諸佛境界攝真實經

THE GREAT VAJRA-REALM BODHIMANDA

LOWER SECTION

Furthermore, the practitioner of Yoga should form this contemplation: “Now the Buddhas and bodhisattvas will descend and manifest the awe-inspiring power of great supernormal abilities.” Having formed this contemplation, one should then contemplate the Dharma by which Shakyamuni Tathagata attained enlightenment. Shakyamuni Bodhisattva practiced the various austerities within one yojana of the Bodhi tree for a full six years, vowing to attain Buddhahood. He then went to the Bodhi tree, sat upon the Vajra Seat, and entered Vajra Samadhi.

At that time, Vairocana Tathagata, having observed this event, immediately came to the Vajra Bodhimanda beneath the Bodhi tree and manifested innumerable transformation Buddhas, filling space like minute particles of dust. With one voice, they all addressed the Bodhisattva, saying: “Good son! Why do you not seek the Dharma for attaining Buddhahood?”

Having heard this, the Bodhisattva sincerely and reverently joined his palms and addressed the Buddhas: “I do not yet know the Dharma for attaining Buddhahood. I beseech you, out of compassion, to show me the path to bodhi.”

Then the transformation Buddhas told the Bodhisattva: “Good son! Mind itself is bodhi; therefore, seek your own mind.”

Buddhas as numerous as the sands of the Ganges, though speaking with different mouths, uttered in unison the Dharma-Body Mind-Seeking Mantra:

湡 才柰 盲凸尼 一刎亦

“Án, thất đa, bát-la để đa-nễ, ca lỗ nhĩ”

OMÏ CITTA PRATIDHAMÏ KAROMI

(Another version records: OMÏ_ CITTA PRATIVEDHAMÏ KARA UMI)

When the Bodhisattva had heard this Dharma, he formed the Vajra-Bond Mudra. Interlacing the fingers of both hands and closing them into fists, he held them level with his heart, single-mindedly contemplated the purport of the mantra, and then addressed the Buddhas: “I have attained this Dharma.”

The Buddhas then asked: “What kind of Dharma have you attained?”

The Bodhisattva replied: “Mind itself is bodhi. I have attained this Dharma.”

The Buddhas said: “You should contemplate and discern it more subtly.”

The Bodhisattva said: “The dharmas of mind, mentation, and consciousness enter into the afflictions and mingle with them in common conjunction, so that they cannot be distinguished. Yet when mind and mental factors are sought among all dharmas, they cannot be found. When sought among the five skandhas, they cannot be found.

Among the twelve ayatanas, they likewise cannot be found. Among the eighteen dhatus, they likewise cannot be found, and even among the eighteen kinds of emptiness, they cannot be found. When the dharmas of the skandhas, ayatanas, and dhatus are each separately analyzed, the essential nature of all dharmas possesses neither self nor what belongs to self.

The person (Pudgala) possesses neither self nor what belongs to self. The dharmas of mind and mental factors have originally neither a place of arising nor a place of cessation. They cannot be seen within any of the minds of all worlds.

They are not within, not without, and not in between. Past mind cannot be apprehended; present mind cannot be apprehended; future mind cannot be apprehended. They are no different from an illusion or magical transformation.

I have now personally realized that all are thus. World-Honored One! According to my understanding, the dharmas of mind and mental factors have always been empty and quiescent.

Upon what kind of Dharma, then, should one rely in seeking to attain Buddhahood?”

The Buddhas said: “When the dharmas of mind and mental factors come together, one personally knows suffering and happiness; therefore, it is called the mind of self-awareness. It knows only for itself and does not awaken to what belongs to another. Based upon this mind, establish the mind of bodhi.”

Furthermore, after contemplating the mind as that Bodhisattva did, the practitioner of Yoga should sit in the full lotus posture, form the Vajra-Bond Mudra and hold it level with the heart, close both eyes, genuinely contemplate one’s own mind, orally recite the Mind-Seeking Mantra, and mentally contemplate its secret meaning.

At that time, the World-Honored One spoke these verses:

The practitioner visualizes a lunar disk;

Within samadhi, he bows to all,

Praying that the Tathagatas

Will show him his sphere of practice.

The Buddhas declare with one voice:

“You should contemplate your own mind.”

Having heard these words,

He contemplates according to the teaching.

Abiding long and pondering carefully,

He does not perceive the mark of his own mind.

Visualizing himself bowing at the Buddhas’ feet,

He says: “O Most Excellent Honored Ones!

I do not perceive my own mind;

What is the mark of this mind?”

All the Buddhas then declare:

“The mark of mind is difficult to fathom.

We impart to you the Mind Mantra;

Contemplate it carefully in accordance with principle.”

Furthermore, the practitioner of Yoga forms the Vajra-Bond Mudra, contemplates the characteristics of the mind of bodhi, and simultaneously recites the mantra.

Those transformation Buddhas told the Bodhisattva: “Good son! You should generate the unsurpassed mind of great bodhi.”

The Bodhisattva asked: “What is called the mind of great bodhi?”

The Buddhas replied: “Immeasurable wisdom, as abundant as minute particles of dust, is accomplished through diligent cultivation during three asamkhyeyas of hundreds of thousands of kalpas. It swiftly leaves behind every fault, affliction, and defilement, perfects merit and wisdom as vast as space, and is capable of producing the supremely wondrous fruit. Such is the unsurpassed mind of great bodhi. Just as the heart is foremost within the human body, so too is the mind of great bodhi supremely foremost throughout the three-thousandfold world-system. For this reason, it is called foremost, because all Buddhas and bodhisattvas are born from the mind of bodhi.”

The Bodhisattva asked: “What is the mark of the mind of great bodhi?”

The Buddhas replied: “It is like a perfectly full lunar disk, fifty yojanas in diameter, pure white and cool, unobscured by any clouds. You should know this to be the mark of the mind of bodhi.”

Having spoken these words, innumerable Buddhas, though speaking with different mouths, uttered in unison the Great Bodhi-Mind Mantra:

湡 回囚才柰觜歋叨 伏 亦

“Án, mô ni thất đa mau nhị-bà đà dã nhĩ”

OMÏ_ BODHICITTAM UTPADA YAMI

Just as that Bodhisattva contemplated the mind of bodhi, so too should the mantra practitioner.

At that time, the Tathagata spoke these verses:

In a single thought, he sees the pure mind,

Perfectly full like the autumn moon.

Again he gives rise to reflection:

“What thing is this mind?”

The seeds and habitual tendencies of affliction,

Good and evil, all arise from mind.

Mind is the Alaya,

And is the root of purified consciousness.

Through the perfuming cultivation of the six paramitas,

That mind becomes the Great Mind.

The store consciousness is originally undefiled,

Pure and free from stain.

Since beginningless time, it has cultivated merit and wisdom,

Like the clear and radiant moon.

Without essence and also without function,

It is the moon, yet is not the moon.

Because merit and wisdom are complete,

The full moon is like one’s own mind.

The Bodhisattva, his mind filled with joy,

Again addressed the Buddhas, saying:

“I have now seen the mark of mind,

Pure like the lunar disk,

Free from the stains of affliction

And the aggregates of grasper and grasped.”

All the Buddhas then declared:

“Your mind has originally been thus.

Because it is obscured by adventitious defilements,

You do not awaken to the mind of bodhi.

Contemplate the pure lunar disk,

Illuminating it thought after thought.

This can cause wisdom to shine forth

And enable you to awaken to the mind of bodhi.”

Furthermore, the practitioner of Yoga forms the Vajra-Bond Mudra and, as before, performs the contemplation while reciting the mantra, just as the transformation Buddhas previously told the Bodhisattva: “Good son! There is also the Firm Bodhi-Mind Mantra:

湡 市沰 向忝

“Án, nhị sắt-đà, phộc nhật-la”

OMÏ_ NISÏTÏA VAJRA

(Another version records: OMÏ _ TISÏTÏA VAJRA)

At that time, the Bodhisattva contemplated according to the preceding instruction and then addressed the Buddhas: “Now I have seen.”

The Buddha asked: “What have you seen?”

The Bodhisattva replied: “I see a five-pronged vajra within the full lunar disk. All afflictions are completely shattered, as when gold is hammered and its radiance blazes brilliantly. Such wisdom is supremely foremost; it is precisely the unborn and undying Vajra Body of the Buddhas.”

Just as that Bodhisattva contemplated within the lunar disk, so too should the practitioner of Yoga.

Furthermore, the practitioner of Yoga contemplates that his own body is Vajrarajasattva while again forming the mudra and reciting the mantra. (Vajrasattva is the transformation body of Vairocana Tathagata.)

Just as the transformation Buddhas told the Bodhisattva: “Good son! There is also the Vajra-Nature Mantra:

湡 向怵摓人嫟

“Án, phộc nhật-lỗ đà-ma ngu hồng”

OMÏ _ VAJROTMAKOHÙMÏ

(Another version records: OMÏ _ VAJRA ATMAKA UHAMÏ)

At that time, the Bodhisattva contemplated according to the preceding instruction and then addressed the Buddhas: “Now I have seen.”

The Buddha asked: “What have you seen?”

He addressed them, saying: “My body has become Vajrasattva. Upon my head is a jeweled crown containing five transformation Buddhas. In my hand I hold a vajra and act as a Dharma Lord, bringing benefit, peace, and happiness to all sentient beings.”

Just as that bodhisattva contemplated Vajrasattva, so too should the practitioner of Yoga. With eyes closed, sit upright and form this contemplation: “My body itself is Vajrasattva. Upon the crown of my head is a jeweled crown, within which the transformation Buddhas of the five directions sit in full lotus posture. My right hand holds a vajra at the right side of my chest. If I raise this vajra, I can immediately destroy all the grave hindrances and afflictions present within my body and the bodies of all sentient beings.” Having completed this contemplation, form the Vajra Bond Mudra and empower it with this mantra.

Furthermore, the practitioner of Yoga should continue to contemplate the Buddhas, bodhisattvas, and their retinues of the five directions entering their own body. The transformation Buddhas said to the bodhisattva: “Good man! There is a mantra shared in common by the Buddhas of the three times:

湡 伏卡 屹楠 凹卡丫出 糽卉 嫟

“Án, dã tha, tát lỗ-phộc đát tha nghiệt đa, sa-đát tha hồng”

OMÏ_ YATHA SARVATATHÀGATÀ STATHA HÙMÏ

(Another version reads: OMÏ_ YATHÀ SARVA TATHÀGATA STATHA AHAMÏ)

At that time, the bodhisattva contemplated as instructed before and said: “I have seen.”

“What have you seen?”

He replied: “The Buddhas of the three times, together with retinues of bodhisattvas as numerous as motes of dust and countless devas and nagas, entered my body from the realms of the ten directions. The colors of the five directions—blue, yellow, red, white, and variegated—are the Buddhas of the five directions entering my body. That which the Buddhas realize is solely this Dharma-body.”

Just as that bodhisattva contemplated all the Buddhas and others entering his body, so too should the practitioner of Yoga. With eyes closed, sit upright, form the Vajra Bond Mudra, and form this contemplation: “Each of the Buddhas and all the bodhisattvas of the five directions, accompanied by innumerable retinues and celestial music, enters my body. The bodies of those Buddhas are: first, white; second, blue; third, yellow; fourth, red; and fifth, variegated.”

Contemplate further: “The wondrous fruits of the Three Bodies, together with the three realities, are all perfected within my body. Thus, thought after thought, I constantly contemplate them.” Having completed this contemplation, practice that mantra.

Further reflect: “That gateway of contemplation is the realm of the Buddhas. Only now have I understood the purity of mind, seen that mind is Buddha, perfected every characteristic, and attained bodhi. While abiding in that samadhi, I bow universally to all Buddhas and pray that they will always empower and protect me, enabling me to realize the Dharma-body.”

Furthermore, the practitioner of Yoga should undertake the contemplation of the Reward Body, as the transformation Buddhas said to the bodhisattva: “Good man! There is a Reward Body Mantra:

湡 送扣向 圩砰曳

Án, sa-phộc bà phộc thú độ hàm

OMÏ _ SVÀHÀVA ‘SUDDHOHAMÏ

(Another version reads: OMÏ _ SVABHÀVA ‘SUDDHA UHAMÏ)

At that time, the bodhisattva contemplated as instructed before and said: “Now I have seen.”

The Buddha asked: “What have you seen?”

He replied: “Dharmas and non-dharmas are originally pure in nature, like a lotus flower that, though born in mud, is not stained by grime. What I now contemplate is precisely the Reward Body.”

Just as that bodhisattva undertook the contemplation of the Reward Body, so too should the practitioner of Yoga. Settle the mind, sit upright, form the Vajra Bond Mudra, and form this contemplation: “Dharmas and non-dharmas have been pure from the beginning, like a lotus flower that, though born in mud, cannot be stained by grime. The Reward Bodies of the Buddhas and my own Reward Body are likewise. Although they appear to enjoy celestial garments, food and drink, and music, the mind is neither stained nor attached.” Having completed that contemplation, practice that mantra.

Furthermore, the practitioner of Yoga should undertake the contemplation of the Transformation Body, as the transformation Buddhas said to the bodhisattva: “Good man! There is a Transformation Body Mantra:

湡 屹楠 屹伕狫

Án, tát lỗ-phộc sa mô hồng

OMÏ _ SARVA SAMOHÙMÏ

(Another version reads: OMÏ_ SARVA SAMA UHAMÏ)

At that time, the bodhisattva contemplated as instructed before and addressed the Buddhas, saying: “Now I have seen.”

The Buddha asked: “What have you seen?”

He replied: “The myriad kinds of forms all possess the Noble Eightfold Path. Each sentient being may be a transformation body, or one may contemplate all sentient beings as becoming a single Buddha. What I now contemplate is precisely the Transformation Body.”

When the bodhisattva had heard that mantra, he accordingly realized the wondrous fruit of the Three Bodies.

Just as those bodhisattvas undertook the contemplation of the Transformation Body, so too should the practitioner of Yoga. Sit upright with right mindfulness, form the Vajra Bond Mudra, and form this contemplation: “I myself now possess myriad names and myriad forms and characteristics. From the Tusita Heaven (Tusïita_ Đâu Suất), I descend and enter my mother’s womb; I complete my lifespan and perfect the six faculties, appearing like the sun and moon; I sit beneath the Bodhi tree; I subdue the four kinds of Mara’s armies; at the request of Brahma, I turn the Dharma wheel and deliver sentient beings.

At times, through debate, I defeat the adherents of non-Buddhist paths; at times, I descend from the Trayastrimsa Heaven by the jeweled staircase of three ways; at times, to subdue Mahesvara, the Great Sovereign Deva, and evil ghosts and spirits, I transform into Vajra Krodha Bodhisattva and triumph in the Great Mandala of the Three Realms; and when the work of teaching and transforming is complete, I enter the unsurpassed, peerless, quiescent Dharma realm.”

The practitioner of Yoga should likewise contemplate their own body. Having completed that contemplation, recite that mantra.

Furthermore, the practitioner of Yoga should form the Vajra Bond Mudra and form this contemplation: “Just as space throughout the worlds of the ten directions is inexhaustible, so too do I contemplate the Three Bodies and the three realities as firm, abiding eternally. For the benefit, peace, and happiness of all sentient beings, I constantly undertake this wondrous contemplation by day and night.” Having completed that contemplation, recite the mantra:

湡 屹楠 凹卡丫出 合戌 伐 呠丙 向忝 凸沰

“Án_ Tát lỗ-phộc đát tha nga đa tỳ tát-nễ mãn đát-lô đà, phộc nhật-la, để sắt-tra”

OMÏ_ SARVA TATHÀGATÀ VISAMÏ MAMÏ DRÏDÏHA VAJRA TISÏTÏA

(Another version reads: OMÏ_ SARVA TATHÀGATA ABHISAMÏBODHI DRÏDÏHA VAJRA TISÏTÏA)

Furthermore, the practitioner of Yoga should form the Fulfillment Mudra. Turn the palm upward, place the right thumb over the little finger, and hold the remaining three fingers upright. Hold water in the palm and empower it with seven recitations.

First sprinkle one portion of the water upon the crown of the head; next drink one portion; finally sprinkle one portion in the four directions. After sprinkling it, form this contemplation: “My body is as firm as vajra, and all sentient beings also attain long life.” If this mudra and mantra are used to empower water, and that water is sprinkled upon all classes of offerings, everything will become auspicious, pure, and supremely excellent.

Vinayakas and evil ghosts and spirits will be unable to defile them or find any opportunity to cause harm. The mantra is:

湡 向怵叨一 比

“Án_ Phộc nhật-lỗ đà ca tra”

OMÏ _ VAJRA UDAKA TÏHAHÏ

The practitioner of Yoga should likewise contemplate in this manner by day and night. What benefit will be obtained? It is this: by contemplating according to these instructions, one will swiftly enter the secret realm of all the Buddhas.

If a practitioner of Yoga cultivates this contemplation, the Buddhas and bodhisattvas will constantly empower, guard, and protect that practitioner, and every aspiration in their mind will be fulfilled. The Buddhas and bodhisattvas will come, snap their fingers as before, and say: “Excellent! Excellent!

Good man or good woman! Diligently apply yourself and increase the merit gained by cultivating this Dharma gateway. Then, without seeking them, you will naturally obtain the supreme fruits of all the worlds, and in a future life you will swiftly realize bodhi.”

Furthermore, the practitioner of Yoga enters the Vairocana Samadhi. Sit upright without allowing the body to move, place the tongue against the palate, bind the mind to the tip of the nose, and visualize a celestial crown adorned with five jewels upon the crown of one’s head. Within the celestial crown are five transformation Buddhas seated in the full lotus posture.

Having completed this visualization, form the Firm Vajra Fist Mudra. First, place both thumbs within the palms, then tightly close the remaining four fingers of each hand into fists. This is the Firm Vajra Fist Mudra.

Next, extend the index finger of the left hand upright, place the back of the left fist above the heart, and turn the face of the fist toward the right. Then use the little finger of the right fist to grasp the upper joint of the index finger of the left fist. Also place the tip of the index finger of the right fist against the first joint of the thumb of the right fist, holding it likewise before the heart.

This is called the Bodhisattva’s Foremost Wisdom Mudra of Guidance, and it is also called the Mudra Capable of Destroying the Darkness of Ignorance. Through the empowerment of this mudra, the Buddhas bestow upon the practitioner the supreme and certain prediction of unsurpassed bodhi. It is the Great Wondrous Wisdom Mudra of Vairocana Tathagata.

After forming this mudra, the practitioner of Yoga directs the mind and visualizes: “If all sentient beings together form this mudra, then throughout the worlds of the ten directions there will be no fruits of suffering, no eight adversities, and no three evil destinies; all shall enjoy the bliss of the Ultimate Truth.” Recite the mantra:

湡 狫 介 旭 屹

“OMÏ HÙMÏ JA HO SA”

OMÏ HÙMÏ JA HO SA

Furthermore, as the practitioner recites this mantra, one should contemplate, one by one, the colors and forms of its five syllables.

First: Form the Bodhi Mudra and enter the samadhi of Vairocana Tathagata, the Universally Illuminating Tathagata. One should contemplate the color of the syllable OMÏ (湡 OMÏ), seeing one’s own body and the worlds of the ten directions as entirely white. When the practitioner of Yoga cultivates this gateway of contemplation, all evil karma and ignorance belonging to oneself and all sentient beings are completely extinguished. The practitioner and all sentient beings swiftly attain Buddhahood.

Second: Form the Mara-Subduing Mudra. Extend the five fingers of the right hand and press them upon the ground, while the five fingers of the left hand hold the corner of the robe, and enter the samadhi of Aksïobhya Tathagata in the East. One should contemplate the color of the syllable HÙMÏ (狫 HÙMÏ), seeing one’s own body, all worlds in the East, the Buddhas and bodhisattvas, all sentient beings, mountains, rivers, trees, grasses, and everything else throughout the immeasurable worlds of the other nine directions as entirely blue-green. Press the palm of the right hand against the ground. This mudra can render evil maras, ghosts, spirits, and all afflictions immovable. It is the mudra capable of destroying Vinayakas and all evil maras, ghosts, and spirits.

Third: Form the Mudra for Bestowing All Wishes. Keep the left hand as before, extend the five fingers of the right hand with the palm facing upward, and enter the samadhi of Ratnasamïbhava Tathagata in the South. One should contemplate the color of the syllable JA (介 JA), seeing one’s own body, all worlds in the South, the Buddhas and bodhisattvas, all sentient beings, grasses, trees, mountains, and rivers throughout the immeasurable worlds of the other nine directions as entirely golden.

Then visualize: “From between the five fingers rains down a shower of wish-fulfilling jewels. These wish-fulfilling jewels rain down celestial garments, the wondrous amrita of the heavens, wondrous celestial music, celestial jeweled palaces, and even all things desired by sentient beings, causing them all to be fully obtained. This mudra is called the Mudra Capable of Fulfilling the Desires of Sentient Beings and of Satisfying All Their Wishes.”

Fourth: Form the Mudra for Dispelling Mental Distraction. First, extend the five fingers of the left hand and place them at the navel. Next, extend the five fingers of the right hand and place them upon the left palm. Having formed this mudra, enter the samadhi of Amitayuhï Tathagata in the West. One should contemplate the color of the syllable HO (旭 HO), seeing one’s own body, all worlds in the West, the Buddhas and bodhisattvas, all sentient beings, grasses, trees, mountains, and rivers throughout the immeasurable worlds of the other nine directions as entirely the color of red lotus blossoms. This mudra enables the practitioner and all sentient beings to dispel mental distraction and enter samadhi.

Fifth: Form the Fearlessness Mudra. Keep the left hand as before and extend the five fingers of the right hand, with the palm facing outward, and enter the samadhi of Amoghasiddhi Tathagata in the North. One should contemplate the color of the syllable SA (屹 SA), seeing one’s own body, all worlds in the North, the Buddhas and bodhisattvas, all sentient beings, grasses, trees, mountains, rivers, the great earth, and forests throughout the immeasurable worlds of the other nine directions as entirely five-colored. For what reason is this called Fearlessness? Because it possesses four meanings, it is called Fearlessness.

.) First: Vairocana in the center can extinguish the darkness of ignorance and bring forth the light of prajnaparamita, penetrating throughout the realm of empty space.

.) Second: Aksïobhya Tathagata in the East can crush all Vinayakas and render every host of evil maras, ghosts, and spirits immovable.

.) Third: Ratnasamïbhava Tathagata in the South can eliminate poverty and bestow celestial palaces, food and drink, garments, and music, bringing all things to complete fulfillment.

.) Fourth: Amitayuhï Tathagata in the West can bestow upon the practitioner the great bliss of samadhi. Just as the empty space of the ten directions is immeasurable and endless, just as sentient beings are immeasurable and endless, and just as afflictions are immeasurable and endless, so too is the great bliss within the samadhi of the practitioner of Yoga: complete, perfect, immeasurable, and endless. Therefore, Amoghasiddhi Tathagata in the North tells the practitioner: “Good man, good woman! Do not be afraid.” For this reason, it is called the Fearlessness Mudra.

At that time, Vairocana Tathagata said to Vajra Pànïi Bodhisattva: “I have now taught the mudras and mantras of the five Buddhas. Next, I shall teach the mudras and mantras of the four Pàramita Devas.

Furthermore, Vajra Pàramita Deva in the northeastern corner belongs to the retinue of Aksïobhya Tathagata. Her mudra and visualization are the same as those of Aksïobhya Tathagata. The practitioner forms the mudra and recites the mantra:

湡 屹玆向忽

“OMÏ _ SATVA VAJRI”

OMÏ _ SATVA VAJRI

Furthermore, Ratna Pàramita Deva in the southeastern corner belongs to the retinue of Ratnasamïbhava Tathagata. Her mudra and visualization are the same as those of Ratnasamïbhava Tathagata. The practitioner forms the mudra and recites the mantra:

湡 先寒 向忽

“OMÏ _ RATNA VAJRI”

OMÏ _ RATNA VAJRI

Furthermore, Dharma Pàramita Deva in the southwestern corner belongs to the retinue of Amitayuhï Tathagata. Her mudra and visualization are the same as those of Amitayuhï Tathagata. The practitioner forms the mudra and recites the mantra:

湡 叻廕 向忽

“OMÏ _ DHARMA VAJRI”

OMÏ _ DHARMA VAJRI

Furthermore, Karma Pàramita Deva in the northwestern corner belongs to the retinue of Amoghasiddhi Tathagata. Her mudra and visualization are the same as those of Amoghasiddhi Tathagata. The practitioner forms the mudra and recites the mantra:

湡 一廕 向忽

“OMÏ _ KARMA VAJRI”

OMÏ _ KARMA VAJRI

Furthermore, Vajrapani Bodhisattva! I have now taught the Dharma of Inner Offering, all of which consists in contemplating the group of phenomenal lunar disks. Next, I shall expound the wondrous contemplation of the signless.

The practitioner of yoga should sit upright and correctly contemplate, truly visualizing a lunar disk. Form the mudras of song, dance, incense-burning, scented paste, flower garlands, gardens and forests, cities and ramparts, villages and settlements, rivers, oceans, clouds, mountains, the Black Mountains, the sun, the moon, stars and constellations, kings, great ministers, bhikkhus, bhikkhunis, good friends, retinues, and even bodhisattvas of the Ten Bhūmis, śrāvakas, pratyekabuddhas, the Four Means of Embracing, the Ten Wholesome Actions, and the Six Paramitas.

All such forms and appearances, in their various enumerations, down to the smallest particle of dust, are entirely empty and quiescent. If one sees such appearances in a dream, one should not rejoice. Even if one sees the Buddhas and bodhisattvas of the ten directions appearing before one, one should not be delighted, but should single-mindedly seek the attainment of Buddhahood.

One’s contemplation of non-discriminating emptiness should be firm and unmoving like Mount Sumeru, swiftly abandoning all deluded thoughts and discriminations. If a practitioner of yoga has not yet attained siddhi, one should contemplate the forms of the Thirty-Seven Venerable Ones. If one has realized siddhi, one does not grasp at forms and appearances, but establishes the Mind of Great Bodhi.

When contemplating the form of bodhicitta, it resembles the color of a lunar disk, crystal, or milk. All the forms in this group are objects of contemplation for ordinary beings.

If an ordinary person cultivates this gate of contemplation, even though that person has committed extremely grave evil karma belonging to the five heinous offenses, is an icchantika, and so forth, all of it will be extinguished. Thereby, one immediately attains five kinds of samadhi.

First: Samadhi of the Instant

Second: Samadhi of Minute Particles

Third: Samadhi of the White Thread

Fourth: Samadhi of Concealment and Manifestation

Fifth: Samadhi of Abiding Securely

Vajrapani! I have now taught the Dharma seals and mantras of the Four Paramitas and the Five Tathagatas. I have also separately taught the seals and mantras of the Vajrasattva group. I shall now explain to you the sequence of their seats.

THE OUTER VAJRA REALM

----- Chapter Four ------

At that time, Vajrapani Bodhisattva addressed the Buddha, saying: “World-Honored One! I pray that you expound it! I pray that you expound it! I thirst for and aspire to it greatly, and joyfully wish to hear it.”

The Buddha said: “Good man! Those seal dharmas have different names. The Five Tathagatas of the five directions, the Four Paramitas, and the Sixteen Bodhisattvas each possess a Seal Name.

The remaining mudras derive their meanings from those seal names, yet there are distinctions among them. Why are there distinctions? The Five Buddhas of the five directions, the Four Paramitas, and the Sixteen Bodhisattvas are called the True Seals.

The Vajra Joy group is called the Seals of Reflected Appearance, and the Vajra Incense-Burning group is called the Seals of Intimacy. Because of these meanings, they bear different names. The practitioner of yoga makes offerings to the principal deity, Vairocana Tathagata, through body, speech, and mind, mudras, and mantras.

This is the foremost of all offerings.

_ Furthermore, beginning from the samadhi of Karma Paramita in the northwestern corner, one should contemplate the four Great Bodhisattvas of Akshobhya Tathagata in the east. This is the correct contemplation of the Vajrasattva Samadhi. Their names are: Vajrasattva Bodhisattva (Vajrasatva Bodhisatva), Vajra King Bodhisattva (Vajra Ràja Bodhisatva), Vajra Love Bodhisattva (Vajra Ràga Bodhisatva), and Vajra Excellent One Bodhisattva (Vajra Sadhu Bodhisatva). Vairocana Tathagata sits in the center, facing east. Akshobhya Tathagata is in the east, facing west. The four Great Bodhisattvas likewise face west.

Furthermore, correctly contemplate Vajrasattva Bodhisattva. The practitioner of yoga contemplates oneself thus: “My body is Vajrasattva; my speech is vajra; my mind is vajra. The color of my body, together with the Buddhas, bodhisattvas, sentient beings, mountains, springs, rivers, ponds, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely blue.” Having performed this contemplation, form the Vajra Fist with the right hand: place the thumb within the palm, firmly clasp it with the other four fingers, and place the fist over the heart.

Next, form the Vajra Fist with the left hand and place it upon the left hip. This is called the Vajra Non-Retrogression Mudra. When forming this hand mudra, visualize thus: “I have not yet attained Buddhahood.

From this time onward, I shall never retreat, but shall always reverently make offerings to Vairocana Tathagata.” One thereby attains the Vajra Indestructibility and Non-Retrogression Samadhi.

Form the Non-Retrogression Mudra and recite the mantra:

湡 向忝屹玆

“Án, Phộc Nhật-La Sa Đát-Phộc”

OMÏ _ VAJRASATVA

Furthermore, contemplate Vajra King Bodhisattva. The practitioner of yoga visualizes: “I am Vajra King. The color of my body, together with the Buddhas, bodhisattvas, all sentient beings, mountains, rivers, lands, grasses, trees, rivers, and oceans throughout the worlds of the ten directions, is entirely blue.” Having performed this contemplation, next form the hand mudra. Make Vajra Fists with both hands. Extend the two index fingers, bending them into the shape of hooks, with their tips raised evenly upward. Place the middle, ring, and little fingers of the two hands with their backs touching one another, and hold them over the heart. One should reflect: “The Buddhas are drawn here by the hook.” This is called the Vajra Hook King. Form this mudra and recite the mantra:

湡 向忝 全介

“Án, Phộc Nhật-La La Nhạ”

OMÏ _ VAJRA RÀJA

Furthermore, contemplate Vajra Love Bodhisattva. The practitioner of yoga visualizes: “I am Vajra Love. The color of my body, together with the Buddhas, bodhisattvas, all sentient beings, mountains, streams, rivers, marshes, lands, grasses, and trees throughout the worlds of the ten directions, is entirely blue.” Having performed this contemplation, next form the mudra.

Make Vajra Fists with both hands. Visualize the left fist holding a bow and the right fist holding an arrow. With eyes of loving-kindness and compassion, shoot all the afflictions of every mara, as well as greed, anger, delusion, and the rest.

This mudra is called the Mudra for Eliminating Anger and Hatred. Why is this bodhisattva called Vajra Love? Because this bodhisattva is able to bestow upon practitioners all that they cherish.

Form this mudra and recite the mantra:

湡 向忝全丫

“Án, Phộc Nhật-La La Nga”

OMÏ _ VAJRA RÀGA

Furthermore, contemplate Vajra Excellent One Bodhisattva. The practitioner visualizes oneself thus: “I am Vajra Excellent One. The color of my body, together with the Buddhas, bodhisattvas, all sentient beings, mountains, streams, rivers, marshes, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely blue.” Having performed this contemplation, next form the mudra.

Make Vajra Fists with both hands. First place the left fist upon the right side of the chest; then place the right fist upon the left side of the chest. The two dharmas of concentration and wisdom are the Vajra Fists; crossing the arms and pressing them against the heart represents the power of vigor.

Then extend the index fingers and thumbs of both hands and snap the fingers three times. This is the sign of joy. If one forms this mudra, one immediately leaves far behind the walled city of ignorance.

Form this mudra and recite the mantra:

湡 向忝屹鉡

“Án, PhộcNhật-La SaNỗ”

OMÏ _ VAJRA SADHU

_ Furthermore, arising from the contemplation of “Vajra Excellent One Bodhisattva,” one should enter the gate of contemplation of “Vajra Jewel Bodhisattva” in the south. These are the four Great Bodhisattvas of Ratnasambhava Tathagata in the south. Their names are: Vajra Jewel Bodhisattva (Vajra Ratna Bodhisatva), Vajra Majestic Virtue Bodhisattva (Vajra Teja Bodhisatva), Vajra Banner Bodhisattva (Vajra Ketu Bodhisatva), and Vajra Laughter Bodhisattva (Vajra Hasa Bodhisatva). Ratnasambhava Tathagata is in the south, facing north; the four Great Bodhisattvas likewise face north.

The practitioner of Yoga visualizes: “I am Vajra Ratna. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, rivers, grasses, and trees throughout the worlds of the ten directions, is entirely radiant gold.” Having completed this visualization, next form the mudra. Make Vajra Fists with both hands and place the faces of the two fists upon the two shoulders. Again form this thought: “Today, I, together with the Buddhas, bodhisattvas, and sentient beings, receive abhiseka.” Form this mudra and recite the mantra:

湡 向忝先寒

“Án, Phộc Nhật-La La Đát-Na”

OMÏ _ VAJRA RATNA

Next, contemplate Vajra Majesty Bodhisattva. The practitioner of Yoga visualizes: “My body is Aditya Prabha Devaputra; in a single instant, it is fully able to dispel all inner and outer darkness of every sentient being. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, ravines, rivers, marshes, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely radiant gold.” Having completed this visualization, next form the mudra.

Make Vajra Fists with both hands and place both fists together over the heart. Supporting one another, rotate the two fists in a circle toward the right, like the turning of the sun. Rotate them three times in this manner, thereby forming the halo of the Sun Deva.

Form this mudra and recite the mantra:

湡 向忝包介

“Án, Phộc Nhật-La Đề Nhạ”

OMÏ _ VAJRA TEJA

Next, contemplate Vajra Banner Bodhisattva. The practitioner visualizes: “My body is the Vajra Banner. From beside my body rains down everything desired by all sentient beings. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, rivers, grasses, and trees throughout the worlds of the ten directions, is entirely radiant gold.” Having completed this contemplation, next form the mudra. First make Vajra Fists with both hands, turn the faces of the two fists toward the practitioner’s face, and hold both fists upright in space. This is called the Vajra Banner Mudra, for it can completely fulfill everything desired by all sentient beings. Form this mudra and recite the mantra:

湡 向忝了加

“Án, Phộc Nhật-La Kế Đổ”

OMÏ _ VAJRA KETU

Next, contemplate Vajra Laughter Bodhisattva. The practitioner visualizes: “My body is Vajra Laughter. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, rivers, grasses, and trees throughout the worlds of the ten directions, is entirely radiant gold.” Having completed this contemplation, next form the mudra.

Make Vajra Fists with both hands, place them at the right and left sides of the mouth, and smile three times. First place the faces of the fists at the right and left sides of the mouth and smile. Next place the backs of both fists at the right and left sides of the mouth and smile.

Finally, place the faces of the fists at the right and left sides of the mouth and smile. In this way, one can cause all sentient beings throughout the ten directions to experience joy and receive great bliss. Form this mudra and recite the mantra:

湡 向忝成屹

“Án, Phộc Nhật-La Ha Tá”

OMÏ _ VAJRA HASA

_ Next, arising from the contemplation gateway of Vajra Laughter Bodhisattva in the south, one should enter the contemplation gateway of Vajra Dharma in the west. That is, contemplate Amitayus Buddha in the west, facing east; the four great bodhisattvas likewise face east.

The practitioner visualizes: “I am Vajra Dharma—that is, Avalokitesvara Bodhisattva. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, rivers, grasses, and trees throughout the worlds of the ten directions, is entirely the color of a pink lotus.” Having completed this contemplation, next form the mudra. Turn both Vajra Fists palm upward.

First place the right fist above the left fist and rotate it once toward the right. Next place the left fist above the right fist and likewise rotate it once. Then again place the right fist above the left fist and rotate it once.

This is the Vajra Padma Mudra, which can cause sentient beings to become disenchanted with and separate themselves from the mundane world, seek the supramundane Dharma, and enter the City of Amrita. Recite the mantra:

湡 向忝叻廕

“Án, Phộc Nhật-La Đà Lỗ-Ma”

OMÏ _ VAJRA DHARMA

Next, contemplate Vajra Tiksna—that is, Manjusri Bodhisattva. The practitioner visualizes: “I am the true Vajra Tiksna. I can cut away the manifold forms of greed, anger, and delusion of all sentient beings. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, ravines, rivers, marshes, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely the color of a pink lotus.” Having completed this contemplation, extend the right fist and immediately form this thought: “My right hand now holds a great, sharp sword capable of cutting away all the afflictions of sentient beings.” Recite the mantra:

湡 向忝凸跲

“Án, Phộc Nhật-La Để Sắt-Na”

OMÏ _ VAJRATIKSÏNÏA

Next, contemplate Vajra Hetu Bodhisattva. The practitioner forms this thought: “I am Vajra Hetu. I am the amrita, the finest clarified essence, of the world.

I am the great Vajra wheel of the teaching of the Dharma. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, ravines, rivers, marshes, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely the color of a pink lotus.” Having completed this contemplation, form Vajra Fists. Place the faces of both fists together over the heart so that the middle joints of the two middle fingers touch.

With both hands supporting one another, rotate them three times. Immediately form this thought: “I now turn the Vajra wheel of Dharma three times throughout the realms of the ten directions.” Recite the mantra:

湡 向忝旨加

“Án, Phộc Nhật-La hê đổ”

OMÏ _ VAJRAHETU

Next, contemplate Vajra Speech Bodhisattva. The practitioner forms this thought: “I am Vajra Speech. I can now bestow the Dharma of Susiddhi upon all sentient beings. The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, ravines, rivers, marshes, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely the color of a pink lotus.” Having completed this contemplation, form Vajra Fists and place them at the right and left sides of the mouth, making the gesture of movement like speech and conversation. By forming this mudra, one can comprehend the languages of all sentient beings. Recite the mantra:

湡 向忝矢好

“Án, Phộc Nhật-La Ma Sa”

OMÏ _ VAJRA BHÀSÏA

_ Next, arising from the contemplation of Vajra Speech Bodhisattva in the west, one should enter the contemplation gateway of Vajra Karma in the north. That is, contemplate the four great bodhisattvas of Amoghasiddhi Tathagata in the north. Their names are Vajra Karma Bodhisattva, Vajra Raksa Bodhisattva, Vajra Yaksa Bodhisattva, and Vajra Samdhi Bodhisattva.

The practitioner forms this thought: “I am Vajra Karma. I am the Unfailing Vajra—the meaning of ‘unfailing’ is that through esoteric samadhi the fruit is attained. I am able to accomplish the myriad kinds of activity.

I can go to every place. I can perform every kind of deed. I can accomplish wondrous activities.

The color of my body, together with that of the Buddhas, bodhisattvas, all sentient beings, mountains, ravines, rivers, marshes, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely of five colors.” Having completed this visualization, form Vajra Fists and twist them in a dancing motion three times. This is called the Mudra of Manifold Activities. Why is this so?

Because it can accomplish the myriad kinds of activity. Recite the mantra:

湡 向忝一廕

“Án, Phộc Nhật-La Yết Lỗ-Ma”

OMÏ _ VAJRA KARMA.

Furthermore, contemplate Vajraraksha Bodhisattva. The practitioner forms this visualization: “I am Vajraraksha. I am the steadfast and firm vajra armor that cannot be destroyed.

I am Vajra Vigor. I am able to protect immeasurable sentient beings throughout the ten directions and grant them fearlessness. The color of my body, together with the Buddhas, bodhisattvas, all sentient beings, mountains, rivers, springs, grasses, trees, and dense forests throughout the worlds of the ten directions, is entirely five-colored.” Having completed this contemplation, form the Vajra Fist.

Extend both index fingers and place them over the navel; separate the two fists and move them along the two sides to the back, then bring them back from the back to the navel. Rotate the tips of the two index fingers together once, and form this visualization: “This signifies binding.” Next, place the two index fingers horizontally across the heart as before, draw them to the back, and then bring them back to the chest.

Rotate the two fingers together once and form this visualization: “This also signifies binding.” Next, move them to the neck and do likewise, forming the visualization: “As though binding.” Recite the Mantra:

湡 向忝先朽

“Án, Phộc Nhật-La La Cát-Xoa”

OMÏ _ VAJRA RAKSÏA

Furthermore, contemplate Vajrayaksha Bodhisattva. The practitioner forms this visualization: “I am Vajrayaksha, the power of the Buddhas’ great skillful means, supernormal abilities, and transformations. Within my mouth are sharp vajra fangs. All who behold them are greatly terrified. I am able skillfully to subdue and destroy all demonic adversaries. My body is five-colored. The Buddhas, bodhisattvas, all sentient beings, and the worlds of the ten directions are likewise entirely five-colored.” Having completed this contemplation, form the Vajra Fist. Hook the two little fingers together and bring them to the mouth; extend the two index fingers and place them upon the two cheeks. This is the form of the two fangs. Recite the Mantra:

湡 向忝伏朽

“Án, Phộc Nhật-La Dạ Cát-Xoa”

OMÏ _ VAJRA YAKSÏA

Furthermore, contemplate Vajrafist Bodhisattva. The practitioner forms this visualization: “I am Vajrafist. I am able to manifest before all sentient beings. I am able to release the vajra bonds. The color of my body, together with the Buddhas, bodhisattvas, all sentient beings, and the worlds of the ten directions, is likewise entirely five-colored.” Having completed this contemplation, form the True Vajra Fist Mudra. Hook the two little fingers together, press the faces of the two fists together, and grip them firmly so that they do not come apart. This is the True Vajra Fist Mudra. Recite the Mantra:

湡 向忝戌囚

“Án, Phộc Nhật-La Tán Ni”

OMÏ _ VAJRA SAMÏDHI.

MIDDLE FASCICLE (End)