Kim Cang Đỉnh Kinh Du Già Thập Bát Hội Chỉ Quy

The Vajrashekhara Yoga Sutra consists of one hundred thousand verses and eighteen assemblies. The first assembly, called the Sovereign Teaching of the True Embrace of All Tathagatas, has four great sections: first, the Vajra-dhatu; second, the Subjugation of the Three Worlds; third, Universal Taming; and fourth, the Accomplishment of All Aims.

I _ A) The first section contains six mandalas.

_ The Great Mandala of the Vajra-dhatu: This explains the sambhogakaya of Vairocana Buddha, who manifests perfect enlightenment through five aspects. (The five aspects are: penetrating the original mind, cultivating bodhicitta, forming the vajra mind, realizing the vajra body, and perfecting the Buddha-body. These are the five penetrating wisdoms.) After attaining buddhahood, he uses vajra-samadhi to manifest the thirty-seven wisdoms. The mandala rites are extensively explained. Disciples who receive them swiftly realize the ground of bodhi and the ground of buddhahood.

_ Second is the Dharani Mandala: It contains all thirty-seven deities. The holy assembly within it all abide in the forms of the paramitas. The rites for entering the mandala are extensively explained. Disciples receive four kinds of eyes, and the ritual procedures for attraction and love, summoning, subjugation, and pacification are taught.

_ Third is the Subtle Vajra Mandala. It also contains all thirty-seven members of the holy assembly, depicted within vajras and each holding the samadhi mudra. The mandala rites are extensively explained. They make disciples’ minds capable, gentle, and sovereign. Subtle vajra-samadhi, the cultivation of the four dhyanas, the four immeasurable minds, and the three gates of liberation are taught.

_ Fourth is the Vast Offering Karma Mandala of All Tathagatas, also containing all thirty-seven deities. Each member of the holy assembly holds that deity’s own emblem while making offerings and then abides therein. The method of entering the mandala is extensively explained. For the disciples, sixteen methods of receiving offerings and four kinds of secret Dharma offerings are taught.

Fifth is the Four-Mudra Mandala, through which disciples receive four kinds of Dharma for swift accomplishment. This mandala is used to seek siddhi. The siddhis sought before the images in the four mandalas above are sought for accomplishment before the image in this mandala.

Sixth is the One-Mudra Mandala. When the mantra of Vairocana Tathagata or the mantra of Bodhisattva Vajrasattva is upheld, it contains all thirty-seven deities; otherwise, each contains thirteen deities. The rites for entering the mandala are also taught, and disciples receive the preliminary practice for cultivating the samadhi of their principal deity.

B) Next, the Great Section on the Subjugation of the Three Worlds teaches six mandalas.

After the Tathagata had attained perfect enlightenment, he turned the wheel of the Vajra-dhatu atop Mount Sumeru and bestowed names and consecrated offices upon the bodhisattvas. Maheshvara, however, was stubborn and difficult to transform and could not be converted through peaceful Dharma. All Tathagatas throughout the dharma-dhatu and to the limits of space, though speaking with different mouths, uttered one voice, requesting, with a hymn of 108 names, that Vajrasattva (Vajrasatva) be honored. Devas such as these could not be converted through peaceful Dharma.

Having accepted the request of all Tathagatas, Bodhisattva Vajrapani entered Wrathful Vajra Samadhi, manifested a body of great majestic virtue, and employed various skillful means to subdue Maheshvara, even to the point of death. Maheshvara then saw himself in a world below, beyond worlds as numerous as sixty-two Ganges sands, in a land called Ash-Adorned. The perfectly enlightened one in that world was named Tathagata King of Sovereignty over Fear (Bhaye’svara Raja Tathagata). Bodhisattva Vajradhara placed his foot upon Maheshvara and recited the Vajra Life-Span Mantra, whereupon Maheshvara was immediately restored to life. After he had been converted, Vajrasattva taught the Great Mandala, led the devas into it, and bestowed vajra names upon them. The devas are of five kinds:

First are the heavenly kings dwelling in the upper realm, together with immeasurable devas and their consorts, belonging to the class of Maheshvara.

Second are the devas who roam through space, together with immeasurable devas and their consorts, belonging to the class of the Sun Deva-Prince (Aditya Devaputra).

Third are the devas dwelling in space, together with immeasurable devas and their consorts, belonging to the class of Mara, King of Demons (Mara Raja).

Fourth are the earth-dwelling devas, together with immeasurable devas and their consorts, belonging to the class of Jivagarbha Deva.

Fifth are those beneath the earth, together with immeasurable devas and their consorts, belonging to the class of Varahi Rishi.

After all had been led within, they were commanded to establish mandalas. “When you attend the assembly, every siddhi you seek shall be accomplished.” These all belong to the Outer Vajra Division.

_ First, the rites of the Great Mandala, containing all thirty-seven deities, are explained, together with methods of subjugation and the cultivation of superknowledges.

_ Second, the Secret Mandala, containing all thirty-seven deities, is explained, together with the rite for initiating disciples. The various sounds and vajra songs and dances are taught therein.

_ Third, the Dharma Mandala, containing all thirty-seven deities, is explained, together with the rite for initiating disciples. It teaches the performance of the Abhicaruka rite of subjugation through loving-kindness, compassion, sympathetic joy, and equanimity, as well as the ritual procedure for disciplining the mind through the Subtle Vajra.

_ Fourth, the Karma Mandala, containing all thirty-seven deities, is explained, together with the rite for entering the mandala. Disciples are taught the homa ritual so that they may make vast offerings to immeasurable Buddhas and bodhisattvas and swiftly bring siddhi directly before them. Twenty-five kinds of homa hearths are explained according to the Dharma being sought.

_ Fifth, the Four-Mudra Mandala, containing twenty-one deities, is explained. It accomplishes medicines and the methods of accomplishment taught in the four mandalas above. Accomplishment is sought in this mandala before its image.

_ Sixth, the One-Mudra Mandala, containing seventeen deities, is explained, together with the rite for initiating disciples and the preliminary practice.

Next, four kinds of mandalas are taught for the assembly of the Outer Vajra Division. In each, the respective mantras and mudras are presented to the Buddha.

1_ For the assembly, the Buddha teaches the Commanding Great Mandala, containing thirty-seven deities, and explains the rite for initiating disciples. For the disciples, he explains the rites for commanding the Outer Vajra Division. The mantras and mudras of the Great Buddha-Ushnisha and the Radiant Constellation Buddha-Ushnisha are taught therein. These also apply to the practice of the One-Syllable Ushnisha Wheel.

2 _ The Commanding Samaya Mandala is taught. Those celestial queens each present their respective mantras. For the assembly, the Buddha teaches a mandala containing thirty-seven deities; for the disciples, he teaches the practice of the yakshini women and extensively explains its rites.

3 _ The Commanding Dharma Mandala is taught. The devas proclaim their mantras and present them to the Buddha. For them, the Buddha teaches a mandala containing thirty-seven deities, explains the rite for initiating disciples, and teaches the Dharma mudras of the devas, by which they do not transgress their original vows.

4 _ The Commanding Karma Mandala, containing thirty-seven deities, is taught, together with the rite for initiating disciples. The devas of those groups each proclaim their respective mantras. For the assembly, the Buddha teaches the mandala, the dance rites of the devas, and the methods for swiftly accomplishing various activities.

C) Next, the Great Section on Universal Taming teaches six kinds of mandalas.

1_ The Great Mandala contains thirty-seven deities, all manifestations of Bodhisattva Avalokiteshvara, and teaches the rite for initiating disciples. The rites of sixteen kinds of swift accomplishment through superknowledge samadhi are taught therein.

2 _ The Samaya Mandala contains thirty-seven deities, all manifestations of Bodhisattva Avalokiteshvara, and teaches the rite for initiating disciples. Summoning, attraction and love, and sixteen kinds of samadhi are taught therein.

3 _ The Dharma Mandala contains thirty-seven deities, all manifestations of Bodhisattva Avalokiteshvara, and teaches the rite for initiating disciples. Cultivation of the mind and sixteen methods for seeking wisdom, eloquence, and discernment are taught therein.

4 _ The Karma Mandala contains thirty-seven deities, all manifestations of Bodhisattva Avalokiteshvara, and teaches the rite for initiating disciples. It teaches the offering rites of the Lotus Division (Padma Kulaya), as well as methods for transforming the retribution of karmic offenses, Dharma obstacles, obscuring fetters, and karmic obstructions.

5 _ The Four-Mudra Mandala of the Lotus Division contains twenty-one deities, all manifestations of Bodhisattva Avalokiteshvara, and teaches the rite for initiating disciples. It explains the accomplishment of preliminary practices and accomplishment in accordance with the teachings of the four mandalas above.

6 _ The One-Mudra Mandala within the Lotus Division contains thirteen deities, all manifestations of Bodhisattva Avalokiteshvara, and teaches the rite for initiating disciples. It explains cultivation of the principal deity’s Dharma and penetration of worldly and supramundane Dharma.

D) Next, the Great Section on the Accomplishment of All Aims teaches six mandalas.

1 _ The Great Mandala contains thirty-seven deities. The rite for initiating disciples is taught therein. Entering this mandala eliminates the karma of poverty. Methods for seeking wealth, the stages of Buddhas and bodhisattvas, and honored worldly positions are explained.

2 _ The Secret Samaya Mandala contains thirty-seven deities. It teaches the rite for initiating disciples, the method for seeking hidden treasures, the means of swiftly perfecting dana-paramita, and the Dharma for accumulating merit.

3 _ The Dharma Mandala contains thirty-seven deities. It teaches the rite for initiating disciples and the cultivation of samadhi within the Ratna Division (Ratna Kulaya), enabling the mind to abide peacefully, become capable, become gentle, and attain mastery. It also teaches the Dharma of beholding Bodhisattva Akashagarbha.

4 _ The Karma Mandala contains thirty-seven deities. It teaches the rite for initiating disciples, the methods for empowering and bringing hidden treasures under control, and the rites for making vast offerings to the Buddhas.

5 _ The Four-Mudra Mandala contains thirty-seven deities and teaches the rite for initiating disciples. It explains the preliminary practices and the cultivation of siddhi within the four mandalas.

6 _ The One-Mudra Mandala contains thirteen deities and teaches the rite for initiating disciples. It explains the Dharma of a single deity and the cultivation of samadhi by the bodhisattvas, all of whom are transformations of the Bhagavan, Vajradhara, and Akashagarbha. Next, the secret aids to accomplishment, skillful means, and praises in every mandala are each explained. Finally, Shakyamuni Buddha descends to Jambudvipa. His transformation body and the eight aspects of attaining the Way are all magical transformations of Bodhisattva Samantabhadra. All Tathagatas again praise Vajrasattva with 108 names.

Such is the First Assembly.

II _ Next is the Second Assembly, called the Yoga of the Secret Lord of All Tathagatas. This assembly was taught in the Akanishtha Heaven and contains four great sections. It extensively explains the subtle principle of true reality and the subjugation of the deva Maheshvara, using verses exchanged in questions and answers with the Vajra Bodhisattva.

III _ Next is the Third Assembly, called the Yoga of the Collection of All Teachings. This assembly was taught in the palace of the dharma-dhatu. All Tathagatas, though speaking with different mouths, asked Bodhisattva Vajrasattva 108 questions in one voice. Bodhisattva Vajrasattva answered each one. This sutra teaches the Great Mandala of the Five Divisions. Each division has five mandalas, each containing thirty-seven deities, and together they form one Great Mandala. Each deity teaches four mudras: the Great Mudra (Maha Mudra), Samaya Mudra, Dharma Mudra, and Karma Mudra, and each teaches methods of accomplishment. This sutra describes 125 homa hearths, each serving a different object of attainment.

IV _ Next is the Fourth Assembly, called the Vajra Yoga of the Subjugation of the Three Worlds. This assembly was taught atop Mount Sumeru. It describes eight bodhisattvas of the Vajragarbha class, each of whom teaches four kinds of mandalas. The beginning of the assembly recounts the subjugation of Maheshvara and the devas, their entrance into the mandala, and their reception of offices and names. The four mandalas are the Great Mandala (Maha Mandala), Samaya Mandala, Dharma Mandala, and Karma Mandala, together with all their deities. The rite for initiating disciples and the methods of accomplishment are explained. Finally, it teaches the sequential formation of each deity’s samaya mudra, together with the secret precepts and secret cultivation.

V _ The Fifth Assembly is called the Worldly and Supramundane Vajra Yoga. This assembly was taught in the realm of space above Varanasi. It briefly explains the Mandala of the Five Buddhas, the bodhisattvas, and the mandalas of the Outer Vajra Division. Each mandala has all four types and explains the rite for initiating disciples and the methods for seeking siddhi.

VI _ The Sixth Assembly is called the True Yoga of the Great Bliss and Unfailing Samaya. This assembly was taught in the palace of the Paranirmita-vashavartin Heaven. This sutra teaches the Mandala of Bodhisattva Samantabhadra, followed by the Mandala of Vairocana. It then teaches the classes from Vajragarbha through Bodhisattva Vajramushti (Vajra Samdhi Bodhisattva), as well as the Outer Vajra Division. It explains the purport of prajna; each deity teaches all four kinds of mandalas, the rite for initiating disciples, the Dharma of the purport of prajnaparamita, and the four classes of mudra teachings. Each section teaches methods for seeking worldly and supramundane siddhis.

VII _ The Seventh Assembly is called the Samantabhadra Yoga. This assembly was taught in the palace of Bodhisattva Samantabhadra. This sutra describes the classes from Bodhisattva Samantabhadra through Bodhisattva Vajramushti and the Outer Vajra Division. Each deity teaches four kinds of mandalas. It explains the rite for initiating disciples, receiving the four kinds of mudras, and cultivating worldly and supramundane siddhis. This sutra teaches that practitioners are not restricted by time or direction and do not rely upon worldly prohibitions. They take bodhicitta as the beginning and the unconditioned precepts as their foundation.

VIII _ The Eighth Assembly is called the Yoga of the Supreme Master. This assembly was taught in the palace of Samantabhadra. It describes the classes from Bodhisattva Samantabhadra through the Outer Vajra Division, each of whom teaches four kinds of mandalas. It explains the principle of true reality and distinguishes the rites of the mandalas. Its exposition is slightly more extensive than that of the Seventh Assembly, though its general purport is the same.

IX _ The Ninth Assembly is called the Yoga of the Assembly of All Buddhas and the Net of the Dakini Realm. This assembly was taught in the palace of Mantra. It teaches establishing one’s own body directly as the principal deity in yoga, proceeding from the external body to the yogic image. It extensively explains the principle of true reality, the origin of the Five Divisions, and the Dharma of yoga, which has nine modes:

1) Splendid (Vajrasattva)

2) Heroic (Vairocana)

3) Great Compassion (Vajradhara)

4) Joyful Laughter (Avalokiteshvara)

5) Wrathful (Vajra Radiance _ Vajra Teja)

6) Terrifying (Subjugator of the Three Worlds _ Trailokya Vijaya)

7) Disenchanted (Shakyamuni Buddha)

8) Wondrous (Vajra Laughter _ Vajra Hasa)

9) Quiescent (Vairocana within Yoga)

It explains that the classes from Bodhisattva Samantabhadra through Vajramushti each teach four kinds of mandalas, the rite for initiating disciples, reception of the four kinds of mudras, and the rites of song, praise, and dance in the Five Divisions.

X _ The Tenth Assembly is called the Great Samaya Yoga. This assembly was taught in the palace of the dharma-dhatu. It explains that the sixteen great bodhisattvas, from Bodhisattva Samantabhadra through Bodhisattva Vajramushti, each teach four kinds of mandalas, the rite for initiating disciples, and the reception of the four mudra teachings. The following verse is taught therein:

Like a foolish child, veiled by ignorance,

Not knowing this essential principle,

One seeks the Buddha elsewhere,

Not realizing that he is present here.

Throughout the worlds of the ten directions,

He cannot be found elsewhere.

The mind itself attains perfect enlightenment;

No Buddha is taught apart from it.

XI _ The Eleventh Assembly is called the Yoga of the Manifest Realization of the Mahayana. This assembly was taught in the Akanishtha Heaven. It describes the classes from Vairocana Buddha through Bodhisattva Vishvakarman, the Eight Great Offerings, and the Four Means of Embrace, arising together from the Yoga of the True Embrace. Each deity teaches all four kinds of mandalas and four kinds of mudras. It extensively explains the principle of true reality and the rites for establishing the mandala of the mind.

XII _ The Twelfth Assembly is called the Supreme Samaya Yoga. This assembly was taught in the realm of space above the bodhimanda. It describes Vairocana, the foremost bodhisattvas of the Four Divisions, the classes of Vajramushti, the eight inner and outer bodhisattvas, and the Vajra Division. Each teaches four kinds of mandalas and four mudras. In this sutra, the mandala is established upon one’s own body. It teaches the yoga of one’s own body as the principal deity and extensively explains the gate of the syllable A, penetrating purity and defilement and moving unobstructed through the conditioned and unconditioned.

XIII _ The Thirteenth Assembly is called the True Yoga of the Great Samaya. This assembly was taught at the Vajra-dhatu Mandala bodhimanda. All Buddhas of the ten directions, though speaking with different mouths, said with one voice to Vajrasattva: “We pray that you teach the True Samaya Doctrine.

We have already received predictions. We pray that Vajrasattva and the bodhisattvas who have received predictions will teach it.” After this request, the seventeen-syllable mantra of Bodhisattva Samantabhadra was proclaimed. The Mandala of Delight and Unfailingness, containing seventeen deities, was taught, together with its four kinds of mandalas, 108 path mudras, and the means of penetrating and seeking worldly and supramundane siddhis.

These bodhisattvas and the members of the Outer Vajra Division each teach their respective mandalas, mantras, and mudras. Afterward, Bodhisattva Samantabhadra teaches that the component parts of the seventeen deities within the secret mandala reenter the body of the principal deity. Together they become five deities dwelling upon the dais of a single lotus, and he teaches a one-syllable mantra.

The eyes, mouth, and all bodily parts transform and become mudras. One merely abides in the Great Mudra and forms the Karma Mudra, without awaiting preliminary practices, indiscriminately forming protective empowerments, or relying upon invocation. The karmic offenses of former lives cannot oppress or obstruct the practitioner, and accomplishment is swift.

XIV _ The Fourteenth Assembly is called the True Yoga of the Tathagata Samaya. In this sutra, Bodhisattva Samantabhadra, the sixteen great bodhisattvas, and the Four Means of Embrace form a single body. It teaches four kinds of mandalas and four mudras and extensively explains how the Five Divisions mutually assist and perfectly interpenetrate one another. The Tathagata Division is the Vajra Division; the Lotus Division is the Ratna Division. They mutually assist and enter one another. The dharma-dhatu is suchness, and prajna is ultimate reality. Their provisional functions differ, but at the root they are one essence. Thereafter, Samantabhadra, the bodhisattvas, and the members of the Outer Vajra Division each teach their respective mantras, mandalas, and mudras.

XV _ The Fifteenth Assembly is called the Yoga of the Secret Gathering. This assembly was taught in the Secret Place, namely the place called Yushipovaga, also known as the Palace of Prajnaparamita. It teaches doctrines, ritual platforms, mudras, mantras, and the observance of precepts in language resembling worldly expressions associated with passion and defilement.

In the assembly, Bodhisattva Sarvanivaranavishkambhin rose from his seat, bowed to the Buddha, and said, “World-Honored One! A great being should not utter coarse words or language associated with mixed defilements.”

The Buddha said, “What are the characteristics of language associated with purity? The words I have spoken have been empowered as letters and adapted as skillful means according to conditions to lead beings into the Buddha Way. They are themselves without characteristics and moreover bring great benefit. You should not give rise to doubt.”

From this point onward, the true characteristics of samadhi are extensively explained. Each bodhisattva teaches four kinds of mandalas and four mudras.

XVI _ The Sixteenth Assembly is called the Yoga of Nondual Equality. This assembly was taught in the palace of the dharma-dhatu. Vairocana Buddha, the bodhisattvas, and the members of the Outer Vajra Division each teach four kinds of mandalas complete with four mudras. It explains that samsara and nirvana, the worldly and supramundane, self and other, are all equal and nondual, identical with suchness and the dharma-dhatu, and all become every Buddha-body.

XVII _ The Seventeenth Assembly is called the Yoga of Likeness to Space. This assembly was taught in the palace of ultimate reality. Vairocana Buddha, Bodhisattva Samantabhadra, and the members of the Outer Vajra Division each teach four kinds of mandalas complete with four kinds of mudras. Therein, practitioners correspond with each deity, becoming equal to space and corresponding with the Dharma-body, free from all phenomena. The luminous Dharma essence is equal to space, neither coming nor going. This sutra teaches the Dharma of Correspondence with the Samadhi of Space.

XVIII_ The Eighteenth Assembly is called the Yoga of the Vajra Jeweled Crown. This assembly was taught in the Fourth Dhyana Heaven. Vajrasattva requests the Buddha, for the sake of Great Brahma, lord of the Saha world, to teach the yoga mandalas of the Five Divisions and the rite for initiating disciples.

It contains thirty-seven deities and also teaches the four kinds of mandalas complete with four mudras, extending down to the Outer Vajra Division. Disciples are taught mental recitation. Upon a moon disc, the letters of the mantra are arranged clockwise.

The mind is concentrated upon each letter, corresponding with the principle of true reality. After completing the circuit, one begins again. This also applies to accomplishing worldly and supramundane siddhis.

One does not rely upon a prescribed number of recitations counted on a rosary as the limit. Realization of the gate of principle, an undistracted mind, and abiding in the yoga of the principal deity alone constitute the measure. This sutra subtly explains twenty signs of non-accomplishment and many kinds of signs indicating that siddhi is near.

The eighteen assemblies of Yoga contain variously four thousand, five thousand, or seven thousand verses, together totaling one hundred thousand verses. They contain the Five Divisions, four kinds of mandalas, four mudras, and thirty-seven deities. Each division contains three mudras that mutually assist and enter one another, like Indra’s net of jewels radiating interwoven light and unfolding without limit.

A practitioner who thoroughly understands the essential purport of this Yoga is like Vairocana Buddha: every bodily part, every pore, every primary mark, every subsidiary mark, every accumulation of merit, and every accumulation of wisdom abides in the fruition and expounds the Yoga of the Dharma unique to the Buddha and not shared with the Two Vehicles. The activities and Dharma gates of mandala and samaya are equal to space.

Those who realize what has been described above remain undistracted in every distinct domain. They perfectly realize the four bodies: the Svabhavakaya, Sambhogakaya, Nirmanakaya, and Nishyandakaya. They can accordingly bring benefit and happiness to all sentient beings, bodhisattvas, sravakas, pratyekabuddhas, and followers of non-Buddhist paths.

This is called the Dharma of the Yoga Vajrayana.

GUIDE TO THE EIGHTEEN ASSEMBLIES OF THE VAJRASHEKHARA YOGA (End)