the four corners of the enclosure are the incense pāramitā samaya, jewel pāramitā samaya, flower pāramitā samaya, and fragrant-paste pāramitā samaya, facing one another within the circles. The Tathagata’s Auspicious Hair-Mark and all the others each hold their own fundamental mudras, are adorned with various ornaments, and sit in the full lotus posture. On the four sides, draw the Buddhas and bodhisattvas of the ten directions, four great arhats, and four pratyekabuddhas, distributed among the four corners and sides.

In the center of the northern side, draw Avalokiteshvara Bodhisattva. On both sides, draw the inner retinue of the Lotus Family: Mahasthamaprapta Bodhisattva and others; White-Abode Venerable Avalokiteshvara Bodhisattva; Saptakoṭi Avalokiteshvara Bodhisattva; Amoghapasha Avalokiteshvara Bodhisattva; Tara Avalokiteshvara Bodhisattva; Cintamanichakra Avalokiteshvara Bodhisattva; Quán Thương Ly Avalokiteshvara Bodhisattva; Buddha-Auspicious Avalokiteshvara Bodhisattva; Great-Auspicious-Sign Avalokiteshvara Bodhisattva; Buddha-Auspicious Avalokiteshvara Bodhisattva; Water-Auspicious Avalokiteshvara Bodhisattva; Hayagriva Vidyaraja Avalokiteshvara Bodhisattva; Lotus Kundali Vidyaraja Avalokiteshvara Bodhisattva; and Ekajaṭa Vidyaraja Avalokiteshvara Bodhisattva.

All these Holy Ones hold their own fundamental mudras, are fully adorned, and sit in the half-lotus posture upon lotus thrones.

Again, in the center of the southern side, draw Vajradhara King Bodhisattva, the Lord of Secrets, holding a vajra and seated in the full lotus posture. On both sides, draw the holy assembly within the Vajra Family, arranged in order: Vajra Mother Bodhisattva, Vajra Fist Bodhisattva, Vajra Lock Bodhisattva, Vajra Eye Bodhisattva, Vajra Wrath Bodhisattva, Vajra Noose Bodhisattva, Vajra Kundali Bodhisattva, Vajra Laughter Bodhisattva, Vajra Fire Bodhisattva, Vajra Attainment Bodhisattva, Vajra Joy Bodhisattva, Vajra Origin Bodhisattva, Vajra Heart Bodhisattva, Vajra Subahu Bodhisattva, Vajra Youth Bodhisattva, Red-Bodied Vajra Bodhisattva, and Blue-Faced Vajra Bodhisattva.

These bodhisattvas hold vajras, wheels, retinues, staffs, chains, and their fundamental mudras, and sit in the half-lotus posture. Blazing flames surround their bodies, which are adorned with jeweled necklaces. All are depicted according to the prescribed forms, which are clearly recorded in the ritual manual.

At the western gate, arrange the Eight Great Bodhisattvas on the two sides: Akashagarbha Bodhisattva, Kshitigarbha Bodhisattva, Sarvanivaranavishkambhin Bodhisattva, Maitreya Bodhisattva, the Youth Manjushri Bodhisattva, Dharanidhara Bodhisattva, Padmapani Bodhisattva, the Lord of Secrets Bodhisattva, and so forth. Each holds his own fundamental mudra and is fully adorned. Outside the enclosure, arrange the Dharma-protecting deities of the ten directions together with their retinues, and draw four attendants on the two sides.

At the northeastern corner, draw Ishana holding a triśūla, with two attendants on either side holding mudras. To the northeast of the eastern gate, draw Dhritarashtra, the Heavenly King, holding a pipa, with four attendants. Above the eastern gate toward the south, draw Shakra, the Dharma-protecting deity, holding a vajra, with four attendants.

On the four sides outside the enclosure, draw four pratyekabuddhas and four shravakas. At the southeastern corner, draw Agni seated amid flames and holding a string of beads, with two attendants drawn on either side. To the south, draw King Yama holding the seal of the King of Death, together with Yama’s consort and the various classes of ghosts in their retinue.

On the two sides of the southwestern corner, draw the Rakshasa King holding a sword, with two attendants holding knives and seated on either side. On the western side of the gate toward the southwest, draw Varuna wearing armor and a helmet surmounted by a serpent’s head, holding a scroll, with four attendants kneeling on both sides with joined palms. Below the northern gate, draw the Earth Deity and the Asura King holding a jeweled vase, with four attendants.

On the western side of the southern gate, draw the Sun Deva Prince and his consort riding in a chariot drawn by five horses, holding blooming lotus flowers in both hands and seated within a circle. Draw the seven stars on both sides according to their original colors, each holding its own fundamental mudra, as the retinue of the Sun Deva Prince. On the eastern side, draw the Moon Deva Prince and his retinue.

On the eastern side, draw the Moon Deva Prince and his consort riding in a chariot drawn by five geese, holding a banner; above them, within the lunar disk, is a rabbit. There are twenty-eight stars, each holding its own fundamental mudra. According to their respective directions, colors, and divine forms, they sit around the Moon Deva Prince.

On the eastern and southern sides, draw the siddha immortals, each with three or four attendants as described above. Draw the complete fundamental forms of all the holy assemblies in accordance with the Dharma. This is the superior mandala.

If mudras are drawn upon lotus platforms, radiating brilliant light, this is the intermediate mandala. If Sanskrit seed syllables are drawn upon lotus platforms, radiating light all around, this is the inferior mandala. If a king wishes to eliminate calamities, in the center of the third enclosure draw the five sacred peaks, the four seas, the king, officials, soldiers, and the various numinous deities of the country, depicting them according to the prescribed method.

If rebellious bandits rise in revolt, in the fourth enclosure draw images of the rebels and their various anomalous forms, and suppress them within the lower region. When the drawing has thus been completed, establish the boundary, expel obstructing forces, summon and invite the deities, and present jeweled vases, incense burners, bright lamps, flowers, fruits, arghya, and so forth. Arrange them all beneath the thrones of the Holy Ones, setting them out according to the scale of the mandala.

If it measures one hundred and eight cubits, thirty-five cubits, or fifteen cubits, use twenty-five jeweled vases. If it measures eight cubits or less, use one vase for each ten units, or six vases. Present the other offerings as appropriate to the occasion.

Within the nine central circles, together with the two outer enclosures, there are sixteen in all, with the four corners and four gates facing one another.

If constructing a mandala for increase or pacification, make it circular; if for subjugation, make it triangular; if for attraction and summoning, make it semicircular. All other features are the same.

Chapter Nine: Accomplishing Yogic Siddhi

Furthermore, after thus drawing the upper, middle, or lower mandala, make offerings according to the Dharma and complete one hundred thousand recitations; one will then attain the Higher Siddhi. If one recites one million, two million, three million, or as many as four million times, even without performing the rite, one will still attain accomplishment and fulfill all worldly aims, except in the case of those who have committed the five heinous offenses or betrayed benefactors.

If one completes ten million recitations, one will attain the Siddhi of Non-arising, and one’s body will become identical with that of the Principal Deity. If one recites from one hundred thousand to one million times, signs will appear. One must neither accept nor reject them, but single-mindedly concentrate without entertaining other thoughts.

One’s own mind becomes Buddha; the true wisdom within the mind is bodhi. Therefore, the practitioner seeks only unsurpassed bodhi. When signs appear, one will know them oneself; one should not give rise to a discriminating mind, lest one fall into the realm of Vinayaka.

The lamp may naturally blaze to a height of two zhang and so forth; before incense has been lit, the incense burner may spontaneously burst into flame; banners may move by themselves in the absence of wind; various flowers may rain down; lost teeth may grow again; white hair may turn black; a previous illness may naturally be cured; merit and virtue may increase; a foolish person may naturally become intelligent; one may spontaneously become skilled in poetry and prose; all worldly and supramundane undertakings may be accomplished at will; or, although one previously did not understand mantras, mudras, and the secret Dharmas, one may naturally comprehend them clearly.

All such events occur because karmic offenses and obstructions have been eliminated; they are not yet signs of accomplishment in mantra.

One may see various Buddha lands, or see that one’s own body is a Buddha land encompassing all Dharma-realms. Such events cannot be fully described. They are signs that accomplishment in mantra is near.

One must diligently continue the recitation and will then attain accomplishment. By reciting and upholding it according to the Dharma, one attains the Siddhi of Non-arising. Siddhi is of three kinds.

Through the Lower Siddhi, one attains longevity and immortality, becomes a lord among terrestrial immortals, accomplishes marvelous worldly works, masters the compounding and refining of red and white elixirs, becomes learned, and is endowed with wisdom, merit, and virtue, living for thousands upon thousands of years. Through the Middle Siddhi, one becomes invisible, becomes a wheel-turning sage king, and lives for one kalpa.

Through the Higher Siddhi, one empowers medicinal substances so that three signs appear, realizes the stages from the Fifth Bhumi to the Eighth Bhumi, and attains the body of a bodhisattva. In but an instant, countless devas, Mahabrahma, the heavenly king Shakra, and Vaishravana, leading immeasurable hosts of devas, come to welcome one. In a single thought, one travels to Buddha worlds as numerous as the motes of dust in ten realms, attends upon and makes offerings before every Buddha, and teaches and transforms beings according to their various kinds.

This is called the Siddhi with Characteristics. For recitation and empowerment, there are various medicines and implements: luminous substances, realgar sand, bezoar, substances great and small, polygala root, camphor incense, crystal, pearls, and so forth, each in its prescribed quantity. The implements are the vajra, the five-pronged pestle, the single-pronged pestle, the wheel, the hook, the rosary, the precious radiance, and so forth.

All must be fashioned in accordance with the Dharma. The Siddhi without Characteristics is also of three kinds. The foregoing is the Lower Siddhi.

The Middle Siddhi is a Siddhi without Characteristics: one’s body may become that of the Principal Deity, one may attain a responsive transformation body, or one may advance as far as the Tenth Bhumi and attain the body of a bodhisattva. This is the Middle Siddhi. Through the Higher Siddhi, the three karmas become the three mysteries.

The three mysteries are the three bodies, and the three bodies are precisely the wisdom of Mahavairochana Tathagata. If one attains the body of Vairocana, one realizes the Dharma-realm Body Universally Manifesting Forms and becomes one in essential nature with the Dharma-realm. Apart from the mind, there is nothing whatsoever to be attained; this is the characteristic of empty space.

Empty space possesses characteristics, and the mind is identical to empty space. The yoga practitioner likewise becomes of one essence with it. In a single thought, one transcends the three deluded attachments and the practices of three asamkhyeya kalpas; at the very arising of the aspiration, one immediately attains perfect awakening.

This is the Siddhi of the Body, the Siddhi without Characteristics, and the supreme Dharma of Siddhi.

Chapter Ten: Yoga Homa

I shall now further explain the Homa Dharma. There are many kinds of homa, but I shall now explain four kinds that encompass all homa practices: the round hearth for pacification, the square hearth for increase, the semicircular hearth for summoning and attraction, and the triangular hearth for subjugation. These four kinds of homa are further divided into two: the first is External Homa, and the second is Internal Homa.

For External Homa, follow the prescribed measurements. Outside and facing the mandala, purify an area four cubits across and dig a pit at its center, one cubit deep and one cubit square, and so forth. Its raised rim should be eight finger-widths high and four finger-widths broad.

Outside it, arrange the surrounding borders, likewise four finger-widths broad. Divide two cubits between the two sides, and on the four faces install the Noble Assembly. Spread citron peels on all four sides and press them down with fresh wooden strips.

With clean clay, fashion a wheel one forearm in diameter and one finger-width high, with eight spokes, and place it at the bottom of the hearth. Use maple wood as fuel, each piece one cubit long. When kindling the fire, one must not blow upon it with the mouth.

The fire hearth must first be purified according to the Dharma, and a fan should be used to fan the flame. Once the fire is lit, sprinkle it with fragrant water, invite the Fire Deity to sit within the hearth, cast flowers into the hearth, and offer argha water. With a large ladle, take small portions of clarified butter and place them in the fire three times.

Afterward, make three homa offerings each of oil, milk, curds, and honey. Then make homa offerings of milk porridge, glutinous rice, and five-grain porridge. Next take black agarwood, white sandalwood, and red sandalwood, each one cun long; dip each three times in clarified butter and place it in the fire.

Then take juniper wood twelve finger-widths long, cut both ends evenly, smear it with clarified butter, and cast it into the fire. Do the same with willow twigs and cast them into the fire. Then cast agarwood into it.

Next take agarwood, white sandalwood, red sandalwood, arrow incense, and other aromatics, smear them with clarified butter and honey, and burn them. Mix benzoin, cloves, frankincense, and gandharasa incense with clarified butter and burn them; mix spikenard and lingling incense with honey and burn them. As above, benzoin, sagara, camphor, cloves mixed with cardamom, white mustard seeds, hard wood, and finger incense should each be offered in homa three times, in due sequence.

Afterward, respectfully send the Fire Deity back to his original abode.

Next invoke the Principal Deity, present flowers and offer argha, invite the deity to sit within the hearth, and cause the deity to rejoice. Then take clarified butter and the other substances, and with the large ladle make three homa offerings; with the small ladle, make one hundred and eight or one thousand homa offerings. Afterward, make homa offerings of honey, milk, curds, oil, the various aromatics, and the five grains as described above.

Offer argha and invite the Principal Deity to return to the original abode. At each place, offer every kind of incense and wood three times. Place the five-grain porridge in vessels and bowls.

In due sequence, make homa offerings to all the Buddha-Crown Wheel Kings and all Buddhas and bodhisattvas in the mandala, from those in the outer court to all the world-protecting devas and spirits. According to their respective colors, make three homa offerings of each kind. All the clarified butter must be completely offered in the homa, and the various fragrant offerings should be mixed with the five-grain porridge.

First, on behalf of the ruler of the realm, the empress, the crown prince, princes and nobles, the prime minister, the hundred officials, beings throughout all realms, and finally oneself, make three homa offerings for each in turn. At the end, beside the hearth, make offerings of rice, cakes, fruits, and all other foods, empowering them all through homa. At the four corners of the fire altar, place four precious vases, incense burners, plates of fruit, and so forth, all in accordance with the Dharma of the great altar.

The square, round, triangular, and semicircular fire hearths are to be employed in accordance with the Dharma of the great altar. If one is able to perform the Dharma in this manner, all attainments will be accomplished.

If there are inauspicious signs—while performing homa, the fire suddenly goes out, black smoke appears, or a sound like the braying of a donkey is heard—these are signs of failure. If the color of the fire accords with the fundamental rite, this signifies accomplishment. If a continuous sound is heard but does not accord with the fundamental rite, it is a sign of failure.

When performing the rite of Pacification, the fire is white; for the rite of Increase, the fire is yellow; for the rite of Subjugation, the fire is red; and for the rite of Summoning and Attraction, the fire is blue. If the continuous flames resemble a parasol, vajra, lotus, or banner, and the fire emits subtle and wondrous sounds, these are all signs that accord with the fundamental rite and signify accomplishment. When undertaking recitation, homa, and ritual practice, act at the prescribed times and siddhi will swiftly be attained.

Perform Pacification during the first, second, and third watches of the night. Perform Summoning and Attraction at midnight, Increase at dawn, and Subjugation at noon. For each of the four kinds of homa, the wood, incense, and shape of the hearth are different.

These are explained fully in the Susiddhikara; the selection of firewood for the rites has already been described in the Homa Ritual.

Second, the Inner Homa: The three places are of one essence. The Great Mandala is the Homa Mandala, and the Homa Mandala is the gathering within the body. The body itself is Agni; Agni himself is Vairocana Tathagata. Vairocana Tathagata, Agni, and one’s own body are three that are nondual, without any distinction. As one essence, they fully possess the three bodies. The Great Sun universally illuminates the entire dharmadhatu; there is no place where it is absent. It is unborn and undying, beyond speech and thought. Whether born or unborn, nothing is other than the Great Sun; this is called the Dharma-body.

As for homa: in this region it is called Agni. Fire can burn grasses, trees, and so forth, leaving nothing behind. Agni is wisdom.

The fire of wisdom can burn away all ignorance without remainder. Vairocana, the Great Sun, is the Dharma-body; Agni, the fire of wisdom, is the Response-body. One’s own body, capable of abiding in skillful means, is the Transformation-body.

Therefore, the sutra states: “Skillful means are ultimate and are capable of accomplishing the works of the Buddhas.” Thus, one’s own body is the Transformation-body. These three are all of one essential nature and enter the wheels of the five wisdoms. At the crown, contemplate the wisdom of sentient beings throughout the dharmadhatu.

Agni removes all karmic hindrances and can fulfill every vow. Perform the four kinds of homa according to their respective fundamental rites. In Pacification, rely upon the outer homa to transform all hindrances and generate every merit and virtue.

In each case, employ in sequence the twelve kinds of fire rites taught in the Vairocana Sutra.

Chapter Eleven: The Yoga Rite for Praying for Rain

I shall now further teach the rite for praying for rain, for the benefit of all beings. When the weather is scorching and there is no rain, the crops do not grow, all things wither, the country is unsettled, drought persists, and living creatures die of thirst. When practitioners see sentient beings undergoing such sufferings, they arouse compassion and construct a mandala for praying for rain.

The mandala may be made large or small as circumstances require. Construct a platform one foot high. Mix clean mud with cow dung and coat the ground, extending four or five feet beyond the altar.

Plaster it with pure clay, then mix fragrant powder with water and coat the clean clay. Using various fragrant powders mixed with water, coat an area three feet below and outside it. The mandala is one foot high, with four gates opening onto four pathways.

One or two cubits beyond the platform, paint the eight Great Dragon Kings, their consorts, and their retinues: in the east, one with three heads and a body three cubits long; in the south, one with five heads and a body five cubits long; in the west, one with seven heads and a body seven cubits long; in the north, one with eight heads and a body eight cubits long; and in the center, one with nine heads and a body nine cubits long.

The consorts are likewise depicted according to the foregoing. The attendants have one, two, three, four, six, seven, or eight heads. The dimensions of the rain-prayer altar vary.

If praying for the entire country, it is thirty-eight cubits square; for a province or prefecture, fifteen cubits square; and for a city, town, or village, eight cubits square.

If there is no patron who has made the request and one performs the rite oneself, it should be performed for the sentient beings of the dharmadhatu. One may recite in mountain forests, at an aranya, or in a monastery, vihara, temple, settlement, or city. The mandala may be four cubits or two cubits across, made larger or smaller as desired.

Divide the mandala into three courts. Within the great circle at the center, divide it into five circles, and divide each of those circles into another five circles. In the center, paint the Buddha-Crown Supreme Victory Wheel-Turning King seated upon a throne.

The Garuda King spreads his wings wrathfully as though about to seize the dragons and eat their brains. He stands upon one leg, while all the dragons join their palms and bow their heads. The principal deity holds a vajra hook and gazes wrathfully forward.

In the other four circles, paint the White Parasol Buddha-Crown at the center of each circle, and in the remaining four circles paint the four Paramita Bodhisattvas. Each is seated upon a garuda whose form resembles that in the central court, with its leg raised as though seizing a dragon. Use the four seals to press down upon the dragons’ tails.

At the four corners of the outer court, paint the four offerings. On the eastern side, paint the Buddha and two bodhisattvas; on either side, paint the Invincible King and the Wrathful King Difficult to Conquer. On the northern side, paint Avalokitesvara Bodhisattva in the center; on the two sides, paint the revered Mother of the Family, the revered Heart of the Family Vidyaraja, and the revered Vahana Hayagriva Vidyaraja.

On the southern side, paint the Secret Lord, Vajra-Holding King Bodhisattva; on the two sides paint the revered Mother of the Family, the revered Heart of the Family, Kundali, Vajra Bodhisattva, the Wrathful Great Vidyaraja, and so forth. At the western, southern, and northern gates, paint Trailokyavijaya and Acala Vidyaraja. In the outer court, paint in the four and ten directions the deities who guard the altar boundary, together with their retinues and the four attendants.

At the southern, eastern, and western gates, paint the Sun Deva, the Moon Deva, and their consorts. In the sky above the four sides, paint the Seven Stars and the Twenty-Eight Lunar Mansions, each holding their respective fundamental mudra. At the positions around all four sides, paint the siddha rishis, each with attendants, together with the great bodhisattvas and their attendants, arranging them in the prescribed order.

An altar thirty-eight cubits across is made for the entire country. Those measuring fifteen or eight cubits should be painted according to the foregoing. All dragons dwelling in the five peaks and seven mountains of the country should be painted outside the mandala.

After constructing the mandala and its inner and outer courts, present all varieties of food, drink, rice, and soup, just as in the offerings for the Great Altar; the food, drink, incense, and flowers are the same. If the altar is four or two cubits across, there is no need to paint the images according to the rite; simply paint the mudras, paint the seed syllables, or write the names. On the level ground extending two feet beyond the mandala, use small leaves of the bitter melia tree mixed with blue-colored water.

On the four sides, paint the Great Dragon Kings with their retinues, attendants, and consorts, having three, five, seven, eight, or nine heads and so forth. According to their respective directions, paint them at the four gates within the boundary paths, showing half their bodies. The Dragon King of the center, his consort, and his retinue face the honored ones, reverently make offerings, submit, and cause rain to fall abundantly.

If the altar is thirty-eight or fifteen cubits or more across, place twenty-five precious vases. If it is eight cubits or less, five precious vases may be placed. Each day, fill the vases with fresh, pure water mixed with the five grains and five precious substances.

Place bamboo branches and leaves in the mouths of the vases. Tie blue silk seven or eight feet long around the necks of the vases. Above the altar, suspend eight blue canopies.

On the four sides, hang twenty-eight blue banners. Directly to the east, hang a blue banner thirty-six feet long. The offerings of incense, flowers, food, and drink are the same as those for the Great Altar.

Outside the four sides, three or five cubits from the altar, construct a homa hearth complete with the four kinds. Within the hearth, paint the seed syllables in the four directions: the syllable “A,” square in shape and yellow; on the eastern side, the syllable HA, blue and semicircular; in the west, the syllable VAM, white and circular; and in the north, the syllable LAM, red and triangular. On the southern side, paint the various mudras on the floor of the hearth.

In the east paint a wheel; in the north paint a lotus; in the south paint a vajra; and in the west paint a hook, each according to its proper direction.

Invoke the Fire Deity, the principal deity, and the Vidyarajas, performing the homa exactly according to the Dharma. Only the first day is for pacification of calamities; the second day, for increase and benefit; the third day, for summoning and subjugation; the fourth and fifth days, for vanquishing; and the sixth and seventh days, for vanquishing with utmost wrath. If it rains during the day, cease performing the rite.

One must perform the pacifying and enriching homas for the sake of the nagas. When performing the vanquishing rite, use a piece of ginger sharpened at both ends to touch the fire. Take branches of the neem tree, thorns, and black mustard oil, smear both ends, and use them for the homa; or mix wax with poisonous black mustard, fashion it into the form of a naga, and offer it in the homa.

When rain has been obtained from the nagas, beseech them to rejoice.

Another method: upon white silk, write in Sanskrit script the Usnisa Vijaya Dharani mantra, and on its four sides draw the mudras. Empower it through recitation and cast it into a pond inhabited by nagas; rain will then be obtained. If, within a country, wind and rain are irregular, yin and yang are disharmonious, drought persists for a long time, grasses and trees do not grow, rice and grain do not sprout, and so forth; or if rebellious bandits slaughter innumerable sentient beings—upon witnessing such conditions, the practitioner should arouse great loving-kindness and great compassion and perform the rite of vanquishing.

Because it is performed with compassion, those persons will be reborn in the heavens and will be free from their former offenses. To remove all obstacles from the country, recite the Usnisa Vijaya mantra one thousand or ten thousand times. If it is done for the sentient beings of the Dharma realm, recite it one thousand times, and afterward perform each vanquishing homa in accordance with the Dharma; one will then obtain whatever is wished.

Another method: perform homa during each of the four periods every day, reciting and empowering white mustard seeds and casting them at the heart of the Naga King one thousand and eight times; one will then obtain whatever is wished.

Alternatively, visualize your own body as the body of the Obstacle-Removing Buddha-Usnisa, riding the ferocious Garuda King and flying forth to seize and devour the naga. With the Vajra Hook, hook and seize the naga, and rain will then be obtained. Or each day recite over white mustard seeds and cast them at the naga; or mix white mustard seeds, frankincense, and red mustard oil, and perform the homa one thousand or one hundred and eight times.

Or, within the mandala, perform homa before the Vidyarajas, vanquishing them all in accordance with the Dharma. Rain will then descend and all calamities will be dispelled. One must then confer abhiseka upon the Naga Kings and extensively arrange offerings to cause them to rejoice, adding further kinds of offerings.

Place foods and beverages upon lotus leaves and cast them into rivers or streams, or into the nagas’ pond. Bury underground the silk cords of the five directions, and dispose of the offerings to the Buddhas and bodhisattvas in accordance with the Dharma. When performing the rite, wear blue garments.

Within the homa mandala, set out five vessels containing various foods and beverages, exactly as prescribed for the great mandala rite. If it is not done in this manner, the rite will not be accomplished. If the rite is performed again afterward, it must be carried out properly according to the Dharma as before, and accomplishment will swiftly be attained.

Chapter Twelve: Entering the Realm of Accomplishment

I shall now further explain the signs that appear when a practitioner is about to accomplish the mantra. Even if one were to speak throughout an entire kalpa, they could not all be fully described; only a Buddha is able to explain them. If a practitioner recites it hundreds of thousands or millions of times, accomplishment will be attained. When accomplishment is drawing near, seven auspicious realms will first appear. One should know that the practitioner will soon attain siddhi.

– First: One dreams of entering the realms of the ten directions and beholding all the Buddhas of the three times, Vairocana Tathagata, and the Great Wish-Fulfilling, Vast and Great Usnisa Vijaya Great Abhiseka Secret Mandala-Mudra Samaya. I receive from all the Tathagatas the prediction, abhiseka, mandala-mudra, and samadhi. The Tathagatas and I simultaneously make this proclamation: “Excellent! Excellent! Son of the devas, you are able to enter the Buddha realms of the ten directions and travel freely to and fro. Within each realm, all the Tathagatas, numbering nine Ganges sands of kotis of nayutas of hundreds of thousands, will be mindful of you, empower you, and bestow their blessings.” Upon obtaining this realm, one should redouble one’s diligent effort and should neither grasp nor reject it.

– Second: One dreams of all the Buddhas of the three times throughout the realms of the ten directions and of the palace of the Great Lotus Family’s Usnisa Vijaya Great Mani Jewel Mandala-Mudra Samaya. Together with the Tathagatas, I receive the Great Lotus Family’s Usnisa Vijaya Great Mani Abhiseka Mandala-Mudra Samaya teaching. Before me, the Tathagatas and I together declare: “Excellent! Good man, you have attained the Great Lotus Family’s Usnisa Vijaya Abhiseka Mandala-Mudra Samaya teaching and have been embraced, empowered, and blessed by all the Tathagatas through the Great Mani-Mudra Samaya.”

– Third: One dreams of entering the realms of the ten directions and beholding all the Buddhas of the three times and the Great Vajra Family’s Usnisa Vijaya Great Mani Jewel Abhiseka Mandala-Mudra Samaya. Together with all the Tathagatas, I receive the Great Vajra Family’s Usnisa Vijaya Great Mani Jewel Abhiseka Mandala-Mudra Samaya teaching, and I receive from all the Tathagatas the Vajra Family’s Usnisa Vijaya Dharani Samaya teaching. All the Vajra beings praise me together, saying: “Excellent! Excellent! Good man, you have attained the Tathagatas’ Vajra Family Usnisa Vijaya Great Mani Jewel Great Mandala-Mudra Samaya teaching, and you have been embraced, empowered, and blessed by all the Vajra beings through the Great Mani Jewel Vajra-Mudra Samaya.”

– Fourth: One dreams of entering the realms of the ten directions and beholding all the Tathagatas of the three times and the Great Mani Jewel Family’s Usnisa Vijaya Great Abhiseka Great Mandala-Mudra Samaya teaching. One sees oneself and the Tathagatas accomplish the secret samaya of the Great Mani Jewel Family’s Usnisa Vijaya Great Mani Jewel Abhiseka Mandala-Mudra. One receives the praise of the Tathagatas, who say: “Excellent! Excellent! Son of the devas, you have now received the immediate empowerment and blessing of all the Tathagatas’ Great Mani Jewel Family Usnisa Vijaya Abhiseka Mandala-Mudra Secret Heart teaching. This abhiseka Dharma is the Secret Heart Mantra Samaya teaching of all the Tathagatas’ Great Wish-Fulfilling Jewel Family.”

– Fifth: One dreams of entering the realms of the ten directions and beholding all the Tathagatas’ Non-Retrogression Usnisa Vijaya Great Abhiseka Secret Mandala-Mudra Samaya. One receives from the Tathagatas the Non-Retrogression Great Abhiseka Secret Mandala-Mudra Samaya teaching, and all the Tathagatas praise one, saying: “Excellent! Excellent! Good man, you have now attained the teaching of the Non-Retrogression Usnisa Vijaya Great Abhiseka Secret Mandala-Mudra Samaya of all the Buddhas and Tathagatas of the three times throughout the realms of the ten directions.”

– Sixth: One dreams that oneself and all the Tathagatas of the three times throughout the realms of the ten directions sit beneath the Bodhi tree upon the Vajra Seat, attain perfect and complete enlightenment, and perform the great Dharma of abhiseka into the stage of the Great Dharma King. One sees throughout the realms of the ten directions all the Tathagatas of the three times seated upon lion thrones, receiving from all the Tathagatas the great Dharma of the Non-Retrogressing Dharma King’s abhiseka. All the Tathagatas praise one, saying: “Excellent! Excellent! Truly steadfast one, you have now received the abhiseka, protection, and mindfulness of all the non-retrogressing Tathagatas, who will never abandon you.”

– Seventh: One dreams of Sakyamuni Tathagata beneath the Bodhi tree, seated upon the Vajra Seat, emitting great radiance, turning the great Dharma wheel, kindling the great Dharma torch, raining down the great Dharma rain, raising the great Dharma banner, blowing the great Dharma conch, sounding the great Dharma music, and vanquishing the great armies of Mara. One also beholds all the Tathagatas of the three times throughout the realms of the ten directions seated beneath Bodhi trees upon Vajra Seats, turning the great Dharma wheel, subduing the great armies of Mara, and manifesting the Supremely Victorious Great Secret Mandala-Mudra Samaya teaching. At that time, all the Tathagatas praise one, saying: “Excellent! Excellent! Good man, you have attained the Jewel Mantra’s firm liberation, the turning of the Dharma wheel, and the Great Abhiseka Secret Mandala-Mudra Samaya.”

Thus, in accordance with the Dharma, one must diligently practice visualization, uphold, read, and recite it without interruption; one will then experience seven kinds of auspicious dreams. One will realize the Honored and Victorious Buddha-Crown, the Wheel-Turning King among the Five Crown Wheels of all Tathagatas, also called the wondrous transformation method of the mantra of the Obstacle-Removing Buddha-Crown Wheel-Turning King, and enter the Great Mandala Mudra Samaya Assembly of Vairocana Tathagata and all Buddha-Crown Wheel-Turning Kings throughout the lands of the ten directions and the three times.

One enters every samaya abode. One beholds, throughout the lands of the ten directions and the three times, all Tathagatas who are Honored and Victorious Buddha-Crown Wheel-Turning Kings; the Tathagata Mahavairocana; the Four Paramitas, and so forth; in the east, the Tathagata Akshobhya, the Vajra-Wielding Lord of Secrets, and so forth; in the south, the Tathagata Ratnasambhava, the Jewel of Space, and so forth; in the west, the Tathagata Amitayus, the Lotus Eye, and so forth; in the north, the Tathagata Amoghasiddhi, Vishvakarman, and so forth; the four wisdoms, the four samayas, and so forth;

and immeasurable assemblies of noble beings with wondrous form-bodies, reverently making offerings and safeguarding all the Honored and Victorious Buddha-Crowns and Vairocana Tathagatas throughout the lands of the ten directions and the three times.

Having obtained all their names, one receives from all the Honored and Victorious Buddha-Crown Mahavairocana Tathagatas throughout the lands of the ten directions and the three times the supreme spiritual-penetration Dharma teaching of the Obstacle-Removing Buddha-Crown Mudra Dharani Samaya.

If in the past one committed the ten evil deeds, the five heinous offenses, the four grave offenses, or any other serious transgressions, they will all be completely eradicated. If sentient beings in places destined for downfall hear the mantra of the Great Abhisheka Light King, the Honored and Victorious Buddha-Crown Wheel-Turning King, pass through their ears once, twice, three times, or seven times, all their karmic obstructions will immediately be eliminated.

If a yoga practitioner, out of compassion for sentient beings in the six realms, stands atop a high mountain and pays homage toward the ten directions, reciting the Honored and Victorious mantra once in each direction while gazing upon the various kinds of sentient beings, they will all be freed from every transgression and suffering. In their next life, they will be born in the Buddha-land of the Immovable Buddha. Alternatively, if the mantra is written upon a banner and hung atop a high mountain or at the crown of a tree, then in whatever direction the banner flies, all sentient beings in that direction who have committed the ten evil deeds, the five heinous offenses, or the four grave offenses will have them entirely eradicated.

Or, if it is written in Sanskrit letters and placed upon a banner, the same results described above will also be attained.

Through correspondence with the seven kinds of auspicious dreams, one should know that the yoga practitioner will swiftly realize the Great Samadhi of the Universally Manifest Form-Body, enter the five wisdoms of the equality of non-arising, and accomplish the body of the Tathagata Mahavairocana.

RITUAL PROCEDURE FOR THE YOGA OF THE HONORED AND VICTORIOUS BUDDHA-CROWN

LOWER FASCICLE