無畏三藏禪要

At the Nalanda Bamboo Grove Monastery in Rajagrha, in the kingdom of Magadha in Central India, there was a Tripitaka Sramana whose personal name was Subhakara, rendered in the language of the Tang as Subhakarasimha. He was born into a noble Ksatriya family. Together with the Venerable Meditation Master Jingxian of Huishan Monastery on Mount Song, he discussed the Buddha-Dharma, briefly arranged the essential purport of the Mahayana, directly opened the mind-ground of sentient beings so that they might swiftly awaken to the Way, and transmitted the Bodhisattva Precepts and the karma ritual procedure.

The sequence is recorded below.

In general, one who wishes to enter the Mahayana Dharma should first arouse the mind of unsurpassed bodhi, receive the Great Bodhisattva Precepts, and purify the vessel of the body; only afterward should one receive the Dharma.

It is briefly distinguished into eleven sections. The first is the Section on Arousing the Mind; the second, the Section on Making Offerings; the third, the Section on Repentance; the fourth, the Section on Taking Refuge; the fifth, the Section on Arousing the Bodhi Mind; the sixth, the Section on Asking About Impediments; the seventh, the Section on Inviting the Masters; the eighth, the Section on the Karma Procedure; the ninth, the Section on Establishing the Precepts; the tenth, the Section on Cultivating the Four Means of Embrace; and the eleventh, the Section on the Ten Grave Precepts.

1_ SECTION ON AROUSING THE MIND:

We, your disciples, named …, take refuge with our lives in all Buddhas of the ten directions, the great bodhisattvas, and the great bodhi mind. They are the great guiding teachers who enable us to leave the evil destinies and reveal the paths of humans and devas and of great nirvana.

Therefore, we now bow down with utmost sincerity.

2_ SECTION ON MAKING OFFERINGS:

(Next, in accordance with the instruction, direct the mind to visualize all Buddhas throughout the ten directions, the boundless worlds, oceans of lands numerous as dust motes, and Buddhas and bodhisattvas numerous as the sands of the Ganges. Visualize your own body before each Buddha, bowing down, praising, and making offerings.)

We, your disciples, named …, offer all kinds of supreme things—the finest and most sublime incense, flowers, banners, and canopies throughout the worlds of the ten directions—to the Buddhas, bodhisattvas, and the great bodhi mind. I now arouse the resolve always to make sincere offerings until the end of the future.

I bow down with utmost sincerity.

3_ SECTION ON REPENTANCE:

I, your disciple named …, from the beginningless past until this day, through all the afflictions of greed, anger, and delusion and the subsidiary afflictions of wrath, resentment, and the rest, have disturbed and afflicted body and mind and extensively committed every kind of offense. The unwholesome karma of the body comprises killing, stealing, and sexual misconduct. The unwholesome karma of speech comprises false speech, embellished speech, harsh speech, and divisive speech.

The unwholesome karma of mind comprises greed, anger, and wrong views. All afflictions, continuing without beginning, have bound and defiled body and mind, causing body, speech, and mind to create immeasurable offenses. I may have killed my father or mother, killed an arhat, shed a Buddha’s blood, disrupted the harmonious Sangha, slandered the Three Jewels, beaten, bound, or fettered sentient beings, broken a fast or the precepts, drunk intoxicants, eaten meat, and so forth.

Such offenses are immeasurable and boundless, too numerous to remember or know. Today I sincerely disclose and repent of them. Having repented once, I shall permanently sever their continuation and dare not commit them again. May all Buddhas of the ten directions and the great bodhisattvas empower, protect, and remain mindful of us, enabling our karmic hindrances and offenses to be extinguished.

I bow down with utmost sincerity.

4_ SECTION ON TAKING REFUGE:

I, your disciple named …, beginning with this body and continuing until I sit at the bodhimanda, take refuge in the three unsurpassed bodies of the Tathagata; take refuge in the Dharma treasury of the Vaipulya Mahayana; and take refuge in the entire non-retrogressing bodhisattva Sangha. May all Buddhas of the ten directions and all great bodhisattvas bear witness to and know us.

I bow down with utmost sincerity.

5_ SECTION ON AROUSING THE BODHI MIND:

I, your disciple named …, beginning with this body and continuing until I sit at the bodhimanda, vow to arouse the mind of unsurpassed great bodhi.

Sentient beings are boundless; I vow to deliver them.

Merit and wisdom are boundless; I vow to gather them.

Dharma gates are boundless; I vow to study them.

Tathagatas are boundless; I vow to serve them.

The Buddha Way is unsurpassed; I vow to accomplish it.

Now that I have aroused the mind, I should further transcend the two characteristics of self and dharmas, reveal original awakening and true suchness, bring impartial right wisdom directly before me, attain skillful wisdom, and perfectly fulfill Samantabhadra’s mind. May all Buddhas of the ten directions and all great bodhisattvas bear witness to and know us.

I repent with utmost sincerity.

6_ SECTION ON ASKING ABOUT IMPEDIMENTS:

First, ask: [If anyone has committed the seven rebellious offenses, the master should not permit that person to receive the precepts but should instruct the person to repent. The person should practice for seven days, fourteen days, up to forty-nine days, or even for one year, repenting earnestly and thoroughly while awaiting an auspicious sign. If no auspicious sign is seen, then even if the person receives the precepts, the precepts will not be obtained.]

Children of the Buddha! Since your birth, have you killed your father?

(Even one who has committed a lesser offense should confess it and must not conceal it, lest a grave retribution be incurred. The same applies to one who has committed that offense. One who has not committed it answers: “No, I have not.”)

Have you killed your mother? Have you shed a Buddha’s blood? Have you killed an arhat? Have you killed your ordaining preceptor? Have you killed an acarya? Have you disrupted the harmonious Sangha?

If you have committed the seven rebellious offenses listed above, you must disclose and repent of them before the assembly. You must not conceal them, lest you fall into the Avici hell and undergo immeasurable suffering. If a person follows the Buddha’s teaching and discloses and repents of them, grave offenses will be extinguished, the body will be purified, that person will enter the Buddha’s wisdom and swiftly realize unsurpassed, complete, perfect awakening.

One who has not committed them should answer: “No, I have not.”

Children of the Buddha! From this day until you sit at the bodhimanda, can you diligently receive and uphold the supreme and most excellent great disciplinary precepts of all Buddhas and great bodhisattvas? These are called the three collections of pure precepts: the precepts that embrace disciplined conduct, the precepts that embrace wholesome dharmas, and the precepts that benefit sentient beings.

From this body until you attain Buddhahood, throughout the intervening time, you vow not to violate them. Can you uphold them? (Answer: Yes, I can.)

Throughout that intervening time, can you refrain from abandoning the three collections of pure precepts and the four great vows? (Answer: Yes, I can.)

Having aroused the bodhi mind and received the Bodhisattva Precepts, may all Buddhas of the ten directions and all great bodhisattvas bear witness for us and empower us so that we shall never regress.

I bow down with utmost sincerity.

7_ SECTION ON INVITING THE MASTERS:

We, your disciples, named …, reverently invite all Buddhas and bodhisattvas of the ten directions—Bodhisattva Avalokitesvara, Bodhisattva Maitreya, Bodhisattva Akasagarbha, Bodhisattva Samantabhadra, Bodhisattva Vajrapani, Bodhisattva Manjusri, Bodhisattva Vajragarbha, Bodhisattva Sarvanivaranaviskambhin, and the entire assembly of great bodhisattvas—to remember their original vows, come to the bodhimanda, and bear witness for us.

I bow down with utmost sincerity.

I, your disciple named …, reverently invite Buddha Sakyamuni to be my ordaining preceptor; reverently invite Manjusri to be the karma acarya; reverently invite the Buddhas of the ten directions to be the masters who witness the precepts; and reverently invite all bodhisattva-mahasattvas to be my Dharma companions in study. May the Buddhas and great bodhisattvas compassionately accept my request.

I bow down with utmost sincerity.

8_ SECTION ON THE KARMA PROCEDURE:

Children of the Buddha, listen attentively! I shall now perform the karma procedure and confer the precepts upon you. This is precisely the time when the precepts are obtained. Listen with utmost sincerity to the text of the karma procedure.

May all Buddhas of the ten directions and the great bodhisattvas of the three periods compassionately remain mindful. Children of the Buddha! Beginning today and continuing until you sit at the bodhimanda, receive and study the pure precepts of all Buddhas and bodhisattvas of the past, present, and future. These are the precepts that embrace disciplined conduct, the precepts that embrace wholesome dharmas, and the precepts that benefit sentient beings. Receive and uphold these three pure precepts completely. (Repeat three times.)

I bow down with utmost sincerity.

9_ SECTION ON ESTABLISHING THE PRECEPTS:

Children of the Buddha! Beginning today and continuing until you realize unsurpassed bodhi, you should completely receive and uphold the pure precepts of the Buddhas and bodhisattvas. You have now finished receiving the pure precepts. Thus should you maintain them. (Repeat three times.)

I bow down with utmost sincerity.

10_ SECTION ON CULTIVATING THE FOUR MEANS OF EMBRACE:

Children of the Buddha! Having aroused the bodhi mind and completed the Bodhisattva Precepts as described above, you must cultivate the four means of embrace and the ten grave precepts, without omission or violation. The four means of embrace are giving, loving speech, beneficial conduct, and cooperation.

To subdue beginningless greed and miserliness and to benefit sentient beings, one must practice giving.

To subdue anger, arrogance, and afflictions and to benefit sentient beings, one must practice loving speech.

To benefit sentient beings and fulfill one’s original vows, one must cultivate beneficial conduct.

To draw near to great spiritual friends and cause wholesome minds to continue without interruption, one must practice cooperation.

11_ SECTION ON THE TEN GRAVE PRECEPTS:

Children of the Buddha who receive and uphold the Bodhisattva Precepts, these are the ten grave precepts. They will now be proclaimed. Listen with utmost sincerity!

First: You must not regress from the bodhi mind, for doing so obstructs the attainment of Buddhahood.

Second: You must not abandon the Three Jewels and take refuge in non-Buddhist paths, for those are erroneous teachings.

Third: You must not revile the Three Jewels or the scriptures of the three vehicles, for doing so opposes Buddha-nature.

Fourth: Regarding profound Mahayana scriptures that you cannot understand, you must not entertain doubts, for they are beyond the sphere of ordinary beings.

Fifth: If sentient beings have already aroused the bodhi mind, you must not teach them a Dharma that causes them to regress from that mind and turn toward the two vehicles, for doing so severs the seed of the Three Jewels.

Sixth: To those who have not yet aroused the bodhi mind, you must not teach a Dharma that causes them to arouse the mind of the two vehicles, for this is contrary to the original vow.

Seventh: To followers of the Lesser Vehicle and people holding wrong views, you must not immediately teach the profound and wondrous Mahayana, lest they give rise to disparagement and incur great calamity.

Eighth: You must not promote teachings associated with wrong views, for doing so causes roots of goodness to be severed.

Ninth: Before followers of non-Buddhist paths, you must not declare, “I possess the wondrous precepts of unsurpassed bodhi,” causing them angrily to seek such a thing and, being unable to accomplish it, to regress from the bodhi mind. If you do this, both parties will be harmed.

Tenth: You must neither do nor instruct others to do anything that harms sentient beings and brings them no benefit, nor rejoice upon seeing others do it. All such conduct opposes the Dharma of benefiting others and the mind of loving-kindness and compassion.

The reception of the Bodhisattva Precepts described above is now complete.

You should receive and uphold them purely in this way, without violation or deficiency.

Having completed the reception of the three collections of pure precepts, you should next receive the esoteric essentials of contemplative wisdom, the Dharma gate of meditation, and the wondrous purport of the Mahayana.

In general, one who wishes to receive this Dharma should know that it is profound and subtle and that few believe in it. It cannot be taught openly before an assembly; one must assess people’s capacities and transmit it privately. For one who is to practice it, first explain various skillful means, harmonizing and penetrating the sacred teachings so that the person develops firm faith and resolutely casts aside the net of doubt. Only then may it be clearly revealed.

Tripitaka Subhakara said: “The capacities of sentient beings differ, and so the teachings presented by the Great Sage are not uniform. Therefore, one must not cling exclusively to a single Dharma and mutually give rise to disputes over ‘right’ and ‘wrong.’ By doing so, one would fail to obtain even the retribution of birth among humans or devas, much less the unsurpassed Way. Some attain Buddhahood solely through practicing giving; some attain Buddhahood solely through cultivating the precepts.

The same applies to patience, vigor, meditation, wisdom, and even the eighty-four thousand Dharma gates as numerous as dust and sand: by entering any single gate, one will attain Buddhahood. For the present, we provisionally rely upon all the skillful means of the Vajrasekhara Sutra and practice them until Buddhahood is attained. Upon hearing this teaching, purify your own minds, remain silent, and abide peacefully.”

At that time, the Tripitaka Master remained seated amid the assembly, silent and unmoving, as though he had entered meditative concentration. After a long while, he arose from concentration and surveyed the fourfold assembly. The fourfold assembly joined their palms, bowed their heads, and solemnly prostrated three times.

After a long interval, the Tripitaka Master said: “Although you previously received the bodhisattvas’ pure precepts, you should now again receive the inner realization of the Buddhas—the pure and undefiled dharmadhatu. Only then can you enter the gate of meditation.

“After entering the gate of meditation, it is essential to recite this dharani. Dharani is the ultimate culmination, equal to the Buddhas. By relying upon the Dharma, one awakens and enters the ocean of omniscience. This is called the true dharmadhatu. This Dharma is secret and must not be heard immediately. If anyone wishes to hear it, that person must first receive this dharani:

Án, tam muội gia, tát đát tông

OM _ SAMAYA STVAM

“Reciting this dharani three times makes one fit to hear the precepts and other esoteric teachings, and also enables one fully to possess all the bodhisattvas’ pure disciplinary precepts. Its great merits cannot be completely described.

“Furthermore, for one who arouses the mind, confer this dharani:

Án, mạo địa tức đa mẫu đát-ba, dã mê

OM _ BODHICITTAM UTPADA YAMI

“Reciting this dharani three times causes one to arouse the bodhi mind, which remains firm and never regresses until Buddhahood is attained.

“Furthermore, for one who realizes and enters, confer this dharani:

Án, tức đa bát-la để phệ đàm, ca lỗ mê

OM _ CITTA PRATIDHAIDHAM KAROMI

(?OM _ CITTA PRATIVEDHAM KARA –UMI)

“Reciting this dharani three times enables one immediately to obtain the entire profound treasury of precepts, fully possess the wisdom of all modes, swiftly realize unsurpassed bodhi, and join the unanimous proclamation of all Buddhas.

“Furthermore, for one entering the stages of bodhisattva practice, confer this dharani:

Án, phộc nhật-la mãn tra lam, bát-la tị xả mê

OM _ DHAJRA (?VAJRA) MANDALAM PRAVE’SA MA (?ME)

“If this dharani is recited three times, one immediately realizes every rank of the abhiseka mandala. One hears the esoteric teachings without obstruction and, having entered the bodhisattva’s rank of abhiseka, may receive the gate of meditation.

“The transmission of the undefiled true dharmadhatu described above is now complete.

“Furthermore, first, to protect the practitioner, confer this dharani:

Án, thú đà thú đà

OM _ ‘SŪTHĀ ‘SUTHĀ

(? OM _ ‘SUDDHA ‘SUDDHA)

“First recite it one hundred thousand times. This eliminates all hindrances, purifies the three kinds of karma, extinguishes defiling offenses, and prevents demons and evil influences from causing disturbance. Just as clean white silk readily takes dye, so, after the practitioner’s offenses and hindrances have been extinguished, samadhi is swiftly realized.

“Furthermore, confer this dharani upon the practitioner:

Án, tát bà vĩ đề, sa-phộc hạ

OM SARVA VIDE SVĀHĀ

“In the method of recitation, if there are two dharanis, one preceding and one following, recite whichever one you wish; do not recite both together, lest your mind become distracted and lose concentration.

“In general, when one wishes to enter samadhi, at the beginning of training one should cut off all objects, put aside entangling affairs, remain alone in a quiet place, and sit in the half-lotus posture. First form the hand mudra for protection. Place the Dan and Hui fingers together upright—the two little fingers. Interlace Jie, Ren, Fang, and Yuan—the right ring finger, right middle finger, left ring finger, and left middle finger—with the right over the left, so that their tips rest upon the backs of the two fingers. Join Jin and Li—the two index fingers—upright, bending their tips so that they touch. Leave the center slightly open, and place Chan and Zhi—the two thumbs—together upright. The mudra is thereby formed.

“After forming this mudra, first seal the crown of the head, then the forehead. Lower it to seal the right shoulder, then the left shoulder, and afterward the heart. Next lower it to seal the right knee and then the left knee. At each place, while applying the seal, recite the preceding dharani seven times, continuing until all seven places have been sealed.

“Then release the mudra above the crown of the head, take up the rosary, and recite this dharani. If possible, recite it many times—from two or three hundred repetitions up to three or five thousand. If, during each sitting, one completes one laksa—one hundred thousand repetitions—accomplishment will be very easy.

“Having empowered the body, keep it upright and properly abiding, as before, in the half-lotus posture, placing the right leg over the left. One should not assume the full-lotus posture, because it causes much pain. If the mind attends to painful sensations, concentration will be difficult to attain.

“If one has already become capable of sitting in the full-lotus posture, however, that is most excellent. Keep the head straight to ward off delusion. The eyes must not be opened too widely, nor should they be tightly closed. Opening them widely scatters the mind; closing them tightly causes torpor. Do not attend to external objects. Simply sit peacefully. One may then direct the mind in offering and repentance.

“First raise the mind and contemplate all Buddhas of the ten directions dwelling in assemblies of humans and devas and teaching the Dharma to the fourfold assembly. Then contemplate your own body as present before each Buddha, sincerely and reverently worshiping, bowing, and praising with the three kinds of karma.

“When the practitioner performs this contemplation, each detail should be distinctly and clearly perceived, as though directly before the eyes and truly visible. Then direct the mind toward all the most sublime incense, flowers, banners, streamers, food, drink, precious jewels, and every kind of offering in the heavens and the human realm throughout the worlds of the ten directions. Visualize them filling all of space and pervading the dharmadhatu, and offer them to all Buddhas, all great bodhisattvas, the three bodies—the Dharma body, reward body, and transformation body—the teaching, principle, practice, and fruition, and the great assembly.

“Having made these offerings, the practitioner should then, before each Buddha and bodhisattva, arouse a mind of profound gratitude and with utmost sincerity disclose and repent:

“‘From beginningless time until this day, because afflictions have obscured our minds, the karma of body, speech, and mind through which we have long wandered in the stream of birth and death is too extensive to describe fully. Now I can only repent of it comprehensively. Having repented once, I shall thereafter permanently sever its continuation and dare not give rise to or commit it again. May the Buddhas and bodhisattvas, through the mighty power of great loving-kindness and compassion, empower, protect, and remain mindful of me; accept my repentance; and cause my offenses and hindrances swiftly to be extinguished.’

(This is called the esoteric repentance of the inner mind and is exceedingly wondrous.)

“Next, arouse this great vow: ‘For a long time I have remained within the stream of transmigration through the realms of existence. In the past I may have practiced the bodhisattva conduct, bringing benefit and happiness to boundless sentient beings; or cultivated meditation, diligently practiced vigor, and guarded the three kinds of karma. May the Buddhas and bodhisattvas, through the power of their compassionate vows, empower, protect, and remain mindful of me, so that, relying upon all merits as numerous as the sands of the Ganges, up to the fruit of Buddhahood, I may swiftly correspond with every gate of samadhi, swiftly correspond with every gate of dharani, and swiftly attain the purity of every intrinsic nature.’

“Extensively arouse vows in this way so that you will not regress and will swiftly attain accomplishment.

“Next, learn to regulate the breath. To regulate the breath, first visualize the inhaled and exhaled breath flowing and pouring unobstructedly through every part, sinew, and channel of your body, and afterward slowly emerging through the mouth. Further visualize this breath as white as snow and moist like milk. Always remain aware of how near or far the breath has traveled. Then allow it slowly to enter through the nostrils and fill the entire body, circulating everywhere through all the sinews and channels. Cause it to pass in and out in this manner three times.

“Regulating the breath in this way protects the body from disorders of wind, cold, heat, and the rest, making everything peaceful and agreeable. Afterward, train in concentration.

“Tripitaka Subhakara said: ‘You beginners! Most of you fear the arising of thoughts and movements of mind. You hold the breath and strive onward, exclusively guarding thoughtlessness as the ultimate. Yet this very seeking only increases your thoughts, and attainment becomes impossible.

“‘Thought is generally of two kinds: unwholesome thought and wholesome thought.

“‘Unwholesome thought is delusive thought and should be eliminated.

“‘Wholesome dharmas are right mindfulness and must not be extinguished.

“‘A genuine practitioner must increase and cultivate right mindfulness and only afterward reach ultimate purity. It is like a person learning archery: after long practice, the skill becomes mature, and then, without deliberate thought, whether walking or standing, one is always united with concentration. Do not fear the arising of thought and thereby lose or neglect progress in training.

“‘Next, cultivate samadhi. What is called samadhi is not a separate dharma. It directly indicates the intrinsically pure mind of all sentient beings and is therefore called the wisdom of the great perfect mirror. From the Buddhas above down to the smallest wriggling creatures below, it is equally present, without increase or decrease. Yet because it is obscured by ignorance, delusive thought, and adventitious defilements, beings wander through birth and death and cannot attain Buddhahood.

“‘The practitioner should settle the mind and abide peacefully, without attending to any object. Employ the visualization of a perfect radiance resembling the pure moon, four Chinese feet in front of and directly facing the body, neither high nor low. It should be the size of a circle one cubit across, luminous in color, clear and pure both within and without, incomparable to anything in the world.

“‘Although at first it may not be visible, after searching subtly for a long time, one will see it clearly. Contemplate it and gradually cause it to expand, first to four cubits, and then increasingly until it fills the trichiliocosm, making it perfectly clear.

“‘When wishing to emerge from the contemplation, gradually contract it until it equals its original appearance. At the beginning of contemplation it resembles the full moon, but later it no longer has any square or circular shape.

“‘Having completed this contemplation, one immediately realizes the Samadhi of Liberation from All Obscuring Hindrances. One who attains this samadhi is called one of the Three Worthies before the Grounds. By relying upon it and gradually advancing until one pervades the dharmadhatu, one reaches what the sutras call the First Ground.

“‘It is called the First Ground because, upon realizing this Dharma, one newly obtains what one had never obtained before, and therefore great joy arises. For this reason, the First Ground is called the Ground of Joy. Do not analyze it conceptually. This intrinsically pure mind resembles the moon in three respects:

“‘1_ Intrinsic purity means freedom from the defilement of sensual desire.

“‘2_ Coolness means freedom from the feverish torment of anger.

“‘3_ Luminosity means freedom from the darkness of delusion.

“‘Furthermore, because the moon is formed from the four great elements, it ultimately disintegrates. The moon that worldly people see together is used merely as an analogy to enable them to awaken and enter. When the practitioner has long performed this contemplation and the contemplative training is accomplished, there is no need to extend or contract it.

One sees only luminosity, without a single thing. Neither body nor mind is perceived; the myriad dharmas cannot be apprehended, as with empty space. Yet do not form an analytical understanding of emptiness.

Because there is no conceptual thought, it is said to be like empty space; this does not mean maintaining a perception of emptiness. After long practice, it may mature so that while walking, standing, sitting, or lying down, at all times and places, whether intentionally or without intention, one naturally corresponds with it and encounters no obstruction. All delusive thoughts and all afflictions such as greed, anger, and delusion need not be deliberately cut off; they naturally cease to arise, and the nature remains constantly pure.

“‘There is only this single path of cultivation, with no other principle. This is the path of inner realization of the Buddhas and bodhisattvas; it is not the sphere of the two vehicles or non-Buddhist paths.

“‘After completing this contemplation, one awakens to all the Buddha-Dharma’s merits as numerous as the sands of the Ganges, not through another’s awakening. Through this single contemplation, one naturally penetrates them. One can open a single word and expound immeasurable dharmas, awaken to and enter all dharmas in a ksana, and attain sovereign freedom without obstruction, coming, going, arising, or ceasing; all is equal. By practicing this and gradually reaching the signs of advancement, one will in time personally realize and know them. The ultimate range of what can be realized cannot now be fully explained.’

“Tripitaka Subhakara said: ‘Having successfully cultivated and accomplished this single contemplation, you should now know that within this mind there are also five kinds of mind:

“‘1_ Ksana Mind: This is the beginner’s mind upon first seeing the Way. It corresponds for one thought and is swiftly forgotten, like lightning at night that briefly appears and immediately vanishes. Therefore it is called ksana.

“‘2_ Flowing Mind: Having seen the Way, one applies effort continuously from thought to thought, without interruption, like flowing water. Therefore it is called flowing.

“‘3_ Sweet and Pleasant Mind: By accumulating effort without stopping, one attains empty luminosity, while body and mind become spacious and light. One becomes familiar with the flavor of the Way; therefore it is called sweet and pleasant.

“‘4_ Broken and Scattered Mind: One may hurriedly arouse diligence or else stop and abandon the practice. Both are contrary to the Way; therefore it is called broken and scattered. 66

“‘5_ Bright Mirror Mind: Having left the scattered mind behind, one illuminates and penetrates the perfect radiance, remaining unattached to anything. Therefore it is called the bright mirror.

“‘If you understand these five minds and examine yourselves accordingly, you can distinguish for yourselves the three vehicles and the stages of ordinary beings and sages.

“‘You practitioners beginning the cultivation of concentration should practice the Buddhas’ esoteric skillful method for empowering the cultivation of concentration, transmitted from past ages. It is one in essence and corresponds with every gate of dharani. Therefore, you must cultivate these four dharanis.

“‘The dharanis are:

Án, tốc khất-xoa-ma, phộc nhật-la

OM _ MUKSMĀ (?SUKSMA) VAJRA

(An alternative Chinese mantra text reads: Án, tô khất-xoa, phộc nhật-la OM _ SUKSA VAJRA)

“‘This dharani enables the contemplated object to be accomplished.

Án, để sắt-tra, phộc nhật-la

OM _ TISTA VAJRA

“‘This dharani prevents the contemplated object from being lost.

Án, sa phả-la, phộc nhật-la

OM _ MUPRA (? SPHARA) VAJRA

“‘This dharani causes the contemplated object gradually to expand.

Án, tăng hạ la, phộc nhật-la

OM _ SAMHĀRA VAJRA

“‘This dharani causes the expanded contemplated object gradually to contract to its former size.

“‘These four dharanis are profound skillful means within the self-realized Dharma of the Bhagavan, revealed to practitioners so that they may swiftly realize and enter.

“‘If you wish swiftly to seek this samadhi, constantly recite these dharanis in all four postures, restrain thoughts, apply effort, and do not abandon the practice even briefly. There will then be nothing that does not swiftly produce a response.

“‘You who train in concentration should also know the procedure for walking meditation. In a quiet place, level and clean the ground, making a path twenty-five cubits long. Erect a post at each end and tie a silk cord between their tops at the height of the chest. Place the silk cord inside a bamboo tube of a size that can be held in the hand. Following the sun, turn to the right and walk straight back and forth. Let the mind penetrate and pervade, keeping your gaze carefully fixed six Chinese feet ahead. Rely upon samadhi, understand and maintain the original mind, and realize it genuinely and clearly without allowing it to be forgotten. Each time you lower one foot, recite one mantra.

“‘Recite the four mantras in this manner from the first to the last, then begin again after completing the cycle, reciting continuously without stopping. Upon becoming slightly fatigued, sit peacefully wherever you are.

“‘Practitioners should know that entry into the Way has profound skillful means that assist progress. Cultivate a mind like vajra, neither inclining nor shifting. Don the armor of great vigor, form a fierce and keen resolve, and vow to make attainment your appointed goal. Ultimately, never regress or turn aside. Do not allow miscellaneous studies to confuse the mind and cause empty faults to arise.

“‘This Dharma has no dual characteristic. Both mind and words are forgotten. Without skillful means to reveal it, however, there would be no way to awaken and enter. Because of the distinctive differences between Sanskrit and Chinese, it is difficult to understand without translation. Relying upon these instructions, this has been recorded and copied according to memory and transmitted to those who have not yet awakened.’

“Meditation Master Huijing of Ximing Monastery in the western capital compiled this work previously; it has now been supplemented and clarified. On comparison, its exposition is complete.

Namo! I bow to the Buddhas of the ten directions,

The ocean treasury of true suchness, the gate of amrta;

The Three Worthies, Ten Sages, and Sangha of True Ones—

May they bestow majestic power and strengthen mindfulness.

The esoteric essentials of meditation, the rare dharanis,

Can reveal perfect radiance and the vast mind.

I now praise them briefly, according to my capacity,

And dedicate this to all conscious beings in the dharmadhatu.

THE TEXT FOR RECEIVING THE PRECEPTS AND REPENTANCE, TOGETHER WITH THE ESSENTIAL DHARMA OF THE GATE OF MEDITATION,

BY TRIPITAKA SUBHAKARASIMHA

ONE FASCICLE (End)