諸佛境界攝真實經

OFFERINGS OF THE OUTER VAJRA REALM

Chapter Five

At that time, the Blessed One said to Vajrapani Bodhisattva Mahasattva: “I have now taught the Contemplation Gates of the five Tathagata Buddhas, the four Paramitas, and the sixteen bodhisattvas of the four directions, together with the ritual procedures for the twenty-five mudras and mantras. Next, for the benefit of those who seek the Buddha Way, so that they may attain siddhi in this very life and eventually realize bodhi, I shall teach the twelve bodhisattvas of the Outer Court of Offerings, beginning with Vajra Play.

“Furthermore, the practitioner of yoga arises from the Contemplation Gate of Vajra Fist Bodhisattva in the north and enters the Contemplation Gate of Vajra Play Bodhisattva (Vajra Lase Bodhisatva) in the northeastern corner. One should visualize oneself, thinking: ‘I am Vajra Play. I now rejoice together with all Buddhas, bodhisattvas, and sentient beings throughout the worlds of the ten directions.’ Having completed this contemplation, turn the Vajra Fists palms upward and place them upon the knees; close the eyes, turn about, and bow universally to all Buddhas and bodhisattvas throughout the ten directions. This mudra is called Vajra Play. The mantra to be recited is:

湡 向忝匡弛

“Án, Phộc Nhật-La La Tẩy”

OMÏ _ VAJRA LASE

“Furthermore, contemplate Vajra Garland Bodhisattva (Vajra Màle Bodhisatva) in the southeastern corner. The practitioner should visualize: ‘I am Vajra Garland. I now hold flower garlands as offerings to the Buddhas and bodhisattvas of the ten directions.’ Having completed this contemplation, form the Vajra Fists and hold them side by side close to the forehead. Then separate the two fists and draw them behind the head; the two fists then assist each other in circling twice. With each circuit, visualize ‘binding on the flower garland.’ This is called the Vajra Garland Mudra. Its mantra is:

湡 向忝交同

“Án, PhộcNhật-La MaLê”

OMÏ _ VAJRA MÀLE

“Furthermore, contemplate Vajra Song (Vajra Gìte) in the southwestern corner. The practitioner should visualize: ‘I am Vajra Song. I now sing praises to the Buddhas and bodhisattvas of the ten directions. From my mouth issue wondrous sounds that fill the immeasurable worlds of the ten directions.’ Having completed this contemplation, form the Vajra Fists, place them close to the mouth, and gradually extend them outward. This is the Mudra of the Sound of Chanting. Its mantra is:

湡 向忝輀包

“Án, PhộcNhật-La Nghê Để”

OMÏ _ VAJRA GÌTE

“Furthermore, contemplate Vajra Dance Bodhisattva (Vajra Nrïtye Bodhisatva) in the northwestern corner. The practitioner should visualize: ‘I am Vajra Dance. I perform the vajra dance as an offering to the Buddhas of the three times and all bodhisattvas throughout the immeasurable worlds of the ten directions.’ Having completed this contemplation, form the Vajra Fists and dance with both arms. This is the Vajra Dance Mudra. When this Dance Mudra has been performed, the Buddhas and bodhisattvas rejoice and bestow all their vows of protection upon the practitioner’s body. Its mantra is:

湡 向忝呠抖

“Án, PhộcNhật-La Nễ-Nê Để-Duệ”

OMÏ _ VAJRA DRÏTYE

(Another version gives: OMÏ _ VAJRA NRÏTYE)

_ Furthermore, the practitioner arises from the Contemplation Gate of Vajra Dance and enters the Contemplation Gate of Vajra Incense-Burning Bodhisattva (Vajra Dhupe Bodhisatva) in the northeastern corner. One should visualize oneself, thinking: ‘I am clouds of vajra burning incense, filling the immeasurable worlds of the ten directions and making offerings from within space to the Buddhas and bodhisattvas of the ten directions.’ Having completed this contemplation, form the Vajra Fists.

Place the two fists side by side, turn their faces downward, and extend them outward. Then visualize: ‘Immeasurable clouds of incense issue from this mudra.’ This is called the Vajra Incense-Burning Mudra. By forming this mudra, one can burn away all internal and external afflictions and attain purity of mind.

Its mantra is:

湡 向忝鉡本

“Án, PhộcNhật-La Nộ Bế”

OMÏ _ VAJRA DHUPE

“Furthermore, enter the Contemplation Gate of Vajra Wondrous Flower (Vajra Pusïpe) in the southeastern corner. The practitioner should visualize: ‘I am Vajra Flower. I now gather all the wondrous ownerless flowers throughout immeasurable, boundless worlds and offer them to the Buddhas and bodhisattvas of the ten directions.’ Having completed this visualization, form the Vajra Fists, place the two fists side by side with their palms facing upward, and extend them outward. This is the Vajra Flower Mudra. What benefit comes from forming this mudra? It is able to crush and eliminate all grave obstructions. The mantra is:

湡 向忝旦廑

“Án, PhộcNhật-La Bổ Sáp-Bế”

OMÏ _ VAJRA PUSÏPE

“Furthermore, contemplate Vajra Lamp-Lighting Bodhisattva (Vajra Dìpe Bodhisatva) in the southwestern corner. The practitioner should visualize: ‘I am Vajra Lamp. I now kindle inexhaustible lamps that completely fill the expanse of space throughout the immeasurable worlds of the ten directions, offering them to the immeasurable, boundless, ineffable upon ineffable Buddhas and bodhisattvas of the ten directions.’ Having completed this contemplation, form the Vajra Fists, join the two fists together, and place them close to the heart. This is the Vajra Lamp Mudra. What benefit comes from forming this Lamp Mudra? In this very life, one’s body will attain the five kinds of eyes of the Tathagata. Its mantra is:

湡 向忝叵本

“Án, PhộcNhật-La Nhị Bế”

OMÏ _ VAJRA DÌPE

“Furthermore, contemplate Vajra Scent-Anointing Bodhisattva (Vajra Gandhe Bodhisatva) in the northwestern corner. The practitioner should visualize: ‘I am Vajra Scent-Anointing. I now take the finest white sandalwood powder, pervading the entirety of space throughout the immeasurable worlds of the ten directions like clouds filling the worlds, and offer it to the Buddhas and bodhisattvas of the ten directions.’ Having completed this contemplation, form Vajra Fists with both hands and rub them along the left and right sides of the neck, then down to the chest and abdomen. Then contemplate: ‘I now hold this finest ox-head sandalwood powder and anoint the bodies of the Buddhas, bodhisattvas, and sentient beings of the ten directions.’ Its mantra is:

湡 向忝丫祗

“Án, phộcnhật-la nga nễ-nê”

OMÏ _ VAJRA GANDHI

_ Furthermore, the practitioner arises from this samadhi and enters the Contemplation Gate of Vajra Hook Bodhisattva (Vajra Anãku’sa Bodhisatva) in the cardinal south. One should visualize oneself, thinking: ‘I am Vajra Hook. I am the Great Vajra Hook, the skillful wisdom of the Buddhas and bodhisattvas.’ Having completed this contemplation, form Vajra Fists with both hands; extend the two index fingers, bend them slightly, and hook them together.

Then extend the two little fingers, bending them slightly so that their tips face one another. Three times summon the devas and the hosts of ghosts and spirits, causing them to enter the ritual ground. Merely forming this mudra enables the practitioner to gain great power and command all celestial spirits to perform every kind of task.

The mantra to be recited is:

湡 向忝乃在

“Án, PhộcNhật-La Câu Xá”

OMÏ VAJRA KU ÙSA

(Another version gives: OMÏ _ VAJRA ANÕKU’SA)

“Furthermore, the practitioner arises from this samadhi and enters the Contemplation Gate of Vajra Noose Bodhisattva (Vajra Pà’sa Bodhisatva) in the cardinal west. One should visualize oneself, thinking: ‘I am Vajra Noose. Previously, I summoned all the devas and the hosts of ghosts and spirits. Whoever has not yet arrived shall be caused to enter the ritual ground. I now bind them firmly with this great vajra cord and will not release them.’ Having completed this visualization, use the preceding mudra. Modify the Vajra Hook Mudra by drawing the index, middle, and ring fingers into fists; hook the two thumbs together and slightly bend the two little fingers so that they face one another. This is called the Mudra for Firmly Binding All Sentient Beings. The mantra to be recited is:

湡 向忝扔在

“Án, PhộcNhật-La Ba Xa”

OMÏ _ VAJRA PA’SA

“Furthermore, the practitioner arises from this samadhi and should contemplate the Contemplation Gate of Vajra Lock Bodhisattva (Vajra Sphotïa Bodhisatva) in the cardinal north. One should visualize oneself, thinking: ‘I am Vajra Lock.’ Having completed this contemplation, immediately form the hand mudra. First, hook the two thumbs and the two index fingers together like an iron lock. Clench all the remaining fingers into fists. This is the Vajra Lock Mudra. Merely forming this mudra enables the practitioner to gather together wholesome dharmas and teachings. The mantra to be recited is:

湡 向忝厘誆

“Án, PhộcNhật-La Sa-Phổ Tra”

OMÏ _ VAJRA SPHOTÏ

(Another version gives: OMÏ _ VAJRA SPHOTÏA)

Furthermore, the practitioner rises from this samadhi and should contemplate the contemplation gateway of Vajra Bell Bodhisattva (Vajra Ghamïtïa Bodhisattva) in the cardinal eastern direction. One should visualize: “I am Vajra Bell.” Having completed this visualization, one should form the Vajra Bell Mudra. Place the right index finger over the left, interlocking them so that they resemble the shape of a bell. As soon as this mudra is formed, one is cherished and remembered by all Buddhas and bodhisattvas. The mantra to be recited is:

湡 向忝孓誆

“Án, phộcnhật-la nga-nễ tra”

OMÏ _ VAJRA GHAMÏTÏ

(Another version records: OMÏ _ VAJRA GHAMÏTÏA)

At that time, after Vairocana Tathagata had taught the Secret Dharma and the true covenant mudras of the thirty-seven Venerable Ones, he addressed the bodhisattvas of Vajrapani’s assembly, saying: “If, in any country, city, town, or village, a man or woman of pure faith arouses the mind of great compassion in order to repay the four kinds of kindness, establishes a practice sanctuary, and cultivates this Dharma, then the seven calamities will not occur in that land, and the king and princes will increase their vast accumulations of merit day and night.

Why is this? From the ground of that sanctuary down to the vajra realm, even every minute particle of dust throughout that country will be like a precious jewel embedded in stone: when calamities are dispelled, the seven treasures will appear before them. This profound and wondrous scripture is likewise.

If this secret practice is cultivated according to its prescribed method, the country in which one dwells will be peaceful, secure, prosperous, and joyful.

“If any good man or good woman wishes to attain the six supernormal powers, to travel in the space of a single thought throughout the ten directions to immeasurable abodes of Buddhas, to become a foremost member of the assemblies gathered there, to entreat all Buddhas to turn the wheel of the True Dharma, and to serve as a guiding teacher for sentient beings, then from the beginning until the end of the night one should enter the sanctuary, concentrate one’s thoughts and take refuge in the principal deity.

By practicing in accordance with the contemplative discipline of this Dharma, in this very life one’s body and mind will attain vast merit and wisdom, and the benefits one brings to sentient beings will be beyond compare. For billions of kalpas one will not fall into the evil destinies, will always encounter spiritual friends, and will never retreat. In the assembly of Maitreya, one will receive a prediction of buddhahood and will swiftly realize anuttara-samyaksambodhi (unsurpassed complete and perfect enlightenment).

“Good man! If any sentient being awakens to this Secret Dharma, abides in space, and practices in accordance with the teaching, then in this very body that being will realize the Ground of Utmost Joy, to say nothing of worldly rewards of merit and virtue. It is impossible for a bodhisattva who does not cultivate this Dharma to realize the fruit of buddhahood. This Dharma is called the True and Right Path of Sudden Realization of Bodhi.”

At that time, immeasurable devas and humans in the great assembly heard what the Buddha had taught and all realized the fruits of the path. Great Brahma, King of Devas, and the King of the Trayastrimsha Heaven realized the Dharani of Non-Retrogression and each received a distinct prediction. Immeasurable hundreds of thousands of myriads of millions of humans and devas, freed from defilement, attained the Pure Dharma Eye.

RITUAL PROCEDURE FOR CULTIVATION

--- Chapter Six ----

At that time, Vajrapani Bodhisattva Mahasattva, relying upon the Buddha’s vast and sovereign spiritual power, taught the profound secret of true yoga.

The practitioner should close the eyes and, in silent sincerity, visualize Vairocana Tathagata—the Most Excellent and Most Venerable Lord of the True Secret Teaching, who has attained great sovereignty and possesses great loving-kindness and great compassion—dwelling in the Hall of Excellent Dharma upon the summit of Mount Sumeru, together with a complete retinue of sixteen kotis of nayutas and other bodhisattvas, with none absent.

He wears a celestial crown upon which five Buddhas sit upright; every necklace and ornament adorns the Buddha’s body. There are five kinds of characteristics: first, the characteristic of serenity; second, the characteristic of wrath; third, the characteristic of joy; fourth, the characteristic of coolness; and fifth, manifold characteristics. The colors of the Tathagatas of the five directions also differ.

The first is white, the second blue, the third yellow, the fourth red, and the fifth multicolored. The eastern gate is the seat of Indra. The south is the seat of King Yamaraja.

The west is the seat of the Water Deity. The north is the seat of Vaisravana, King of Devas. The northeastern corner is the seat of Mahesvara.

The southeastern corner is the seat of the Fire Deity. The northwestern corner is the seat of the Wind Deity. The southwestern corner is the seat of the Rakshasa Deity.

Above is the seat of Brahma. Below is the seat of the Earth Deity. I have now explained the order of the seats; next, I shall state each mantra individually:

Mantra of Indra:

珌誂伏 送扣

“Nhân Đà-La Dạ Sa-Bà Ha”

INDRAYA SVÀHÀ.

_ Mantra of the Fire Deity:

狣蛆份 送扣

“A Kỳ-Na Dạ Sa-Bà Ha”

AGNAYE SVÀHÀ

_ Mantra of King Yamaraja:

兇亙伏 送扣

“Dạ Ma Dạ Sa-Bà Ha”

YAMÏMAYASVÀHÀ

_ Mantra of the Rakshasa Deity:

坲抖 送扣

“Nễ-Ly Đề Sa-Bà Ha”

NRÏTYESVÀHÀ

_ Mantra of the Water Deity:

向冰仕伏 送扣

“Phộc Lộ Ná Gia Sa-Bà Ha”

VARUNÏAYASVÀHÀ

_ Mantra of the Wind Deity:

名伏吒 送扣

“Phộc Dạ Mê Sa-Bà Ha”

VÀYAVESVÀHÀ

_ Mantra of Vaisravana:

乃因全伏 送扣

“Câu Mê La Dạ Sa-Bà Ha”

KUVAIRÀYA SVÀHÀ

(Another version records: OMÏ _ KUBERÀYA SVÀHÀ)

_ Mantra of Mahesvara:

珂圭巧伏 送扣

“I Xá Ná Gia Sa-Bà Ha”

I’SÀNAYASVÀHÀ

_ Mantra of the Solar Deva:

狣司忸伏 送扣

“A Nhị Để-Dã Dạ Sa-Bà Ha”

ADITYAYA SVÀHÀ

_ Mantra of the Lunar Deva:

弋誂伏 送扣

“Xả-Nễ Đà-La Dạ Sa-Bà Ha”

CANDRAYA SVÀHÀ

_ Mantra of the Earth Deity:

叻先巧伏 送扣

“Nại La Na Dạ Sa-Bà Ha”

DHARANAYA SVÀHÀ

_ Mantra of Brahma:

侶鉖弁 送扣

“Ma-La A-Ma Ninh Sa-Bà Ha”

BRAHMANE SVÀHÀ

Furthermore, the practitioner of yoga who seeks ground for a sanctuary should avoid cemeteries; ground covered with sand, stones, bricks, or tiles; saline ground; places with thorns or impurities; and places beset by tigers, wolves, and other perils. Such ground is not called auspicious. If there are white cranes, peacocks, parrots, mynas, wild ducks, geese, mandarin ducks, lotus flowers, and ponds, then such ground is suitable for establishing a sanctuary.

One should slightly bend the three middle fingers of the right hand, use the thumb to touch the middle joint of the index finger, and use the little finger to touch the middle joint of the ring finger. Hold water, empower it, and sprinkle it in the four directions. The mantra to be recited is:

湡 向怵叨一 比

“ÁnPhộcNhật-Lỗ Đà Ca Tra”

OMÏ _ VAJRA UDAKA TÏHAHÏ

Furthermore, after the practitioner has empowered the water, one should sprinkle it upon clean ground and then establish the sanctuary. Shakyamuni Tathagata taught that there are 3,500 kinds of ritual procedures for sanctuary mandalas, differing in breadth, narrowness, size, and scale. The supreme sanctuary is 1,000 yojanas wide and is the ritual procedure for recitation practiced by a Golden Wheel-Turning Sage-King. Next are those measuring 500, 100, 50, and 10 yojanas, diminishing in this manner down to a sanctuary constructed to the measure of a fingernail; all can bring accomplishment.

When one wishes to establish the supreme sanctuary, form the Vajra Binding Mudra. Next, adjust the Binding Mudra, raise the two middle fingers upright, bend them slightly, and make their tips touch each other. Empower it with the mantra. This may be used universally in all places. Even when the practitioner has not had time to bathe, by using this Dharma mudra and empowering it with the mantra, one immediately becomes purified.

The mantra is:

湡 送扣向 圩盍 屹楠 叻廕 送扣向 圩砰狫

“Án Sa-Phộc Bà Phộc Thâu Đà Tát Phộc Đà Lỗ-Ma Tát-Phộc Bà Phộc Thú Độ Hồng”

OMÏ SVÀHÀVA ÙSUDHÀSARVA DHARMASVÀHÀVA ÙSUDDHO HÙMÏ

(Another version records: OMÏ SVABHÀVA‘SUDDHA _ SARVA DHARMA SVABHÀVA ‘SUDDHA UHÀMÏ)

Furthermore, when a practitioner of Yoga wishes to establish a Dharma arena, the practitioner should first establish the boundaries of the four directions. If many people will engage in recitation, use four gates. If few people will engage in recitation, arrange them according to what is deemed appropriate.

Outside each gate, erect a pillar on both the left and right sides. Upon each pillar place five bright mirrors resembling the full moon. On the left and right sides, arrange all kinds of jeweled necklaces and flower garlands, the seven kinds of precious substances, incense burners, gold and silver objects, lamps, and every kind of adornment.

Constantly burn such incenses as turmeric, white sandalwood, and agarwood; do not use musk. Also use white fly-whisks and the azure-blue feathers of peacocks. Place jeweled bells in rows on both the left and right sides, together with all kinds of beds and benches, blankets and cushions, music, songs and dances, food and drink, and make offerings with utmost sincerity.

Within the Dharma arena, place an image of the Buddha Vairocana, and before the Buddha enshrine relics. This mandala is called the Vajradhatu.

Furthermore, when its construction is complete, the practitioner of Yoga should form the Vajrabandha Mudra, place the five fingers close to the ground, and bow four times in each direction. First bow toward the west, second toward the north, third toward the east, and fourth toward the south. After bowing in the four directions, return to the original position and form the Vajra Anjali Mudra, touching four places on the body: first, the crown of the head; second, the mouth; third, the forehead; and fourth, the heart.

After touching these four places, contemplate thus: “I now offer my body to the Buddhas of the three times and the great bodhisattvas of the ten directions. From this day forth and throughout future lives, I shall always be their servant. Life after life, wherever I am born, I shall constantly take refuge in the Three Jewels and shall never ultimately take refuge in the teachings of heavenly demons or non-Buddhist paths.

Throughout beginningless birth and death until now, I have committed the five heinous offenses and offenses leading to the Avici hell. Now, before the Buddhas of the three times, the bodhisattvas, all sages and holy beings, and all sentient beings of the ten directions, I sincerely and earnestly disclose and repent of them without concealing anything. Henceforth, I shall never dare commit such offenses again.

May the Buddhas throughout the ten directions accept my repentance and swiftly enable me to attain the supreme siddhi.”

ESTABLISHING THE DHARMA ARENA AND MAKING VOWS

------ Chapter Seven --------

At that time, Vajrapani Bodhisattva Mahasattva addressed the great assembly: “The practitioner of Yoga should form the Vajra Anjali Mudra, sincerely visualize the assembly of holy beings, and then contemplate thus: ‘I now establish this Dharma arena to make offerings to the Buddhas and bodhisattvas of the ten directions. I make these offerings with utmost sincerity and without any thought of superiority or inferiority. I seek neither to become a king, nor fame and gain, nor rebirth in a heavenly realm of sublime and wondrous bliss, nor any manner of personal benefit.’

“One should sincerely make this vow: ‘I now establish this Dharma arena according to my ability. May all who see it, hear of it, understand it, or know of it attain the sublime and supreme fruit. May this body of mine, life after life wherever it is born, be like a wish-fulfilling jewel that rains down every treasure, comprising the two cherished things—the Dharma and material wealth—so that all sentient beings may be abundantly provided for, freed from poverty and deprivation, and swiftly attain unsurpassed bodhi.’”

RECITATION

------ Chapter Eight --------

At that time, Vajrapani Bodhisattva Mahasattva addressed the great assembly: “A practitioner of Yoga who wishes to attain the samadhi of all Tathagatas and the wisdom of all-knowing wisdom must cultivate the method for attaining Buddhahood taught in this mandala.

“When cultivating this Dharma, first sit in the half-lotus posture in the Vajra Subjugation position, keeping the body upright and maintaining right mindfulness, with the right leg placed over the left.

“When reciting the mantra, abide with a tranquil mind and practice the mantra orally, in a voice audible only to oneself and not to others. In the mind, clearly and distinctly visualize each Sanskrit syllable without error. During recitation, proceed neither slowly nor quickly. This is called Vajra Speech.

“Furthermore, although there are many methods of recitation, I shall now briefly explain the essential aspects of recitation within the Secret Gate. There are three: first, number; second, time; and third, signs.

“What is meant by number? It means seven days, one month, one year, or even one lifetime, continuing until Buddhahood is attained.

“What is meant by signs? It means performing contemplative practice while seeking the emission of radiant light. If the light has not yet appeared, one must not cease.

“With regard to these three matters, the practitioner should cultivate in accordance with the Dharma, following the practitioner’s own intent and vows.

_ Furthermore, in choosing a rosary, there are distinctions according to the five Families.

For recitation according to the Buddha Family (Buddha Kulaya), use bodhi seeds.

For recitation according to the Vajra Family (Vajra Kulaya), use vajra seeds.

For recitation according to the Jewel Family (Ratna Kulaya), use gold, silver, crystal, and all kinds of precious substances.

For recitation according to the Lotus Family (Padma Kulaya), use lotus seeds.

For recitation according to the Ma-lu-ca Family (Karma Kulaya—the Karma Family), use precious beads of various colors intermixed together.

_ Furthermore, when reciting according to the Buddha Family, use the thumb and index finger of the right hand to hold the beads during recitation, while extending all the other fingers.

When reciting according to the Vajra Family, use the thumb and middle finger of the right hand to hold the beads during recitation.

When reciting according to the Jewel Family, use the thumb and ring finger of the right hand to hold the beads during recitation.

When reciting according to the Lotus Family, use the thumb, ring finger, and little finger to hold the beads during recitation.

When reciting according to the Karma Family, any of the four methods above may be used for recitation.

_ Furthermore, concerning the merit obtained: if beads made of fragrant wood are used, one portion of merit is obtained. If beads made of stone, copper, or tin are used, two portions of merit are obtained. If beads made of crystal or genuine pearls are used, one koti portion of merit is obtained. If beads made of lotus seeds or vajra seeds are used, two koti portions of merit are obtained. If beads made of various precious substances of many intermingled colors are used together with bodhi seeds, immeasurable, boundless, ineffable upon ineffable portions of merit are obtained, as taught by immeasurable Buddhas, as numerous as the sands of the Ganges, in the past. One hundred and eight is the prescribed number of prayer beads.

_ Furthermore, the practitioner should form the Vajrabandha Mudra at the chest, fix the mind upon the tip of the nose, and recite the mantra:

湡 伕幙 向忝

“An mo ke-sa-ma phoc nhat-la”

OMÏ MOKSÏMA VAJRA

(Another version records: OMÏ _ MUKSÏA VAJRA)

The practitioner of Yoga who recites this mantra should contemplate thus: “Within my mind is sarvajna, the knowledge of all, lucid and unobstructed.”

_ Furthermore, if a practitioner of Yoga is poor and unable to create an image of the principal deity, the practitioner may choose any image of a Buddha or bodhisattva. Before a Buddha stupa, one should fix and abide the mind, contemplating the Buddha image without mental distraction and remaining constantly tranquil; one will then be no different from the sages and holy beings. If one can fix the mind upon the tip of the nose, this is the highest grade and is identical to the samadhis of the holy ones, without any difference.

HOMA

------ Chapter Nine --------

At that time, through the awesome spiritual power of the Buddha, Vajrapani Bodhisattva expounded the true Dharma of the Inner Homa for all practitioners of Yoga, so that they might forever subdue and destroy the enemies of the afflictions and all ghosts and spirits. By performing the homa in this manner, samadhi is increased, while one visualizes throughout the color of the principal deity and the deity’s corresponding direction.

If performing the Homa accomplishment of the Buddha Family, the practitioner of true Yoga should contemplate Vairocana Tathagata and visualize: “I am Vajrasattva.” From within that body streams forth white light, pure as crystal, luminous both within and without; one sits in the lotus posture within the moon disc. From within my body blaze forth fierce flames, forming a circular halo that adorns my own body, supreme and foremost, which all sentient beings delight to behold. Visualize that all the Buddhas of the ten directions, as numerous as the minute dust particles of the trichiliocosm, are white in color and enter my body. This is called the Homa Dharma of Pacification.

Furthermore, when performing the Homa Dharma of Subjugation, one should contemplate Akshobhya Tathagata in the East. From within that body streams forth blue light, replete with every virtue; he sits in the lotus posture within the moon disc in the East, and a lofty circular halo adorns his own body, supreme and foremost. Visualize: “All the bodhisattvas of the ten directions assume the form of Vajra Wrath (Vajra Krodha), enter my body, and crush and destroy the afflictions and evil spirits.”

When performing the Homa Dharma for Seeking Wealth, one should contemplate Ratnasambhava Tathagata in the South. Visualize: “All the bodhisattvas joyfully enter my body. From within my own body streams forth perfectly full, translucent yellow light. Seated in the lotus posture within the moon disc in the South, I adorn my own body so that sentient beings delight to behold it, causing all afflictions to be unable to disturb the mind and all evil spirits to be unable to draw near.”

_ Furthermore, when performing the Homa of Attraction and Affection, the practitioner contemplates Amitayus Buddha in the West. From within that body streams forth perfectly full, translucent red light; he sits in the lotus posture within the moon disc in the West, and sentient beings delight to behold him. One should visualize: “All the bodhisattvas throughout the worlds of the ten directions, as numerous as the minute dust particles of the trichiliocosm, bring tens of billions of treasures, countless necklaces, immeasurable heavenly garments, and every kind of precious object to adorn their bodies like the forms of peerless heavenly maidens. They all enter my body, enabling kings, great ministers, and all sentient beings who behold me to rejoice.”

_ Furthermore, when performing the Homa Dharma of Increase, one should contemplate Amoghasiddhi Tathagata in the North. From within that body streams forth perfectly full, translucent five-colored light; he sits within the moon disc in the North. Seated in the lotus posture, he adorns that body, and sentient beings delight to behold him. Visualize: “The bodhisattvas throughout the worlds of the ten directions, as numerous as the minute dust particles of the trichiliocosm, emit five-colored light that enters my body, enabling all undertakings without exception to be successfully accomplished.”

The Dharma of the Inner Homa taught in this manner was spoken by the Buddhas of the past, will be spoken by the Buddhas of the future, and is now being expounded by all the Blessed Ones of the ten directions. If a practitioner of contemplation constantly performs the Homa Dharma in this way, samadhi, merit, and wisdom will increase day and night. All the Buddhas will draw near to the practitioner, stroke the crown of the practitioner’s head, protect, and keep the practitioner in mind.

If a practitioner of Yoga is able to perform the Inner Homa Dharma in this way, then in this very life the practitioner will behold Buddhas, Blessed Ones, as numerous as the minute dust particles in each and every Buddha-land. Those Tathagatas, moved by compassion and concern for the practitioner, will enable the practitioner to accomplish all siddhis. The palaces, jeweled towers, and golden terraces of the devas; precious vessels filled with the devas’ amrita; and even the palaces of the asuras will all appear before the practitioner at will, like a mani jewel suspended in empty space that can rain down all things desired by sentient beings. This supreme master of the wondrous Yoga teaching is likewise able to enable the practitioner to fulfill every mundane and supramundane aspiration.

The practitioner of Yoga should constantly form this aspiration: “From beginningless time until now, whatever roots of virtue I have cultivated, I dedicate and bestow entirely upon all sentient beings suffering from the Eight Difficulties and in the realms of hell beings, hungry ghosts, animals, and asuras throughout immeasurable worlds. May all their karmic offenses and obstructions be extinguished, and may they attain joy according to their wishes. Because these sentient beings possess karmic offenses and obstructions, they undergo manifold sufferings. With this body, I vow to bear in their stead, without remainder, all the sinful karma of all sentient beings, so that they may attain Buddhahood.”

The mantra to be recited is:

湡 屹楠 乃在 先伕嗯 扔共巧亙 伏亦

“Án Tát Lỗ-phộcCâu Xa La Mô La-Nễ Ba Lợi Na Ma Dã Nhĩ”

(OMÏ SARVA KU ÙSA RAMORNI PARINAMA YAMI

This is the Mantra for Dedicating Merit and Forming Aspirations.

At that time, the consecrating Acharya said to the disciple: “You! If you do not cultivate this Secret Dharma and furthermore violate the samaya, then in life after life you will be born having severed and extinguished the Buddha-seed. Suppose an evil person were to kill all the Buddhas and great bodhisattvas of the ten directions and violate the eyes, blood, and flesh of a Buddha; that offense would still be light, while your offense would surpass that person’s. Those sentient beings who commit the five heinous offenses fall into hell, yet there is still a fixed time when they may emerge. But once a person who destroys the Dharma of samaya enters hell, there is no fixed time when that person may emerge.

“What is called the Dharma of samaya (Samaya)? It is the true King of Teachings of the Great Yoga.

“What is called violating the samaya? It is when an ordinary person is only able to receive it but is unable to practice it.

“If a person seeking the Dharma has not yet received the five kinds of consecration, this Yoga Dharma should not be transmitted to that person.

“If an Acharya transmits and bestows consecration, the Acharya should first have that person cultivate and discipline themselves for three months in order to observe their mind, and only afterward transmit the Dharma of consecration.

“If a person has a wholesome mind, always possesses a sense of shame, is gentle and harmonious, and is free from illness, that person is called a Dharma Child (Dharmaputra). Only afterward should the teaching be transmitted and bestowed, just as, in the mundane world, father and son succeed one another within a lifetime. Now, for the sake of the Dharma Child, the Buddha-seed is continued. Although the Dharma Child has not yet attained Buddhahood, thoughts of loving-kindness are never severed, just as a father loves his child and a child reveres the father. This is called the Dharma of samaya.”

The Vajra Acharya then spoke this mantra for the disciple:

湡 狣巧 屹亙伏 司 成先 亦肝 狫 丙誆

“Án A Na Tam Ma Gia Nị Hạ La Mê Tỳ-A Hồng Phát Tra”

(OMÏ ANA SAMAYA DI HARAMIBHYAHÙMÏPHATÏ

Furthermore, the Vajra Acharya explained to the disciple the profound meaning of this mantra.

If a person violates the samaya, then because of those causes and conditions, that person’s body will be shattered into minute dust particles, and that person’s merit will naturally be entirely destroyed, like a rotten tree that cannot produce branches and leaves.

He said to the Acharya: “When you wish to have a disciple receive consecration, you should first instruct that disciple to practice this mantra:

湡 屹楠 凹卡丫凹 旦介 一愍仕 玅授戊 市搜凹 仲亦

“Án Tát Lỗ-Phộc Đát Tha Nghiệt Đa Bổ Nhạ Ba Lỗ-Ma Na A

Đô-Ma Nan Nễ Ly-Dã Đa Gia Mi “

(OMÏ _ SARVA TATHÀGATA PUJA KARMANÏA ÀTMÀ NIRYATA YÀMI

Furthermore, the Vajra Acharya explained to that disciple the detailed meaning of this mantra:

“Now I offer my body to all Buddhas in order to perform every kind of offering.”

The Vajra Acharya next instructed the disciple to practice this mantra:

屹楠 凹卡丫凹 向忝 一 廕 乃冰 赩

“Tát Lỗ-Phộc Đát Tha Nghiệt Đa Phộc Nhật-La Ca Lỗ-Ma Câu Lộ

Hàm”

(SARVA TATHÀGATA VAJRA KARMA KURU MÀMÏ

Furthermore, the Acharya explained to that disciple the meaning of the mantra:

“May all the Tathagatas empower and protect me, and teach me the vajra activities so that I may become equal to Vajrapani Bodhisattva, without any difference, until I realize the path of great bodhi. Throughout that period, I take refuge in the Three Jewels.”

Having made this vow, have him put on red robes, cover his eyes with red silk, and bind it around his head to the nape of his neck. At that time, the disciple forms the Vajra Hand Mudra by interlocking the ten fingertips within the palms, with the right hand pressing upon the left. Having formed this mudra, the Vajra Acharya should teach the disciple to recite this Innermost Heart Mantra:

屹亙伏 觠

“Sa Ma Gia Tát-Đỗ-Bà-Nễ”

(SAMAYASTVAMÏ

Furthermore, the Acharya instructs the disciple to form the hand mudra. Adjusting the preceding Vajra Mudra, raise the two middle fingers, bind them with a flower garland, and then guide the disciple to the entrance of the ritual arena. Teach him to recite the Mantra for Entering the Ritual Arena:

屹亙伏 嫟

“Sa Ma Gia Hồng”

(SAMAYAHÙMÏ

After this mantra has been recited, the Acharya takes the disciple by the hand and leads him into the ritual arena. Having entered the ritual arena, he immediately tells him: “You have now entered the family of all the Tathagatas. I shall cause Vajra Wisdom to arise within your mind. By attaining this wisdom, you shall realize the Dharma-body of all the Tathagatas, how much more all worldly siddhis. Good man! Do not speak this Dharma to anyone who has not entered the practice of the ritual arena. If you speak this Dharma, you will thereby violate the samaya.”

Having said this, the Acharya forms the Vajrasattva Mudra, extends both fists upward side by side, places them upon the crown of the disciple’s head, and says: “This is the samaya. If you speak this Dharma to anyone who has not received abhisheka, Vajrasattva will shatter your head.” Having spoken these words, he forms the Vajra Joined-Palms Mudra. The Secret Mantra is:

湡 向吞叨一 比

“Án Phộc Nhật-Lỗ Na Ca Tra”

(OMÏ _ VAJRA UDAKA TÏHAHÏ

Having empowered the water with this mantra, he sprinkles it upon the crown of the disciple’s head and explains the profound, secret meaning of the recitation: “Vow that this water shall bring Vajrasattva into your body and mind.”

Furthermore, the Acharya tells the disciple: “From this day onward, regard me as no different from Vajrapani Bodhisattva. Do not disobey my words, and do not treat me with contempt. If you disobey me, after death you will fall into the Avici Hell.”

Having said this, the Acharya should make this vow: “May all the Tathagatas, through their power of unobstructed blessing, empower this Great Mandala and cause Vajrasattva swiftly to come and enter the body and mind of the disciple.”

Having made that vow, recite the Mantra for Summoning the Yidam:

湡 向忝 吒在 扣

“ÁnPhộcNhật-La Mê Xa Ha”

(OMÏ VAJRA VE’SA HA

(Another version gives: OMÏ VAJRA VE’SA HOHÏ, or: OMÏ VAJRA AVI’SA AHÏ)

Having recited this mantra, the Vajra Acharya swiftly forms the Vajrasattva Mudra and speaks this verse:

This is the Vajra Samaya,

Called the Great Vajra Sattva;

Within a single instant, one realizes non-retrogression,

The supreme, firm, and enduring Vajra Wisdom.

Having spoken this verse, the Vajra Acharya uses the previously formed Vajrasattva Mudra, places the left fist-mudra upon the crown of the disciple’s head, gazes wrathfully at the disciple, visualizes the mantra entering him, and then recites the preceding mantra. This is the Vajra Speech of the Samaya of the Adornment and Manifestation of the Mahayana Abhidharma.

When the Acharya recites this mantra, among the thirty-seven honored ones, whichever one has a previous karmic affinity with the disciple will immediately descend. When that honored one enters the disciple’s mind, the disciple will attain the five superknowledges, know all three times, attain the stage of non-retrogression, and accomplish difficult tasks without delay or obstruction. Blades, staffs, poisons, yakshas, and vicious beasts will never be able to harm him.

All the Tathagatas will further protect and remain mindful of him. All siddhis will swiftly become manifest before him, and he will attain unprecedented bliss... Some disciples will attain every kind of siddhi; some disciples will attain every dharani gateway; some disciples will completely fulfill all their aspirations; and some disciples will realize unsurpassed bodhi.

At that time, the Vajra Acharya lifts the Vajra Fist from the crown of the disciple’s head and then presses it upon the disciple’s heart, teaching him: “You should vow that the vajra will abide firmly within your heart, unmoving and unshaken like the King of Mountains. Throughout the three times, may it never abandon me, but empower my mindfulness and grant me all siddhis.”

Having made this vow, recite the mantra:

狫 曳 成 向 成 旨

“Hồng Hàm Ha Phộc Ha Hê”

(HÙMÏ HÀMÏ HA VA HA HE

Having recited the mantra, the Acharya again teaches the disciple to recite this mantra:

盲凸猌 向忝 旨

“Bát-La Để Thất-Xa Phộc Nhật-La hê”

(PRATICCHA VAJRE HE

Having recited this mantra, the Acharya takes the disciple by the hand and has him scatter flowers within the ritual arena. Wherever the flowers fall indicates his yidam. Holding these flowers in cupped hands, recite the mantra:

湡 盲凸鉎谼玆亦 赩 亙扣 向匡

“Án Bát-La Để Nghi-Lô Hê-Ổn-Na Đát-Phộc Nhĩ Ma-Hàm Ma Ha Phộc La”

(OMÏ PRATI GRÏHNÏATVAMI MÀMÏ MAHÀ BALA.

Having recited this mantra, immediately bind it upon the crown of the yidam’s head. After this flower garland has been placed upon the crown of the yidam’s head, Vajrasattva will accept the flower garland, and siddhi will swiftly be attained.

Furthermore, the Acharya recites the Mantra for Opening the Eyes:

湡 向忝屹玆 送伏阢貄 弋次 抾巴 巧凹摓先 栥抾巴 伏凸 屹楠朱 向忝 弋次 先毛凹劣 旨 向忝扔在

“Án Phộc Nhật-La Tát Đát-Phộc Sa-Phộc Sa Nễ-Đa Nhị-Gia Xa

Cát-Xô Đà-Nga Tra Na Đa Đát-Ma La Vu Đà-Nga Tra Dã Để Tát

Đát-Phộc Cát-SửPhộc Nhật-La Xa Cát-Xô La Nộ Đá La-Hồng Hê-Ổn Phộc Nhật-La Ba Tả”

*) OMÏ VAJRASATVA SVÀYAN TADDHYA CAKSÏU UDGHATÏA NATA ATMARA UDGHATÏA YATI SARVA AKSÏI VAJRA CAKSÏUR ANUTARAMÏ HE VAJRA PA’SA

(Another version gives: OMÏ VAJRASATVA SVAYAMÏ TEDYE CAKSÏU UDGHATÏA ATMARA UDGHATÏA YATI SARVA AKSÏI VAJRA CAKSÏU SUNUTARÀ_ HE VAJRA PACA)

Having recited this mantra, he immediately opens the disciple’s two eyes and tells him: “Today, the Great Bodhisattva Vajrasattva has personally come to open your eyes. It is not your fleshly eyes that are opened, but the five kinds of eyes together with the Supreme Great Vajra Eye. You, good man!

Today, here in the ritual arena, whenever the Vajra Acharya instructs you in each matter concerning the ritual arena, you immediately receive the empowerment of all the Tathagatas.” At that very moment, the yidam enters his mind. He may see various celestial palaces, various kinds of light, or various supernormal powers. Through the power of the Tathagatas’ empowerment, Vajrapani Bodhisattva appears standing before him and asks what he seeks.

Whatever he wishes is immediately granted, even up to the conferral of Great Vajra Wisdom, wisdom of all modes, and omniscience.

Furthermore, after the Acharya has completed all the instructions, he takes the kundika of argha water, scoops up water with his right hand, recites the Abhisheka Mantra, and tells the disciple: “Today, Vajrapani Bodhisattva bestows upon you the supreme abhisheka.” Having spoken these words, he pours the water upon the crown of the disciple’s head. The Acharya then immediately forms the Vajra Joined-Palms Mudra and places it in the disciple’s two hands, saying: “All the Tathagatas have now bestowed abhisheka upon you.” Having spoken these words, the Acharya adds the word “Vajra” before the disciple’s name, places a five-pronged vajra within his two palms, and tells him: “This is the Great Vajra Wisdom of all the Tathagatas.

I hold it in my hand and now place it in yours so that you may accomplish wondrous siddhi.”

At that time, the yoga practitioner recites the rite of dismissal, sending all the Buddhas back to their original lands. The mantra is:

湡 呢包向 屹楠屹玆飲 帆盎集卡 狣平凹先 丫猌 加伐 后盍合好伏 旦巧全丫 亙左伏弋

“Án Câu-Lỗ Đế Phộc Tát Lỗ-Phộc Tát Đát-Phộc Lỗ-Tra Tất Địa Lỗ-Đát Đà A Nỗ Đa La Nga Thất-Giả Đổ Hàm Một Đà Tỳ Sa Dã Bổ Na La Nga Ma Dã Già”

(OMÏ KROTEVA SARVA SATVARTHA SIDDHIRTATHÀ ANUTARA GACCHA TUMAMÏ BUDDHÀVISÏAYA PUNARÀGA MÀNAYACA

(Another version records it as: OMÏ KRÏTOVAHÏ SARVA SATVA ARTHA SIDDHIRDATTÀ YATHA ANUGÀGACCADHVAMÏ BUDDHA VISÏAYAMÏ PUNARÀGA MANÀYATU OMÏ VAJRASATVA MUHÏ)

After the practitioner of Yoga has recited the mantra, he rings the vajra bell three times. He then chants aloud in praise the 108 Names of the sixteen bodhisattvas and, according to his means, arranges all kinds of offerings.

The practitioner then chants in praise the 108 Names of the Vajra. With utmost sincerity, he places the Vajra-Bandha Mudra upon the crown of his head and recites the mantra for sending forth the Buddhas and bodhisattvas:

湡 向忝 伙朽 鄖

“ÁnPhộcNhật-La Mê Cát-Xa Mâu”

(OMÏ VAJRA MEKSÏA MUHÏ

(Another version records it as: OMÏ VAJRA MUKSÏA MUHÏ)

Having recited this mantra, he immediately releases the mudra. The practitioner contemplates within himself: “This Dharma is rightly the Dharma of the Tathagata Mahāmaitrī Vairocana. For the benefit of those of dull faculties, this Secret Dharma has been extracted in brief from the ocean of Great Wisdom.”

After the practitioner has performed this rite, he dedicates the merit and makes vows. By virtue of this merit, it is dedicated first to the sovereign, second to his parents, third to the donors, and fourth to the Dharma realm. May all sentient beings alike swiftly realize unsurpassed bodhi.

At that time, Vajrapāṇi Bodhisattva Mahāsattva addressed the great assembly: “This vast Dharma is not my Dharma, but the realm of the Buddhas. Relying now upon the Buddha’s power of great awe-inspiring spiritual might, I have finished briefly expounding the method for the great Vajradhātu bodhimanda and the wondrous, true, and secret Dharma of Yoga belonging to the realm of all Buddhas. Throughout hundreds of thousands of past kalpas, I cultivated oceans of vows, passed beyond the Eighth Bhūmi, and realized the Stage of Equal Enlightenment.

This secret Dharma is difficult to obtain and difficult to encounter. Even if one should encounter it, it is difficult to give rise to faith. You members of the great assembly have accumulated merit throughout immeasurable kalpas and have now obtained this Dharma.

Before long, you shall sit beneath the Bodhi tree upon the precious vajra throne, crush the armies of Māra, shatter the shell of ignorance, dry up the river of afflictions, sever birth and death forever, and realize the unequaled, perfectly complete Anuttara-samyak-saṃbodhi. For the sake of sentient beings, you shall arouse vows of great compassion and widely disseminate this Dharma from place to place for their benefit, causing the Dharma to abide for a long time, guiding beings in the six destinies, and enabling them to realize bodhi.”

Then the entire great assembly within the ocean-like assembly, having heard what the Buddha had taught, all rejoiced. They paid homage and withdrew.

LOWER FASCICLE (End)