Kim Cang Đỉnh Du Già Lược Thuật Tam Thập Thất Tôn Tâm Yếu

At that time, Vairocana Tathagata proceeded to the Adamantine Mani Jeweled Peak Pavilion atop Mount Sumeru. Vajradhatu Tathagata, through the empowerment of all the Tathagatas, caused the Lion Throne of all the Tathagatas to be established in every direction.

Then the Great Bodhicitta Immovable Tathagata, the Great Aggregate of Merit Ratnasambhava Tathagata, the Samadhi Wondrous Dharma Treasury Avalokitesvara King Tathagata, and the Visvakarma Accomplisher of All Activities Amoghasiddhi Tathagata—all the Tathagatas empowered their own bodies. The Blessed One Sakyamuni Tathagata (Bhagavate ‘Sàkyamunïi Tathàgata), because he had perfectly comprehended the equality of all things, made all directions equal; having contemplated the four directions, he sat in tranquility.

As for practitioners, when they first give rise to the mind of faith, this represents the mind of bodhicitta, namely the Great Perfect Mirror Wisdom. The Hridaya mind (Hrïdaya) is the inner mind of sentient beings. Within it, place the syllable Hum (狫_HÙMÏ) as the bija (seed). The transformation of this seed becomes a lunar disc. Amid the radiance of the lunar disc appears a vajra of the Five Wisdoms, emitting light that shines throughout all places. The vajra then transforms into Vajrasattva, another name for Samantabhadra Bodhisattva. This represents the Vajra Family (Vajra kùlaya) of Aksobhya Tathagata in the East, namely the Great Perfect Mirror Wisdom (Adar’sa Jnõàna).

Next, one should pay homage to the Aggregate of Merit Ratnasambhava Tathagata in the South. Visualize holding the precious mani vase and receiving abhiseka together with all the Tathagatas. This is Akasagarbha Bodhisattva (Aøka’sa Garbha Bodhisatva), who holds the precious mani jewel and fulfills the aspirations of all sentient beings. From the merit of this accumulated virtue, immeasurable and boundless majestic radiance shines forth, and every aspiration is fulfilled. This belongs to the Jewel Family (Ratna kùlaya) of Ratnasambhava Tathagata in the South, namely the Wisdom of Equality (Samantà Jnõàna).

Next, one should pay homage to Amitabha Tathagata (Amitàbha Tathàgata) in the West, who represents the Samadhi Wisdom of All the Tathagatas. Upon first giving rise to the mind of awakening, one can turn the Dharma wheel of eloquence beyond words. Its principle is without bounds, and that which is embraced by the Speech Family can render sentient beings intelligent and keen in wisdom. This belongs to the Dharma Family (Dharma kùlaya) in the West, namely the Wisdom of Wondrous Observation (Pratyaveksïana Jnõàna).

Next, one should pay homage to Amoghasiddhi Tathagata (Amoghasiddhi Tathàgata) in the North. Through the skillful means of great compassion, he can accomplish the activities of all the Tathagatas and perform activities for sentient beings. Through the skillful means of the wisdom of Visvakarma Bodhisattva (Vi’sva Karma Bodhisatva), he can bring the bodhicitta of all sentient beings to accomplishment, so that ultimately they never regress, but sit at the bodhimanda and subdue the hosts of maras.

His many skillful means cause no harm; he can also transform empty space into a treasury, its precious treasures filling the sky, and make offerings to all the Buddhas, as numerous as the minute dust motes throughout the ten directions. This Treasury of Space Bodhisattva (Vajra Garja Bodhisatva) is another name for Visvakarma Bodhisattva. The mudra accomplished through vows and practice transmits the steadfast Gate of Liberation and can skillfully preserve the Great Mudra skillful means of the three mysteries.

This belongs to the Karma Family (Karma kùlaya), namely the Wisdom of Accomplishing Activities (Krïtya musïtïhàna Jnõàna).

The ritual procedures for paying homage to the Buddhas of the four directions, including the mantras, are all set forth fully in the Sutra. One should know that Vairocana Buddha (Vairocana Buddhha), in the central direction, belongs to the Tathagata Family (Tathàgata kùlaya), his reward body perfect and adorned with the ten thousand virtues. Seated upon the Adamantine Dais within the Great Mani Hall of the Jeweled Peak Pavilion atop Mount Sumeru, he attained perfect and complete awakening and subdued the hosts of maras.

From every pore he emitted great light. The Tathagatas of the ten directions, together with their assemblies of sages, all came to bear witness together. Bodhisattvas who had perfected the ten bhumis all returned to this assembly.

Each, seated in the throne appropriate to their respective direction, poured forth immeasurable and boundless Secret Dharma Gates. Bodhisattvas cultivated the corresponding samadhis, while the principles and wisdom of yoga filled the mind of the dharmadhatu. This perfected Great Bodhi of the Five Wisdoms is the Wisdom of the Dharmadhatu of Suchness (Tathàta Dharmadhàtu Jnõana) of Vairocana Tathagata, who abides in the central position.

Next, one enters the samadhi stations of the Sixteen Great Bodhisattvas.

Those who cultivate the practice of mantra should understand, in sequence, the samadhis of the Sixteen Great Bodhisattvas, each of which is distinct. Their distinctions differ within the mind of samaya. For example, Vajrasattva, the foremost one in the East, is the mind of great bodhicitta. From the moment he first forms the aspiration, he steadfastly and courageously abides in samadhi wisdom. The brilliant light of his self-enjoyment body shines extensively without bounds. Holding the vajra of the Five Wisdoms, he preserves his throne, sovereign and majestic. These are the functions of Vajrasattva.

The verse in the Sutra states:

“Wonderful! Great Samantabhadra,

Sattva, steadfast by nature;

From an insubstantial body,

The Sattva Body is attained.”

Although one realizes the true station of a sattva, if one has not yet eliminated the delusions of views, how can one guide and transform all sentient beings? One should therefore practice the four means of embracing in order to deliver them. What are the four means of embracing? They are giving, loving speech, beneficial conduct, and cooperation, through which beings are gathered and embraced. Thus Vajraraja Bodhisattva (Vajra Ràjà Bodhisatva) holds two adamantine hooks with which to summon and gather beings. This is the wondrous function of Amogharaja Bodhisattva (Amogha Ràja Bodhisatva).

The verse in the Sutra states:

“Wonderful! Amogha King,

The hook born from the Vajra;

Through all the Buddhas everywhere,

Supremely victorious, he summons.”

Although beings have been summoned, the mind of great compassion is not yet complete. One should therefore give rise to loving concern for all sentient beings and protect and rescue them together. Vajraraga Bodhisattva (Vajra Ràga Bodhisatva) holds the arrow of the mind of great compassion, which can pierce the clinging mind of the two vehicles. If subject and object have not yet been forgotten, how can beings be rescued and delivered? This bow and arrow of great compassion can also slay all afflictions, directly revealing the mind of bodhicitta. This is the stage of practice of Vajralove Bodhisattva.

The verse in the Sutra states:

“Wonderful! Intrinsic nature is tranquil;

Following defilement, desire arises naturally.

Because freedom from desire is pure and tranquil,

Defilement itself is used to tame beings.”

Because this supreme practice is exceedingly joyful and auspicious, one attains the secret body of all wholesome dharmas: wholesome speech, wholesome mind, and wholesome body—the three Dharma gates of goodness. The three karmas become pure, and one praises immeasurable and boundless wholesome merits. This is the original activity of Sadhu Bodhisattva (Sàdhu Bodhisatva).

The verse in the Sutra states:

“Wonderful! I am Sadhu,

Possessing all supreme wisdoms;

Far removed from discrimination,

Now I give rise to ultimate joy.”

The foregoing are the four Bodhisattvas belonging to the Vajra Family.

Through these wholesome dharmas, however, the fruit of one’s vows is not yet perfected. In an instant, one receives abhiseka, causing one’s body to be adorned and embellished. This is Akasagarbha Bodhisattva (Aøka’sa Garbha Bodhisatva), who holds the precious mani vase. Furthermore, visualize all the Tathagatas producing the great precious mani jewel. Great Bodhisattvas receive abhiseka and assume their stations; even a wheel-turning king, upon taking up his office and abiding in his station, performs this same rite. Its benefits are as numerous as the sands of the Ganges; its aggregate of merit is boundless, and its majestic virtue is sovereign and unobstructed. This is the Wisdom of Merit of Akasagarbha Bodhisattva.

The verse in the Sutra states:

“Wonderful! Wondrous Abhiseka,

The unsurpassed adamantine jewel;

Because the Buddha is free from attachment,

He is called Lord of the Three Realms.”

Although one has received abhiseka, if one has not yet acquired majestic radiance, one must obtain the perfect light of the solar disk, illuminating a thousand worlds throughout. Thus, one holds the sun of Vajra Radiance (Vajra Teja), whose dazzling, lucid light shines without bounds. Even suns as numerous as motes of dust could never contend with or surpass that light. This is the all-pervading illumination of the Bodhisattva Vajra Majestic Radiance.

The scripture verse states:

“Wonderful! Incomparable Light,

Illuminating the realms of sentient beings;

The Sage of Purity,

The Buddhas, saviors of the world.”

Having obtained the vast illumination of this light, one’s meritorious deeds become lofty and far-reaching. To bestow rewards and recompense with ease, there should be dana: the Bodhisattva Vajra Banner (Vajra Ketu Bodhisattva) establishes upon the great mani banner a precious jewel that emits brilliant light. It rains down mani jewels, the hundred treasures, banners, parasols, wondrous incense and flowers—all bestowed upon every sentient being according to their aspirations, fulfilling the practice and vows of the dana paramita. Endowed with the mind of great compassion and immeasurable treasures, he maintains the thought: “Giving, yet there is no place of giving; receiving, yet there is nothing received.” This is the vow-power of great compassion of the Bodhisattva Vajra Banner.

The scripture verse states:

“Wonderful! Incomparable Banner,

Accomplishing every benefit,

Fulfilling every wish,

Causing every vow to be fulfilled.”

Having relied upon the benefits of generosity, one rejoices with a sincere heart and immediately gains an extraordinary resolve. One utters words of joy, smiling with delight, extensively liberating sentient beings, rejoicing in a mind of relinquishment, and being able to render complete service. This is the extraordinary joyous wisdom of the Bodhisattva Vajra Laughter (Vajra Hasa Bodhisattva).

The scripture verse states:

“Wonderful! I, the Great Laughter,

Am most extraordinary among the Victorious Ones;

Establishing the benefit of the Buddhas,

I ever abide in the Wondrous Samadhi.”

The foregoing are the four bodhisattvas belonging to the Jewel Family.

Although one can fulfill aspirations, mental distraction still remains. Distraction comprises six kinds: distraction due to mental attention, distraction by intrinsic nature, external distraction, internal distraction, distraction due to characteristics, and distraction due to sitting. These are called the six kinds of distraction. Because the mind-king cannot be restrained and brought to stillness, one must cultivate the Dharma of samadhi in order to stabilize that mind. Through the gateway of supreme conduct, wondrous principles and meanings, and the skillful means of great compassion, one constructs the causal raft, enters the practice and vows of bodhi and ultimate truth, and realizes them suddenly. This is the compassionate wisdom of the Bodhisattva Avalokitesvara.

The scripture verse states:

“Wonderful! I am Ultimate Truth,

Originally pure by nature;

All dharmas are like a raft:

Purity can be attained.”

Although one has realized the perfection of the Dharma, the afflictions and fetters have not yet been dispelled. Here, the great Bodhisattva Manjusri, perfect in prajnaparamita and possessed of boundless wisdom, takes up the sword of wisdom and severs all bondage, destroys the Four Maras and the Two Vehicles, and breaks the mind’s attachments. Abiding nowhere, he dwells in neither emptiness nor existence and forever cuts off both extremes. He can sever the mental fetters of all sentient beings and perpetually abides in the perfect, luminous wisdom of the unconditioned. This is the wisdom of the Bodhisattva Manjusri.

The scripture verse states:

“Wonderful! All Buddhas,

I hear the wondrous sound;

Because wisdom is formless,

Sound can be attained.”

Because delusion has been severed, the Wondrous Dharma is transmitted. Thus, at the very moment the mind is first aroused, the Bodhisattva Turning the Dharma Wheel abides in the mind of samadhi, gives rise to the vows and practice of great compassion, and turns the wheel of the true Dharma. The moving radiance of its spokes purifies the three spheres of the great trichiliocosm. He becomes sovereign over all mandalas and, in every place inhabited by maras, issues commands, subdues sentient beings, and rightly enters samadhi. This is the function of the wisdom-wheel of the Bodhisattva Vajra Mandala (Vajra Mandala Bodhisattva).

The scripture verse states:

“Wonderful! Vajra Wheel,

I am the Vajra of Supreme Conduct;

From the moment the mind is first aroused,

I can turn the Wondrous Dharma Wheel.”

Once the Wondrous Dharma has been set in motion, it directly reveals the wordless state wherein written characters are originally empty (Sunya—emptiness), the Dharma realm of suchness, and the equal treasury of sutras (Sutra—discourses). It perfectly encompasses Dharma gates as numerous as the sands of the Ganges; having realized the Mahayana, there is nothing it cannot expound. Because it is founded upon the supreme Dharma, one discourses together with the Buddhas and recites the auspicious teachings of the Vinaya; the entirety of the True Word teaching is contained therein. This is the samadhi-wisdom of speech of the Bodhisattva Wordlessness (Abhasa Bodhisattva).

The verse states:

“Wonderful! I am the Secret;

My name is Secret Speech.

I expound the wondrous Dharma,

Quickly transcending all conceptual proliferation.”

The foregoing are the four bodhisattvas of the Dharma Family.

Although one comprehends the wisdom of speech, the activities of the Buddhas and the activities benefiting sentient beings have not yet been accomplished. One therefore enters the gateway of skillful means that accomplishes every activity, extensively making offerings and benefiting sentient beings. Taking space as a treasury and filling it throughout with precious treasures, one gives aid to living beings and bestows gifts upon them in five ways so that they lack nothing. With an all-embracing mind, one makes offerings to the Tathagatas of the ten directions and to all the Buddha lands, vast as oceans and as numerous as motes of dust. This is the skillful wisdom of the Bodhisattva Visvakarma.

The verse states:

“Wonderful! I am Amogha.

All the manifold activities are mine;

Effortlessly, I perform the Buddha’s work

And can turn the Vajra of Karma.”

—Once one is fully endowed with steadfast and diligent activity, if one has not yet refined the “wondrous function,” the maras may seize the opportunity to cause one to regress. Therefore, one dons the armor of diligence, preserves the myriad practices of mental cultivation, and guards the Dharma gates so that one does not turn back. The vast protection of loving-kindness can dispel indolence and negligence; its protective wisdom is steadfast, courageous, and powerful, directly accomplishing ultimate bodhi and pervading everything without exception. This is the great loving protection of the Bodhisattva Unrivaled Diligence (Aparajita Virya Bodhisattva—the Bodhisattva of Invincible Diligence).

The verse states:

“Wonderful! The steadfast armor.

I am steadfast and adamantine.

Through the steadfastness of non-body,

I attain the steadfast body.”

—When diligence is complete, one subdues the Mara of the devas, the Mara of the skandhas, the Mara of the afflictions, and the others. One manifests the form of Vajra Yaksa, terrifying in appearance, emitting fierce and brilliant flames, formidable and wrathful, bearing vajra fangs set within his mouth. He can consume the beginningless ignorance and all the attached views of every sentient being, utterly destroying them. Employing the skillful means of great compassion, he can even terrify all the Tathagatas. This is the wisdom of the skillful means of great compassion of the Bodhisattva Vajra Yaksa.

The verse states:

“Wonderful! The great skillful means,

The compassion of the Buddhas;

For the pacification of sentient beings,

It manifests a wrathful form.”

Through this formidable power, he assists in realizing the principle of liberation. The Vajra Secret can rescue sentient beings through the great sovereign skillful means of the three phases of the wheel of suffering. Through the empowerment of the Three Mysteries, the mind-to-mind transmission of the secret mudras, abiding in samadhi, and all the essential Dharmas, he can release bonds, free beings from suffering, bring forth happiness, and abide in the Four Immeasurable Minds. This is the wisdom of the secret mudra of the Bodhisattva Vajra Fist (Vajra Samdhi Bodhisattva).

The verse states:

“Wonderful! I bind firmly;

I am the steadfast samaya.

I bring forth every joyful intention,

Binding the bonds through liberation.”

The foregoing are the four bodhisattvas of the Karma Family.

Akshobhya Tathagata inwardly realized the Vajra Prajnaparamita and entered the Vajra Samaya, empowering the wisdom of all samadhis for his own enjoyment. From the samadhi-wisdom of the Vajra Bodhicitta of Five-Peaked Radiance, he emitted vajra light that shone throughout the worlds of the ten directions, purifying the great bodhicitta of all sentient beings, and then returned and gathered it into a single mass. In order that all bodhisattvas might themselves enjoy this samadhi-wisdom, it assumed the form of Vajra Paramita Bodhisattva (Vajra Pàramita Bodhisatva), holding a vajra and abiding upon the moon-disc before Vairocana Tathagata.

The verse states:

“Wonderful! All the Buddhas—

I make firm the Vajra Body.

Through the firmness of non-body,

The Vajra Body is attained.”

Ratnasambhava Tathagata inwardly realized the samadhi-wisdom of the meritorious treasury of the great wish-fulfilling jewel of space for his own enjoyment. From the samadhi-wisdom of the meritorious treasury of the great wish-fulfilling jewel of space, he emitted the light of the Jewel of Space, which shone throughout the worlds of the ten directions, causing all sentient beings to perfect their merit, and then returned and gathered it into a single mass. In order that all bodhisattvas might enjoy the samaya-wisdom, it assumed the form of Vajra Ratna Paramita Bodhisattva (Vajra Ratna Pàramita Bodhisatva), holding the great wish-fulfilling jewel and abiding upon the moon-disc to the right of Vairocana Tathagata.

The verse states:

“Wonderful! All the Buddhas—

I am named the Jewel Vajra.

Among all assemblies of mudras,

I firmly establish the abhisheka of the principle.”

Avalokiteshvara King Tathagata inwardly realized the samadhi-wisdom of Great Lotus Wisdom for his own enjoyment. From the samadhi-wisdom of Great Lotus Wisdom, he emitted lotus light that shone throughout the worlds of the ten directions, purifying the adventitious afflictions of all sentient beings, and then returned and gathered it into a single mass. In order that all bodhisattvas might enjoy the samaya-wisdom, it assumed the form of Dharma Paramita Bodhisattva (Dharma Pàramita Bodhisatva), holding a great lotus and abiding upon the moon-disc behind Vairocana Tathagata.

The verse states:

“Wonderful! All the Buddhas—

I purify the Dharma Vajra.

Through sovereign purity,

I render defiled desire stainless.”

Amoghasiddhi Tathagata inwardly realized the samadhi-wisdom of the Great Diligence of the Karma Vajra for his own enjoyment. From the samadhi-wisdom of the Great Diligence of the Karma Vajra, he emitted karma light that shone throughout the worlds of the ten directions, causing all sentient beings to cast off every form of laziness and indolence and attain great diligence, and then returned and gathered it into a single mass. In order that all bodhisattvas might themselves enjoy this samadhi-wisdom, it assumed the form of Karma Paramita Bodhisattva (Karma Pàramita Bodhisatva), holding a karma-vajra and abiding upon the moon-disc to the left of Vairocana Tathagata.

The verse states:

“Wonderful! All the Buddhas—

I am the Vajra of manifold activities.

Because the one accomplishes all,

I skillfully perform deeds in Buddha-realms.”

The foregoing describes the adamantine essence of the four great Paramita Bodhisattvas.

Just as space cannot be destroyed, although fire, dust, clouds, and mist may obscure the light of the sun and moon and make the realm of space appear obstructed, so all sentient beings have from the beginning possessed an intrinsically pure self-nature. Because the adventitious dust of afflictions and the two aspects of apprehender and apprehended envelop and defile their minds, they do not attain sovereignty. Yet the inherent essence of these deluded thoughts is itself empty.

By comprehending that all dharmas are unborn, emptiness and existence no longer obstruct one another. Thereupon Vairocana Buddha abides in contemplation of bodhicitta, illuminating it thoroughly with perfect radiance and bringing forth delightful adornments and every kind of offering. This is the wondrous function of the bodhicitta of Vajra Play Bodhisattva (Vajra Làse Bodhisatva), who abides upon the moon-disc to the left in the mandala of Akshobhya Tathagata.

The verse states:

“Wonderful! This peerless existence,

An offering among all Buddhas;

Through the offering of defiled desire,

It can transform all offerings.”

Now the offering of playful delight has been completed. From within his mind, Vairocana Buddha brought forth the Vajra Jewel Garland (Vajra Ratna Màle—the Vajra jeweled garland) to adorn that essence, gathering every jewel for its adornment. The light of this cluster of jewels, replete with merit, can fulfill the five kinds of desired vows. It abides upon the moon-disc above the left hand in the Ratnasambhava Mandala of the southern direction.

The verse states:

“Wonderful! I am peerless,

And am called the Jewel Offering.

Before the supreme king of the Three Realms,

I receive the command to make offerings.”

When the Jewel Garland offering had been made, Vairocana, from within every mind, brought forth the skillful means of great compassion, abided in the mind of samadhi, and uttered songs of praise and chanted hymns to raise up offerings. He attained the sixty-four kinds of Brahma sounds and abided in unobstructed exposition of the Dharma. The harmonious elegance of those sounds caused every musical instrument—flutes, zithers, konghou harps, and others—to make offerings.

Sound itself thus performs the Buddha’s work. The beneficial words of the Dharma are in essence originally empty; suchness naturally remains still, and the Dharma-dhatu is pure. This is the offering of speech-wisdom by Vajra Song Bodhisattva (Vajra Gìte Bodhisatva), who abides upon the moon-disc above the left hand in the mandala of Avalokiteshvara King Tathagata.

The verse states:

“Wonderful! Vast offerings—

Thus are all offerings made.

Through the ritual dance of the Vajra,

The Buddhas’ offerings are established.”

The foregoing describes the four Bodhisattvas of Inner Offering.

From within his mind, Akshobhya Tathagata brought forth Incense Bodhisattva (Dhùpe Bodhisatva) to make offerings to Vairocana Tathagata. Those ocean-like clouds of fragrance pervaded the Dharma-dhatu. All who saw, heard, sensed, or knew them gave rise to delight; they could enter universally into the bodies of all Buddhas and experience joyful bliss. This is Vajra Incense Bodhisattva (Vajra Dhùpe Bodhisatva), who performs the great Buddha-work of offering.

The verse states:

“Wonderful! This great offering,

Joyfully suffusing all with perfect dignity;

Through the universal entry of the sattva,

Bodhi is swiftly realized.”

When the incense offering had been made, Ratnasambhava Tathagata brought forth from within his mind wondrous flowers of awakening to present to Vairocana Tathagata. Because they were vajra jeweled lotuses, those blossoms opened and emitted light of fresh and beautiful colors, gathering every kind of merit and adornment, and were able to bestow upon sentient beings the happiness they desired. This is the wondrous function of Vajra Flower Bodhisattva (Vajra Pusïpe Bodhisatva).

The verse states:

“Wonderful! All the Buddhas—

Able to fashion every adornment;

Through the Tathagata’s jewel-nature,

Offerings are swiftly attained.”

The flowers had been offered, but light had not yet been obtained. Then Avalokiteshvara King Tathagata brought forth from within his mind the Vajra Wisdom Lamp (Vajra Jnõàna Dìpe—the Vajra Wisdom Lamp) to attend upon and make offerings to Vairocana Tathagata. Its light shone with perfect penetration, attaining the Tathagata’s five pure eyes, which all behold forms obscured within and without. In the illumination of the inner lamp of wisdom, all dharmas are originally pure in nature; even the radiance of hundreds of thousands of mani jewels can neither obscure nor reflect it. The sun of wisdom arises from this lamp. This is the illuminating wisdom of Vajra Lamp Bodhisattva (Vajra Dìpe Bodhisatva).

The verse states:

“Wonderful! Vast am I;

The lamp-offering is dignified and splendid.

By swiftly perfecting illumination,

All the Buddha-eyes are attained.”

The lamps had already been offered, yet coolness had not been attained. Then, from within his own mind, Amoghasiddhi Tathagata emanated Vajra Gandhe Bodhisattva, who held the Incense Seal and made offerings to Vairocana Tathagata. This wondrous fragrant oil can dispel the afflictive fever of all sentient beings and enable them to attain the fivefold Dharma Body of the Tathagata: morality, samadhi, wisdom, liberation, and the knowledge and vision of liberation. It adorns that Essence and also enables one to realize the vast and perfectly complete adornment of the pure bodhicitta. This is the offering of Vajra Gandhe Bodhisattva.

The verse says:

“Wonderful! The offering of incense—

I, with wondrous aspiration,

Through the fragrance of the Tathagata,

Bestow it upon every body.”

The foregoing are the four Outer Offering Bodhisattvas.

—The eight offerings have been completed, but the functions of the four means of attraction are not yet fulfilled. Then, from within the mind of Vairocana, Vajra Anõku’sa Bodhisattva emanated to summon and gather beings. The act of summoning embodies the four means of attraction: generosity, loving speech, beneficial conduct, and cooperation, by which immeasurable beings may be guided and delivered.

Moreover, there are hosts of maras who are difficult to subdue and must be overcome; it can also restrain mad elephants and make them obedient. This great bodhicitta is vast, perfectly complete, firm, fierce, resolute, and never regresses. It can also summon all sages and holy beings to descend into the bodhimanda and can enable all bodhisattvas who practice the mantras to swiftly attain siddhi.

This is the summoning wisdom of Vajra Anõku’sa Bodhisattva.

—The verse says:

“Wonderful! All Buddhas—

The Hook Vow, I, am steadfast.

Because I summon universally,

All mandalas assemble.”

The meaning of summoning is now complete, but the work of drawing beings in is not yet perfected. Then, from within the mind of Vairocana Buddha, Vajra Pà’sa Bodhisattva emanated. He can restrain all minds darkened by torpor, deluded thoughts, ignorance, and afflictions. He can bind all the wheels of suffering and cause beings to attain liberation. He can also bring the meditation and samadhi of great bodhicitta into equipoise; all the assemblies of mudras come together, and Buddhas from Buddha lands as numerous as minute dust particles all descend into the mandala bodhimanda to perform the Buddha’s work together.

The verse says:

“Wonderful! All Buddhas—

I am the steadfast Vajra Cord.

I cause entry into every mote of dust,

And I draw them here again.”

—The function of the cord has been accomplished, but the principle of restraint and prevention has not yet been enacted. Then, from within his own mind, Vairocana Buddha emanated Vajra Sphotïa Bodhisattva. The lock signifies restraint and prevention: it can close all the gates leading to evil destinies and arouse great loving-kindness and compassion.

Toward all sentient beings, it gives rise to the resolve to rescue and protect them. It can bind together all mudras and, through the Tathagata’s command, cause all beings to attain liberation and realize great nirvana. It also causes the Tathagatas of the oceanic assembly, as numerous as minute dust particles, to abide within this bodhimanda in the mind of samadhi, together with the Buddhas of the Esoteric Adornment Assembly, and perform the great work of the Buddhas.

The verse says:

“Wonderful! All Buddhas—

The great, steadfast Vajra Lock

Causes release from every bondage;

To benefit sentient beings, it binds.”

Although the meaning of the lock and the principle of restraint and prevention are complete, the principle and wisdom of universal penetration have not yet been perfectly realized. Then, from within his own mind, Vairocana Buddha emanated Vajra Ghamïta Bodhisattva, who held the radiant chime and made offerings. It produced immeasurable wondrous sounds, and all the holy assemblies who heard them rejoiced.

The syllable AHÏ (嫙 _ AHÏ) of all Buddhas is the bija capable of penetrating everywhere throughout the bodies and minds of all Tathagatas. Its light is like a clear, bright mirror. Within the bodily fields of immeasurable sentient beings, it becomes the seed of great wisdom.

It enables one to relinquish one’s body before the Buddhas and become a servant who attends upon and makes offerings to them, delighting and rejoicing within samadhi. This is the wondrous resonance of Vajra Ghamïta Bodhisattva.

—The verse says:

“Wonderful! All Buddhas—

I enter the steadfast Vajra,

Become sovereign over all,

And also act as a fellow servant.”

This is the samaya of all Tathagatas, comprising summoning, drawing in, binding, and subduing. After forming the Samaya Mudra, this offering can cause the practitioner to enter the ocean of Buddha-nature of the various samadhis and experience joy and bliss.

Next, enter the Dharma offering to the five Tathagatas. First enter the contemplation of Vairocana Buddha and form the Mudra of the Tathagata, the Honored One of Universal Illumination. The gateway of contemplation is the purification of body and mind and the perfect fulfillment of bodhi throughout the Dharma realm.

Next, enter the Samadhi Mudra of Vajrasattva to make bodhicitta firm.

Next, enter the Great Jewel Mudra of Akasagarbha Bodhisattva and attain the perfect fulfillment of the wishes of all beings, leaving nothing lacking.

Next, enter the Lotus Samaya Mudra of Avalokitesvara Mahabodhisattva. Through this purity, free from attachment and defilement, one attains the supremely excellent and wondrous Dharma.

Next, enter the samadhi of Karma Mahabodhisattva, which can accomplish the activities of all Tathagatas and the activities of all beings. Among all practices one undertakes, there is nothing that will not be accomplished.

These are Vairocana and the four great bodhisattvas, corresponding to the five Tathagatas.

Next, one should cultivate the offerings of the sixteen great bodhisattvas. These great bodhisattvas perform the work of offering; therefore, each holds a mudra implement or ritual weapon and places it upon a particular part of the body, thereby performing the great work of the Buddhas on behalf of the Tathagatas.

First, Vajrasattva holds the Mudra of the Five-Wisdom Vajra Pestle, symbolizing courageous and steadfast bodhicitta.

Next, Vajraraja Bodhisattva holds the Mudra of the Double Vajra Hooks and practices the four means of attraction, summoning all Tathagatas and all sentient beings so that none fail to assemble. Place the mudra at the right hip as an emblem.

—Next, form the Bow-and-Arrow Mudra of Vajraraga Bodhisattva. It can cause all sentient beings to be loved and remembered, and it can also shoot through the mind of fixed views held by those of the two vehicles. Place the mudra at the left hip, signifying conformity with all forms and appearances without attachment anywhere.

—Next, form the Joyful Mudra of Sadhu Mahabodhisattva. All Tathagatas and holy assemblies proclaim, “Excellent!” snap their fingers, offer praise, and rejoice in accord. Place the mudra behind the waist to symbolize the expression “Excellent!”

The foregoing are the four offerings of the Vajra Family.

—Next, form the Great Jewel Mudra of Akasagarbha Bodhisattva. It can satisfy all sentient beings and enable them to obtain everything they seek. Place the mudra at the crown of the head, raining down every kind of jewel; it also holds the mani jewel vase and bestows abhiseka together with all Tathagatas.

—Next, form the Mudra of Vajra Majestic Radiance Mahabodhisattva, whose blazing majestic radiance can eclipse a thousand suns. Hold the Vajra Sun and revolve it before oneself as though turning the Dharma wheel.

—Next, form the Mudra of Vajradhvaja Bodhisattva. Through the wish-fulfilling jeweled banner, it can satisfy all sentient beings and cause their wishes to be perfectly fulfilled. Hold the mudra upright above, like a jeweled banner.

—Next, form the Mudra of Vajrahasya Bodhisattva. It can cause all sages and holy beings, the oceanic assemblies of Buddhas, and celestial immortals to rejoice without exception. Place the mudra at the mouth to symbolize great joyful laughter.

—The foregoing are the four Offering Bodhisattvas of the Jewel Family.

—Next, one should enter the samadhi of the Lotus Family. By abiding in the contemplation of Avalokitesvara Bodhisattva, one can cause sentient beings to be unobstructed with respect to all dharmas and undefiled anywhere. Then hold the Lotus Mudra directly before the mouth, the place from which the pure sound of Dharma is proclaimed and conveyed.

– Next, one should contemplate the wisdom of Bodhisattva Manjushri, enabling sentient beings to discern and elucidate the True Dharma. He holds the sword of wisdom, which can shatter the mountain of falsehood and sever the mind’s attachment to views belonging to the Two Vehicles. Abide in the Dharma of the “Liberation Gates of Emptiness, Signlessness, and Wishlessness.” Place the mudra beside the right ear to signify abiding in stillness.

Next, one should enter the contemplation of the Purity of the Dharma Wheel, which can turn the unsurpassed Dharma wheel and turn the Dharma wheel throughout the great trichiliocosm, extensively liberating sentient beings. This is Vajra Hetu Bodhisattva, who holds the implement of the vajra wheel and places it by the left ear as an emblem.

Next, one should enter the Samaya of No Speech. All myriad dharmas transcend language; the nature of language is originally empty, ever quiescent from the beginning, and there is likewise no place from which anything is spoken. This is Vajra Speech Bodhisattva, who holds the vajra tongue and places it behind the crown of the head to symbolize No Speech.

The foregoing are the four Attendant Bodhisattvas of the Dharma Family.

Next, the Karma Family has sixteen Offerings: four Great Bodhisattvas, four Inner Offerings, four Outer Offerings, and four Means of Attraction. Vajra Joy Bodhisattva enables sentient beings to delight and rejoice. He holds a three-pronged vajra above the crown of his head, accomplishing the activities of all Tathagatas and likewise accomplishing the activities of sentient beings.

Next, one should perform the act of adornment with the Vajra Garland Mudra. A cord fashioned from every kind of jewel and a garland of precious flowers are used as adornments. Place this mudra above the forehead.

Next, Vajra Song Bodhisattva can produce the sixty-four kinds of Brahma sounds of the Tathagata. Songs, praises, chants, and hymns all become supreme. Holding the vina mudra at the right shoulder, every sound and utterance becomes the wondrous Dharma.

Next, Vajra Dance Bodhisattva possesses mastery of supernormal powers, manifesting transformations throughout the ten directions; none of her every movement and deed is anything other than the work of a Buddha.

These four Bodhisattvas are the four Attendant Great Bodhisattvas in the north, governed by the Karma Family.

Next, form the mudras of the Outer Offering Bodhisattvas, namely Vajra Incense, Vajra Flower, Vajra Lamp, and Unguent Offering Bodhisattvas. They perform the seventeen Miscellaneous Offerings and can bring all the aspirations of sentient beings to fulfillment. Offerings are made with vajra music, songs, praises, chanting, flutes, zithers, vinas, and wondrous Dharma sounds.

Next, form the Kalpa Tree Mudra, which can bring the supreme wishes of sentient beings to fulfillment. Hundreds of thousands of precious treasures and all manner of delightful objects are worn upon and attached to its foliage. Whatever articles may be needed are all found in abundance amid this tree, without any deficiency.

Next, form the Karma Samaya Mudra and constantly reflect: “All the Tathagatas throughout space—I attend upon and make offerings to them all. Before each Buddha, I visualize this body paying homage and making offerings.”

Next, one should enter the Dharma Samaya Mudra and constantly reflect: “This present body of mine and the bodies of all Buddhas and bodhisattvas—when the true nature of all dharmas is contemplated, there is no difference between them, nor any distinguishing characteristic. Thus, this body is identical to the bodies of all Tathagatas.”

The foregoing is the practice of the Dharma of samadhi.

Next, practice the six paramitas in order to transform and liberate sentient beings. With regard to the Four Immeasurable Minds, the Four Great Vows, and the arousing of bodhicitta, all must be realized.

– Next, enter the contemplative practice of the six paramitas. Dana Paramita is the Jewel Family. This is because, by not abiding in giving, it becomes equal to the realm of space. Whatever all sentient beings seek is bestowed according to their wishes, bringing them fulfillment. Moreover, while in samsara, out of compassionate concern for sentient beings, one becomes their protector and rescuer, enabling them to attain fulfillment. One can also safeguard bodhicitta, enabling those not yet liberated to attain liberation and those not yet secure to attain security. One can also rain down every kind of precious treasure and distribute them extensively among sentient beings, enabling them to become perfectly endowed, wealthy, joyful, prosperous, and abundant, and also enabling them to attain liberation.

– Sila Paramita is the Three Collections of Pure Precepts, comprising the Precepts of Restraining Conduct, the Precepts of Embracing Wholesome Dharmas, and the Precepts of Embracing Sentient Beings, the last also called the Precepts of Benefiting Sentient Beings. All observances of the precepts are governed by the Precepts of Restraining Conduct.

– By observing the precepts, one obtains the karmic result of purity in body, speech, and mind. This is identical to the thusness-essence of the perfectly complete Dharma-realm body of Vairocana Tathagata and is also called the Virtue of Cessation.

– The Precepts of Embracing Wholesome Dharmas: All wholesome dharmas belong to these precepts. They are also called the Virtue of Wisdom, namely the perfectly complete reward body of Vairocana Tathagata, adorned with excellent physical characteristics, radiating brilliant light, dwelling upon the summit of Mount Sumeru, and expounding the Mahayana sutras for the bodhisattvas.

– Benefiting Sentient Beings refers to the transformation body, Shakyamuni Tathagata. Because the Tathagata compassionately regards sentient beings in this world, he manifests bodies of transformation and employs every kind of skillful means to rescue and liberate beings, enabling them to reach the other shore. This is called the Virtue of Benevolence.

The activities of these three virtues, taken together, constitute that which is embraced and transformed by Sila Paramita.

– Kshanti Paramita has five meanings: Subduing Forbearance, Faith Forbearance, Conforming Forbearance, Unborn Forbearance, and Quiescent Cessation Forbearance.

– Subduing Forbearance is assigned to the east.

Faith Forbearance is assigned to the south.

Conforming Forbearance is assigned to the west.

Unborn Forbearance is assigned to the north.

Quiescent Cessation Forbearance is assigned to the center.

These five directions are precisely the five Tathagatas.

Before ascending to the bhumis, the Three Worthies correspond to Subduing Forbearance.

The First, Second, and Third Bhumis correspond to Faith Forbearance.

The Fourth, Fifth, and Sixth Bhumis correspond to Conforming Forbearance.

The Seventh, Eighth, and Ninth Bhumis correspond to Unborn Forbearance.

The fulfillment of the Tenth Bhumi, equal to the stage of Wondrous Awakening, corresponds to Quiescent Cessation Forbearance.

By maintaining Kshanti Paramita, wherever one is born one obtains the karmic result of a dignified and handsome appearance, is surrounded by companions and attendants, and possesses vast merit and virtue, immeasurable, boundless, and inexhaustible. All who see or hear such a person rejoice, show reverence, follow obediently, and delight according to their hearts. This is the mode of practice of Kshanti Paramita.

– Virya Paramita: If practitioners are unable to advance vigorously and diligently undertake ascetic practices in seeking liberation, the maras will find an opportunity to invade and disturb them, causing them to fall into the mire of the sea of birth and death, circling through the six destinies without knowing how they may escape. Therefore, one dons the armor of vigor and crushes the mara of laziness and indolence. By diligently cultivating the myriad practices, one accomplishes them all and attains majestic virtue and mastery like the sun. The three thousand modes of dignified conduct and the eighty thousand subtle practices all arise from observing this discipline, the discipline of vigor. This is the mode of practice of Virya Paramita.

– Dhyana Paramita: For ordinary practitioners, the mind is mostly scattered by conceptual calculation and is thus bound in body and mind by the six kinds of distraction, causing the mind to be unsettled and preventing liberation. Therefore, one should settle the mind upon a single object so that it does not engage another condition. Among the four kinds of dhyana Dharma, abide in the pure dhyana of the Tathagata and forever eliminate deluded thoughts. One should abide in the abiding of non-abiding, constantly relying upon the mind free from thoughts. The true characteristic is perfectly luminous and pervades the entire Dharma realm. From this comes the path to great bodhi. This is Dhyana Paramita.

– Prajna Paramita: Prajna is the wisdom that can discriminate ultimately and elucidate clearly, like a bright mirror capable of reflecting every form and color. The Dharmas of the Mahayana and the Lesser Vehicle are discerned without error; the two aspects of attachment to self are eliminated; the mind abides in the Mahayana; bodhi is perfected; and the ultimate reality of true thusness is realized. This is the Dharma body of the Tathagata.

The practitioner forms the mudras of the Six Paramitas, recites the mantras of the Six Paramitas, and abides in the contemplation gates of the Six Paramitas, thereby becoming identical with the wisdom of suchness and liberation of all Tathagatas. Through these six kinds of skillful means, one immediately enters the Three Gates of Liberation: the gates of liberation through emptiness, signlessness, and wishlessness. All myriad dharmas are entirely empty; there is not a single phenomenon that is not True, nor a single thing that is not Real. True Emptiness is Wondrous Existence; that is, the Real Mark, perfectly luminous. One then recites the Guhya Mantra—the Secret Mantra—and immediately becomes the perfect wisdom of the true essence of Vairocana.

Through this supreme meaning, one then forms the Tathagata Mouth Mudra, abides in contemplation of the gate of the Three Mysteries, and recites the three secret mantras; thus, there is no sentient being who is not liberated. Having set forth the essentials of the Dharma, one dedicates them to sentient beings, so that all who see, hear, perceive, or know them may transcend the three realms.

– Form the Four Great Mudras, recite the four kinds of mantra, recite the Hundred-Syllable Vidya, abide with the mind in samadhi, and hold a rosary while reciting.

After completing the recitation, recite all kinds of praises, offer all manner of beautiful fragrant flowers, and recite the Hundred-Syllable Mantra. Then enter the ocean of Buddhas and dust-like lands—the Buddhas being as numerous as the ocean and the lands as numerous as motes of dust—and direct the mind expansively.

– When the offerings have been completed, begin with the previously described karma mudras of the Thirty-Seven Venerable Ones, then form the samaya seals, perform the Sixteen Offerings through the Seventeen Miscellaneous Offerings, and afterward offer arghya, dedicate the merit, and make vows. Having finished, enter samaya; let the mind abide in the contemplation gate of samadhi. Recitation itself becomes walking meditation. When recitation ceases, turn to reading Mahayana sutras such as the Avatamsaka Sutra and the Lankavatara Sutra, and contemplate the Buddha Way.

– The Imperial Preceptor, the Great Tripitaka Master and Venerable Monk, while at leisure in the Great Bodhimanda of the Chengming Hall within the Hanhui Cloister, opened and read the Sanskrit scriptures. He naturally rejoiced, his countenance becoming radiant with delight; he took pleasure in the emptiness of Dharma bliss, opened the gate of Great Compassion to guide ignorant children, and broadly unfolded wholesome affinities, enabling others to see and understand that our Esoteric Teaching is vast and boundless, while the hidden and subtle essence of its Dharma is truly difficult to fathom to its furthest reaches. Now, following the traces of the Yoga Teaching, he has briefly fashioned a compass for the practice gates of mantra, thereby revealing their principles and purport.

– NENERGY CONTEMPLATING is now explained as the reward body of Vairocana Buddha, while THAT WHICH IS CONTEMPLATED is the Four Wisdom Tathagatas.

That which contemplates consists of the four Tathagatas in the four directions, while that which is contemplated consists of the Sixteen Great Bodhisattvas.

That which contemplates is Mind; that which is contemplated is the object of contemplation.

The Eight Offerings and the Four Great Protective Bodhisattvas each possess both that which contemplates and that which is contemplated. Although both are present, their essence is originally empty. The principle of emptiness and existence is originally nonexistent. Unite this with the mind of the Middle Way.

Now the Great Mandala of the Thirty-Seven Venerable Ones of the Vajradhatu is established, together with the one thousand Buddhas of the Bhadrakalpa, the Twenty Devas of the Outer Vajra Division, the Forty Devas, and so forth. This is the primal source from which immeasurable mandalas successively arise.

Now, once again, the rites for subjugation pertaining to the Thirty-Seven Venerable Ones are established within the Trailokyavijaya Wrathful Mandala Assembly. The rites of Manjusri and those of the devas of the Outer Vajra Division differ slightly from the other practices. For the present, relying upon cultivation and realization, they are briefly described and revealed.

With respect to the mind of samaya, one enters and emerges without obstruction, diligently cultivates principle and wisdom, and abides in the mind of bodhicitta. Expanding without bounds and pervading the Dharma Realm, all becomes a single aggregation. One then enters within the blazing summit of vajra radiance, or, emerging into space, fills the entirety of space.

The Tathagatas of the Ocean Assembly, as numerous as motes of dust, all come to attest together. They further transmit the Mind Seal and reveal the subtle gates of contemplation, taking the Vajra One Vehicle as the essential teaching of the mind.

The homa rite is also explained, for its benefits are boundless. Whenever it is performed, one must follow the master's instructions, because the number of fire altars, ritual platforms, and other features are not all the same. Ghee, honey, kindling, and firewood each serve their wondrous functions. Likewise, offerings of incense, medicines, food, and drink, as well as rites of pacification and subjugation, have their respective differences. The mantras, appended phrases, and ritual procedures for entering the bodhimanda must all accord with their respective divisions and are likewise not identical.

These teachings are now disclosed and revealed so that all doubts may be severed. If one practices accordingly, one will not fall into error. Although one might wish to rely on the extensive explanations in the sutras, their esoteric meanings are difficult to expound. The other ritual manuals are all fully contained in the scriptures. Here, the exposition is limited to the Thirty-Seven Venerable Ones of the Vajradhatu and the essential gates of practice, which revolve and interlock with one another like linked hooks.

The disciples, having hoped to receive this gift of Dharma, were all joyful and elated. With single-minded reverence, they stood silently and listened; following the oral transmission, they copied it down and preserved it separately in memory.

Next, enter the Gates of Liberation through Emptiness, Signlessness, and Wishlessness.

Emptiness (Sùnya): all dharmas are empty. The essence of emptiness is itself empty, and emptiness also cannot be apprehended.

Signlessness (Alaksïna): the signs of earth, water, wind, fire, male, female, blue, yellow, red, and white. Within these ten signs, all myriad dharmas are entirely empty. Therefore it is said: the emptiness of all signs cannot be apprehended.

Wishlessness (Apranidhàna): whoever cultivates the Way must completely extinguish the mind of expectation concerning the three realms. All wishes and prayers possess signs. One must forever extinguish deluded thoughts and sever the mind that wishes and seeks. Neither wishing nor seeking is true liberation.

Through these Three Marks of Emptiness, one immediately enters the Dharma gate of liberation. Upon awakening to this true principle, one's very body emits light that pervades the Dharma Realm and immediately becomes identical with the wisdom of the true essence of Vairocana. All this is accomplished by reciting the Guhya Mantra, the Secret Mantra. By forming this secret mudra, one immediately enters the gate of liberation through contemplation of the Three Mysteries; with one object and one mind, one will attain realization.

Next is the Mouth Mudra of the Three Mysteries. Through these Three Mysteries, the three karmas are purified. Contemplate this body as filling the Dharma Realm, with every minute mote of dust being all the Buddhas. Before each Buddha, one's own body bows at the feet of the Buddhas, attends upon and makes offerings to them, repents, and makes vows.

The Four Great Mudras: The first is Vajrasattva. Visualize the vajra of the Five Wisdoms constantly abiding upon the moon disk of the mind of bodhicitta. That vajra emits immeasurable light and thereby becomes the wisdom of the mind of bodhicitta.

The second is the Jewel Mudra. It is the vajra accumulation of merit of Akasagarbha Bodhisattva. Its precious treasures are inexhaustible, and it is able to confer abhiseka upon all Tathagatas and fulfill the wishes of sentient beings.

Next is Avalokitesvara Bodhisattva. By forming this mudra, one can cause the Dharma Realm to become pure and enter the contemplation gate beyond words. Upon the tongue, visualize the Five-Wisdom Vajra radiating brilliant light. One expounds the Dharma without obstruction and thereby enters the Mudra of Bodhicitta in the Supreme Meaning.

The fourth is the Karma Mudra. Visualize the karma vajra. Form this mudra of action upon the moon disk at the heart; it successively fills the wheel of the Dharma Realm. All the wishes of the Buddhas are completely fulfilled, and one attends upon them and makes offerings without interruption. Moreover, one's own body becomes identical with all the Buddhas, and there is no offering whose purpose is not fulfilled. This is to perform the same work as Vajragarbha Bodhisattva (Vajra Garja Bodhisatva).

The six sections above adhere very closely to the definitive selection of the acarya, the master of ritual norms.

The third year of the Jokyo era, the fifteenth day of the fifth month.

Upon carefully examining this printed edition, I found that it originally contained many erroneous passages. Because the textual meaning is difficult to distinguish, the explanations are also exceedingly clumsy. It is hoped that, in the future, worthy gentlemen who obtain a good edition will kindly correct it.

Ha Nam — Buddhist Disciple of the Vajrayana — Tinh Nghiem (48 years old)