諸佛境界攝真實經

PREFACE

CHAPTER ONE

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

He had realized and entered the Wisdom of Wondrous Discernment, the Great Yoga Dharma of all Tathāgatas, unobstructed and sovereign. He had accomplished the subtle and marvelous Wisdom Mudrā of all Tathāgatas. In the work He carried out, He skillfully accomplished every wish and prayer of all kinds of sentient beings, fulfilling them completely according to their joys.

The Great Vairocana Tathāgata possesses an ever-abiding Essential Nature, without beginning and without end, with the three karmas firm like the Vajra. The Buddhas of the ten directions all revere Him, and all Bodhisattvas respectfully praise Him.

At that time, the Bhagavān dwelt in the Mahāmaṇi Supreme Pavilion within the Palace of Indra in the realm of the Thirty-Three Heavens (Trāyastriṃśa), upon the summit of Mount Sumeru. This is the place where the Buddhas of the three times constantly expound the Dharma. The ground of that place was soft like Tūla brocade, its hue white and clear like white jade, with a most beautiful pavilion adorned by the seven treasures.

Everywhere were hung and displayed precious wooden fish (gongs) and precious bells, which, following the gentle breeze, emitted subtle and marvelous sounds. That place was further adorned with canopies, silken banners, flower garlands, full-moon shapes, half-moon shapes, and the like, radiating light that illuminated all of empty space. Countless heavenly immortals all sang its praises.

At the same time, there was an assembly of Great Bodhisattva Mahāsattvas, together with sixteen koṭi-nayuta hundred-thousand Bodhisattva retainers, all coming to attend the gathering. The names of these Bodhisattvas were: Vajra-garbha Bodhisattva, (this edition omits: Vajra-rāja Bodhisattva), Vajra-bow Bodhisattva, Vajra-sādhu (Excellent) Bodhisattva, Vajra-garbha (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-Subduing Bodhisattva, Vajra-fist Bodhisattva. The sixteen Bodhisattvas of such a group—each one of them had one koṭi-nayuta hundred-thousand Bodhisattvas as retainers.

There were also four Vajra Goddesses, named: Vajra-Incense-Burning Goddess, Vajra-Flower-Scattering Goddess, Vajra-Lamp-Lighting Goddess, Vajra-Perfume-Anointing Goddess. Of such a group of Vajra Goddesses, each one had one thousand Vajra Goddesses as retainers coming to attend.

There were also four Vajra Devas, named: Vajra-Hook Deva, Vajra-Cord Deva, Vajra-Chain Deva, Vajra-Bell Deva. Of such a group of Vajras, each one had one thousand Vajra Devas as retainers, all coming to attend.

There were also the Lord of the Trāyastriṃśa Heaven, Śakra Devānām-Indra; the Great Brahmā Heaven King; the Great Heaven Kings of the Maheśvara Heaven; together with countless Deva-sons of the realm of the Thirty-Three Heavens, and immeasurable koṭi-nayuta heavenly maidens of the various heavens who, with every kind of song and dance, single-mindedly made offerings.

There were also Tathāgatas as numerous as the sands of the Ganges, immeasurable and boundless—all the Transformation Buddhas (Nirmāṇa-Buddhas) manifesting in the realm of Jambudvīpa, filling all of empty space. Each and every Tathāgata manifested a vast and boundless Buddha-land. Within those Buddha-lands, each and every Tathāgata was surrounded by immeasurable and innumerable ocean-assemblies of sagely and saintly Bodhisattvas, expounding this Great Dharma.

At that time, the Vairocana Tathāgata, throughout the entire realm of empty space, ever-abiding and unchanging, contemplated the Ocean-Assembly. Like a Great Nāga King, He entered the Samādhi "The Rare Vajra of Wisdom that Pervades and Fills All Empty Space, Awakening the Original Nature." Having entered the Samādhi, from within His chest He emitted blue-colored light that illuminated immeasurable World-Systems in the Eastern direction, like blue-green lapis lazuli.

From His face down to His toes, each and every pore emitted blue-colored light. The light of this group merged into a single color that illuminated everywhere—below it shone down to the Avīci Hell, above it shone up to the Akaniṣṭha Heaven (the Heaven of the Ultimate Form). The immeasurable Transformation Buddhas of those World-Systems—each and every Transformation Buddha manifested a vast and boundless Buddha-land.

Within those Buddha-lands, each and every Tathāgata was surrounded by immeasurable and boundless ocean-assemblies of the great multitude of Bodhisattvas, expounding this Great Dharma. The various groups of sentient beings in the World-Systems of Darkness—where there is no sun or moon, and even the blind—all longed for the light to shine upon them; and upon seeing the Vairocana Tathāgata together with all the Transformation Buddhas, all their sufferings and afflictions were dispelled, and they received immeasurable joy.

At that time, the Tathāgata, having arisen from that Concentration, again entered the Samādhi "The Great Treasure of Vajra Majestic Virtue that Arises from the Dust-Mote Number of All Empty Space." Having entered the Samādhi, from His right shoulder He emitted yellow-colored light that illuminated immeasurable World-Systems in the Southern direction. From the crown of His head down to His feet, each and every pore emitted this light.

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

Each and every Tathāgata within those Buddha-lands was surrounded by immeasurable and boundless ocean-assemblies of the great multitude of Bodhisattvas, expounding this Great Dharma. All the beings of the World-Systems of Darkness—where there is no sun or moon, and even the blind—all longed for the light to shine upon them; and upon seeing the Vairocana Tathāgata together with the Transformation Buddhas, all their sufferings were dispelled, and they received immeasurable joy.

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

Those World-Systems had immeasurable Transformation Buddhas. Those Transformation Buddhas manifested Buddha-lands so vast as to be indescribable. Each and every Tathāgata within those Buddha-lands was surrounded by immeasurable and boundless ocean-assemblies of the great multitude of Bodhisattvas, expounding this Great Dharma.

All the beings of the World-Systems of Darkness—where there is no sun or moon, and even the blind—all longed for the light to shine upon them; and upon seeing the Vairocana Tathāgata together with the Transformation Buddhas, all their sufferings were dispelled, and they received immeasurable joy.

At that time, the Tathāgata, having arisen from that Concentration, again entered the Samādhi "The Vajra of the Great Bodhi of All Tathāgatas—Firm, Solid, Infallible, Supreme, Accomplishing All Kinds of Undertakings." Having entered the Samādhi, from His left shoulder He emitted five-colored light that illuminated immeasurable World-Systems in the Northern direction. All the parts of His body, down to His pores, emitted five-colored light that brimmed throughout the entire realm of empty space in the Northern direction, merging into a single color that illuminated everywhere.

Those World-Systems had immeasurable Transformation Buddhas. Those Tathāgatas manifested Buddha-lands so vast as to be difficult to conceive. Each and every Tathāgata within those Buddha-lands was surrounded by immeasurable and boundless ocean-assemblies of the great multitude of Bodhisattvas, expounding this Great Dharma.

All the beings of the World-Systems of Darkness—where there is no sun or moon, and even the blind—all longed for the light to shine upon them; and upon seeing the Vairocana Tathāgata together with the Transformation Buddhas, all their sufferings were dispelled, and they received immeasurable joy.

At that time, the Tathāgata, having arisen from that Concentration, again entered the Samādhi "The Supreme Wisdom that Pervades and Fills the Utmost Limit of All Empty Space, Manifesting All Realms, Able to Skillfully Subdue and Discipline the Entire Realm of Sentient Beings." Having entered the Samādhi, from the crown of His head He emitted white-colored light that illuminated the Buddha-lands of immeasurable World-Systems in the ten directions, with no place left unilluminated.

The four kinds of light He had emitted before from the four directions came and entered into this light, filling all of empty space. Buddhas and Bodhisattvas as numerous as dust-motes, and boundless multitudes of devas, seeing that light, all praised it, saying, "Truly, this has never been before!" Then all of them gave rise to the thought, "By what Mantra has this auspicious omen appeared?"

At that time, the Buddha Bhagavān, the Great Holy Sovereign of Tranquility, without beginning and without end, who protects and is mindful of sentient beings—the supreme Great Sage who upholds the World, benefits sentient beings, who acts as a father and mother dispelling the sufferings of birth and death, who possesses the supreme great skillful means of peace and bliss, the Great Loving-Kindness and Great Compassion endowed with the Wisdom of Knowing Others' Minds—the Vairocana Tathāgata, contemplating the thoughts of doubt within the minds of the great multitude, then addressed all the Bodhisattva Mahāsattvas in the great assembly, saying: "Listen!

Listen! Keep this well in mind! Now I shall expound the Mahāyoga, which is the secret Mind-Ground Dharma-gate of all Buddhas; it is the Sūtra of the True Realm Embraced by All Buddhas, in order to sever all the nets of doubt of you all.

Cultivating only this Dharma, one attains the Buddha-Path. This Dharma skillfully guides all Bodhisattva Mahāsattvas to sit beneath the Bodhi Tree. This Dharma is the very root of all Buddhas; it is the Dharma that can destroy all evil karma.

This Dharma can fulfill all wishes and aspirations. This Dharma can dry up the ocean of birth, old age, sickness, death, sorrow, grief, 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 Buddhas. This Dharma is the very raising of the Banner of the Great Dharma.

This Dharma is the very Great Lion-Throne. This Dharma is the very Unsurpassed Wheel. This Dharma is the very torch of Wisdom that can illuminate the long dark night within birth and death.

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

At that time, in the Great Assembly: immeasurable and boundless Transformation Buddhas; the sixteen koṭi-nayuta Bodhisattva Mahāsattvas; the Lord of the Trāyastriṃśa Heaven, Śakra Devānām-Indra; the Lord of the Sahā World, the Great Brahmā Heaven King; the Yāma Deva-sons, the Tuṣita Deva-sons, the Nirmāṇarati Deva-sons, the Paranirmita-vaśavartin Deva-sons, together with hundreds of thousands of myriads of koṭi-nayuta Deva-sons of countless World-Systems in other directions—before the Buddha, hearing the name of the Sūtra "The Great Yoga of the Realm of All Buddhas, the Mahāyāna Abhidharma, the Secret True Embrace of All Buddhas," all joyfully leaped about, attaining what had never been before.

Because of their joyful minds, each one took off the heavenly garments they were wearing, held them in their hands, whirled them around in empty space, and made offerings to the Buddha. They all together took heavenly flowers—the Mandārava flower, the Mahā-mandārava flower, the Mañjūṣaka flower, the Mahā-mañjūṣaka flower—and offered them to the Buddha and to the Great Assembly. Again, with hundreds of thousands of myriads of kinds of supremely marvelous celestial music in empty space, they made offerings together with the Buddhas.

Again, they rained down all kinds of marvelous heavenly flowers—the Campaka flower, the Sumanā flower, the Atimuktaka flower, the Vārṣikā flower, and so forth—offering them to the Buddha and to the Great Assembly.

At that time, when the Great Multitude heard the name of this Sūtra, immeasurable beings gained great benefit, and sentient beings as numerous as the sands of the Ganges 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 of Difficult-to-Conquer (Sudurjayā-bhūmi).

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

Some Bodhisattvas attained the Ground of Excellent Wisdom (Sādhumatī-bhūmi). Some Bodhisattvas attained the Ground of the Dharma-Cloud (Dharmameghā-bhūmi). Furthermore, there were immeasurable and boundless Deva-sons who gave rise to the Bodhi-Mind, no longer regressing from Anuttara-samyak-saṃbodhi (Unsurpassed Perfect Complete Enlightenment).

ARISING

--- CHAPTER TWO ---

At that time, the Bhagavān Great Vairocana Tathāgata, abiding in the Mind of Samantabhadra, manifested upon the crown of His head a precious crown that was difficult to conceive. Within that Crown appeared the image of all Transformation Buddhas, which is the Great Avalokiteśvara of all Tathāgatas, attaining the Great Dharma-Wisdom Prajñāpāramitā, and the unobstructed Infallible Viśvakarma of all Tathāgatas—all skillful in the work to be done, with all Mind-Aspirations lacking nothing in fullness. In accordance with the Great Divine Power, it was placed directly within the Mind of all Buddha-Essences in order to adorn the Dharma-Body.

At that time, the Tathāgata entered the Samādhi "The Vast and Great Majestic Virtue of Vajrasattva, Arising from the Samaya of All Buddhas and Samantabhadra Bodhisattva." Having arisen from that Concentration, within His own Mind He gave rise to the secret Mantra, which is:

湡 向忝屹玆

"Án Phộc Nhật-La Tát Đát-Bà"

OṂ VAJRA SATVA

At that time, when the Vairocana Tathāgata expounded this true Secret Yoga Mind-Ground Dharma of the realm of all Buddhas, immeasurable and boundless Buddha-lands in the ten directions all quaked in six ways. The Great Maṇi Treasure Supreme Pavilion of the Palace of Indra in the realm of the Thirty-Three Heavens upon the summit of Mount Sumeru also quaked. The heavens rained down the Mandārava flower, the Mahā-mandārava flower, the Mañjūṣaka flower, and the Mahā-mañjūṣaka flower, scattering them upon the Buddha and the Great Multitude.

At that time, the Great Multitude, seeing immeasurable and innumerable Buddha-lands as numerous as the sands of the Ganges in the ten directions quaking in six ways, and the Great Maṇi Treasure Pavilion of the Palace of Indra upon the summit of Mount Sumeru quaking in six ways, gave rise to the thought, "Now the Tathāgata manifests great spiritual transformations—by what cause and condition does this omen appear?"

At that time, the Tathāgata, knowing the thoughts in the minds of the Great Assembly, said: "All of you here, do not give rise to doubt or perplexity. Now I have spoken of a profound and marvelous Dharma; this is the Mind within the Mind of the Buddhas of the three times. All Buddha-Dharmas are gathered into this Sūtra; all Buddha-Dharmas come forth from this Sūtra. This Dharma is called the Subtle and Marvelous Abhidharma Mahāyāna Yoga of the true realm of all Tathāgatas. This is the Mind of all Tathāgatas, the supreme secret of the Vajra Mantra."

At that time, when this Dharma had come forth from the Mind of the Buddhas, at that very moment the Bhagavān Samantabhadra Dhāraṇī—this Secret Dharma—transformed into immeasurable and innumerable full and round moon-discs. These full and round moon-discs can cause the Bodhi-Mind of sentient beings to become pure. These immeasurable and innumerable full and round moon-discs were on both the right and left sides of all Tathāgatas.

From these moon-discs appeared immeasurable and innumerable Great Wisdom Vajras of the Tathāgatas. The Great Wisdom Vajras that appeared from the full moons then entered into the Mind of the Vairocana Tathāgata. In accordance with the marvelous, firm and solid power of the Vajrasattva Samādhi, together with the power of the great majestic virtue of all Tathāgatas, the immeasurable and innumerable Wisdom Vajras merged into a single mass equal to empty space, manifesting a great radiance-garland.

Such a radiance-garland was then transformed into a five-pronged Vajra (a Vajra mallet with five prongs), which is the firm and solid Wisdom-Nature of the marvelous body, speech, and mind of all Tathāgatas. Coming forth from the Mind of the Buddhas, it abode within the two palms of the hands of the Vairocana Tathāgata. From this Vajra came forth every kind of colored radiance.

Immeasurable and innumerable lights of the form of the Vajra filled all World-Systems, equal and unobstructed. The light of this Vajra again poured forth from His mouth, manifesting the unobstructed Dharma-Body of the Tathāgata in a measure equal to the number of fine dust-motes of the ten Realms, filling the ocean of the Dharma-Realm. By what cause and condition did it fill the Dharma-Realm?

It is because the Tathāgatas had attained the Wisdom of Equality together with the Great Spiritual Penetrations, manifesting the "Capacity to Awaken" all sentient beings, causing them to give rise to the Unsurpassed Bodhi-Mind; skillfully accomplishing every kind of marvelous practice of Samantabhadra that is difficult to conceive; the power of the Causal-Seed-Nature of all Tathāgatas skillfully drawing near, respecting, and making offerings to the Great Bodhi Tree; able to destroy all the evil Māra Pāpīyas and realize the Great Bodhi.

By itself "Capable of Awakening," able to turn the supreme, marvelous, and unsurpassed Dharma-Wheel, and even able to aid all sentient beings throughout the entire realm of empty space, able to bring benefit and peaceful joy. All Tathāgatas skillfully accomplish the supreme Siddhi of the great Wisdom of spiritual transformation. All Tathāgatas skillfully manifest every kind of spiritual transformation.

In accordance with the essence of the Samantabhadra Samādhi, together with the firm, solid, subtle, and marvelous unifying power of the Vajra Samādhi, the body of Samantabhadra the Great Bodhisattva appeared.

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

Excellent! Samantabhadra, the rare Self;

The firm, true Nature of the Marvelous Essence.

Because of the firm and solid power without form or characteristic,

For the benefit of beings, He manifests a born body.

At that time, Samantabhadra Bodhisattva came forth from within the Mind of the Vairocana Tathāgata, going before the Buddhas, sitting within a moon-disc, his right hand holding a Vajra mallet, turning it within his palm. At that time, the Vairocana Tathāgata entered the Samādhi "The Great Samaya of the Indestructible Vajra Wisdom of All Tathāgatas." In accordance with the power of that Samādhi, for the sake of Samantabhadra Bodhisattva, He caused him to attain the subtle and marvelous Great Dharma-Wheel of the Aggregates: 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 that delivers the entire realm of sentient beings; all Sovereign Lords;

all the great peace and bliss of the profound mind of loving delight; and even the Wisdom of the Nature of Equality of all Tathāgatas, the supreme spiritual penetrations, the Abhidharma of the Mahāyāna.

Such Fruits are the Siddhis of all Tathāgatas. Because the Vajra wished to place it into the hands of Samantabhadra the Great Bodhisattva, wished to bestow upon him the Essence of the Wheel-Turning King of all Tathāgatas, wished to bestow upon him the inconceivable Buddha-undertakings of all Tathāgatas, wished to bestow upon him the white silk of the Abhiṣeka of the precious crown—therefore the Vairocana Tathāgata, using His two hands, bestowed upon him the Vajra Mudrā.

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

This is the Great Siddhi Vajra,

The Supreme of all Tathāgatas.

The Buddhas with their two hands gave it to me;

Without form, manifesting form, for the benefit of beings.

THE GREAT BODHIMAṆḌA OF THE VAJRADHĀTU

----- Chapter Three ------

At that time, Vajrapāṇi Bodhisattva Mahāsattva, relying upon the majestic spiritual power of the Buddha, contemplated all the sentient beings within the immeasurable and innumerable dust-mote World-Systems of the ten directions, as if viewing an āmalaka fruit in his palm. For the sake of sentient beings, he gave rise to the Mind of Great Compassion. Then, rising from his seat, baring his right shoulder, kneeling with his right knee touching the ground, he addressed the Buddha, saying: "World-Honored One!

The various kinds of sentient beings in all the worlds—some are attached to wealth and treasure; some are attached to food and drink; some are attached to the five desires, envying and resenting the Three Jewels; some delight in song and dance, indulging their fancies in wanton, dissolute play. That group of sentient beings has never seen or heard the true Marvelous Dharma; they enter into the heterodox paths of wrong views and do not cultivate the pure conduct (Brahmacarya) of the Buddhas.

Those sentient beings, in their evil deeds, create the causes for the Hells; therefore all other Dharmas are unable to deliver them. Only the Unsurpassed Great Dharma of the Vajradhātu Great Maṇḍala is skillfully able to 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 endure the eight difficulties, only this Dharma is able to rescue and uproot them. If there are sentient beings who long for all the supreme peace and bliss, only this Secret is skillfully able to satisfy them. Furthermore, there are sentient beings who delight in the Right Dharma, who pray for and seek the pure precepts, Samādhi, Wisdom, and the supreme Siddhi of all Tathāgatas—then this Secret Dharma is a practice of skillful means, like the various kinds of practices that many Buddhas have cultivated in seeking the Fruit of the equal meditative concentrations and liberation.

Such sentient beings, easily entering this Maṇḍala, then immediately realize Anuttara-samyak-saṃbodhi—how much more so the fruition of blessings and bliss of the world. Now I beg the World-Honored One to give rise to the supreme Mind of Great Compassion for the sake of these matters, and now to expound the Dhāraṇī Dharma."

At that time, the Buddha Bhagavān said to Vajrapāṇi Bodhisattva: "Excellent! Excellent! Vajrapāṇi! Thus it is, thus it is, just as you have said. You give rise to Great Compassion for the sake of all the sentient beings of future ages—this is the path that accords with reality. O Good Son! Listen! Listen! Keep this well in mind! Now, for your sake, I shall expound in sequence the Dharma of the Great Bodhimaṇḍa Maṇḍala.

O Good Son! If one would cultivate and study the realm of all Buddhas, which is this Dharma of the Great Maṇḍala Yoga of the Vajradhātu—then what should one do first? The practitioner of Yoga, when first stepping into the Bodhimaṇḍa, should first form the Mudrā for Eradicating Sins. Take the two thumbs and the two index fingers and interlace them with one another; raise the two middle fingers straight up and then bend them so that the two fingertips touch one another. The ring fingers and little fingers are also interlaced with one another, just like the thumbs and index fingers. 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, make this contemplation: "The original nature of all Dharmas is fundamentally pure; I and sentient beings likewise possess a fundamentally pure nature." Having made that contemplation.

Furthermore, the practitioner of Yoga forms the Vajra-Añjali (Joined-Palms) Mudrā. First join the two palms together, then place the ten fingertips interlaced with one another, using the right hand to press over the left hand—this is the Vajra-Añjali Mudrā. All Mudrā-Dharmas arise from this. Recite the Mantra:

湡 向輈 介印

"Án Phộc Nhật-La Nhạ Lý"

OṂ VAJRĀÑJALI

Having recited the Mantra, seal the five places upon the body. First, upon the crown of the head; second, upon the right shoulder; third, upon the left shoulder; fourth, upon the heart; fifth, upon the throat. At that time, the practitioner, using the Vajra-Añjali Mudrā to empower the five places, then immediately upon the body wears the armor of the Vajra. The practitioner and the disciples—their body and mind firm and solid—all attain peace and security, and all evil ghosts and Vināyakas have no opportunity to harm them.

Furthermore, the practitioner of Yoga forms the Vajra-Bandha (Vajra-Bond) Mudrā. Without releasing the previous Vajra-Añjali Mudrā, the ten fingers aid one another in clasping into a fist; use the five fingers of the right hand to grip the left hand firmly, and the five fingers of the left hand to grip the right hand firmly, like the form of binding and tying. Recite the Mantra:

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, each set of three syllables once. Raise the two middle fingers straight up and snap the fingers once; thus do this up to three times. At that time, the practitioner, having recited the Mantra, makes this contemplation: "All the afflictions present in my body and in the bodies of all sentient beings are entirely eradicated; inside and outside are pure, just like empty space, fit to be the dwelling-place of the Buddhas and Bodhisattvas. All Vināyakas and the groups of ghosts and spirits all depart far away. The Four Embracements, the Ten Virtues, and the Ten Pāramitās all accordingly reach fulfillment, just like a river flowing into the great ocean." Having made that contemplation.

Furthermore, the practitioner of Yoga, having entered the Bodhimaṇḍa together, kneels with both knees touching the ground, joins the palms in reverent worship, and then makes this contemplation: "Now, as the Vairocana Tathāgata commands the Buddhas and Bodhisattvas as numerous as dust-motes and the sands of the Ganges, together with the assemblies of sages and saints in the World-Systems of the ten directions, causing them to cease all the affairs of Samādhi and the expounding of the Dharma, and to come to the Bodhimaṇḍa to contemplate the practitioner, together embracing and receiving him, to benefit sentient beings." Having made this contemplation, turn the Mudrā upward, facing outward, and recite the Mantra:

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, and again extend the index finger of the right fist, directing it outward. Recite the Mantra:

嫟

"Hồng"

HŪṂ

Reciting this Mantra once, then make this contemplation: "Drive out all the Vināyakas together with all the groups of evil ghosts and spirits present in the Bodhimaṇḍa and within my body, expelling them outside." When the practitioner recites this Mantra, the index finger of the right fist moves and waves outward—this is the form of Expulsion (driving away), which is called Driving Out the Demons and the Like, completed.

Furthermore, the practitioner of Yoga forms the Vajra-Hook Mudrā. First make the Vajra-Bandha Mudrā, then extend the index finger of the right hand, bending it slightly, contemplating it as the Hook Mudrā that invites the Buddhas and Bodhisattvas and all the assemblies of Saints. Recite the Mantra:

湡 向忝乃在 切

"Án Phộc Nhật-la Ngu Già Nhạ"

OṂ VAJRA KUŚA JAHḤ

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

As soon as one recites this Mantra, all the Buddhas, Bodhisattvas, and Saintly Assemblies descend.

Furthermore, the practitioner of Yoga makes the Gathering-Assembly Mudrā. First, with the two hands form the Vajra-Fist. Next, place the left fist upon the right knee. Next, with the right fist cross the arm over the chest, pressing the heart, then make this contemplation: "All the Tathāgatas, Bodhisattvas, and Saintly Assemblies are all gathered in assembly." Having made this contemplation, recite the Mantra:

湡 向忝 屹亙仄

"Án Phộc Nhật-La Sa Ma Nhạ"

OṂ VAJRA SAMĀJĀ

Having recited this Mantra, then make this contemplation: "The Buddhas and Bodhisattvas have gathered in assembly; give rise to a joyful mind." Without moving the two arms, only use the two thumbs and the two index fingers to snap the fingers three times. At that time, the Tathāgata spoke this verse:

Concentration and Wisdom—the two hands—the Vajra-Fist;

Crossing the hands, pressing the heart: the Power of Vigor.

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

In true contemplation, invite all the Tathāgatas everywhere.

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