諸佛境界攝真實經

PREFACE

CHAPTER ONE

Thus have I heard. At one time the Buddha, the Bhagavān, well accomplished the Majestic Virtue, the Samaya, the Wisdom, and all the supreme and rare Merits of the Vajra. He had attained the precious Abhiṣeka (Consecration) crown of all the Tathāgatas, transcending the three realms.

He had realized and entered the Wisdom of Marvelous Contemplation, the Great Yoga Dharma of all the Tathāgatas, unobstructed and self-mastered. He had accomplished the subtle Wisdom Mudrā of all the Tathāgatas. In the work He performed, He skillfully accomplished every wish and prayer of all the various kinds of sentient beings, and according to their joy He caused them all to be fully satisfied.

The Great Vairocana Tathāgata possesses an Essential Nature that abides eternally, without beginning and without end, His three karmas as firm as the Vajra. The Buddhas of the ten directions all revere Him, and all the Bodhisattvas reverently praise Him.

At that time the Bhagavān dwelt in the pavilion of the Mahā Maṇi Supreme atop the Palace of Śakra in the realm of the Thirty-Three Heavens (Trāyastriṃśa), upon the summit of Mount Sumeru (Wondrous-High). This is the place where the Buddhas of the three times constantly expound the Dharma. The ground there was soft as Tūla brocade, its luminous color white and clear as White Jade; there was a most beautiful pavilion adorned and made majestic with the seven treasures, with jeweled wooden bells and jeweled bells hung everywhere, which—borne upon the gentle breeze—gave forth subtle and marvelous sounds.

That place was further adorned with canopies and silken banners, garlands of flowers, full-moon shapes, half-moon shapes… radiating light that illumined all of space. Countless heavenly immortals all praised it.

At the same time there were the great Bodhisattvas, the Mahāsattvas, together with sixteen Koṭi-Nayuta hundreds of thousands of Bodhisattva retinues, all coming to attend the assembly. The names of these Bodhisattvas were: Vajragarbha Bodhisattva, (this edition omits: Vajrarāja Bodhisattva), Vajra-Bow Bodhisattva, Vajra-Sādhu Bodhisattva, Vajra-Womb Bodhisattva, Vajra-Majestic-Virtue Bodhisattva, Vajra-Banner Bodhisattva, Vajra-Smile Bodhisattva, Vajra-Eye Bodhisattva, Vajra-Upholding Bodhisattva, Vajra-Wheel Bodhisattva, Vajra-Speech Bodhisattva, Vajra-Karma Bodhisattva, Vajra-Vigor Bodhisattva, Vajra-Subjugation Bodhisattva, Vajra-Fist Bodhisattva. Of the sixteen Bodhisattvas of this group, each one had a Koṭi-Nayuta hundreds of thousands of Bodhisattvas as retinue.

There were also four Vajra Goddesses, named: Vajra-Incense-Burning Goddess, Vajra-Flower-Scattering Goddess, Vajra-Lamp Goddess, Vajra-Perfumed-Unguent Goddess. Of this group of Vajra Goddesses, each one had a thousand Vajra Goddesses as retinue, who came to attend.

There were also four Vajra Devas, named: Vajra-Hook Deva, Vajra-Cord Deva, Vajra-Chain Deva, Vajra-Bell Deva. Of this group of Vajras, each one had a thousand Vajra Devas as retinue, who together came to attend.

There were also the Lord of the Trāyastriṃśa Heaven Śakra Devānām Indra, the Great Brahmā Heavenly King, the great heavenly kings of the Maheśvara Heaven, together with countless heavenly sons of the Thirty-Three Heavens, and immeasurable Koṭi-Nayuta of celestial maidens, who with every kind of song and dance single-mindedly made offerings.

There were also Ganges-sands' worth, immeasurable and boundless, of all the Transformation-Buddhas (Nirmāṇa-Buddhas) appearing in the Jambudvīpa realm, filling the whole of space. Each Tathāgata manifested a vast and boundless Buddha-land. Within those Buddha-lands, each Tathāgata had immeasurable and innumerable ocean-assemblies of holy and worthy Bodhisattvas surrounding Him as He spoke this Great Dharma.

At that time Vairocana Tathāgata, throughout the entire realm of space, abiding eternally and unchanging, contemplated the Ocean-Assembly like a Great Dragon King and entered into the Samādhi "The Wondrous and Rare Vajra Wisdom of the Original Nature of Enlightenment That Pervades and Fills All of Space." Having entered the Samādhi, from within His chest He emitted a blue light that illumined immeasurable World-Systems in the Eastern direction, like green-blue lapis lazuli.

From His countenance down to the tips of His toes, from each and every pore came forth blue light. The light of this group merged into a single color illumining everywhere—below, it shone down to the Avīci Hell; above, it shone up to the Akaniṣṭha Heaven (Highest-Form Heaven)—and the immeasurable Transformation-Buddhas of those World-Systems, each Transformation-Buddha manifesting a vast and boundless Buddha-land. Within those Buddha-lands, each Tathāgata had immeasurable and boundless ocean-assemblies of the Bodhisattva great-multitude surrounding Him as He spoke this Great Dharma.

The hosts of sentient beings of the World-System of Darkness, places where there is no sun or moon, even the blind, all longed for the light to reach them; and seeing Vairocana Tathāgata together with all the Transformation-Buddhas, they were freed of all suffering and affliction and received immeasurable joy.

At that time, the Tathāgata, having risen from concentration, again entered into the Samādhi "The Great Jeweled Vajra Majestic Virtue Arising from the Number of the Finest Dust-Motes of All of Space." Having entered the Samādhi, from His right shoulder He emitted a golden light that illumined immeasurable World-Systems in the Southern direction. From the crown of His head to His feet, from each and every pore He emitted this light.

Such light merged into a single color illumining everywhere in the Southern direction. Those World-Systems had immeasurable Transformation-Buddhas. The Buddhas of that group manifested vast and boundless Buddha-lands.

Each Tathāgata within those Buddha-lands had immeasurable and boundless ocean-assemblies of the Bodhisattva great-multitude surrounding Him as He spoke this Great Dharma. All the beings of the World-System of Darkness, places where there is no sun or moon, even the blind, all longed for the light to reach them; and seeing Vairocana Tathāgata together with the Transformation-Buddhas, they were all freed of suffering and received immeasurable joy.

At that time, the Tathāgata, having risen from concentration, again entered into the Samādhi "The Lotus of the Pure Original Nature of All the Dharmas of All Tathāgatas." Having entered the Samādhi, from His back He emitted a pink-lotus-colored light that illumined immeasurable World-Systems in the Western direction, even from all His pores emitting pink-lotus-colored light. It illumined all of space in the Western direction, merging into a single color illumining everywhere.

Those World-Systems had immeasurable Transformation-Buddhas. Those Transformation-Buddhas manifested Buddha-lands so vast as to be indescribable. Each Tathāgata within those Buddha-lands had immeasurable and boundless ocean-assemblies of the Bodhisattva great-multitude surrounding Him as He spoke this Great Dharma.

All the beings of the World-System of Darkness, places where there is no sun or moon, even the blind, all longed for the light to reach them; and seeing Vairocana Tathāgata together with the Transformation-Buddhas, they were all freed of suffering and received immeasurable joy.

At that time, the Tathāgata, having risen from concentration, again entered into the Samādhi "The Various Undertakings Accomplished by the Supreme, Unfailing, Firm and Steadfast Mahābodhi Vajra of All Tathāgatas." Having entered the Samādhi, from His left shoulder He emitted a five-colored light that illumined immeasurable World-Systems in the Northern direction. From every part of His body, even from His pores, He emitted five-colored light that filled the entire realm of space in the Northern direction, merging into a single color illumining everywhere.

Those World-Systems had immeasurable Transformation-Buddhas. Those Tathāgatas manifested Buddha-lands so vast as to be hard to conceive of. Each Tathāgata within those Buddha-lands had immeasurable and boundless ocean-assemblies of the Bodhisattva great-multitude surrounding Him as He spoke this Great Dharma.

All the beings of the World-System of Darkness, places where there is no sun or moon, even the blind, all longed for the light to reach them; and seeing Vairocana Tathāgata together with the Transformation-Buddhas, they were all freed of suffering and received immeasurable joy.

At that time, the Tathāgata, having risen from concentration, again entered into the Samādhi "The Supreme Wisdom That Pervades and Fills the Utmost Limits of All Space, Manifesting All Realms, Able to Skillfully Tame and Subdue the Entire Realm of Sentient Beings." Having entered the Samādhi, from the crown of His head He emitted a white light that illumined the Buddha-lands of immeasurable World-Systems in the ten directions, with no place left unillumined.

The four kinds of light He had previously emitted from the four directions came and entered into this light, pervading all of space. Dust-mote-and-Ganges-sands' worth of Buddhas and Bodhisattvas, and boundless multitudes of Devas, seeing that light, all praised it, saying, "Truly, this has never been before!" Then all of them formed the thought, "By what Mantra has this auspicious omen appeared?"

At that time the Buddha, the Bhagavān, the Great Holy Lord of Tranquil Stillness, without beginning and without end, protective and mindful of sentient beings—the Supreme Great Sage who upholds the World-Systems, benefits sentient beings, able to be father and mother who remove the suffering of birth and death, possessing the supreme great skillful means of peace and bliss, with Great Loving-Kindness and Great Compassion complete with the Wisdom of Knowing Others' Minds—Vairocana Tathāgata, contemplating the thoughts of doubt within the minds of the great-multitude, then proclaimed to all the Bodhisattva-Mahāsattvas in the great assembly, saying: "Listen!

Listen! Bear it well in mind! Now I shall expound the Mahā-Yoga, which is the secret Mind-Ground Dharma-gate of all the Buddhas, the Sūtra of All the Buddhas Gathering the True Realm, in order to cut off all the nets of doubt within you; merely cultivating this Dharma, one attains the Buddha-Path.

This Dharma can skillfully guide the way for all the Bodhisattva-Mahāsattvas to sit beneath the Bodhi tree. This Dharma is the very root of all the Buddhas; it is the Dharma that can extinguish all evil karma. This Dharma can fulfill all wishes.

This Dharma can dry up the sea of birth, aging, sickness, death, grief, sorrow, suffering, and affliction of all sentient beings. This Dharma can cross over the empty wilderness of birth and death. This Dharma can still the waves of birth and death.

This Dharma is the very seed of all the Buddhas. This Dharma is the raising of the Great Dharma-banner. This Dharma is the Great Lion-Throne.

This Dharma is the Unsurpassed Wheel. This Dharma is the very Torch of Wisdom that can illumine the long dark night of birth and death. This Dharma is the blowing of the Great Dharma-conch.

This Dharma is the beating of the Great Dharma-drum. This Dharma is the roar of the Great Lion that can shatter the heterodox paths."

At that time, in the great assembly: the immeasurable and boundless Transformation-Buddhas, the sixteen Koṭi-Nayuta of Bodhisattva-Mahāsattvas, the Lord of the Trāyastriṃśa Heaven Śakra Devānām Indra, the Lord of the Sahā World Great Brahmā Heavenly King, the Yāma heavenly sons, the Tuṣita heavenly sons, the Nirmāṇarati heavenly sons, the Paranirmita-Vaśavartin heavenly sons, together with hundreds of thousands of myriads of Koṭi-Nayuta of heavenly sons from innumerable World-Systems in other directions—before the Buddha, hearing the name of the Sūtra "The True Reality, the Secret Gathering of All Buddhas, the Mahāyāna Abhidharma of the Great Yoga of the Realm of All Buddhas," all leapt for joy, each attaining what had never been before.

Out of their joyful and delighted minds, each one removed the heavenly garments they wore, took them in hand, whirled them around in space, and made offerings to the Buddha. They all together took the flowers of the heavens—Mandārava flowers, Mahā-Mandārava flowers, Mañjūṣaka flowers, Mahā-Mañjūṣaka flowers—and made offerings to the Buddha and the great assembly. They further used hundreds of thousands of myriads of kinds of supreme and marvelous celestial music in the sky to offer to the Buddhas.

They further rained down all kinds of marvelous heavenly flowers—Campaka flowers, Sumanā flowers, Atimuktaka flowers, Vārṣika flowers, and so forth—making offerings to the Buddha and the great assembly.

At that time, when the great-multitude heard the name of this Sūtra, immeasurable multitudes gained great benefit, and Ganges-sands' worth of sentient beings attained the Forbearance of the Non-Arising of Dharmas (Anutpattika-dharma-kṣānti). Some Bodhisattvas attained the Ground of Joy (Pramuditā-bhūmi). Some Bodhisattvas attained the Ground of Freedom from Defilement (Vimalā-bhūmi).

Some Bodhisattvas attained the Ground of Emitting Light (Prabhākarī-bhūmi). Some Bodhisattvas attained the Ground of Blazing Wisdom (Arciṣmatī-bhūmi). Some Bodhisattvas attained the Ground Difficult to Conquer (Sudurjayā-bhūmi).

Some Bodhisattvas attained the Ground of Manifestation (Abhimukhī-bhūmi). Some Bodhisattvas attained the Ground of Going Far (Dūraṃgamā-bhūmi). Some Bodhisattvas attained the Immovable Ground (Acalā-bhūmi).

Some Bodhisattvas attained the Ground of Good Wisdom (Sādhumatī-bhūmi). Some Bodhisattvas attained the Ground of the Dharma-Cloud (Dharmameghā-bhūmi). There were also immeasurable and boundless heavenly sons who aroused the Bodhi-Mind, no longer to retreat from Anuttarā-samyak-saṃbodhi (the Unsurpassed Perfect and Complete Enlightenment).

THE ARISING

— CHAPTER TWO —

At that time the Bhagavān, the Great Vairocana Tathāgata, abiding in the Samantabhadra Mind, the precious crown upon the top of His head manifested what is hard to conceive of. Within that Crown appeared the images of all the Transformation-Buddhas, who are the Great Avalokiteśvara of all the Tathāgatas, who attained the Great Dharma-Wisdom Prajñāpāramitā and the unobstructed, unfailing Viśvakarma of all the Tathāgatas, all being skilled in the work performed, with all their Mind-Vows wanting in nothing. According to the Great Spiritual Power, this was placed directly within the Mind of all the Buddha-Bodies to adorn the Dharma-Body.

At that time the Tathāgata entered into the Samādhi "The Vast and Great Majestic Virtue of Vajrasattva, Arising from the Samaya of Samantabhadra Bodhisattva of All Buddhas." Having risen from concentration, within His own Mind there arose the secret Mantra, which is:

湡 向忝屹玆

"Án Phộc Nhật-La Tát Đát-Bà"

OṂ VAJRA SATVA

At that time, when Vairocana Tathāgata expounded this true and secret Mind-Ground Yoga Dharma belonging to the realm of all the Buddhas, immeasurable and boundless Buddha-lands in the ten directions all quaked in six ways. The pavilion of the Great Maṇi-Jewel Supreme of the Palace of Śakra in the realm of the Thirty-Three Heavens upon the summit of Mount Sumeru also quaked. The heavens rained down Mandārava flowers, Mahā-Mandārava flowers, Mañjūṣaka flowers, and Mahā-Mañjūṣaka flowers, scattering them upon the Buddha and the great multitude.

At that time, when the great multitude saw immeasurable and innumerable Ganges-sands' worth of Buddha-lands in the ten directions quaking in six ways, and the pavilion of the Great Maṇi-Jewel of the Palace of Śakra upon the summit of Mount Sumeru quaking in six ways, they formed the thought, "Now the Tathāgata manifests great spiritual transformations—by what cause and condition is there this omen?"

At that time the Tathāgata, knowing the thoughts of the great assembly, said: "You here, give rise to no doubt. Now I have spoken of a profound and marvelous Dharma, which is the Mind within the Mind of the Buddhas of the three times. All the Buddha-Dharmas are gathered into this Sūtra; all the Buddha-Dharmas come forth from this Sūtra. That Dharma is called the Subtle and Marvelous Abhidharma, the Mahāyāna Yoga belonging to the true realm of all the Tathāgatas. This is the Mind of all the Tathāgatas, the supreme secret of the Vajra Mantra."

At that time, when this Dharma came forth from the Mind of the Buddhas, immediately at that moment the Bhagavān's Samantabhadra Dhāraṇī—this secret Dharma—transformed into immeasurable and innumerable full and complete moon-discs. These full and complete moon-discs are able to cause the Bodhi-Mind of sentient beings to become pure. These immeasurable and innumerable full and complete moon-discs were on both the right and left sides of all the Tathāgatas.

From these moon-discs appeared immeasurable and innumerable Great Wisdom Vajras of the Tathāgatas. The Great Wisdom Vajras, appearing from the full moons, again entered into the Mind of Vairocana Tathāgata. According to the marvelous and firm power of the Vajrasattva Samādhi together with the great majestic-virtue power of all the Tathāgatas, therefore the immeasurable and innumerable Wisdom Vajras merged into a single mass equal to space, manifesting a great garland of light.

Such a garland of light was then transformed into the Five-Pronged Vajra (the Vajra-pestle with five prongs), which is the firm and steadfast Wisdom-Nature of the marvelous body, speech, and mind of all the Tathāgatas; coming forth from the Mind of the Buddhas, it abided within the two palms of Vairocana Tathāgata. From this Vajra came forth all manner of colored light. The immeasurable and innumerable light of the Vajra-form filled all World-Systems, equal and unobstructed.

The light of this Vajra further poured forth from His mouth, manifesting the unobstructed Dharma-Body of the Tathāgata in an amount equal to the number of the finest dust-motes of the ten Realms, filling the sea of the Dharma-Realm. By what cause and condition did it fill the Dharma-Realm? It is that the Tathāgatas, having attained the Wisdom of Equality together with the Great Spiritual Powers, manifested the "Power to Awaken" all sentient beings, causing them to arouse the Unsurpassed Bodhi-Mind, skillfully able to accomplish all manner of marvelous practices of Samantabhadra hard to conceive;

the power of the Seed-Nature of all the Tathāgatas skillfully able to draw near, revere, and make offerings to the Great Bodhi tree, able to extinguish all the evil Māra Pāpīyas and realize Great Bodhi.

The "Power of Self-Awakening" able to turn the supremely marvelous and unsurpassed Dharma-Wheel, even able to aid all sentient beings throughout the entire realm of space, able to bring benefit and joy. All the Tathāgatas skillfully able to accomplish the supreme Siddhi of the great Wisdom of spiritual transformation. All the Tathāgatas skillfully able to manifest all manner of spiritual transformations according to the essence of the Samantabhadra Samādhi together with the firm, marvelous, and harmonious power of the Vajra Samādhi—therefore there appeared the body of Samantabhadra Great Bodhisattva.

At that time Samantabhadra Bodhisattva, standing within the Mind of Vairocana Tathāgata, spoke a verse, saying:

Excellent! Samantabhadra, the rare I,

The firm true nature of the Marvelous Essence;

By the firm and steadfast power without form or mark,

For the benefit of beings I now manifest a born-body.

At that time, Samantabhadra Bodhisattva came forth from within the Mind of Vairocana Tathāgata to before the Buddhas, sitting within a moon-disc, his right hand holding a Vajra-pestle that he turned within his palm. At that time, Vairocana Tathāgata entered into the Samādhi "The Great Samaya of the Indestructible Vajra-Wisdom of All Tathāgatas." According to the power of that Samādhi, for Samantabhadra Bodhisattva He caused him to attain the marvelous Great Dharma-Wheel of the Aggregates: the Precepts, Concentration, Wisdom, Liberation, and the Knowledge-and-Vision of Liberation of the Buddhas, benefiting sentient beings; the Great Samaya of the Wisdom of Great Skillful Means delivering the entire realm of sentient beings; all the Self-Mastering Lords;

all the deep-minded delight in great peace and bliss; even the Wisdom of the Nature of Equality of all the Tathāgatas, the supreme spiritual powers, the Abhidharma of the Mahāyāna.

Such Fruits as these are the Siddhi of all the Tathāgatas. The Vajra—because He wished to place it into the hand of Samantabhadra Great Bodhisattva, because He wished to confer the Essence of the Wheel-Turning King of all the Tathāgatas, because He wished to confer the inconceivable Buddha-undertakings of all the Tathāgatas, because He wished to confer the white silk of the Abhiṣeka of the precious crown—therefore Vairocana Tathāgata, using His two hands, conferred the Vajra Mudrā.

Then all the Tathāgatas conferred the Name-Abhiṣeka, with the title Vajrapāṇi (Vajra-Hand). At that time, Vajrapāṇi Bodhisattva-Mahāsattva, having attained this Vajra, with his right hand held the Vajra-pestle, turned it within his palm, then placed it level with his heart and spoke a verse, saying:

This is the Great Siddhi Vajra,

The Supreme of all the Tathāgatas;

The Buddhas with two hands give it to me—

Formless, it manifests a form for the benefit of beings.

THE GREAT BODHIMAṆḌA OF THE VAJRADHĀTU

——— Chapter Three ———

At that time, Vajrapāṇi Bodhisattva-Mahāsattva, relying upon the majestic spirit of the Buddha, contemplated all the sentient beings in immeasurable and innumerable dust-mote World-Systems in the ten directions as though looking at an Āmalaka fruit in his palm. For the sake of sentient beings he gave rise to the Mind of Great Compassion, then rose from his seat, bared his right shoulder, knelt with his right knee touching the ground, and addressed the Buddha, saying: "World-Honored One!

The various kinds of sentient beings in all the worlds—some greedily cling to wealth and treasure, some greedily cling to food and drink, some greedily cling to the five desires, envying and resenting the Three Jewels, some delight in song and dance, indulging and sporting unrestrainedly as they please. Such hosts of sentient beings have never seen or heard the true Marvelous Dharma; they enter into the heterodox path of false views and do not cultivate the pure conduct (Brahma-carya) of the Buddhas.

These sentient beings, in their evil deeds, create the causes of the hells; therefore all other Dharmas cannot deliver them, and only the Unsurpassed Great Dharma of the Great Maṇḍala of the Vajradhātu can skillfully deliver them. Why is this so? If there are sentient beings who create all kinds of sins and will fall into the hells, the realm of hungry ghosts, the realm of animals, and must undergo the eight calamities, then only this Dharma can rescue and uplift them.

If there are sentient beings who aspire to all supreme peace and bliss, then only this Secret can skillfully satisfy them. There are also sentient beings who delight in the True Dharma, who pray for the Pure Precepts, Samādhi, Wisdom, and the supreme Siddhi of all the Tathāgatas; this Secret Dharma is a practice of skillful means like all the kinds of practices that the many Buddhas once cultivated, seeking the Fruit of the equal meditative concentrations and liberation.

Such sentient beings, easily entering this Maṇḍala, then immediately realize Anuttarā-samyak-saṃbodhi—how much more so the fortunate and blissful retribution of the world. Now, I pray the World-Honored One to arouse the supreme Mind of Great Compassion for the sake of these matters, and now to expound the Dhāraṇī Dharma."

At that time the Buddha, the Bhagavān, said to Vajrapāṇi Bodhisattva: "Excellent! Excellent! Vajrapāṇi! So it is, so it is, just as you have said. You arouse Great Compassion for all sentient beings of future ages—this is the Path of True Reality. O good son! Listen! Listen! Bear it well in mind! Now, for you, in due order I shall expound the Dharma of the Great Bodhimaṇḍa Maṇḍala.

O good son! If one would study and cultivate the realm of all the Buddhas, which is this Dharma of the Great Maṇḍala of the Vajradhātu Yoga, then what should one do first? The practitioner of Yoga, beginning to step into the Bodhimaṇḍa, first forms the Sin-Destroying Mudrā: take the two thumbs and the two index fingers and interlace them one within the other; raise the two middle fingers straight, then bend them so that the two fingertips touch each other. The ring fingers and little fingers, like the thumbs and index fingers, are also interlaced one within the other. Then recite the Mantra named: the Secret Mantra of the Three Karmas

湡 送矢向 圩盍 屹楠 叻廕 送矛向 圩砰狫

"Án Tát-Phộc Bà Phộc Thâu Đà Tát Lộ-Phộc Na Lỗ-Ma Tát-Phộc Bà Phộc Thú Độ Hồng

OṂ SVĀBHĀVA ŚUDDHA SARVA DHARMA SVĀBHĀVA ŚUDDHO HŪṂ

(Another edition records it as: OṂ SVABHĀVA ŚUDDHA SARVA DHARMA SVABHĀVA ŚUDDHA UHĀṂ)

Having recited it once, form this thought: "The original nature of all the Dharmas is fundamentally pure; I and all sentient beings likewise possess the pure original nature." Having formed that thought.

Furthermore, the practitioner of Yoga forms the Vajra-Joined-Palms Mudrā. First join the two palms together, then place the ten fingertips interlaced one within the other, with the right hand pressing upon the left—this is the Vajra-Joined-Palms Mudrā. All the Mudrā Dharmas arise from this. Recite the Mantra, which is:

湡 向輈 介印

"Án Phộc Nhật-La Nhạ Lý"

OṂ VAJRĀÑJALI

Having recited the Mantra, seal five places upon the body. First is upon the crown of the head, second is upon the right shoulder, third is upon the left shoulder, fourth is upon the heart, fifth is upon the throat. At that time, the practitioner, using the Vajra-Joined-Palms Mudrā to empower the five places, then immediately upon the body is clothed in Vajra armor. The practitioner and the disciples, their body and mind firm and steadfast, all attain peace and security, and none of the evil Vināyaka ghosts have any opportunity to do harm.

Furthermore, the practitioner of Yoga forms the Vajra-Bandha (Vajra-Bond) Mudrā. Without releasing the previous Vajra-Joined-Palms Mudrā, the ten fingers aid one another and clench together, using the five fingers of the right hand to grip firmly the left, and the five fingers of the left hand to grip firmly the right, like the appearance of binding. Recite the Mantra, which is:

湡 向忝 向神 貆

"Án phộc nhật-la man đà đát-lạc-tra"

OṂ VAJRA BANDHA TRAṬ

The final three syllables (Bandha Traṭ) are to be recited three times over, each set of three syllables recited once. With the two middle fingers raised upright, snap the fingers once; thus do so up to three times. At that time, the practitioner, having recited the Mantra, forms the thought: "All the afflictions present in my body and in the bodies of all sentient beings are all extinguished; inside and out are pure like space, fit to be the dwelling-place of the Buddhas and Bodhisattvas. All the Vināyakas and the hosts of ghosts and spirits all depart afar. The Four Means of Attraction, the Ten Virtues, and the Ten Pāramitās are all accordingly fulfilled, like a river flowing into the great sea." Having formed that thought.

Furthermore, the practitioner of Yoga, together entering the Bodhimaṇḍa, kneels with both knees touching the ground, joins the palms in reverence and worship, then forms the thought: "Now, may Vairocana Tathāgata command the dust-mote-and-Ganges-sands' worth of Buddhas and Bodhisattvas together with the hosts of the holy and worthy in the World-Systems of the ten directions, causing them to halt all the affairs of Samādhi and Dharma-teaching, to come to the Bodhimaṇḍa, to contemplate the practitioner, and together to embrace and benefit sentient beings." Having made this contemplation, turn the Mudrā outward facing externally, and recite the Mantra, which is:

湡 向 怔 凸 沰

"Án Phộc Nhật-Lê để sắt-tra"

OṂ VAJRE TIṢṬA

Furthermore, the practitioner of Yoga forms the Vajra-Fist Mudrā. First place the left fist upon the heart. Next place the right fist to the outer side; next extend the index finger of the left fist, then extend the index finger of the right fist, facing outward. Recite the Mantra, which is

嫟

"Hồng"

HŪṂ

Reciting this Mantra once, then form this thought: "I drive out all the Vināyakas together with all the hosts of evil ghosts and spirits present in the Bodhimaṇḍa and in my body, out and away." When the practitioner recites this Mantra, the index finger of the right fist facing outward moves about—this is the appearance of Expulsion (driving away), and is called the Banishing of the Māras and so forth, completed.

Furthermore, the practitioner of Yoga forms the Vajra-Hook Mudrā. First make the Vajra-Bandha Mudrā, next extend the index finger of the right hand, slightly bent, imagining it to be the Hook-Mudrā that summons the Buddhas, Bodhisattvas, and all the hosts of the holy. Recite the Mantra, which is:

湡 向忝乃在 切

"Án Phộc Nhật-la Ngu Già Nhạ"

OṂ VAJRA AṄKUŚA JAḤ

(Another edition records it as: OṂ VAJRA AṄKUŚA JAḤ)

Just as one recites this Mantra, all the Buddhas, Bodhisattvas, and holy multitudes descend.

Furthermore, the practitioner of Yoga forms the Assembling Mudrā. First, use the two hands to form Vajra-Fists. Next, place the left fist upon the right knee. Next, use the right fist, crossing the arm over the chest, pressing the heart, then form the thought: "All the Tathāgatas, Bodhisattvas, and holy multitudes all assemble together." Having formed this thought, recite the Mantra, which is:

湡 向忝 屹亙仄

"Án Phộc Nhật-La Sa Ma Nhạ"

OṂ VAJRA SAMĀJĀ

Having recited this Mantra, then form this thought: "The Buddhas and Bodhisattvas have assembled together, arousing joyful minds." Without moving the two arms, only with the two thumbs and the two index fingers snap the fingers three times. At that time, the Tathāgata spoke a verse, saying:

Concentration and Wisdom, the two hands as Vajra-Fists,

Crossing the arms to press the heart: the Power of Vigor;

Snapping the fingers, the sound resounds throughout the Dharma-Realm,

Truly contemplating, summoning all the Tathāgatas everywhere.

FIRST FASCICLE (End)