諸佛境界攝真實經

PREFACE

CHAPTER ONE

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

He had realized and entered the Wisdom of Wondrous Discernment, the Great Yoga Dharma of all Tathāgatas, unobstructed and self-mastered. He had accomplished the subtle and wondrous Wisdom-Mudrā of all Tathāgatas. In the works he performed, he skillfully fulfilled every prayer and wish of all kinds of sentient beings, causing them all to be fully satisfied according to their delight.

The Great Vairocana Tathāgata has an essential nature that is ever-abiding, without beginning and without end, the three karmas firm and solid like the Vajra. The Buddhas of the ten directions all honor him, and all Bodhisattvas reverently praise him.

At that time, the Bhagavān dwelt in the Mahāmaṇi Most Supreme tower-pavilion within the palace of Śakra (Indra) in the realm of the Trāyastriṃśa Heaven (the Thirty-Three Heavens) upon the summit of Mount Sumeru. This is the place where the Buddhas of the three times constantly expound the Dharma. The ground there was soft like Tūla brocade, its luster white and clear like White Jade.

There was an exquisitely beautiful tower-pavilion adorned with the seven treasures; everywhere were hung precious wooden fish and precious bells which, borne upon the gentle breeze, gave forth subtle and wondrous sounds. That place was further adorned with canopies, banners of silk, flower garlands, full-moon shapes, half-moon shapes, and so forth, radiating light that illuminated all of space. Countless heavenly immortals all sang praises.

At the same time, there was the assembly of Great Bodhisattva Mahāsattvas, together with sixteen Koṭi Nayuta hundreds of thousands of Bodhisattva retainers, all coming to attend the assembly. The names of those Bodhisattvas were: Vajragarbha Bodhisattva, (this edition is missing: Vajrarāja Bodhisattva), Vajracāpa Bodhisattva, Vajrasādhu Bodhisattva, Vajragarbha Bodhisattva, Vajratejas Bodhisattva, Vajraketu Bodhisattva, Vajrahāsa Bodhisattva, Vajranetra Bodhisattva, Vajradhara Bodhisattva, Vajracakra Bodhisattva, Vajrabhāṣa Bodhisattva, Vajrakarma Bodhisattva, Vajravīrya Bodhisattva, Vajracaṇḍa Bodhisattva, Vajramuṣṭi Bodhisattva. These were the sixteen Bodhisattvas of such a group, and each one of them had one Koṭi Nayuta hundreds of thousands of Bodhisattvas as retainers.

There were also four Vajra Devīs (Heavenly Maidens), named: Vajra Incense-Burning Devī, Vajra Flower-Scattering Devī, Vajra Lamp-Lighting Devī, Vajra Anointing-Perfume Devī. From this group of Vajra Devīs, each one of them had a thousand Vajra Devīs as retainers in attendance.

There were also four Vajra Devas, named: Vajrāṅkuśa Deva (Vajra Hook), Vajrapāśa Deva (Vajra Lasso), Vajrasphoṭa Deva (Vajra Chain), Vajrāveśa Deva (Vajra Bell). From this group of Vajras, each one of them had a thousand Vajra Devas as retainers coming 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 Devaputras of the realm of the Thirty-Three Heavens, and immeasurable Koṭi Nayuta heavenly celestial maidens who, using all manner of singing and dancing, single-mindedly made offerings.

There were also Ganges-sands of immeasurable, boundless Transformation-Buddhas appearing in the realm of Jambudvīpa, filling all of space. Each one of these Tathāgatas manifested a buddha-land vast and boundless. Within those buddha-lands, each one of these Tathāgatas had immeasurable, countless ocean-assemblies of Bodhisattvas, Sages, and Worthies surrounding him as he spoke this Great Dharma.

At that time, the Vairocana Tathāgata, exhausting the entire realm of space, ever-abiding and unchanging, observed the Ocean-Assembly like a Great Elephant King and entered the Samādhi called "The Wondrous Vajra of Wisdom That Awakens to the Original Nature, Pervading and Filling All of Space." Having entered the Samādhi, from within the center of his chest he emitted a blue-colored light that illuminated immeasurable World-Realms in the Eastern direction, like blue-green vaiḍūrya (lapis).

From his face down to his toes, from each and every pore he emitted blue-colored light. The light of this group merged into a single color, illuminating 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-Realms, each one of these Transformation-Buddhas manifested a buddha-land vast and boundless.

Within those buddha-lands, each one of these Tathāgatas had immeasurable, boundless ocean-assemblies of Bodhisattva multitudes surrounding him as he spoke this Great Dharma. The various groups of sentient beings of the Worlds of Darkness, places where there is no sun or moon, even down to 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 removed, and they received immeasurable joy.

At that time, the Tathāgata, having arisen from the Samādhi, again entered the Samādhi called "The Great Treasure of Vajra Majestic Virtue Arising from the Number of Subtlest Particles of Dust of All Space." Having entered the Samādhi, from his right shoulder he emitted a golden-colored light that illuminated immeasurable World-Realms 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, illuminating everywhere in the Southern direction. Those World-Realms had immeasurable Transformation-Buddhas. The Buddhas of that group manifested buddha-lands vast and boundless.

Each one of these Tathāgatas within those buddha-lands had immeasurable, boundless ocean-assemblies of Bodhisattva multitudes surrounding him as he spoke this Great Dharma. All the sentient beings of the Worlds of Darkness, places where there is no sun or moon, even down to the blind, all longed for the light to shine upon them; and upon seeing the Vairocana Tathāgata together with the Transformation-Buddhas, all had their sufferings removed and received immeasurable joy.

At that time, the Tathāgata, having arisen from the Samādhi, again entered the Samādhi called "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 illuminated immeasurable World-Realms in the Western direction, even to all the pores emitting pink lotus-colored light. Illuminating all of space in the Western direction, it merged into a single color, illuminating everywhere.

Those World-Realms had immeasurable Transformation-Buddhas. Those Transformation-Buddhas manifested buddha-lands vast and great beyond expression. Each one of these Tathāgatas within those buddha-lands had immeasurable, boundless ocean-assemblies of Bodhisattva multitudes surrounding him as he spoke this Great Dharma.

All the sentient beings of the Worlds of Darkness, places where there is no sun or moon, even down to the blind, all longed for the light to shine upon them; and upon seeing the Vairocana Tathāgata together with the Transformation-Buddhas, all had their sufferings removed and received immeasurable joy.

At that time, the Tathāgata, having arisen from the Samādhi, again entered the Samādhi called "The Mahābodhi of All Tathāgatas, the Vajra Firm and Solid, Unfailing and Most Supreme, Accomplishing All Manner of Undertakings." Having entered the Samādhi, from his left shoulder he emitted a five-colored light that illuminated immeasurable World-Realms in the Northern direction. From all the parts of his body, even to the pores, he emitted five-colored light that filled and exhausted the entire realm of space in the Northern direction, merging into a single color illuminating everywhere.

Those World-Realms had immeasurable Transformation-Buddhas. Those Tathāgatas manifested buddha-lands vast and great, difficult to contemplate. Each one of these Tathāgatas within those buddha-lands had immeasurable, boundless ocean-assemblies of Bodhisattva multitudes surrounding him as he spoke this Great Dharma.

All the sentient beings of the Worlds of Darkness, places where there is no sun or moon, even down to the blind, all longed for the light to shine upon them; and upon seeing the Vairocana Tathāgata together with the Transformation-Buddhas, all had their sufferings removed and received immeasurable joy.

At that time, the Tathāgata, having arisen from the Samādhi, again entered the Samādhi called "The Most Supreme Wisdom That Pervades and Fills All to the Utmost Limit of Space, Manifesting All Realms, Able to Skillfully Subdue and Exhaust the Entire Realm of Sentient Beings." Having entered the Samādhi, from the crown of his head he emitted a white-colored light that illuminated the buddha-lands of immeasurable World-Realms in the ten directions, there being no place that it did not illuminate.

The four kinds of light emitted earlier from the four directions came and entered into this light, pervading all of space. The Buddhas and Bodhisattvas as numerous as motes of dust, and the boundless assemblies 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 (Dhāraṇī) has this auspicious sign appeared?"

At that time, the Buddha Bhagavān, the Great Holy One, Chief and Tranquil, without beginning and without end, who protects and is mindful of sentient beings—the Great Sage, most supreme, who safeguards the World, benefits sentient beings, able to be a father and mother who removes the sufferings of birth-and-death, possessing the most supreme great skillful means of peace and bliss, Great Loving-Kindness and Great Compassion endowed with the Wisdom of Knowing Others' Minds—the Vairocana Tathāgata observed the doubting thoughts in the minds of the great assembly and then proclaimed universally to all the Bodhisattva Mahāsattvas in the great assembly, saying: "Listen!

Listen! Skillfully bear it in mind! Now I shall expound upon the Mahāyoga, which is the secret Mind-Ground Dharma-gate of all the Buddhas; it is the Sutra of the True Realm Embraced by All Buddhas, which cuts off all the nets of doubt of you all.

By cultivating this Dharma alone one attains the Buddha Path. This Dharma can skillfully guide all 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 aspirations and prayers. This Dharma can dry up the sea of birth, old age, sickness, death, sorrow, worry, and affliction of all sentient beings. This Dharma can carry one across 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 very raising of the Banner of the Great Dharma.

This Dharma is the very Great Lion's Throne. This Dharma is the very Unsurpassed Wheel. This Dharma is the very Torch of Wisdom that can illuminate within the long dark night of 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: the immeasurable, boundless multitude of all the 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 Heavenly King, the Yāma Devaputras, the Tuṣita Devaputras, the Nirmāṇarati Devaputras, the Paranirmita-vaśavartin Devaputras, together with hundreds of thousands of myriad koṭi Nayuta Devaputras from countless World-Realms in other directions—before the Buddha, having heard the name of the Sutra "The Realm of All Buddhas: The Great Yoga Mahāyāna Abhidharma, the Buddhas' Secret Embracing of the True"—all rejoiced and leapt for joy, attaining what they had never had before.

Out of their joyful and delighted minds, each one removed the heavenly garments they were wearing, held them in their hands, whirled them about in space, and then made offering to the Buddha. They all together took heavenly flowers—Mandārava flowers, Mahāmandārava flowers, Mañjūṣaka flowers, Mahāmañjūṣaka flowers—and made offering to the Buddha and to the great assemblies. They again used hundreds of thousands of myriad kinds of supremely wondrous heavenly music in the air to make offering to the Buddhas.

They again rained down all manner of wondrous heavenly flowers—Campaka flowers, Sumanā flowers, Atimuktaka flowers, Vārṣika flowers, and so forth—making offering to the Buddha and to the great assemblies.

At that time, the great assembly, hearing the name of this Sutra, immeasurable multitudes gained great benefit, and Ganges-sands 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 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 Ground of Immovability (Acalā-bhūmi).

Some Bodhisattvas attained the Ground of Excellent Wisdom (Sādhumatī-bhūmi). Some Bodhisattvas attained the Ground of the Dharma Cloud (Dharmameghā-bhūmi). There were also immeasurable, boundless Devaputras who gave rise to the Bodhi-Mind, no longer regressing from Anuttarā-samyak-saṃbodhi (Unsurpassed, Perfect, Complete Enlightenment).

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 that which is difficult to contemplate. Within that Crown appeared the images of all the Transformation-Buddhas, who are the Great Avalokiteśvara of all the Tathāgatas, having attained the Great Dharma-Wisdom Prajñāpāramitā, and the unobstructed Viśvakarma Amogha of all the Tathāgatas; all skillful in the works performed, all Mind-Aspirations none not fully complete. In accordance with the Great Spiritual Power, this was placed directly within the Mind of all the Buddha-Bodies in order to adorn the Dharma-Body.

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

湡 向忝屹玆

"Án Phộc-Nhật-La Tát-Đát-Bà"

OMÏ VAJRA SATVA

At that time, when the Vairocana Tathāgata spoke this Dharma of the Secret Mind-Ground Yoga, the True belonging to the Realm of all the Buddhas, the immeasurable, boundless buddha-lands in the ten directions all quaked in six ways. The Great Maṇi-Jewel Most Supreme tower-pavilion of the palace of Śakra (Indra) in the realm of the Trāyastriṃśa Heaven upon the summit of Mount Sumeru was likewise shaken. The heavens rained down Mandārava flowers, Mahāmandārava flowers, Mañjūṣaka flowers, Mahāmañjūṣaka flowers, scattering them upon the Buddha and the great assemblies.

At that time, the great assembly, seeing the immeasurable, countless Ganges-sands of buddha-lands in the ten directions quake in six ways, and the Great Maṇi-Jewel tower-pavilion of the palace of Śakra upon the summit of Mount Sumeru quake in six ways, gave rise to the thought, "Now the Tathāgata manifests a great spiritual transformation—by what cause and condition is there this sign?"

At that time, the Tathāgata, knowing the thoughts in the minds of the great assembly, said: "You here, do not give rise to doubt. Now I have spoken of a profound and wondrous Dharma; it is the Mind within the Mind of the Buddhas of the three times. All the Dharmas of the Buddhas are embraced within this Sutra; all the Dharmas of the Buddhas come forth from this Sutra. That Dharma is called the Wondrous Abhidharma Mahāyāna Yoga belonging to the True Realm of all the Tathāgatas. This is the Mind of all the Tathāgatas, the most 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 Samantabhadra Dhāraṇī, this Secret Dharma, transformed into immeasurable, countless full and round moon-discs. These full and round moon-discs can now cause the Bodhi-Mind of sentient beings to become pure. These immeasurable, countless full and round moon-discs were on both the right and left sides of all the Tathāgatas.

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

Such a radiant garland was then transformed into a Five-Pronged Vajra (a Vajra-pestle with five prongs), which is the firm and solid Wisdom-Nature of the wondrous body, speech, and mind of all the Tathāgatas; coming forth from the Mind of the Buddhas, it abided within the two palms of the Vairocana Tathāgata. From this Vajra came forth all manner of colored light. The immeasurable, countless light of the Vajra's form filled all the World-Realms, equally and without obstruction.

The light of this Vajra again flowed forth following the mouth, manifesting the unobstructed Dharma-Body of the Tathāgata in an amount equal to the number of subtle motes of dust 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 attained the Wisdom of Equality together with Great Spiritual Penetrations, manifesting the "Power to Awaken" all sentient beings, causing them to give rise to the Unsurpassed Bodhi-Mind, skillfully accomplishing all manner of wondrous practices of Samantabhadra that are difficult to contemplate;

the power of the Causal Seed-Nature of all the Tathāgatas, skillfully drawing near, reverencing, and making offering to the Great Bodhi Tree, able to extinguish all the evil māras of Pāpīyān and realize Great Bodhi.

By "Self-Awakening" one can turn the most wondrous, unsurpassed Wheel of the Dharma, even to being able to aid all sentient beings to the limits of the realm of space, able to bring benefit and bliss. All the Tathāgatas skillfully accomplish the most supreme Siddhi of the great Wisdom of spiritual transformation. All the Tathāgatas skillfully manifest all kinds of spiritual transformations in accordance with the essence of the Samantabhadra Samādhi, together with the subtle, wondrous, firm, and harmoniously-united power of the Vajra Samādhi; therefore there appeared the body of Samantabhadra Great Bodhisattva.

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

Excellent! Samantabhadra, the Self most rare,
The true and firm Nature of the Wondrous Essence;
By the firm and solid power without form or mark,
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, arriving before the Buddhas, seated within a moon-disc, his right hand holding a Vajra-pestle, turning it about in his palm. At that time, the Vairocana Tathāgata entered the Samādhi called "The Great Samaya of the Vajra Indestructible Wisdom of All Tathāgatas." In accordance with that Samādhi power, for the sake of Samantabhadra Bodhisattva, he caused him to attain the wondrous 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 that rescues and delivers the entire realm of sentient beings;

all the Self-Mastered Lords; all the great peace and bliss of profound mind and dear delight; even to the Wisdom of the Nature of Equality of all the Tathāgatas, the most supreme spiritual penetrations, the Abhidharma of the Mahāyāna.

Such Fruits are the Siddhi of all the Tathāgatas. Because the Vajra was to be placed into the hand of Samantabhadra Great Bodhisattva, because it was to be bestowed as the Essence of the Wheel-Turning King of all the Tathāgatas, because it was to be bestowed as the inconceivable Buddha-undertaking of all the Tathāgatas, because it was to be bestowed as the white silk Abhiṣeka of the precious crown—therefore the Vairocana Tathāgata, using his two hands, bestowed the Vajra-Mudrā.

Then all the Tathāgatas gave a Name-Abhiṣeka, with the title Vajrapāṇi. At that time, Vajrapāṇi Bodhisattva Mahāsattva, having attained this Vajra, with his right hand held the Vajra-pestle, turned it about in his palm, and then placed it horizontally across his heart, speaking this verse:

This is the Great Siddhi Vajra,
The Most Supreme of all the Tathāgatas;
The Buddhas with their two hands bestow it upon me—
Formless, it manifests form for the benefit of beings.

THE VAJRADHĀTU GREAT BODHIMAṆḌA

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

At that time, Vajrapāṇi Bodhisattva Mahāsattva, relying upon the awesome spiritual power of the Buddha, observed all the sentient beings in the immeasurable, countless subtle-mote World-Realms of the ten directions as though viewing an āmalaka fruit in the palm of his hand. For the sake of sentient beings, he gave rise to the Mind of Great Compassion, then rose up 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 are attached to wealth and treasure, some are attached to food and drink, some are attached to the five desires and harbor jealousy and resentment toward the Three Jewels, some delight in singing and dancing, indulging recklessly in playful amusement. These groups of sentient beings have never seen or heard the True Wondrous Dharma; they dwell within the heterodox-path Dharma of wrong views and do not cultivate the pure conduct (Brahma-conduct) of the Buddhas.

These sentient beings, in their performance of evil, create the causes of Hell; therefore all other Dharmas are unable to rescue and deliver them—only the Unsurpassed Great Dharma of the Vajradhātu Great Maṇḍala can skillfully rescue and deliver them. Why is this so? If there are sentient beings who create all manner of offenses and will fall into the Hells, the Realm of Hungry Ghosts, and the Animal Realm, and must undergo the eight calamities, then only this Dharma can rescue and pull them out.

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

Such sentient beings, easily entering this Maṇḍala, immediately realize Anuttarā-samyak-saṃbodhi—how much more so the Fruition of merit and bliss of the world. Now, may the World-Honored One give rise to the most supreme Mind of Great Compassion; for the sake of these matters, may you now 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 all the sentient beings of future ages; this is the Path of True Reality. O Good Son! Listen! Listen! Skillfully bear it in mind! Now, for your sake, I shall expound in order the Dharma of the Great Bodhimaṇḍa Maṇḍala.

O Good Son! If one would cultivate and study the realm of the Buddhas, which is this Dharma of the Great Maṇḍala Yoga of the Vajradhātu, then first, what things must be done? The practitioner of Yoga, beginning to step into the Bodhimaṇḍa, first forms the Mudrā of Eradicating Offenses: take the two thumbs and the two index fingers and interlace them with one another; raise the two middle fingers straight up, then bend them so that the two fingertips touch one another. The ring fingers and the little fingers, like the thumbs and index fingers, are also interlaced with one another. Then hold 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

OMÏ SVÀBHÀVA ‘SUDDHA SARVA DHARMA SVÀBHAVA ‘SUDDHO HÙMÏ

(Another edition records it as: OMÏ SVABHÀVA ‘SUDDHA SARVA DHARMA SVABHÀVA ‘SUDDHA UHÀMÏ)

Having held it once, make this contemplation: "The original nature of all Dharmas is fundamentally pure; I and sentient beings also have a pure original nature." Having made that contemplation.

Furthermore, the practitioner of Yoga forms the Vajra 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 Joined-Palms Mudrā. All Mudrā-Dharmas arise from this. Hold the Mantra:

湡 向輈 介印

"Án Phộc-Nhật-La Nhạ Lý"

OMÏ VAJRÀMÏJALI

Having held the Mantra, stamp the five places upon the body. The first is upon the crown of the head, the second is upon the right shoulder, the third is upon the left shoulder, the fourth is upon the heart, the fifth is upon the throat. At that time, the practitioner, using the Vajra Joined-Palms Mudrā to empower the five places, immediately upon the body comes to wear the armor of the Vajra. The practitioner together with the disciples, body and mind firm and solid, all attain peace and security, and all the evil ghosts and Vināyakas have no opportunity to harm them.

Furthermore, the practitioner of Yoga forms the Vajrabandha Mudrā. Without releasing the prior Vajra Joined-Palms Mudrā, the ten fingers assist one another and grasp closed; using the five fingers of the right hand grasp tightly the left hand, and the five fingers of the left hand grasp tightly the right hand, like the form of binding. Hold the Mantra:

湡 向忝 向神 貆

"Án phộc-nhật-la man đà đát-lạc-tra"

OMÏ VAJRA BANDHA TRATÏ

The final three syllables (Bandha Tratï) are held repeatedly three times, each set of three syllables once. Raise the two middle fingers upright, snap the fingers once; thus do this up to three times. At that time, the practitioner, having held the Mantra, makes the contemplation that all the afflictions within my body and within the bodies of all sentient beings are all utterly extinguished; inside and outside pure like space, accepted as the dwelling place of the Buddhas and Bodhisattvas. All the 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, like a river flowing into the great sea. Having made that contemplation.

Furthermore, the practitioner of Yoga, having together entered the Bodhimaṇḍa, kneels with the two knees touching the ground, joins the palms in reverent worship, and then makes the contemplation: "Now, just as the Vairocana Tathāgata commands the Buddhas and Bodhisattvas as numerous as subtle motes and Ganges-sands, together with the multitude of Sages and Worthies in the World-Realms of the ten directions, to cease all the matters of Samādhi and the speaking of Dharma, and to come to the Bodhimaṇḍa to observe the practitioner and together embrace and benefit sentient beings." Having made this contemplation, turn the Mudrā face-up toward the outside, and hold the Mantra:

湡 向 怔 凸 沰

"Án Phộc-Nhật-Lê để sắt-tra"

OMÏ VAJRE TISÏTÏA

Furthermore, the practitioner of Yoga forms the Vajra-Fist Mudrā. First, use the left fist placed upon the heart. Next, place the right fist out to the outer edge; next, extend the index finger of the left fist; again, extend the index finger of the right fist, pointing out toward the outside. Hold the Mantra:

嫟

"Hồng"

HÙMÏ

Hold this Mantra once, then make this contemplation: "Drive out all the Vināyakas together with all the groups of evil ghosts and spirits within the Bodhimaṇḍa and within my body, out to the outside." When the practitioner holds this Mantra, the index finger of the right fist points out toward the outside and quivers; this is the form of Expelling (driving away), which is called Dispatching Out the Māra Multitudes.

Furthermore, the practitioner of Yoga forms the Vajrāṅkuśa (Vajra Hook) Mudrā. First make the Vajrabandha Mudrā, next extend the index finger of the right hand, slightly bend it, and contemplate making the Hook-Mudrā to invite the Buddhas and Bodhisattvas and all the multitude of Sages. Hold the Mantra:

湡 向忝乃在 切

"Án Phộc-Nhật-la Ngu Già Nhạ"

OMÏ VAJRA KUÙSA JAHÏ

(Another edition records it as: OMÏ VAJRA ANÕKU’SA JAHÏ)

As soon as one holds this Mantra, all the Buddhas, Bodhisattvas, and the multitude of Sages descend.

Furthermore, the practitioner of Yoga makes the Mudrā of the Assembly-Gathering. First, use the two hands to form the Vajra-Fist. Next, use the left fist placed upon the right knee. Next, use the right fist crossing the arm over the chest, pressing the heart, then make the contemplation: "All the Tathāgatas, Bodhisattvas, and the multitude of Sages all gather and assemble." Having made this contemplation, hold the Mantra:

湡 向忝 屹亙仄

"Án Phộc-Nhật-La Sa Ma Nhạ"

OMÏ VAJRA SAMAJÀ

Having held this Mantra, then make this contemplation: "The Buddhas and Bodhisattvas have finished gathering and assembling; 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 Diligence;
Snapping the fingers, the sound resounds throughout the Dharma-Realm;
With true contemplation, invite universally all the Tathāgatas.

THE UPPER FASCICLE (End)