佛心經

At that time, Ananda was seated among the great assembly when he suddenly became sorrowful and distressed, and all the Buddha’s scriptures naturally vanished from his memory. All the great Vajra guardians, great bodhisattvas, and spirits throughout the worlds, together with the gods, immortals, and dragons, as well as the Four Heavenly Kings, Brahma, and Shakra in hundreds of thousands of millions of billions of worlds, were plunged into obscurity, and all their radiant light was extinguished. Only the Buddhas clearly understood the causes and conditions behind this event. They remained serene upon their seats, emitting rays of light through which they understood one another.

At that time, from his body Vairocana Buddha emitted hundreds of thousands of brilliant rays in myriad colors. This radiance illuminated all sentient beings, whether guilty or guiltless, bringing them peace and freeing them from every fear. From within the radiance there also issued hundreds of thousands of subtle and wondrous voices, saying to the Buddhas: “O Honored Ones!

This majestic radiance is difficult to comprehend and difficult to fathom. Only those whose powers are like Mine, whose loving-kindness and compassion are like Mine, whose understanding, wisdom, and eloquence are like Mine, can comprehend it. Even those throughout the worlds who understand all things cannot fully comprehend this light.

It is through the complete fulfillment of causes and conditions that all knowledge and vision are attained.”

Then, amid the obscurity, Ananda recovered a small measure of awareness. He arose and asked Vairocana Buddha: “World-Honored One! Is this radiance known only to the Buddhas?”

The Buddha replied: “Good man! Only the Buddhas know it, for bodhisattvas have not yet attained the vision of a Buddha.”

Thereupon, Ananda bowed at the Buddha’s feet, with his five limbs touching the ground. Lowering his eyes, he questioned the Buddha in verse:

Bodhisattvas in the world

Manifest bodies and attain Buddhahood;

Throughout all realms of the worlds,

They constantly manifest immeasurable bodies.

There are bodhisattvas in the worlds

Who can know as the Buddhas know.

There are bodhisattvas in the worlds

Who can unbind sentient beings.

There are bodhisattvas in the worlds

Who can enter all Buddha realms.

There are bodhisattvas in the worlds

Fully endowed with skillful means.

There are bodhisattvas in the worlds

Who can enter into every suffering.

There are bodhisattvas in the worlds

Who gather beings into their bodies.

Bodhisattvas such as these

Have all received consecration;

They are just like the Buddhas,

Manifesting responsively within the realms.

Their supernormal powers and paramitas

Are all inconceivable.

Amid every calamity,

They remain sovereign and fearless.

As I behold these honored ones,

They appear no different from the Buddhas.

If they uphold the teaching completely,

They are likewise equal to the Buddhas.

They recite and uphold the Treasury of the Buddha-Dharma,

Clearly knowing all things.

They have reached the summit of the Dharma Cloud

And completely fulfilled all the bhumis.

Why, then, do these honored ones

Not understand these causes and conditions?

If even they are thus,

How much more so are beings such as us?”

At that time, from within the radiance, Vairocana Buddha issued a mighty voice and said to Ananda: “Excellent, disciple of the Buddha! Because the bodhisattvas possess compassion that does not change, they cannot know it. Because their patient endurance does not change, they cannot know it.

Because their supernormal powers do not change, they cannot know it. They possess only manifestation; because their manifestation does not change, they cannot know it. They possess only unobstructedness; because their unobstructedness does not change, they cannot know it.

All such forms of ‘unchanging non-change’ are possessed by the bodhisattvas. If a person knows transformation, that person can understand Buddha-nature and can thereby know Me. In all matters, to know Buddha-nature is to understand everything; otherwise, how could one know the immeasurable abodes of the Tathagata?”

Ananda said to the Buddha: “World-Honored One! If even the bodhisattvas do not understand this, how can ordinary sentient beings possibly know it?”

The Buddha replied: “Because you have remained close to Me—Shakyamuni Buddha—and have now asked this question, sentient beings will naturally come to understand it. If they accept and uphold it, all sentient beings will naturally understand the words I have spoken.”

Ananda then asked Shakyamuni Buddha: “World-Honored One! What does this mean? I have personally attended upon and made offerings to the Buddha throughout many kalpas. I beseech You to reveal and explain the essential teachings of the Dharma for my sake. I wish to cultivate them so as to cleanse the minds of sentient beings.”

At that time, the Tathagata said to Ananda: “I shall now manifest supernormal powers. You must remain composed and must not be afraid.”

Ananda obeyed the Buddha’s instruction and immediately proclaimed to the great assembly: “Great assembly, you should know! Great assembly, you should know!” He proclaimed this loudly three times. At that moment, Ananda himself did not realize that his body was suspended in empty space. The great assembly looked up at Ananda and believed that he had attained Unobstructed Penetration. His voice also resounded everywhere, reaching even the Akanishtha Heaven, so that all worlds heard and knew of it.

Ananda said to the Buddha: “World-Honored One! I have completed the announcement. I beseech You now to manifest it.”

At that time, the Tathagata entered the Samādhi of Loving Compassion and solely recited the Heart-within-the-Heart mantra. Having finished reciting it, he pointed southward with the little finger of his right hand and pressed his great toe upon the ground. Immediately, worlds and non-worlds, together with all the hells, surged upward into empty space.

From the worlds above, precious lotus flowers rained down and shattered the hells, so that not a single being remained to undergo suffering. All defilements and evils were eliminated, and beings attained the Dharma-eye and beheld the Tathagatas. Thereafter, the various worlds appeared once more.

The great yakshas, rakshasa kings, Brahmā, Śakra, the Four Heavenly Kings, hungry ghosts, asuras, Vượng, and all the rest attained supernormal powers—that is, the wholesome power of loving compassion—and showed compassion for sentient beings just as a Buddha does. There was also a great supernormal power by which a wondrous rain fell from empty space, causing whatever beings conceived the wish to seek to be completely fulfilled.

Those afflicted with illnesses, whether grave or slight, had them all dispelled upon hearing of this power. The hungry were satisfied, and those tormented by heat obtained coolness. There was also a supernormal power through which, in but a moment, all sentient beings discoursed upon the Buddha’s mind-ground.

There was also a great supernormal power that enabled sentient beings within their mothers’ wombs to remember and know the past, to know through the mind-ground the place where they would be born, and to know all that had previously occurred. There was also a supernormal power that caused all calamities, evils, and poisons throughout the ten worlds to be forever extinguished. There was also a supernormal power that emitted light illuminating all worlds throughout the ten directions.

In each of those worlds, the Buddhas and bodhisattvas, as well as the śrāvakas and those who had attained the four fruits of śramaṇahood, all became radiant and unobstructed. In a single instant, they beheld all things throughout the three realms, extinguished every suffering, and attained longevity equal to that of a Buddha. There was also a supernormal power whereby light of five colors appeared.

Within each color were hundreds of thousands of myriads of koṭis of nayutas of Ganges-sand emanation Buddhas. Each, accompanied by his retinue and assemblies of great bodhisattvas, came forth from empty space. All those in their retinues were able to discourse upon the essential Dharmas of the Buddha’s Heart-within-the-Heart, and each understood them clearly.

There was also a supernormal power whose light illuminated the lands of the ten directions, causing the great earth to quake thirty-six times. The sun, moon, stars, and all the rest fell from the heavens. The light shone throughout the eight directions, and all māras and their subjects abandoned māra-karma, lost all their supernatural power, and attained the Buddha’s supernormal knowledge.

Having attained the Buddha’s supernormal knowledge, they recalled their deeds, immediately sought repentance, and requested to leave the household life; not one of them changed his resolve. The Buddha said: “Good man! The light of this supernormal power illuminates all worlds, possesses great awe-inspiring virtue, and is endowed with the three knowledges, six supernormal powers, and eight liberations.

Those who cultivate in accordance with the Dharma will attain Buddhahood in this very body. Why is this so? Because the minds of all Buddhas simultaneously bear witness to it, and because all Tathagatas together seal and approve it.

I, Vairocana, the Mother of Buddhas, constantly abide here to guard and preserve it. Whatever is prayed for is personally sealed and approved, personally brought to fulfillment, and personally drawn near to; and I personally serve as the abhiṣeka master for all. If anyone seeks to study it, I myself will again bear witness, enabling that person to know the Buddha-mind and causing all devas to come and make offerings.

I will also cause the bodhisattvas Vajragarbha King and Guhyapāda to remain constantly protective, averting calamities. I will further cause all beings under heaven always to gather around and protect that person. Even all those throughout the worlds who assume forms, transform their forms, conceal their traces, or remain hidden will constantly come to support and protect that person.

Brahmā, Śakra, and the assemblies of devas will always submit, while Bhadrā, the mother of ghost children, evil ghosts and spirits, and every kind of flying being will all become compliant and submissive. One must act according to the Dharma and rely upon the Buddha-mind to attain the Buddha-mind. To obtain verification, there is no need to employ any other Dharma; one will then be able to accomplish this Dharma.”

At that time, Ānanda addressed the Buddha, saying: “World-Honored One! The Buddha himself preserves this mind-Dharma and, through great supernormal power, attains such results. Even bodhisattvas and vajra beings who have not yet perfected the Buddha’s conduct or reached the Buddha-stage must study it; remaining steadfast and certainly never retreating, they will attain bodhi.

But how can those of inferior faculties who wish to seek it ever reach that state? The power and awe-inspiring virtue of the Buddha are vast and immeasurable. Only by taxing the mind, enduring toil, and patiently bearing hardship can accomplishment be attained.

How, then, can sentient beings now be enabled to cultivate and study this Dharma? How can they accord with the Dharma? How can they obtain verification?

How can they see and understand? Such are the concerns of sentient beings. By what Dharma can they discern the right from the wrong?

By what Dharma can Māra King and the various great, evil kings who produce strange transformations be made to subdue themselves? And by what Dharma can they swiftly realize the Buddha-mind? I have heard it said in the sūtras that one must undergo prolonged hardship and fully perfect the pāramitās before one may hope to attain realization.

I do not now understand. I pray that the Buddha will explain to me all the essentials of the Dharma for obtaining verification and attaining Buddhahood, so that the world may know them as well.”

The Buddha praised Ānanda: “Excellent! Excellent! Since you now wish to know, listen carefully, and I shall explain. Ānanda!

Who in this world can understand this Buddha-mind? Who can know it? Who can practice it without doubt?

Who can know it completely, even through death and rebirth? Only a Buddha together with another Buddha can know this matter. Ānanda! To practice this heart-mantra, one must possess loving-kindness and compassion and recite it one thousand times each day.

Upon completing one hundred days, the Buddha’s power will arise of itself, and everything undertaken will be accomplished. Even the power of a bodhisattva of the Tenth Bhūmi cannot surpass it. There is also a method for those who wish to know whether verification has been attained: after reciting it one hundred thousand times, take a mouthful of water and empower it with one hundred recitations.

Whatever matter the water is then sprayed upon, all suffering connected with it will immediately be eliminated. If it is eliminated, this is proof of efficacy. Continue reciting until one million recitations have been completed; even mountains must collapse, and all transgressions will be eradicated.

If there are calamities or inauspicious events in the world, spray a mouthful of such water early each morning. Upon completing three days, they will be extinguished. This can protect the great trichiliocosm, the earth, and empty space.

If one wishes to distinguish the wrong from the right, take a bronze mirror, regardless of its size, empower it with ten thousand recitations, and carry it upon one’s person; then one will know whether all matters are right or wrong.

“If one wishes to know the thoughts in the minds of others—the mind of a Buddha, the mind of a bodhisattva, the mind of a vajra being, the minds of the devas, the minds of noble ones who have attained the four fruits, the minds of the Dragon Kings of the four seas, the minds of heavenly kings, the minds of the sun, moon, stars, yakshas, and rakshasas, the minds of every kind of ghost and spirit, even the minds of all beings who conceal their forms and hide their traces, as well as the minds of all sentient beings in this world and whatever they are thinking—one will fully realize all the meritorious adornments of the six sense faculties described in the Lotus Sūtra.

Therefore, disciples of the Buddha, ordinary beings, bodhisattvas, vajra beings, and all others should cultivate this Dharma; apart from it, there is no other Dharma.”

Ānanda again addressed the Buddha, saying: “World-Honored One! If one wishes to cultivate this Dharma, how should the altar rite be arranged? What medicinal woods should be used? How should incense, flowers, colors, and offerings be prepared, and how can one know the proper method? I pray that the Buddha will instruct us!”

The Buddha told Ānanda: “You should know that your question is timely, yet it is asked from an inverted perspective; otherwise, why would you ask in this manner? The Buddha-mind arises in accordance with forms, yet it no longer holds attachments such as attachment to error, characteristics, self, and so forth. Solely through the mind-Dharma does one attain the ultimate reality. Ānanda! There is not a single conditioned dharma by which one may reach the state of the Tathagata. Just as the mind has no other object, there is only Suchness.”

Ananda! If all phenomenal dharmas could bring about Buddhahood, what need would there be to emit great radiance from body and mind? If body and mind remain attached to even a single dharma, nothing can be attained.

Why is this so? In the past, when I was still an ordinary being on Mount Nikhura, I saw assemblies of immortals practicing their magical arts. At that time, I had only recently obtained this mantra.

The immortals, not knowing me, regarded me as an evil person and employed all their evil spells to subdue me; yet all their spiritual powers merely exhausted them and could do nothing to me. I then told the immortals: “You should know that even if you exerted your spiritual powers until the end of this great kalpa, you still could not harm me. Such a thing could never happen.” The immortals asked me: “Have you attained knowledge of others’ minds?

How do you know that we are trying to harm you?”

I replied: “Because you regard me as an evil person, you braided grass into a human figure beside the corner of that well and struck it with a knife, thinking that I would die and thus be unable to speak of what you had done.”

When I revealed this clearly, all the immortals became haggard. They prostrated themselves before me and asked: “How did the noble one know?” I told them: “Because you are false, while I am true; you are deviant, while I am upright; you perceive existence, while I perceive nonexistence; you are branches and leaves, while I am the root; you are illusory, while I am real; you are deceitful and flattering, while I possess true faith. You arose from me; how could children harm their parents? How could branches and leaves harm the root? How could falsehood harm truth? How could the light of fireflies compare with the sun? How could a handful of earth fill the ocean? How could poison destroy amrita? How could rakshasas harm the body of a Buddha? How could an ant shake Mount Sumeru?”

When the immortals heard me speak thus, they became extremely angry. Employing all their magical arts, they surrounded me to contest their powers against mine. At that moment, in the space of an instant, I silently recollected within my mind, breathed once toward the sky, and recited the mantra seven times.

Dark clouds covered the whole expanse of space; the sun and moon lost all their light, and the stars vanished. I then breathed upon the earth, and immediately the earth shook and became unstable. After seven days, I again used my mind to summon the Buddhas of the ten directions.

Immediately, the Buddhas of the ten directions appeared above the crown of my head, and my body caused all to become one single essence, which only the Buddhas and I could fully comprehend. Afterward, I used my eyes to survey the ten directions. At that time, the immortals had exhausted all their devices.

Terrified, they prostrated themselves, sought refuge in me, repented of their offenses, and begged to be rescued and brought to peace and security. I immediately contemplated them with the Buddha-mind, causing all their fear to cease. I then transmitted to them the Dharma of the Central Heart of the Buddha-Mind, enabling them to attain spiritual powers.

Ananda! Among all mental dharmas and all evils throughout the ten directions, the Dharma of Mind is sovereign. If anyone seeks Dharma matters or non-Dharma matters—that is, worldly or supramundane dharmas—yet does not rely upon the Dharma of Mind and still attains spiritual powers, that is impossible.”

At that time, Ananda again asked the Buddha: “Above, the Samadhi Mudra was mentioned. What is that mudra like? I beseech you to teach me this Dharma mudra!”

The Buddha told Ananda: “Excellent! Listen attentively! First sit in the full lotus posture, recite the Heart Mantra seven times while empowering the hands, and then form the Samadhi Mudra.

Place the left hand palm upward at the navel, and place the right hand palm upward upon the left palm. Keep the ten fingers straight and even; bend the middle finger of the right hand to grasp the upper joint of the thumb, and the mudra is complete. If one recites the mantra 108 times and performs it three times over the whole body, then beings upon the earth, throughout space, and as far as the Heaven of the Thirty-Three will give rise to wholesome thoughts.

All the great evil kings who might harm or obstruct that person will instead recollect the Buddha and harbor no thought of slander. All sentient beings will attain the minds of Buddhas and bodhisattvas, will no longer regress, and will remember their former lives. The Tathagata constantly uses this mudra to summon those who lack karmic affinity and constantly uses this mudra to cause the great earth to tremble thirty-six times.

The power of this mudra cannot be fully described; by cultivating it, one will know for oneself.”

Ananda then addressed the Buddha: “The Tathagata upholds it in this way, but how can those who have not yet attained the Buddha-mind uphold it? I observe that medicines may be fragrant or foul; waters may be impure or pure; the sun and moon may be bright or dark; practitioners may be ordinary beings or noble ones; they may be Buddhas or maras; there may be thought or image, existence or nonexistence, safety or danger, right or wrong.

Such matters number in the hundreds of thousands and more, arising from inverted, illusory, inconsistent fixed views. Why does the Tathagata say that ordinary beings uphold it in the same way as a Buddha? If upheld by a Buddha, each and every act is a Buddha’s deed; if not upheld by a Buddha, each and every act is the work of Mara.

Why does the Tathagata say that ordinary beings share the same Buddha-mind?”

The Buddha told Ananda: “Excellent! Excellent! If an ordinary being is able to uphold the precepts, that person’s mind is identical to my mind, and that person’s power is equal to mine.

If this were not so, would my entering birth and death throughout the six realms of samsara, and all the teachings I have spoken for others, be falsehoods that deceive sentient beings? If so, I would be Mara and not the Tathagata. Ananda!

Since you now harbor doubt, listen to what I say. If any sentient being can uphold this Dharma, that person’s mind is the mind of the Tathagata. The Tathagata’s mind is concealed within that person.

You should know that this person is the Tathagata’s eye, and all that person’s blood and vessels are identical to those of a Buddha. You should know that this person is the crown of the Tathagata, and the Tathagata places this person upon his crown. You should know that this person is the Tathagata’s mind, and the Tathagata’s heart-treasury rests upon this person.

You should know that this person is the Tathagata’s robe, and the Buddhas of the past protect and assist this person in saving the world. You should know that this person is the lifespan of the Tathagata—that is, the Buddha who remains indestructible throughout endless kalpas. You should know that this person is the Buddha’s Vajra Mountain.

Even if hundreds of thousands of myriads of kotis of calamities arose simultaneously throughout the worlds; the great earth overturned; all mountains, rivers, and seas, Mount Muchilinda, the Iron Ring Mountain, the Great Iron Ring Mountain, and the ten jeweled mountains all collapsed at once; the dragon treasury surged upward; heaven and earth perished; the moon and stars fell; and sentient beings were utterly annihilated, this person would not perish or be destroyed, nor would this person be commanded by any evil being.

This is because the Buddhas bless, protect, and preserve this person; this person is concealed beneath the Buddha’s robe, sheltered securely beneath the bodhisattvas’ parasol, and supported by all the Vajra beings in obedience to the Buddha. Thus, all beings pay homage to this person. If one constantly accepts and upholds this Dharma, you should know that this person has indeed attained the body of a Buddha, without error.

Ananda! Do not give rise to doubt. If any sentient being upholds this Dharma but fails to attain Buddhahood, then I shall relinquish my position and fall into the Avici Hell, never to emerge; blood shall flow from my body across the entire great earth; the sun and moon shall cease to appear; and the stars shall vanish.”

After Ananda heard the Buddha’s teaching, his body and mind knew nowhere to find support. Seeing Ananda’s remorse, the Tathagata spoke these verses to dispel his doubts:

The realm of all the Buddhas
Those of lesser faculties cannot understand.

The words of the Buddhas, past and present,
Even bodhisattvas cannot fully fathom.

The spiritual powers of all the Buddhas—
Does their realm have an end or not?

All Tathagatas of the past
Abided together in this one mind.

This mind is the mind of emptiness;
The Buddha is precisely this mind.

If a person follows this mind,
There is no need to leave the world.

The Buddha-mind of the past,
The present, and the future,

Together with all bodhisattvas
And the bodies of all heavenly beings—

Even lowly ordinary beings,
If they can uphold this mind,

Will swiftly realize the patience of the unborn,
Like empty space within the world.

Assemblies of bodhisattvas and shravakas,
Together with sramanas of the four fruits,

And even all the Buddhas,
Are born entirely from this mind.

By upholding the precepts, one attains perfection;
Through faithful giving, one receives its fruit.

Constantly mindful and never negligent,
Wherever one may be born,

One rejoices and is revered;
Whenever one speaks words of instruction,

All comes from knowing the Buddha-mind;
Thought after thought, one receives its fruit.

All things arise from this,
Including every Tathagata.

The Buddha’s spiritual power can never be fully described.

Again, there are immeasurable directions, Pervading all directions.

Again, there are immeasurable Buddhas, All the Buddhas’ bases of spiritual power.

All arise from the Buddha Mind; Everything within the Buddha Mind

Enters into the Mind. Such is the Mind within Mind.

The Buddha declared it indescribable, Entirely inexhaustible and without end.

Its arising is thus: Whether the world is Existent or Nonexistent,

Supramundane or not supramundane, All skillful means,

And the words that are spoken, Secret dharanis,

Samadhi, mastery, knowledge of others’ minds, Knowledge of the past and present,

And the attainment of future fruitions— All issue from here.

Mara kings and wheel-turning monarchs, Brahma gods and Isvara gods,

And all those possessing spiritual power Are transformed through the Buddha Mind.

Deviant arts and true seals, Whatever is seen or heard is clearly known.

Such is the power of the noble mind, Pervading every realm;

It too arises from here. The Tathagata seals and guides the assembly,

Subdues maras, delivers nonhuman beings, And freely manifests spiritual transformations,

Entering the various realms, Relieving the sufferings of sentient beings,

Shaking all worlds, Entering and delivering according to conditions,

And compassionately caring for all ten directions— All arise from here.

Whether all kinds of sentient beings, In performing every meritorious and wholesome deed,

Will attain accomplishment or not, Is freely known through knowledge of others’ minds;

Where they will be born is known— All throughout the ten directions.

All sentient beings everywhere, Upon hearing these words, believe in the Buddha.

This broad and long tongue-mark Also arises from here.

Throughout the lands of the ten directions, Everywhere without exception,

Even throughout hundreds of thousands of lands, In each and every place,

There are tens of thousands of worlds And immeasurable sentient beings.

Hearing the Buddha speak, they all believe. This broad and long tongue-mark

Likewise arises entirely from here. The gods of Radiant Sound and Universal Purity,

Together with beings of other worlds, Whether possessing form or formless,

All possess Buddha-nature. Those with outflows and without outflows,

And the beings within empty space, Transform according to their forms.

Hearing and following, they all believe in the Buddha. Icchantikas and unbelievers,

Through the Dharma of non-retrogression And the fulfillment of all causes and conditions,

Such kinds of sentient beings Depart by riding upon the light;

This too arises from here. If lowly ordinary beings

Uphold the Buddha Mind mantra, They all become equal to the Buddha,

Perfect the six paramitas, Attain great spiritual powers,

Universally illuminate all Buddha lands, And fully possess the six superknowledges.

Their speech is the same as the Buddha’s; Whenever they raise or lower a foot,

All is a great spiritual transformation. Whether they speak rightly or wrongly,

It is all alike, without distinction. Whether a Buddha or not a Buddha,

What is spoken is the wisdom of the Tathagata. The sacred deeds of ordinary beings,

Their arousal of the resolve for bodhi, And all stages of fruition—

All come from the Buddha Mind.”

The Buddha told Ananda: “This Verse for Dispelling Doubt is like a flower in empty space. Through the Buddha’s spiritual power, a bodhisattva’s canopy appears in empty space. Beneath the canopy are hundreds of kotis of worlds, as numerous as the sands of the Ganges, and indescribably many worlds containing immeasurable transformation Buddhas.

There are also immeasurably and indescribably many Dharma-body Buddhas, as well as immeasurably and indescribably many reward-body Buddhas. All their retinues are led by bodhisattvas who propagate the Path and the Dharma. There are also indescribably many bodhisattvas, each with an immeasurable retinue, all serving as teachers of the Path among humankind, surrounded by bodhisattvas of the Third Bhumi, Fourth Bhumi, and Eighth Bhumi.

Thus, all the Buddhas, bodhisattvas, sravakas, pratyekabuddhas, sages of the four fruitions, and all the devas and immortals of immeasurable worlds, together with the Four Heavenly Kings, Brahma Kings, Sakra, asuras, yakshas, rakshasas, ghosts, spirits, and all those endowed with great awe-inspiring virtue, great spiritual powers, great protective mindfulness, great compassion, great mastery, and so forth, surround the canopy, maintain a non-retrogressing mind, and receive the Buddha Mind Dharma.

There are also indescribably many earth deities holding thousand-petaled lotus flowers, which they offer at the feet of those who uphold the mantra. Golden light radiates from the bodies of the mantra holders. All sentient beings who see this light extinguish their outflows and enter the Buddha’s samadhi.

They see all the causes and conditions throughout the great trichiliocosm and understand in complete detail the origins of all activities and undertakings.”

At that time, Ananda praised the Buddha in verse:

Excellent indeed, my Teacher, Sakyamuni!

A single word encompasses the great trichiliocosm.

With only a single word, he universally delivers

All sentient beings, though they do not know it.

Excellent indeed, the Tathagata’s sovereign light!

Whether good or bad, it illuminates all.

From his compassionate mind flows the water of amrita,

Washing all completely clean, though they do not know it.

Excellent indeed, the sovereign mind of fearlessness!

It constantly bestows fearlessness upon all.

Tigers, elephants, and venomous dragons are all subdued,

And compassion naturally arises, though they do not know it.

Excellent indeed, the fearless King of Spiritual Powers!

When he speaks, the great trichiliocosm trembles.

All beings come again to take refuge and submit;

Though they take refuge, they still do not know it.

Excellent indeed, the immeasurable compassionate mind!

It constantly employs compassion to save all beings.

All beings everywhere hear the Buddha-Dharma.

Excellent indeed, the immeasurable King of the Treasury of Goodness!

He skillfully gives the wealth of Dharma to sentient beings.

All who receive and uphold it attain accomplishment,

Yet those beings still do not know it.

Excellent indeed, the immeasurable King of the Treasury of Jewels!

He skillfully uses the jeweled treasury to shelter the worlds,

Causing sentient beings to escape suffering;

Though freed from suffering, they do not know it.

Excellent indeed, the immeasurable Great Dharma Tree!

Its cool shade covers the entire trichiliocosm,

Causing all beings to become cool and refreshed;

Though freed from scorching heat, they do not know it.

Excellent indeed, the immeasurable Great Dharma Mirror!

Its illumination dispels every place of darkness,

Causing wisdom to arise from within the mind,

Yet those beings still do not know it.

Excellent indeed, the Tathagata’s single word!

All who hear it attain the one flavor,

Yet it permeates and nourishes all sentient beings;

Therefore, it is called great compassion.

We are lowly, with the wisdom of ordinary beings,

Yet wish to employ every word in praise.

With complete sincerity, we now offer them;

May the World-Honored One compassionately accept them.

After Ananda had finished praising the Buddha, he further addressed him, saying: “I now praise the Tathagata, yet I cannot conceive of the World-Honored One’s spiritual virtue. Such spiritual power, such mastery—all are certain and unfailing, and I have never before heard or seen them. Why, then, has the Tathagata spoken of them today? For a long time, you have known that sentient beings have inferior faculties and dispositions and find these teachings difficult to learn. Why, then, did you not teach them before?”

The Buddha told Ananda: “This Mind within Mind of mine has always been before me. Before I appeared in the world, this Mind already existed. Before I took birth, this Mind had already taken birth.

Before I attained mental concentration, this Mind had already attained samadhi. Thus, samadhi, wisdom, and power are the Buddha’s dwelling place: where the Buddha abides, where the Buddha acts, where the Buddha reflects, where the Buddha knows and understands, where the Buddha practices the Path, and where the Buddha makes determinations. Ananda!

All bodhisattvas, vajra beings, devas, ordinary beings, ghosts and spirits, yakshas, rakshasas, constellations, practitioners of magical arts, Mara kings, and all beings of this kind attain spiritual powers if they act in accordance with my Mind. If they do not act in accordance with this Mind Dharma yet desire to attain spiritual powers, they will never attain them.”

Ananda again addressed the Buddha, saying: “Even bodhisattvas of the Ten Bhumis cannot know the Tathagata’s Mind. If anyone could know it, that person would already be a Buddha. Yet sentient beings today are all lowly, and their minds do not clearly understand the characteristics and categories of causes and conditions.”

The Buddha told Ananda: “I shall now explain for your sake the characteristics and categories of the causes and conditions of the Mind within Mind, which is not apart from sentient beings. This Mind has twelve kinds. What, then, is the Buddha’s Mind within Mind?

– First: While one’s own mind is amid suffering, one sees the suffering of sentient beings and wishes to rescue them, possessing a resolute mind of compassion for sentient beings. Although one’s own body suffers, one does not abandon those who suffer. Or, if one does not personally see the suffering of sentient beings, one obtains nothing among the dharmas. To be able to see the suffering of sentient beings and rescue them, causing them swiftly to leave suffering far behind—this is the first Buddha Mind.

– Second, behold the sufferings before you without retreating; let the mind remain unchanged and unwavering. Even when your own body undergoes suffering, regard it as though entering samadhi. If various afflictions disturb and harm you, regard them as though abiding in the Samadhi of the Fourth Dhyana. Regard all enemies as your parents. When wishing to rescue beings from suffering, regard those suffering beings as children and grandchildren looking to their parents for help. This is the second Buddha-Mind.

– Third, regard your own mind as the minds of others, and the minds of others as your own mind. Extend this even to every part of the body: regard your own wishes as those of others, and the wishes of others as your own. Regard all deviant thoughts, right marks, and Dharma treasures as your very body and life; regard the three lights as your own eyes. Extend this contemplation even to medicines, food and drink, sickness, suffering, and so forth. Regard them all as stated above. This is the third Mind.

– Fourth, wherever one recollects the Buddha, there is the Buddha. I constantly abide there, never departing from it—just as the Heavenly King Vaishravana joins his palms and pays homage to a stupa containing sharira; as ten Vajragarbhas together guard a single vajra jewel; as the spirits Vajra of ten worlds together guard a single vajra pestle; as ten worlds behold the light of a single sun; and as the sentient beings of ten worlds share a single world. This is the fourth Buddha-Mind.

– Fifth, with regard to all the Buddha’s words of Dharma, mudras, supernormal powers, and every kind of great and small spiritual power, even the subtlest thought or reflection, one must remain constantly mindful without ever sleeping or resting. The body must honor the Dharma as greatly as the great trichiliocosm. Whether others believe or disbelieve, none can cause harm, even during sleep. This is the fifth Buddha-Mind. If one attains this, one attains the purification of the Five Eyes and clearly sees all worlds.

– Sixth, use the Six Paramitas to gather the mind. Enter the Samadhi of the Loving Mother and gather the Vinayakas, transforming them into six kinds of good spiritual friends:

– First: A kind of Vinayaka named Joyless. This being constantly causes the mind to waver between joy and anger and to delight in committing acts of killing and harm. One should use the Kshanti Paramita to cause it to enter the Samadhi of the Loving Mother and become the King Who Upholds Patience.

– Second: A Vinayaka named Delusive Confusion. When this being arrives, it afflicts and unsettles the mind, preventing certainty concerning dharmas and sentient beings. When afflicted in this way, use the Dhyana Paramita to enter Unmoving Wisdom.

– Third: A Vinayaka named False Speech. When this being arrives, it causes one to become excessively cheerful, delight in flattery, form firm convictions about strange matters, and readily believe reckless speech. Even in pure places, it causes thoughts of lust and craving to arise; the mind becomes attached and defiled, leading to delusion and inversion. One should therefore use the Shila Paramita to gather it and transform it into Skillful Means.

– Fourth: A Vinayaka named Binding Attachment. When this being arrives, it constantly causes the practitioner to venerate Mara, the Demon King. The Vinayaka befriends the practitioner and all demon kings, manifests a vast and awe-inspiring body to induce the practitioner to take refuge, and gathers the practitioner’s mind into firm belief. Knowing this, use the Virya Paramita to gather it and transform it into the King of Skillful Means of Great Power.

– Fifth: A Vinayaka named Painful Intention. It constantly causes people to give rise to expectations and to practice solely out of concern for acquiring wealth and possessions. First it employs thoughts of wealth, and afterward bestows money together with the King of Hungry Ghosts who dwells in the wilderness. Such a person’s mind never knows contentment. Because of this discontent, all spiritual powers are lost. One should therefore use the Dana Paramita to gather it, giving it the title King of Great Benefactors. Once it has been subdued and gathered, the mind of greed is eliminated.

– Sixth: A Vinayaka named Fabricated Action. When this being arrives, it speaks only of what is contrary to Dharma. Possessing no right wisdom, it falsely fabricates the characteristics of dharmas, seeks gain where there is none, delights in devising strange doctrines, and desires to become a spiritual teacher. Within the True Dharma, it gives rise to slanderous thoughts. One should therefore use the Prajnaparamita to subdue and gather it, transforming it into the King of the Treasury of Wisdom. There is also a Vinayaka named Severing Cultivation. This being constantly extinguishes every thought of the mind and causes various illnesses, delight in sleep and rest, and external demons to stir and become internal obstructions. It makes people fearful, causes numerous false views to arise, and leads them to ponder many strange dharmas. All such beings should be subdued and gathered through fearlessness, using only the vow of great compassion to make them one’s retinue. They will then submit of themselves. Once they have submitted, one must not rebuke them. Make this the sixth Mind.

– Seventh, concerning the Seven Factors of Enlightenment, one must cultivate and study them, constantly giving away all one’s merit to gather and embrace all suffering sentient beings. One should always personally uphold them and enable all sentient beings to hear, understand, and know them, so that they may remain far removed from the domain of Mara.

– Eighth, within the Noble Eightfold Path, one must diligently cultivate, constantly give rise to the Ten Faiths, and uphold the Ten Wholesome Actions. Do not speak of others’ faults, praise yourself while disparaging others, or expect repayment for kindness rendered. Always practice generosity, protect the Dharma without weariness, and follow the teachings without losing your original resolve.

– Ninth, do not doubt the Dharma; do not indulge in self-conceit, arrogance, attachment, or deception. Always practice truthfully. Whatever vows you make while cultivating, remember and remain aware of them all. Constantly protect and uphold the treasures of the Buddha and Sangha. When venerating sacred images, never be disrespectful or arrogant. In all things, act in accordance with the Dharma.

– Tenth, fully possess the Ten Faiths: first, believe that the Buddha constantly abides in the world and possesses wondrous, great functions and supernormal powers; second, believe that the profound and sublime Dharma possesses the power of great skillful means and the power of certainty; third, believe that the Buddha, out of compassion for all sentient beings, can teach the essential Dharmas that eradicate suffering; (Fourth? It is not recorded in the sutra); fifth, believe that amid the world of the five turbidities, the Buddha constantly manifests the light of loving-kindness; sixth, believe that amid the six thieves, the Buddha is like one’s parents; seventh, believe that through the seven apertures, the Buddha constantly proclaims the Buddha’s voice; eighth, believe that amid the sixty-two views, the Buddha is free from both affection and aversion; ninth, believe that amid the world of the five turbidities, the Buddha constantly liberates sentient beings and teaches that the unobstructed mind has no boundary or limit; tenth, believe that the Buddha, bodhisattvas, and vajra beings constantly manifest spiritual powers to teach and transform sentient beings, enabling them all to become Buddhas.

– Eleventh, concerning all dharmas, statements, doctrinal discussions, and debates, one must neither praise nor disparage them but must exercise caution. Do not forsake anyone, whether rich or poor, noble or lowly. Always visualize the bodhisattvas as though they were before you. All fears will gradually come to an end and will naturally be extinguished through the aid of the Buddhas and bodhisattvas.

– Twelfth, examine yourself. If even a trace of arrogance is present, you must recognize it. If resentment or hatred is present, constantly relinquish it yourself. If the body is filled with conceit, it must be tamed. If greed is abundant, regard it as holding fire. If desire is abundant, regard it as rotten flesh. If defilements are abundant, constantly regard them as a brutal prison. If one constantly examines oneself in this way, this is the definitive Dharma of the Central Mind of the Buddha-Mind; through the Buddha-Mind, one becomes unobstructed.”

At that time, Ananda addressed the Buddha, saying: “World-Honored One! Is this Central Mind of the Buddha-Mind the realm of the Buddha or the realm of sentient beings? If the realm of sentient beings corresponds to these twelve Minds, then this is not a state found in the minds of sentient beings. If sentient beings could accomplish what has been described above, there would be no cause for doubt; but how could sentient beings possibly accomplish this?”

The Buddha told Ananda: “Simply accept and uphold it; the ten directions will bear witness. You cannot comprehend it. Do you wish to understand the Central Mind of the Buddha-Mind?”

Ananda then addressed the Buddha, saying: “World-Honored One! This teaching of the Dharma seal contains no error. I now wish to ask a question; will the Buddha permit it?”

The Buddha said: “Whatever you wish to know, ask as you please!”

Ananda said to the Buddha: “If sentient beings wish to seek deliverance from suffering, seek to subdue Mara, or seek to gather and uphold, is there some other Dharma, or is there only the Central Mind? If they employ the Central Mind, what is its method?”

The Buddha said: “If you wish to know, listen attentively! I shall now proclaim for you the Dharani That Follows the Mind.” He then spoke the mantra:

– Om ma ni dat ri hong phan tra

(OM - MANI DHÀRE HÙM PHAT)

If one who receives and upholds this teaching does not need to select an auspicious day, hour, month, year, or constellation, nor observe fasting precepts, one need only be before the Tathagata or an image, in a pure chamber or before a stupa containing relics, and freely make offerings of various kinds of incense and flowers. On the fifteenth day of the lunar month, bathe until clean, put on new garments, and prepare offerings according to one's means, for the Dharma Protectors require the three kinds of white food.

Construct a square mandala, large or small as desired, hang lamps and banners, and recite the Heart-within-the-Heart Mantra and the Mantra Following the Heart 1,080 times each. Sleep there at the feet of the image, morning and evening; the Tathagata will immediately manifest, all the noble Vajra beings will also manifest, and bodhisattvas and devas from the ten directions will come and circumambulate. All wishes will be completely fulfilled.

If one knows that one has committed an offense or a grave transgression, upon reciting it ten thousand times one will attain the Buddha's pure and radiant body. As for all Dharmas, if one recites it a million times, there will be nothing one does not know, and no other Dharma of invocation will be needed. If there are apparitions that cause people to be afraid, merely bend the middle finger of the right hand into the palm, press the thumbnail against the nail of the middle finger, and silently recite the Mantra Following the Heart no more than one hundred times; they will naturally be subdued.

Poisons, harm, and calamities of fire can be eliminated merely by blowing upon them. It can also eliminate matters that are difficult to remove or destroy. If there are any obstructive circumstances, place the palms together, hook the two index fingers and two ring fingers together inside, and rest the remaining fingers against one another, with their tips meeting within the palms.

Face each of the four directions and recite it 108 times in each direction; the defilements of transgression will be dispelled, and all obstacles and calamities will be extinguished. If a Vinayaka is to be subdued, it will immediately be subdued. If it refuses to submit, press the toes of the right foot against the ground and recite the mantra 108 times; blood will flow from the Vinayaka's seven orifices, and it will immediately submit.

All spiritually accomplished beings and mantra-holding immortals throughout the worlds of the ten directions, the four divisions of the Vedas, the eight treasuries, the secret Dharmas within the dragon palaces, and all kinds of sentient beings will answer one's summons according to one's intent and will all obediently submit, except when one seeks to perform evil practices, which is not permitted. If one wishes to obtain celestial incense for offerings, turn one's face upward toward the sky and recite it 108 times; the incense will immediately descend.

If one wishes to travel to the realms of the Buddhas and bodhisattvas in the lands of the ten directions, point the middle finger toward the sky and summon Maheshvara to accompany one; then the celestial realms will not dare obstruct one's entrance. At the end of one's life, the Buddhas of the ten directions will come and abide above one's head, guiding one to the worlds of the Buddhas. If one wishes for this body not to perish, which is the realm of a Buddha, recite it up to one billion times; one will immediately attain longevity equal to heaven and earth.

This will fail only if one lacks utmost sincerity. If one is utterly sincere yet does not attain it, then I have spoken falsely, and all the teachings of the sutras would be the words of Mara rather than the words of the Buddha.

There is also a method for seeking wealth. Place a copper coin upon the middle joint of the finger and silently recite the mantra 108 times. Then point it toward the other person's heart, and that person will immediately give whatever one asks for.

If one wishes to summon an official, ruler, consort, queen, or another such person, take a bundle of fine fragrant incense, write that person's name upon it, place it on the index finger, and recite the mantra 1,080 times; that person will immediately come. If various kinds of grain or rice are needed, place three kinds upon the middle finger and follow the method above; one will obtain whatever one wishes. If one wishes everyone to be joyful, bend the middle finger, place it in the mouth, recite the mantra 108 times, and point that finger at the other person; that person will immediately become joyful, compliant, and submissive.

There is also a method for summoning dragons. Take well water, recite the mantra over it one thousand times, and sprinkle it upon waters inhabited by dragons; the dragons will immediately come and pay reverence. There is also a method to use when heaven sends no rain.

Take camphor and one hu of well water, recite the mantra one thousand times at midday, and then place them outside in the sunlight. A white dragon will immediately surge forth from the water, and rain will fall from the sky. If there is excessive rain, use yellow or red earth to draw a dragon upon paper, recite the mantra over it 1,080 times, and throw it into a well.

A red dragon will immediately rise forth, and the sky will clear.

There is also a method in which one takes one jin of butter, recites the mantra over it one thousand times, and burns it in the direction of the wind; all grains, crops, and fields will flourish. There is also a method to use if diseases arise in the world. Draw the form of a comet in red upon paper and recite the mantra over it 1,080 times; the diseases will immediately be eliminated.

This constellation is composed of six smaller stars. There is also a method to use if warfare arises within the country and the four quarters are not at peace. Take a blade and recite the mantra over it one thousand times.

Point it in the direction where the enemy is located, and divine troops will immediately appear; all calamities caused by foreign invasion will be eliminated. There is also a method for those who wish to master various professions, literature, crafts, inner scriptures, outer texts, diverse magical arts, and the spheres of activity of the Buddhas, bodhisattvas, and Vajra beings. Recite the mantra one thousand times each morning and evening; after one hundred days, there will be nothing one does not know.

If one wishes to obtain treasures from the Ocean Dragon King and receive predictions from the Buddhas and the Dragon Treasury, one must burn five kinds of incense: sandalwood, agarwood, frankincense, camphor, and bilika. During the pure stillness of night, recite the mantra while facing each of the four directions, 1,080 times in each direction. At that time, the Dragon Kings who preside over the four directions will personally come and bestow precious objects.

There is also a method for obtaining treasures from the earth to be used in meritorious deeds. Merely say, ‘I require these treasures to perform meritorious deeds.’ Then stamp one's foot upon the ground and recite the mantra 1,080 times. The earth spirits of the ten directions will immediately bring treasures and present them, and one may use them as one wishes.

However, if they are sought for fame and profit or to perform evil deeds, they will not be obtained. There is also a method to use if people hate one another. Take five kinds of flowers, recite the mantra over them 108 times, and then write the word ‘Buddha’ upon each kind; the people will naturally become harmonious and affectionate toward one another.

There is also a method for a person who previously upheld mantras without obtaining any efficacy. Take that person's robe, recite the mantra over it one thousand times, and place it before the Buddha's seat for seven days. Afterward, have the person wear it.

From then on, all essential Dharma methods will become efficacious; the bodhisattvas and the Vajra Treasury beings will naturally submit, promptly carry out commands, and bring every undertaking to accomplishment.

There is also a method to use if sickness or calamity arises. Take the seven kinds of poisonous substances: aconite, prepared aconite root, langdu, croton seed, amber, luminous cinnabar and camphor, fragrant nutmeg; recite the mantra over them 1,080 times and steep them in water. Sprinkle that water upon the sick person's body, and there will be no illness that is not cured. If the hands and feet are contracted and immobile, recite the mantra over a blade one thousand times and point it at them; they will immediately be able to move, and the condition will never recur for the rest of that person's life.”

The Buddha told Ananda, “If I were to explain all these essential Dharma methods, I could not exhaust them even throughout an entire kalpa. If one has any prayer or wish and practices according to the methods above, all will be accomplished. Every undertaking, whether great or small, will be successfully completed without any doubt.

Those who are able to uphold and recite this teaching will attain non-retrogression and ultimately attain Buddhahood. Those who are able to practice this Dharma and uphold this heart every day will always remain in the world as a Great King of Trees, sheltering all sentient beings, enabling them to leave all suffering behind and all to attain the mind of a Buddha. Likewise, their attainment of non-retrogression will all be due to the majestic power of the person who upholds and recites it.”

When the Tathagata had finished expounding the mantra Dharma and its various functions, the radiance from the bodies of all the bodhisattvas, vajra beings, devas, and immortals vanished entirely. Only the Buddha’s radiance illuminated the whole of Jambudvipa. At once, all the devas in the sky were sent spinning, and all the palaces of Mara were overturned; in an instant, they dissolved without a trace. Even the great earth quaked in six ways.

Bodhisattvas from worlds throughout the ten directions all came bearing flower garlands to make offerings to Buddha Shakyamuni. From within the flowers came voices, all proclaiming the matter of the Buddha-Mind. Within the Buddha-Mind there further appeared inconceivable arrays of all things that were needed. From the ineffable flowers and fragrances came voices proclaiming ineffable spiritual powers, while the bodhisattvas, through the power of the Central Heart of the Buddha-Mind, manifested ineffable spiritual powers.

When the bodhisattvas throughout the ten directions saw the Buddha’s radiance illuminating all of Jambudvipa, they praised the Buddha from within their hearts in verse:

Excellent is this radiance! It is the power of the Buddha’s Central Heart.

The moment the Mara King beholds it, his formless body dissolves.

Excellent is this radiance! It is the Buddha’s unobstructed power,

Causing the Mara King to perish of himself, while bodhisattvas of the ten directions gather again.

Excellent is this radiance! It is the power of the Buddha’s Mind-Conforming Dharma.

The powers of all bodhisattvas extend even to ordinary beings.

Bà Cấp and Bà Lầu Na, and the spirits known as Mothers of Demon Children,

The devas and assemblies of yakshas—all come again to make offerings.

All the vajra assemblies, together with Ishvara,

And the Brahma kings of the Fragrant Accumulation Realm—all return to take refuge.

All the constellations, and the spirits of wind, fire, thunder, and lightning,

The Four Heavenly Kings and the dragon treasuries bring flowers as offerings.

Above and below, throughout the four directions, through empty space and beneath the ocean,

It flows throughout the ten directions—the Central Heart of the Tathagata-Mind.

Even if spoken of for an entire kalpa, it could never be exhausted. Even a hundred thousand oceans

Could not equal a single hair-tip of it. Even a hundred worlds

Could not equal a single mote of it. Even one endowed with all wisdom

Could not equal the Buddha-Mind. We cultivate great vows

Throughout countless kalpas. In the presence of all the Tathagatas,

We have not yet awakened to the Central Heart. The Central Heart of the Tathagata-Mind

Is understood by Buddhas alone; bodhisattvas find it difficult to know.

Not even a single ray of light that manifests throughout all ten directions

Exists apart from the Central Heart. Even up to the summit of existence,

All things arise according to mind. The Buddhas teach the Mind-Conforming Dharma;

Relying upon the Mind-Conforming Dharma, we shall train. We pray that, when our cultivation and study are complete,

We may receive the Buddha’s prediction. If we accomplish the Mind-Conforming Dharma,

We shall immediately attain Perfect Enlightenment.”

At that time, when the great assembly had heard the Buddha finish speaking, they all joined their palms and upheld the Central Heart of the Buddha-Mind. The Tathagata then extended his golden-colored arm, placed his hand upon the crowns of their heads, and bestowed predictions upon them. After the bodhisattvas and the great assembly had received the Buddha’s predictions, they rejoiced and reverently practiced as taught.