佛心經

Thus have I heard: At one time, the Buddha was dwelling on the summit of Mount Vajra in the land of Cu Diễm Di. Surveying the ten directions, he saw that everything appeared the color of blazing fire. Seeing this, the Buddha sighed softly and compassionately thought: “Sentient beings have strayed onto mistaken paths and become lost.

By what means can they be delivered?” As he reflected in this way, the worlds of the Buddhas, the realms of the bodhisattvas, from the Thirty-Three Heavens above down to the very limits of the Vajra Boundary below, and even all the palaces of the maras began to tremble. At the same time, all the Buddhas of the three times likewise reflected in this way. The bodhisattvas remained unmoved in their own minds, while the Vajra beings, who had directed their retinues to perform the activities of Vajra, could no longer remain seated upon their seats and flew throughout the ten directions.

All the devas, immortals, and maras were terrified and did not know where to flee. At that time, ten Bodhisattvas of the Vajra Treasury adjusted their robes and addressed the Buddha, saying: “World-Honored One! What is the meaning of this portent?

Is it auspicious or inauspicious?”

At that time, the World-Honored One was absorbed in contemplation and did not reply. Then, within the assembly was a bodhisattva named Vajra Compassion, who said to Bodhisattva Vajra Treasury: “This is not an auspicious sign. The Buddha is now entering the Samadhi of Loving-Kindness and Compassion. We should therefore purify our minds and await the Buddha’s explanation.”

At that time, another bodhisattva named Virtue Treasury asked Bodhisattva Vajra Compassion: “Why is it called the Samadhi of Loving-Kindness and Compassion?”

Bodhisattva Vajra Compassion replied: “Excellent! Excellent! Do you know that sentient beings are now submerged in ignorance? For the sake of all sentient beings who do not know the Dharma, do not know the mind, and do not discipline themselves, but are driven about by the maras—by what means can they be protected and rescued, and by what means can the poisons be subdued?”

Immediately, there were thirty thousand myriads of kotis of bodhisattvas, all of whom were Consecrated Princes of the Great Dharma King, fully endowed with great majestic virtue and sovereign mastery. They too addressed the Buddha, saying: “World-Honored One! Is there anything that we can do?”

The Buddha replied: “You cannot.”

There were also Vajra Guhyakas from worlds as numerous as the sands of hundreds of thousands of Ganges Rivers. Each Guhyaka had mighty warriors from the four continents, and they too addressed the Buddha, saying: “World-Honored One! Can we accomplish it?”

The Buddha said: “You cannot.”

There were also Maheshvara devas in all the worlds who could transform their bodies into those of Buddhas. They too addressed the Buddha, saying: “World-Honored One! Can our powers of transformation subdue them?”

The Buddha said: “Your powers of magical illusion cannot accomplish it either.”

At that time, within the assembly was a bodhisattva named Precious Virtue, who addressed the Buddha, saying: “World-Honored One! None among all the bodhisattvas, Vajra beings, devas, or immortals can subdue them. By what means will the World-Honored One now rescue sentient beings from their tribulations?”

Then the World-Honored One said to Bodhisattva Precious Virtue: “Only the spiritual power of the Tathagata’s Heart Within the Heart is beyond compare. Why is this so? Because it can cause the maras to give rise to compassion; it can cause all Dharmas to become manifest; it ensures that the Buddhas are never far away; it can cause the bodhisattvas to become one’s retinue; the Vajra beings bestow majestic power; it can cause the devas always to grant their protection; and it causes the great yakshas and rakshasas to become guardians of the Dharma.

It can also cause all the great mara spirits to give rise to joy. It can cause practitioners to possess strength like that of a Buddha, a mind like that of a Buddha, wisdom like that of a Buddha, and majesty like that of a Buddha. It can cause whatever practitioners undertake to accord with their intentions, and it can sever all hindrances and tribulations.

Shakra and Brahma King will both follow and protect them. It can cause them to become bodhisattvas who never retrogress. They will naturally comprehend all worldly undertakings.

Moreover, throughout all worlds of the past, present, and future, those possessing supernormal powers or lacking them, those possessing wisdom or lacking it, and those who are virtuous or not virtuous will all submit to them.”

At that time, after hearing this, the entire assembly wished to hear more. Suddenly, from within the great assembly there issued a brilliant radiance surpassing the light of hundreds of thousands of suns.

Bodhisattva Precious Virtue again addressed the Buddha, saying: “World-Honored One! Through what causes and conditions has this radiance appeared?”

The Buddha said: “This is the joyful radiance arising from the Heart Within the Heart. This radiance is immeasurable and cannot be extolled or praised in song, nor can it be certified or sanctioned. Why is this so? Because it is the same as the uncertifiable nature of all Buddhas, the same as the Tathagata’s non-attainment, and all characteristics are likewise unseen! It can safeguard the faculties without abandoning them, prevent the maras from manipulating them, and constantly obstruct the paths of demonic hindrances! Because of these causes and conditions, it is called the Heart Within the Heart.”

At that time, the entire great assembly addressed the Buddha, saying: “We have previously followed the Buddha in cultivation, yet we have never heard such praise of merits and great, majestic spiritual power. We beseech the World-Honored One to expound for us the passages for cultivation and realization of the ground of awakening, so that we may receive and uphold this Dharma.”

Then the Tathagata said: “Good men! I shall now explain. Those who wish to cultivate and attain Buddhahood will certainly accomplish it by following these ten methods. What are the ten?

– First: Maintain a mind of equality; harbor no doubts concerning the Dharma; give rise to faith in the Buddha; give rise to compassion for sentient beings; and do not become attached to sensual forms and desires.

– Second: Uphold the precepts without transgressing them; constantly gather and restrain the mind; do not speak falsely; and help sentient beings eliminate self-conceit.

– Third: Do no evil; do not kill or harm living beings; do not eat impure foods (meat, fish, and so forth); constantly examine yourself carefully and do not look for the faults of others.

– Fourth: Do not slander any Dharma; use the Buddhadharma to prevent transgressions; and regard the members of the Sangha as your parents.

– Fifth: Do not forget your vows; maintain an impartial mind toward the rich and the poor; and be able to accord with others.

– Sixth: Carefully remember the Buddha’s words; steadfastly preserve the Dharmas you cultivate; when someone seeks instruction, you must teach and guide them without judging whether their faculties are superior, middling, or inferior.

– Seventh: Uphold the mudras and samayas; do not allow them to become defiled; do not form them at improper times; do not form mudras for praise or gain; and do not abandon sentient beings.

– Eighth: Be free from greed regarding all things; do not distort reason to commit evil; do not flatter or ingratiate yourself; safeguard the Buddhadharma as you would your own life; and even if you suffer hunger and poverty, do not give rise to divided loyalties.

– Ninth: Constantly rescue those in distress and do not allow your resolve to regress, except in the case of those who are insincere. Do not disparage or slander the Dharma, nor cause others to do so. Always be truthful, speak gentle words, delight in wholesome deeds, and keep your heart filled with loving-kindness and compassion.

– Tenth: Eliminate all wrong conduct; maintain firm faith and do not shrink from hardship. If there is a virtuous spiritual friend within the great assembly, you should pay homage and remain close to that person. If, amid pure streams and forests, you have personally made vast vows, you must not forget them; always keep them in mind and do not give rise to wrong views.

These ten principles will cause practitioners to attain non-retrogression with certainty, quickly reach bodhi, become bodhisattvas, and attain the Vajra body without difficulty.”

At that time, after hearing the Buddha’s teaching, the bodhisattvas together addressed the Buddha, saying: “World-Honored One! We vow to cultivate and study these teachings. We beseech the World-Honored One, with a mind of great compassion, to proclaim this mantra, for we, your disciples, wish to receive and uphold it.”

The Buddha said: “Good men! Listen attentively! Listen attentively! I shall now proclaim it for you.”

Then the Tathagata employed the mudra of the Bodhi-Mind Samaya, causing the minds of the entire great assembly to remain free from deluded movement, and proclaimed the mantra:

– Úm- bạt ra bạt ra sam bạt ra sam bạt ra ấn địa lặc da vi du đạt nễ hàm hàm rô rô giá lệ ca rô giá lệ ta phạ ha.

(OM- BHARA BHARA SAMBHARA SAMBHARA INDRIYA VI’SODHANE HÙM HÙM RURU CALE KURU CALE SVÀHA).Ø

¯ First, form the Mudra of the Bodhi-Mind Samaya:

First, bend the ring fingers of both hands and place them against the backs of the middle fingers. Press the thumbnails against the tips of the little fingernails. Bend the index fingers and hook their tips over the ring fingers. Join the palms together and place them before the heart; thus the seal is formed.

If anyone forms this mudra-seal, that person immediately attains the mind of bodhi, is fully endowed with the wisdom of a bodhisattva, and possesses within the mind all the paramita gateways. All the secret Dharma gates of the Buddhas and bodhisattvas are accomplished through this seal. If, in a pure chamber, one upholds this mudra-seal for seven days, all the essential Dharmas will become manifest before one.

By maintaining this mudra-seal, one will know the dwelling places of all beings of the demonic paths, all beings, ghosts and spirits, and those who conceal their forms and hide their bodies, rendering them unable to transform themselves or remain hidden. Good men, if you obtain this mudra-seal, as soon as you give rise to a thought, the Buddhas of the ten directions will gather like clouds above your crown; as soon as the thought arises, the bodhisattvas of the ten directions will become your attendants, the vajra beings of the ten directions will obey your commands, and the devas of the ten directions will draw near and make offerings.

All classes of maras and their retinues will abandon their abodes and will furthermore assist in bringing the Dharma practice to accomplishment; all Vinayakas will likewise come and make offerings. Good men! If you wish to subdue hostile maras and adherents of non-Buddhist paths, first form the mudra-seal, recite the mantra twenty-one times, and place the seal before your heart.

Stand upright and turn once to the left. The great earth will immediately tremble, and all classes of maras will hide beneath the earth, not daring to appear. If any should appear, it is because the Buddha, out of compassion, has permitted it, and they will not dare harbor resentment.

The mantra practitioner must not become angry, for if one does so, the Buddhas will not rejoice and the ten directions will know no peace. This mudra-seal is the crown of the Buddhas, the mother of all Dharmas, and the king of all seals. The Buddhas of the ten directions are born from it.

Just as no one dares transgress against the Buddhas, the World-Honored Ones, one must carefully consider its use and must not employ it indiscriminately; use it only after discerning whether a matter is great or small. If you wish to uphold any Dharma practice, first place this mudra-seal at its head. Without this mudra-seal, the Dharmas are as though without a master.

Even if accomplishment is attained, body and mind will remain unsettled, and the spirits will be displeased, causing Dharma practices to encounter obstacles and calamities. Therefore, be exceedingly careful and never employ the seal while impure.

¯ Second, the Mudra of Accomplishing the Mind of Bodhi:

It is also called the Seal of the Tathagatas of the Ten Directions Jointly Sealing the Crown. First, interlace the middle fingers of both hands, with the right pressing upon the left, and let their fingertips emerge at the space between the thumb and index finger. Bend the ring fingers and press them against the backs of the middle fingers. Rest the tips of the thumbs against each other upon the backs of the ring fingers. Likewise, rest the index fingers upon the backs of the ring fingers, with their tips touching. Hold the little fingers upright against each other, with their tips touching; thus the seal is formed.

If good men or good women obtain this mudra-seal, their karma will be transformed, their obstructions eliminated, and they will swiftly realize unsurpassed, perfect enlightenment. Those who are able to uphold this mudra-seal will attain “retention of all that is heard without forgetting,” and will naturally comprehend the essential Dharmas. Even if they have never previously cultivated or upheld it, whatever they resolve to undertake will not go astray.

During recitation, if adherents of non-Buddhist paths or Mara Papiyan come to cause disturbance, they will retreat as soon as the practitioner gives rise to the thought. Whatever one seeks, one need only point at it with the mudra-seal and it will come. Even if various beings employ transformational arts to bewilder one, upon forming the seal and giving rise to the thought, they will immediately reveal their original forms.

If one requires hidden treasures beneath the earth or precious jewels from the dragon palaces, upon forming the seal and giving rise to the thought, they will immediately be brought forth. Whatever essential Dharma from the worlds of the ten directions the mind desires will be clearly disclosed within one’s thoughts. A minor request will take no more than three days, and a major matter no more than seven days.

In a dream, the Buddha will personally seal one’s crown and personally protect the power of one’s practice. If one wishes to see the Buddhas, bodhisattvas, vajra beings, ghosts and spirits, numinous beings, and so forth, form the mudra-seal before the eyes and recite the mantra 108 times; one will then see them. One must remain calm and must not become frightened, lest one lose control of the mind.

If calamities arise in one’s native land, form the seal and recite the mantra 108 times, then point the seal toward the sky and write the character “Buddha”; the calamities will immediately be dispelled. If, while upholding the mudra-seal, one is disturbed by maras, merely say “petty thief” no more than three times, and they will depart. All illnesses and calamities in the world will undoubtedly be eliminated.

Form the seal and recite the mantra for one full day, and even leprosy will be eliminated, except in those who lack wholehearted sincerity. If one requires the essential Dharmas contained in the Dragon Treasury, form the seal and call the Dragon King by name; within no more than one night, the Dharmas will manifest of themselves. After seeing them, one must diligently receive and uphold them and must not neglect or forget them.

If you obtain this teaching, you must keep it secret and must not transmit it to nonhuman beings. Be careful! Be careful!

You must discern whether a matter is great or small before using this seal. It should be used for great matters; do not use it for small matters, for doing so will cause it to lose its efficacy. Remember this well, remember this well!

¯ Third, the Mudra-Seal of Rightly Receiving Bodhi:

It is also called the Seal that Embraces and Receives All Secret Gates, and is further called the Crown-Wheel Seal.

First, let the tips of the ring fingers emerge between the index and middle fingers. Rest the tips of both index fingers and both middle fingers against one another, with their tips level. Press the thumbs against the upper joints of the middle fingers. Hold the little fingers upright with their tips resting against each other. Join the palms together; thus the seal is formed.

Good men, those who wish to uphold the mind Dharma of the Buddhas, bodhisattvas, and vajra beings should form this Mudra and give rise to the contemplation; they will thereby attain Unmoving Wisdom pervading the ten directions. Whether holy or not holy, Mara or not Mara, and even heavenly immortals, those who have attained the Four Noble Fruits, great ghost-spirits, and so forth—when they form the Mudra of their principal deity, they immediately attain correspondence.

All undertakings in the world, whether proper or improper, are, through this Mudra, of one mind with the Buddha and no different from it. Why is this so? Because the samadhis of the Buddhas and all their secret treasuries are entirely gathered within this Mudra; the Buddha-Crown Wheels are also accomplished through it; the vajra beings likewise abide through it; all assemblies of noble beings return and take refuge in it; all who are evil turn toward goodness and naturally gather in their own minds; all obstacles naturally disappear; Papiyan, the heavenly Mara, is naturally subdued; naked non-Buddhist ascetics naturally become ashamed; all dragon treasuries naturally open; all spirits guarding hidden treasures naturally bring forth their riches and bestow them;

the precious pearls of the Dragon Kings naturally appear; and the Son of Heaven Yama and the divine officials of the five destinies naturally come to repent.

All Dharmas not presently manifest naturally become manifest through this Mudra; all Dharma gates of the Buddhas and bodhisattvas, whether concordant or contrary, are naturally understood; none of the majestic radiance of the bodhisattvas can obscure the practitioner’s body; and every prayer, whether for a small or great matter, is fulfilled. If a good man or faithful woman receives and upholds this Mudra, that person must first purify the mind, not allowing it to become distracted, and constantly abide in concentration.

First, one should receive the Three Refuges and the precepts of the mind, and afterward form this Mudra. At that very moment, earth spirits from the ten directions will bear censers and make offerings to the practitioner. Shakra and the Brahma Kings will appear before the practitioner and clearly declare their original vows of protection.

The Great Divine Kings will stand on either side as witnesses. The Crown-Anointing Wheel Kings and the Vajra-Wielding Spirits will stand before and behind, holding whisks in their hands and protecting the practitioner. The Tathagatas of the ten directions will emit white-urna light that illuminates the practitioner’s body.

The Vajra Treasuries in the sky will rain down precious flowers to comfort the practitioner. Within the light will be transformation Buddhas holding the Mudra of the Great Dharma Wheel. Once the crown of the practitioner’s head has been sealed, the practitioner will naturally understand all gates of the Buddhadharma.

If one wishes to form this Mudra, burn three kinds of incense: first, sandalwood incense; second, frankincense; and third, agarwood incense. Whenever the incense is burned, the Buddhas of the three times will all appear before one’s eyes. If one wishes to summon the Buddhas, bodhisattvas, vajra beings, spirits of heaven and earth, the sun, moon, and stars, the talismanic officials of the five destinies, the Controller of Lifespans, and the Controller of Records, form this Mudra, recite the mantra twenty-one times, and direct the mind throughout the ten directions three times; all of them will come.

If one wishes to summon the spirits of precious treasuries, dragon treasuries, and hidden treasuries throughout the ten directions, form the Mudra and point it toward the sky; they will immediately appear before one. If one wishes to command spirits and ghosts, vajra beings, heavenly deities, bodhisattvas, and even all beings possessing spiritual power, form the Mudra, place it at the mouth, and recite silently seven or twenty-one times; they will immediately appear before one and may be commanded at will.

Every day, regardless of whether it is night or day, dawn or dusk, form the Mudra and recite one thousand times; the Tathagatas of the ten directions will then protect the efficacy of the practice. If any practitioner of the inner or outer paths, or anyone possessing magical arts, creates illusions and enchantments, merely give rise to the thought of destroying them, and they will be destroyed. All kinds of illness can be cured and eliminated when one rescues and protects beings with the mind of great compassion.

If those suffering from illness come seeking help, there is no need to go to them. Simply form the Mudra and say: “Go to the side of the sick person.” A noble being will then spontaneously manifest a transformation body, go there, and provide treatment. To employ this Dharma, one must restrain the breath and whisper softly.

One must not employ the Dharma while impure; if there is impurity, none of the practices will succeed. If other mudra practices have been upheld for a long time without success, form this Mudra and recite it one thousand times each day; success will be attained within no more than seven days. It must not be disclosed.

Remember this, remember this: it must not be transmitted to those who are unfit vessels. One must undertake rigorous practice for twenty-one days and will attain the state of a Buddha or bodhisattva.

¯ Fourth, the Tathagata-Mother Mudra:

It is also called the Vajra Mother, the Bodhisattva Mother, the Wisdom Mother of the Buddhas, the Mother of All Dharmas, the Mother of All Mudras, the Mother of the Sovereign Devas, the Mother Who Upholds Mudras, and the Mother of Complete Retention.

Join the two palms together. Place the two little fingers within the palms. Hook the two index fingers over the tips of the two little fingers. Press the two thumbs against the middle joints of the two index fingers. Extend the two ring fingers upright with their tips resting against each other. Place the two middle fingers upon the backs of the two ring fingers, with the tips of all four fingers level. Bring the wrists together, and the Mudra is formed.

Sit in the full lotus posture and recite the mantra softly; it will then produce a response. If a good man or faithful woman wishes to uphold this mudra covenant, they should recollect the Buddhas of the ten directions seven times and then form the mudra. On the fifteenth day of the lunar month, form the mudra and recite it ten thousand times.

All sovereign Dharma gates throughout the worlds of the ten directions will immediately manifest before one. Even if one needs to go to the thirty-three heavens, one will arrive there without fail. As the Buddhas possess eternal life, so shall I possess eternal life.

As the Buddhas attain the Way, so shall I attain the Way. As the Buddhas are unobstructed, so shall I be unobstructed. As the Buddhas manifest transformation bodies, emit light, abide in quiescent concentration and samadhi, expound the Dharma, and abstain from food, so shall I manifest transformation bodies, emit light, abide in quiescent concentration and samadhi, expound the Dharma, and abstain from food.

Whatever the Buddhas do, I shall likewise be able to do.

Why is this so? Because, among the eight kinds of Mothers and the eight sovereignties, the Buddhas constantly teach the eight sovereignties. I also emerge from among them without difference.

This covenant mudra can gather the sovereign powers of the eight directions; within the realm of each direction are eight forms of accordance with the mind. The eight kinds are as follows: first, transformations in accordance with the mind; second, loving-kindness and compassion in accordance with the mind; third, the deliverance of beings from suffering in accordance with the mind; fourth, the exposition of the Dharma in accordance with the mind; fifth, sovereignty in conformity and opposition in accordance with the mind; sixth, the gathering of all essential covenants so that they come of themselves and follow one another in accordance with the mind;

seventh, causing all who are poisonous and evil to turn toward goodness in accordance with the mind, until they attain Buddhahood without retrogression; eighth, in accordance with the mind, with respect to all worldly rewards, blessings, and virtues—whatever needs to be given is given, whatever needs to be relinquished is relinquished, and whatever needs to be cultivated is cultivated; whatever one wishes to accomplish is accomplished, and whatever one wishes to destroy is destroyed.

Good man, among these kinds of accordance with the mind, each contains hundreds of thousands of responsive functions that cannot all be described. If one seeks anything, one should form the covenant mudra morning and evening and make the request, and all will be fulfilled. If this were not so, the Buddhas would be speaking falsely.

If a good man or faithful woman wishes to uphold this covenant mudra—whether seeking the rank of a Buddha, the rank of a bodhisattva, the rank of a Vajra being, or the rank of a heavenly deity; seeking to manifest throughout the ten directions; seeking rebirth in the Western Direction, rebirth in the lower direction, or sovereign rebirth within the ten directions; or seeking worldly wisdom and eloquence in debate, and so forth—they need only contemplate that matter with utmost sincerity and recite it one thousand times each day.

Within seven days, they will attain liberation once and for all and never return.

Why is this so? Because, sharing the Buddha’s body, they attain the Buddha’s supernormal powers; sharing the Buddha’s mind, they attain the Buddha’s loving-kindness; sharing the Buddha’s eye, they see as the Buddha sees; sharing the Buddha’s power, they receive the Buddha’s protection; sharing the Buddha’s conduct, they act within the world; sharing the Buddha’s mudra, they draw near and receive it; their transformations are the same as those of the Buddhas; and because they attain the Dharma body, all maras and non-Buddhist practitioners naturally submit. By what are they subdued? To see two bodies is to see one body; to see two Buddhas is to see one Buddha.

Good man! You should know that only a Buddha together with another Buddha can remember and uphold this covenant. It is not for those of initial resolve, nor is it for Vajra beings.

The Buddha alone reveals this covenant; it is not for those of inferior faculties. Good man, if one carries this covenant throughout the worlds of the ten directions and into every spiritually efficacious place, there is nothing it does not know, nothing it cannot gather and receive, no one who does not bow before it, no one who does not follow it, and no one who does not support and protect it. The Tathagatas of the ten directions all give their seal of approval.

Even if the great earth throughout worlds as numerous as the sands of hundreds of thousands of Ganges Rivers were entirely flooded and Mount Sumeru were pulverized into dust, only the Buddha body would remain unchanged.

You should know that this covenant is held by the Buddhas. It would be utterly unreasonable for a bodhisattva to know this covenant without having received it from a Buddha. None of the devas throughout all worlds can see or hear it. Why is this so? Because the Buddhas have not bestowed it upon them!

Good man! You should know that this covenant possesses immeasurable power. If one can uphold it with utmost sincerity for three days, the great earth will quake as when a Buddha appears in the world, and the light of the sun and moon will naturally grow dim.

Why is this so? It is due to the majestic power of the covenant. Good man!

When one forms this covenant mudra of mine, in all that is done I am merely its attendant. Because it is identical with my mind, I too am merely its attendant. In perfecting great loving-kindness and compassion, I too am merely its attendant.

In nurturing the Dharma-nature, I too am merely its attendant. In being able to deliver sentient beings all the way to bodhi, I too am merely its attendant. In recollecting within the mind in accordance with the scriptural teachings, I too am merely its attendant.

In being able to make determinations on behalf of sentient beings, I too am merely its attendant. In being able to cause sentient beings to cultivate the conduct of the precepts, and in establishing rules and binding conditions for sentient beings so that they dare not transgress, I too am merely its attendant.

Good man! You should know that if this covenant is upheld and recited one hundred times and then raised to the crown of the head, it can emit light, because this covenant is the mind of the Tathagata. Form the covenant and uphold it one hundred times, and one naturally attains the mind of the Buddha. You should know that this covenant is the eye of the Tathagata. Uphold the covenant one hundred times and place it at the left eye, and one will see as a Buddha sees; place it at the right eye, and one will see as a bodhisattva sees; place it between the eyebrows, and one will see with the indestructible supernormal powers of a Vajra being.

Good man! You should know that this mudra is the Tathagata’s supernormal transformation. Form the covenant, uphold it one hundred times, and place it upon the left thigh; one will then become identical with the Tathagata’s boundless body and, contemplating within that body, will see sentient beings fully endowed with sovereignty. Place the mudra upon the right thigh, and one will draw the great earth into one’s body.

Good man! You should know that this mudra is the Tathagata’s unobstructed bases of supernormal power. Form the covenant mudra and uphold it one hundred times toward the eight directions above and below; one will immediately manifest there, never more than seven steps away.

You should know that this covenant is identical with the speech of the Tathagata. Uphold the covenant one hundred times and place it at the mouth; when one speaks the essentials of the Dharma, one’s words will be the same as the Buddha’s speech, and all will accord with the covenant and the sutras. You should know that this covenant is the crown-wheel of the Tathagata.

Uphold the covenant one hundred times, and one can become a great field of merit for sentient beings burdened by evil karma and cause sentient beings with wholesome karma to realize the fruit and receive a prediction of awakening.

You should know that, even if all the Buddhas were to appear in the world simultaneously, the supernormal power of this covenant would be equal to that of all the Buddhas. Therefore, this covenant is inconceivable. If one cultivates and upholds it, one must cherish it and must not transmit it to an unsuitable person.

Why is this so? Because I personally protect it. To transmit it to an unsuitable person is the same as slandering me.

If one slanders me, how can one attain liberation? If one does not attain liberation, how can one see or hear the names of the Buddhas of the ten directions? How can one behold the Dharma bodies of the Buddhas?

For endless kalpas, one will not receive the mindful protection of the Buddhas. Once one falls into hell, one will emerge only after ten Ganges-sands kalpas; after emerging from hell, one must undergo hundreds of thousands of kalpas in blind bodies.

Therefore, one should know that this covenant mudra must be cherished and cultivated with care and must not be used indiscriminately. It should be used only when receiving the Dharma of repentance, dispelling calamities and relieving suffering, gathering and removing obstructions, delivering others, subduing maras, or restraining poisons. If this Dharma is used for minor matters, it will not bring accomplishment and will cease to be efficacious. If one always acts in accordance with the foregoing, its efficacy will naturally be realized. Even if I were to expound its meanings and principles extensively enough to cover the entire great earth, I still could not exhaust them.

¯ Fifth, the Tathagata’s Well-Gathered Dharani Covenant Mudra:

It is also called the Covenant That Gathers All Bodhisattvas, the Covenant That Gathers the Treasuries of All Vajra Beings, the Dharma Body Covenant, the Covenant of the Divine Treasury That Gathers All Dharanis, and the Covenant That Gathers All Majestic Powers and Sovereignties.

Join the palms. Within the palms, cross the two middle fingers, with the right pressing upon the left. Let the left thumb press upon the right thumb and brace the middle finger, forming a ring. Extend both ring fingers and both little fingers upright, with their tips touching one another. Let the two index fingers brace the two ring fingers and twist their upper joints; the mudra is then formed.

If a good man or faithful woman wishes to uphold this Seal, morning and evening, with utmost sincerity, they should invoke and recollect the Buddhas of the three times, face the ten directions and proclaim the Dharma of the Three Refuges, rinse the mouth and wash the hands until clean, and thereafter form the Mudra, gather the mind, and sit in purity. Within the mind, they will naturally know the words of the Buddhas of the ten directions.

Single-mindedly recollecting and realizing the mind of the Buddhas, from which the words of the Buddhas arise, they will perceive throughout the worlds all dharani Dharma-gates, all dharani spirits, hundreds of billions of Vajragarbha Kings, hundreds of billions of worlds of bodhisattva mahasattvas, and the Dharanis of the Buddhas, the Dragon Treasury, Sun Treasury, Moon Treasury, Earth Treasury, Asura Treasury, Hidden Treasury, Jewel Treasury, the secrets of the Buddhas, and even all the Treasuries of Compassion of the Buddhas—all will open of themselves before their eyes.

They will naturally comprehend all the Dharma Treasuries of Dharanis found throughout the worlds of the ten directions. Having comprehended them, they will be able to employ all dharani teachings without obstruction.

Good man! If one wishes to receive and uphold this Dharma, one should burn sandalwood incense, frankincense, agarwood, and the like, put on clean garments, and then make this vow: “I now receive and uphold this Dharma Seal for the sake of all sentient beings.” After making this vow, one should immediately form the Mudra and recite it 108 times. All the Buddhas will transform into hundreds of billions of spirits bearing various weapons, who, together with their retinues, will surround the mantra-holder. Hundreds of billions of spirit armies, hundreds of billions of ghost armies, and all the devas and immortals will assemble of themselves and ask: “What commands must be carried out? We shall perform them and dare not disobey.” Whatever is required will be accomplished.

If one requires the seven precious substances, methods of invisibility, or the use of Dharma to teach and transform the four continents with great awe-inspiring power, all the beings mentioned above will naturally submit. If any do not submit, point the Seal at them; armies bearing fire will immediately manifest above the Seal and fill the worlds of the ten directions. These troops, with immense bodies, will surround them. A wheel-turning king employs this Mudra to govern the world.

If one wishes to obtain the Dharma Treasury, hold the Mudra at the heart; a Dharani-holding King will then expound the essential Dharma, and one will naturally understand it clearly. If one wishes to subdue vicious beasts, point the Seal at them; immediately five lions will appear above the Mudra, and the vicious beasts will naturally submit. In ancient times, when the Tathagata was in the land of Ma Ha Da La, he used this Mudra to subdue the maddened elephant Ho Tai.

If one wishes to move mountains, form the Mudra and recite the mantra 1,000 times. Point the Mudra at the mountain three times and at the earth three times. Earth Treasury and Vajra Boundary will immediately spring forth from beneath the mountain and move it to another place without any sentient being knowing. When the Tathagata emits light and causes the earth to quake, he does so by means of this Mudra.

If calamities or epidemics are spreading, or if there are violent rains, winds, thunderbolts, hailstorms, and the like, and one wishes to bring them to an end, form the Mudra, recite the mantra seven times, and rotate it through three circles; all calamities will be extinguished. If one has long upheld various mantras without obtaining efficacy, one should form this Mudra and place it upon the crown of the head; one will immediately attain supreme accomplishment without doubt.

Good men, the Tathagata’s spiritual power arises from this; the Dharma of the Tathagata’s Mudras arises from this; and the Dharma Treasuries of the Buddhas of the past were also assembled through this. When the Buddhas bring bodhisattvas, vajra beings, devas, immortals, and all followers of non-Buddhist paths into submission and cause them to render service, they always employ this Mudra. If there are any teachings concerning sentient beings that one cannot understand, form the Mudra and point it at the other person’s mind, and one will immediately understand clearly.

All the deeds of spiritual power performed by Buddhas, bodhisattvas, and vajra beings, which others cannot comprehend, are accomplished by means of this Mudra. It is impossible to attain dharanis and cause the trichiliocosm to tremble without relying upon this Mudra.

In upholding and reciting the various mudras, there are often omissions and transgressions. By obtaining this Mudra, however, one need not fear omissions or transgressions, nor fear losing the Dharma. All the noble beings, from the Buddhas above down to every kind of invisible and shape-shifting being, will come and make offerings. If one upholds this Mudra, one’s spiritual power will equal that of the Buddhas. If one cultivates unsurpassed bodhi by means of it, one will immediately possess awe-inspiring power.

It must not be transmitted to petty-minded and greedy people. Even if transmitted, it will be useless, and they will instead give rise to slander. Good man, you should know that this Mudra is the body of the Buddhas, able to encompass all Dharmas and naturally comprehend them. You should know that this Seal is the body of the Tathagata, able to gather all noble beings so that they come and offer protection. You should know that this Seal is the mind of the Tathagata, containing all Dharma Treasuries within the mind. You should know that this Seal is the body of the Tathagata, able to gather bodhisattvas and vajra beings to aid the world. You should know that this Seal is the body of the Tathagata, able to gather all great spirits who attend to the affairs of the world.

With regard to this Mudra, I am merely attendant upon it. This Mudra washes clean the hands of lowly sentient beings; because sentient beings are instructed by bodhisattvas and receive predictions of bodhi, I am merely attendant upon it. Excellent! Excellent! Good man, do not say that the Buddhas also act through bodily and mental desire, and do not disparage this Mudra. You must protect and uphold it. Why is this? Because the Buddhas do not engage in lustful conduct. Buddhas and bodhisattvas are without lust; therefore, you should know that this Seal is equal to the Buddhas.

If one upholds this Mudra, then even if one has previously created causes for falling into the hells, by causing sentient beings to recollect it, they will immediately attain rebirth in the heavens, and not a single person will have to endure the suffering of punishment. The Tathagata Shakyamuni manifested illness and entered the hells to save sentient beings, always employing this Mudra, for no other Mudra equals it. Even if I were to speak for kalpa after kalpa without rest, I still could not fully describe it. Remember it! Remember it!

¯ Sixth, the Mudra of the Tathagata’s Speech:

It is also called the Seal Commanding All Spirits, the Seal Commanding Mara Kings and Followers of Non-Buddhist Paths, the Seal of Hearing, Retaining, and Never Forgetting, the Seal Proclaiming All Secret Gates, the Seal of Sharing the Speech-Sounds of All Sentient Beings, and the Unhindered Seal That Speaks in Accordance with All Conditions, Whether Contrary or Favorable.

Join the two hands at the ring fingers. Cross the two little fingers within the palms. With the two thumbs, place the left over the right and press against the nails of the two ring fingers and the two little fingers. Keep the two middle fingers upright, and hold the two index fingers upright, separated by approximately two fen.

If a good man or faithful woman obtains this mudra, whether seeing or hearing it, all karmic hindrances of the body will be eradicated. Whatever essential Dharma teachings or nonessential teachings they utter will become true. Whatever they proclaim or summon will be heard and known throughout the ten directions.

Whatever Dharma they require in their heart, they need only say: “I require this Dharma, this power, this treasure, this medicine, this food.” For anything required, they need only purify their mind, form the mudra, and recite the mantra 1,080 times; then the spirits will immediately bring and offer whatever is needed. Even the beings of the Thirty-Three Heavens, hearing their words as though hearing the Buddhas speak, will come and make offerings.

If any yakshas, rakshasas, ghosts, or spirits throughout the ten directions harbor malicious intent, upon hearing these words their malice will immediately be eliminated, and they themselves will come to supplicate and make the great vow: “We shall obey the Buddha’s words and dare not commit evil.” The Vajragarbhas of the worlds below, hearing these words, will bring forth a vajra seat and offer it for the practitioner to sit upon.

Vimalakirti obtained the vajra seat in the eastern direction by means of this mudra. The Tathagata Prabhutaratna also employed the power of this mudra to spring forth from beneath the earth. Whatever is spoken will be fulfilled without error.

Why is this? Because the words of the Buddhas pervade the ten directions, and these words are now identical to those of the Buddhas, without difference; their words are as certain as the words of the Buddhas. None of the Dharmas they expound will be mistaken; their mindfulness will never fail, just as with the Buddhas.

Whatever they say, sentient beings who hear it will understand clearly. Whether what they say is right or wrong, all sentient beings who hear it will believe and follow it as though hearing the Dharma. Whatever instruction they give, sentient beings will obey and never forget.

Even if they speak improperly, sentient beings will hear it as the True Dharma and uphold it. If any sentient being has lost consciousness and mindfulness and is near death, my mantra can restore that person’s original mind and enable them to attain right samadhi. The essential teachings they cultivate will delight sentient beings who hear them, and their words will never be presumptuous.

Good man! If one upholds this Dharma for a full one hundred days, one will understand every spoken sound. If one practices with utmost sincerity yet fails to understand them, then the Buddhas have spoken falsely.

Were I to speak of the power of this mudra, it could neither be compared nor fully described. Even all the sages of the past, present, and future cannot know the power of this mudra; those who uphold and recite it will know for themselves. All things arise from within the mind of this mudra; it must not be used indiscriminately.

Remember this well! Remember this well! This mudra must not be shown to sentient beings who have only recently aroused the aspiration.

Its use for trivial matters is forbidden; if used for such things, it will lose its efficacy.”

When the Blessed One had finished teaching this Dharma, all the bodhisattvas, the Vajragarbha Kings, and their retinues wished to receive and uphold it. Throughout heaven and earth, the great luminaries—the sun, moon, and stars—all lost their light, and all the spirits naturally vanished. Seeing this, the Buddha smiled gently and used the Speech Mudra to point toward the realms of the ten directions, whereupon heaven and earth shone with great brilliance. The bodhisattvas then manifested their bodily forms. Whenever they took a step, heaven and earth shook and could not remain stable; even when they exerted all their spiritual powers, they could not stop it.

At that time, the Tathagata, still seated upon his seat, asked the assembly: “Let me employ this mudra and see what happens.” He then extended the four fingers of his left hand forward, placed the thumb against the palm, formed the same gesture with his right hand, and rested it upon his right thigh. At once, the assembly and the great earth returned to normal.

“Excellent! You should know that the spiritual power of the Buddhas is inconceivable. The minds of the bodhisattvas become peaceful and secure; they attain the Dharmas and receive empowerment. Otherwise, even though they practice, they will attain nothing.”

At that time, the bodhisattva Jewel Virtue addressed the Buddha: “Blessed One! How does this mudra confer empowerment? Why have you not explained it? If you do not explain it, it will be like having an illness with no means of cure.”

At that time, the Buddha told the bodhisattva Virtue Treasury: “Through this Samadhi Mudra of mine, all Buddhas attain samadhi. From time immemorial until now, only the Buddhas have possessed this mudra; none of the bodhisattvas or vajra beings possesses it. If any possessed it, they would be equal to the Buddhas. No words can fully express the power of this samadhi. Because it cannot be fully expressed, the Dharmas likewise cannot be completely explained. No one can speak of it, and no one can understand it. I alone understand it, and only the Buddhas of the past have understood it. If a bodhisattva understands it, that being is equal to the Buddhas and is no longer a bodhisattva.”

When the Tathagata had finished speaking these words, a bodhisattva from the region below named Unobstructed Penetration sprang forth from beneath the earth. Before the Buddha, he sat silently in sorrow, without even a jeweled seat. He sat sighing and did not praise the Buddha, causing the assembly to be greatly astonished. They all questioned the Buddha together. The Buddha replied: “Let me ask him.” He then said to the bodhisattva Unobstructed Penetration: “Why are you sighing now?”

The bodhisattva Unobstructed Penetration then became joyful, and a jeweled seat appeared, radiating majestic brilliance throughout the great assembly. He descended from the seat, adjusted his robes, approached the Buddha, and addressed him: “While I was in the region below, I heard the Buddha teach the Mind Within the Mind and the various mudras. Joyfully receiving and upholding them, I attained this spiritual power and have now come here. Excellent, Blessed One! Please bear witness for me.”

The Buddha said: “I bear witness for you. You should aid and rescue sentient beings, bestowing upon them whatever you see and know. I shall bestow the Buddha-mind upon you. To have the Buddha-mind bestowed upon one is itself the mandala.”

The bodhisattva Unobstructed Penetration said: “Blessed One! May those who have not attained Buddhahood, those who lack resolve, those burdened by many bonds, and those without compassion—may people such as these enter?”

The Buddha said: “Unobstructed One! The Dharma I now teach is intended precisely for those of inferior capacity. If people such as these wish to enter the mandala, they should establish an altar with three courts within a single day.

No offerings are required, only fragrant incense; three spears, or, if spears are unavailable, three swords may be used in their place; three bowls of scented water; and three mirrors. The circumference of the altar should be eight feet. The first court is white, the second red, and the third blue, in accordance with the method of the five directions.

In the first court, one invokes the Buddhas; in the second, the bodhisattvas; and in the third, the vajra beings. As for the other heavenly immortals, ghosts, and spirits, their Dharmas are to be invoked outside the altar. Whatever intention is aroused will be fulfilled, and efficacy will appear without requiring many days.

The mudra must not be transmitted. Since it is efficacious, one should strive diligently and practice with vigor; then the Dharmas will naturally be realized.”

At that time, the great assembly addressed the Buddha: “Blessed One! Through what means may this Dharma mudra be upheld, confer abhisheka, and bestow protection and empowerment? How can its spiritual powers pervade the ten directions, cause all beings to submit, and cause the Dharmas naturally to manifest before one? Only those who practice this Dharma in the Buddha’s presence can attain these things, and the Buddha himself bears witness to people such as these. We now also wish to invite it to become our refuge.”

The Buddha said: “Wait for a moment, and you shall see.”

The Buddha then formed and upheld the Speech Mudra within his own mind and proclaimed throughout the ten directions to the Mind Within the Buddha-mind: “Come quickly; the great assembly wishes to see you.”

At that time, Bodhisattva Tara, accompanied and surrounded by Bodhisattva Samaya and their retinues, came from the east, transforming their bodies into those of Buddhas. Before the Buddha, the entire great assembly manifested the forms of bodhisattvas. From the south, Bodhisattva Firm Resolve led the bodhisattvas accomplished in the mudras, transforming their bodies into those of Buddhas, while every member of their retinues transformed into a bodhisattva.

From the west came Buddha Mind-King Lion’s Roar, leading the bodhisattvas who had received the Samaya Mudra in that land. Along the way, whenever they encountered sentient beings—whether mindful or mindless—they pointed this mudra at them, whereupon all turned their minds toward the Buddha; all who had never heard the Dharma received predictions of bodhisattvahood. Supreme-Victory Tathagata had a fourteen-year-old youth who came from the north bearing the Mother Mudra.

As he passed through various lands, he encountered the armies of great yakshas and rakshasas, the ghostly armies of Mahakala, troops that spewed fire and great black winds, enormous serpents, and all such beings. When he pointed the Buddha-Mother Mudra at them, they all gave rise to loving-kindness and escorted the youth to the Buddha. All those evil beasts received from the Buddha-mind predictions of bodhisattvahood.

From below came Buddha Lion’s Voice, bearing the Bodhisattva Collection Dharani Mudra, accompanied by hundreds of myriads of kotis of Dharani Deities, who flew through space and came to bear witness. From above, Fragrant Accumulation Tathagata had a youth whose fragrance pervaded the worlds; he came bearing the Buddha-Speech Mudra. The assemblies of the lower direction, together with Fragrant Accumulation Tathagata and Universal Light Tathagata, all came to Jambudvipa, bringing flowers as offerings before the Buddha.

All of them were youths.

At that time, the Tathagata told the great assembly: “Are those who have now arrived worthy of being your teachers? They all rely upon the Buddha’s power and possess great spiritual powers; before long, they will attain accomplishment.”

Not one person in the great assembly spoke. The Buddha said, “Listen attentively! I shall summon another person.” He then called out, “Youth Radiant Light, come here!”

At that time, the youth was on Snow Mountain. Hearing the Buddha summon him, he immediately came before the great assembly. The assembly said, “The Buddha has summoned you here, but where is your retinue?”

The youth replied, “All of you are my retinue.”

The assembly asked, “You and we have never known one another. Why do you say that we are your retinue?”

The youth then secretly formed the mudra and pointed it at the great assembly. Except for the Buddha’s transformation bodies, the entire assembly of bodhisattvas bowed their heads in homage to the youth, leaving the great assembly unable to understand why. After the fourfold assembly had paid homage, they said, “We now request that you become our teacher.”

The youth replied, “The Tathagata’s Speech Mudra is true and never false. You should receive and uphold it, and you will become no different from me.”

Then the entire great assembly spoke with one voice to the Buddha: “How long has this youth practiced the Dharma of the mudras, that he now possesses sufficient spiritual power to draw this entire assembly under his influence?”

The Buddha said, “Listen attentively! I shall explain this cause and its conditions for you. Long ago, when I was cultivating on Vulture Peak, many kinds of savage beasts often sought to devour my flesh.

While in samadhi, I remembered that my teacher, Empty King Tathagata, had taught a mantra. When I recited it only once, all kinds of venomous insects and savage beasts attained the Buddha-mind and did no harm. I continued to recite it, and all those evil creatures received the bodhisattva precepts and thereafter ate only plants and grasses.

Later, a youth came and diligently attended upon me for one night, and secretly learned this mantra. In the morning, the youth took leave of me and departed. After seven days, he attained great spiritual power.

Later, when he encountered me again, he sought to subdue me with his spiritual powers, but after two or three attempts, he could not do so. You should understand: even one who secretly stole this Dharma attained such spiritual powers; how much more will one attain who is openly permitted to receive and study it!”

Hearing the Buddha speak, everyone in the great assembly wished to become like the youth, possessing great, awe-inspiring spiritual power and mastery. The Buddha said, “After seven days, you will attain it, except for those who lack faith.”

At that time, a follower of an external path concealed his form and entered the great assembly. The Buddha knew this but did not disclose it. That person wished to use this mudra to subdue the bodhisattvas. Because he gave rise to an evil intention, while he was forming the mudra, his body and mind were scorched, and he lost all his attainments. You should therefore understand that this Dharma must not be transmitted indiscriminately. All undertakings may be accomplished according to one’s wishes, except when one harbors malice or jealousy; then there will be no accomplishment. Otherwise, realization is certain and unfailing.”

“Excellent, World-Honored One! We beseech you to confer your seal of approval upon us, so that we may swiftly attain the body of a Buddha and soon realize Buddhahood!”

At that time, wishing to confer his seal of approval upon the entire great assembly, the Tathagata formed the Bodhisattva Samadhi Mudra three times and pointed throughout the ten directions. Immediately, a black wind blew forth, causing all the bodhisattvas to tumble to the ground. When they arose, red clouds appeared and rained down various fragrances of sandalwood; fragrant water also poured forth, bathing the entire great assembly.

After being bathed, everyone in the assembly attained mastery of spiritual powers. Having attained mastery, they practiced this Dharma and, after seven days, all realized the body of a Buddha. Through the awe-inspiring power of this mudra, as the Buddha was about to enter nirvana, the transformation Buddhas presented offerings.

Having heard of the power of this mudra, everyone in the great assembly joined in praising the Buddha’s merit and virtue:

Excellent is the Savior,

Perfect in great spiritual powers,

Manifesting throughout the realms of the ten directions,

Endowed with every great, awe-inspiring virtue.

The Buddha-body is the ordinary body;

Their virtuous powers are equal.

The Dharma-body is supremely wondrous;

Of this one should be firmly resolved.

May we realize this fruition,

Continuing throughout all future time.

The words of ordinary beings

Are no different from the Buddha’s voice.

At that time, Manjushri

And the Dharma Kings used their spiritual powers to proclaim throughout the ten directions and praise the Buddha:

Excellent is the Lion,

Whose compassionate light illuminates the world.

The Dharma-body is supremely wondrous,

Manifesting such rare events.

What could not be attained through long cultivation

Is attained as bodhi when light is emitted.

Our bodies become the same as those of the Buddhas

Through the power of our Teacher.

One should know that the path of cultivation

Does not go beyond compassion.

May those of future generations

Also become no different from us.

The Tathagata then spoke these verses:

Among all bodies,

None surpasses the Buddha-body.

Among all wondrous Dharmas,

None surpasses the Buddha-mind.

When sentient beings attain this Mind,

Sentient beings are themselves Buddhas.

The spiritual power of the Buddha

Cannot be comprehended by bodhisattvas.

Throughout kalpas as numerous as the sands of the Ganges,

I have merely relied upon it.

If anyone can receive and uphold it,

Their body will become the same as those of the Buddhas.

If one possesses utmost sincerity,

One will attain bodhi in a dream.

I shall explain the signs within dreams;

All of you, listen attentively.

If one seeks to behold the Dharma,

Everything will transform into towers and pavilions.

The Buddhas within the sky

Will all gather above one’s head.

Or one may dream of crossing a great river,

And spontaneously conjuring boats and rafts.

Or one may dream of ascending a lofty mountain,

Moving with great speed and agility.

Or one may dream of building monasteries and stupas,

And traveling through space.

Or one may behold Dharma assemblies,

With the great assembly listening to one speak.

Or one may behold a savage elephant,

Which submits as soon as one extends a hand.

Or one may behold sacred scriptures,

Which one personally takes up and reads.

Or one may behold towers and pavilions,

And dwell peacefully within them.

Or one may behold great rivers and seas,

Enter them, and not sink.

All the dream signs described above

Indicate that accomplishment is drawing near.

You should cultivate and recollect in this way,

Receiving and following my teaching.

If you do not practice accordingly,

You will remain very far from bodhi.

Therefore, regarding this mudra,

You must carefully preserve and protect it.

When the great assembly had heard the Buddha expound the Dharma, they all rejoiced and practiced accordingly. Together they bowed to the Buddha and withdrew.