Kim Cang Đỉnh Siêu Thắng Tam Giới Kinh Thuyết Văn Thù Ngũ Tự Chơn Ngôn Thắng Tương

At that time, all the bodhisattva-mahasattvas belonging to the assembly of Vajrapani Bodhisattva Mahasattva, before Vairocana Buddha, each spoke the true mantra and mudra of their own mind.

Then Manjushri Bodhisattva Mahasattva (Mamju’srī-bodhisatva-mahāsatva) rose from his seat and said to the Buddha: “World-Honored One! Now, for the benefit of all sentient beings in the future, I wish to enable them quickly to accomplish Mahaprajnaparamita (Mahā-prajnõa-pāramitā). If there is someone who recites it even once, it is the same as reciting the twelve divisions of the Veda Scripture Treasury (Veda) fourteen thousand times (14,000 times). If one recites it twice, Manjushri (Mamju’srī) and Samantabhadra (Samanta-bhadra) will follow and assist; the four assemblies will surround and empower that person, and this benevolent, fearless Dharma-protecting good deity will be directly before that person.”

Ananda said to Manjushri: “Please speak this true mantra.”

Immediately ten myriads of kotis of Buddhas appeared. From each pore of those Buddhas there appeared ten myriads of kotis of bodhisattvas. From each pore of the bodhisattvas there appeared ten myriads of kotis of naga maidens (Nāga-kanyā).

From each pore of the naga maidens there appeared ten myriads of kotis of blue elephants (blue elephants). From each pore of the blue elephants there appeared ten myriads of kotis of white elephants (white elephants). From each pore of the white elephants there appeared ten myriads of kotis of fragrant elephants (a kind of great elephant).

From each pore of the fragrant elephants there appeared ten myriads of kotis of mountain elephants. From each pore of the mountain elephants there appeared ten myriads of kotis of jeweled courts. From each jeweled court there again appeared ten myriads of kotis of pools of water possessing the eight qualities.

Those pools were formed from the union of four jewels. From each pool there appeared ten myriads of kotis of Jambunada golden lights. Again, within each light there appeared ten myriads of kotis of round halos, which transformed into ten myriads of kotis of heavenly maidens (Apsara), solemnly holding all kinds of offerings.

Thus, four assemblies as numerous as the sands of the Ganges gathered together at one time in the great assembly, and with one voice spoke this true mantra samadhi of samadhi.

Now I shall speak only a little, so that one may know of these immeasurable merits. He then spoke the five-syllable true mantra:

A La Ba Ta Nang

A RA PA CA NA

If a good man or good woman is able to uphold this true mantra, then as soon as that person has recited it once, he or she enters the Dharma of equality of the Tathagata; all written syllables are also equal, and one quickly accomplishes Mahaprajna.

When transmitting the true mantra to disciples, have them form the secret mudra: with the two hands form the vajra bond, raise together the Patience and Vow fingers (the two middle fingers), then bend the upper joints so that they resemble the shape of a sword.

Upon the mudra, lift flowers and scatter them over the altar as an offering. When this is done, further tell them: “This Dharma-gate of mind is the supreme secret of all Tathagatas. Be careful not to treat it lightly and speak it to foolish people; otherwise it will break your samaya precepts. Therefore, sincerely and skillfully contemplate it.”

A (A) means non-arising. LA (RA) means pure and undefiled, far removed from dust and defilement. BA (PA) means that there are also no equal dharmas (Sama) of the

ultimate truth (Paramārtha-satya).

TA (CA) means that dharmas have no formations (Samskāra).

NANG (NA) means that dharmas have no nature or marks; speech, words, and letters all cannot be apprehended.

Because the syllable Nang (NA) is without nature and marks, the syllable Ta (CA) has no formations (Samskāra). Because the syllable Ta is without formations, the syllable Ba (PA) is without ultimate truth (Paramārtha-satya). Because the syllable Ba is without ultimate truth, the syllable La (RA) is without dust and defilement (Rajas). Because the syllable La is without dust and defilement, the syllable A (A) means that dharmas are originally unborn (Anutpāda).

Good man! You should contemplate that this mind has from the beginning been pure, without any place of defilement or attachment, far removed from the marks of discrimination of self (Ātman: the I) and what belongs to self (Māma-kara: mine). To enter this gate is called samadhi (Samādhi); it is true cultivation. You should know that such a person is sealed and approved by the Tathagata and obtains supreme merit that cannot be discussed.

If one recites it once, it can eliminate all the sufferings and difficulties of the practitioner. If one recites it twice, it eliminates the heavy offenses of kotis of kalpas of birth and death.

If one recites it three times, samadhi (Samādhi) appears before one.

If one recites it four times, total retention (Dhāranī) is not forgotten.

If one recites it five times, one quickly attains unsurpassed bodhi (Agra-bodhi).

If one is able, with one-pointed mind and alone in a quiet, secluded place, to draw the five-syllable wheel altar in Sanskrit letters (a wheel altar with five syllables), and then, in accordance with the Dharma, recite for a full month, Manjushri Bodhisattva (Mamju’srī-bodhisattva) will immediately manifest his body, or else in the sky expound the essentials of the Dharma. At that time, the practitioner will attain the knowledge of former lives, unobstructed eloquence, and mastery of supernormal powers, and will swiftly and directly realize the Dharma-body of the Tathagata. If one has a mind of faith and acceptance, then after sixteen kalpas one will definitely attain right awakening.

If one is not able to prepare and establish an altar-ground fully, then offer incense and flowers and paint an image of the principal deity; use fragrant clay to make a relic stupa; write the five-syllable true mantra in Sanskrit letters, circumambulate it, and recite five hundred thousand times. Manjushri Bodhisattva will surely manifest his body before that person and speak the Dharma for that person. That person will obtain knowledge of former lives and eloquence.

All Tathagatas, together with bodhisattvas, vajra-holders, and holy assemblies as numerous as the sands of the Ganges, will constantly empower, protect, and keep that person in mind. All vows will quickly be fulfilled, and bodhi will swiftly be realized. All of this is set forth extensively in the Vajrasekhara Sutra (Vajra’sekha-sūtra).

THE SUPREME MARKS OF THE FIVE-SYLLABLE TRUE MANTRA OF MANJUSHRI SPOKEN IN THE VAJRA PEAK SUTRA THAT SUPREMELY SURPASSES THE THREE WORLDS (One Fascicle_End)