Nhứt Thiết Bí Mật Tối Thượng Danh Nghĩa Đại Giáo Vương Nghi Quỹ quyển 1

Homage to all Buddhas

_ Buddha-wisdom and one’s own wisdom originally share one source;
Within the Secret Nature, they bear no dual marks.
If one penetrates the arising of universal non-self,
Within that arising itself is nondual wisdom.
Liberated amid the desirable and undesirable,
The characteristic of that bowing has no possession.
Dharmas have not arisen and do not presently arise;
What arose has passed away, and what appears does not abide.
The contemplation of the marks of all Buddhas is likewise thus;
Therefore, one must bow before one’s Own True Wisdom.

_ The desirable and undesirable originally have no fixed stations;
They stir turbulently according to sentient beings’ minds.
The defiled sprouts of affliction amid faults
All develop into every corresponding activity.
Because sentient beings possess bodies, they experience suffering;
The causal basis of suffering produces mental factors.
If one can thoroughly understand the mind,
One can immediately escape all suffering.
All Buddhas of the three times throughout the ten directions
Are encompassed by the single Buddha Vairocana.
Those Buddhas realized perfect awakening
And thus manifest Buddha-bodies to rescue beings from birth and death.
To benefit all sentient beings,
Their compassionate minds initiate skillful means.
When the causal nature has become consonant with equality,
The resultant nature thereby appears.
Because the true result abides in equality,
That true cause is the mark of seeking.
If a mind truly seeking exists within it,
It nourishes the seedling of samsara.
Corresponding dharmas arise in accordance with correspondence,
Yet the desired dharma cannot be attained.
If something is attained, then one dharma still remains;
This is precisely not apart from the mark of discrimination.
With right mindfulness, contemplate the Buddha without an object of cognition;
With right mindfulness, contemplate the Dharma and correspond with Dharma.
The two practices of self and other are likewise thus,
As the Buddha, Honored among Two-Footed Beings, always proclaimed.

_ Having abided in the true character of oneself,
Visualize entering the images of all Buddhas.
When right-minded contemplation of the Buddha achieves correspondence,
Clouds of Buddhas thereby appear.

_ Having abided in the true character of oneself,
Visualize entering the vajra Dharma-nature.
When right-minded contemplation of the Dharma achieves correspondence,
Great clouds of Dharma arise and spread everywhere.

_ To speak of characteristics is to speak of the meaning of symbolic emblems;
To speak of breaking means the mind breaks through characteristics.
The four kinds of mudra-marks are gateways of symbolic emblems,
Supreme in their power to destroy afflictions.

_ When one’s own mind has truly realized and revealed itself,
The mental factors of that awareness cannot be attained.
When one’s own mind has been fully understood as it truly is,
The mind-maras are likewise thus.

_ Correspondence and the corresponding nature unite harmoniously;
The nature that seeks arising cannot be attained.
If the contemplation of all Buddhas achieves correspondence,
I thereby become identical with all Buddhas.

_ The wisdom of samadhi is the birthplace
Of the equality and intrinsic nature of all Buddhas.
Since Buddha and corresponding practice are not empty,
Buddha-nature is attained according to the corresponding mind.

_ If anything is seen within the wondrous nature,
That coarse, defiled nature cannot be removed.
If one differentiates nature from non-nature,
The contemplating mind immediately discriminates.

_ It is neither the sphere of sentient beings nor the sphere of Buddhas;
Within it are neither Buddhas nor sentient beings.
Sentient beings’ own mind is itself the Buddha-mind;
Understand thoroughly that there is no Buddha and no Buddha-wisdom.

_ If one sees the causal nature as it truly is,
One also sees the resultant nature as it truly is.
This is the gateway of samadhi-wisdom:
Nondual correspondence and the practice of equality.

_ The causal nature of all dharmas cannot be attained;
The resultant nature of all dharmas is likewise thus.
Because true wisdom contemplates, the nature is originally true;
This is the corresponding practice of equality.

_ Dharmas originally have no cause, yet one contemplates a cause;
Dharmas originally have no result, yet one contemplates a result.
If there is nothing contemplated in cause and result,
Then one’s own mind itself gives rise to attachment.

_ When contemplating the cause, contemplate the true wisdom of the cause;
When contemplating the result, contemplate the secret of the result.
Within nondual secret correspondence,
One must examine oneself in this way.

_ If one can clearly know the True Nature,
One immediately knows the Secret within the Secret.
Having clearly understood the profound Secret,
One immediately accomplishes the Supreme Corresponding Practice.

_ If there is equality within a desirable object,
That itself is the intrinsic nature of the undesirable object.
Among all the characteristics of desirable and undesirable objects,
Though the Tathagata contemplates, he sees nothing.

_ The corresponding practitioner gives rise to correspondence,
Neither empty nor entirely changed, and without measure.
If one’s own wisdom enters the gateway of purity,
All Buddha-Tathagatas immediately become pure.

_ When the intrinsic nature as it truly is has been correctly known,
The wisdom of samadhi skillfully performs its work.
Through the skillful expression of body, speech, and mind,
The manifold forms and activities of the teachings arise.
Yet they never depart from the three secret gateways;
Viśvakarma Vajra should therefore be established.
The true wisdom of the Five Tathagata Families
Is precisely the unsurpassed secret wisdom.

_ If one corresponds with the secret four mudras,
One can accomplish the corresponding siddhis.
The four great elements—earth, water, fire, and wind—
Are precisely the four secret mudras described here.
If one corresponds with the equality of the four mudras,
The four kinds of Vidyārājñī all assemble.
Buddha Locanī Bodhisattva is the earth element;
The honored Mamākī is the water element;
Pāṇḍaravāsinī Bodhisattva is the fire element;
Tārā Bodhisattva is the wind element.
In the east, the deva Śakra is the earth element;
In the west, the water deva is the water element;
In the south, the fire deva is the fire element;
In the north, the wind deva is the wind element.

_ Know that the deva Śakra is yellow;
His square mandala is used for increase.
The water deva is white, with a circular mandala;
The rite of pacification should be performed according to the teaching.
The fire deva is red, with a triangular mandala;
The rite of attraction is performed as recorded in the root text.
The wind deva is black, with a bow-shaped mandala;
With a wrathful mind, one performs subjugation.

_ For pacification, follow the Dharma of Buddha Locanī;
For increase, the Dharma of the Lotus Vajra;
For attraction, the Dharma of Vairocana;
For subjugation, the Dharma of the Wrathful Vajra.

_ For pacification, the image of the Noble One is white;
For increase, the image of the Noble One is yellow;
For attraction, the image of the Noble One is red;
For subjugation, the image of the Noble One is black.

_ At the center is Vairocana Buddha;
In the four directions are the Tathagatas of the Vajradhatu.
Visualize the true bodies of the Lords of the Five Families,
And everything undertaken will be accomplished.

_ Within the mind, further visualize the Great Vidyārājñī,
The corresponding one who preserves the corresponding Dharma
And can produce all Buddha-bodies:
She is the Buddha-Mother of the Vajradhatu.

_ The three worldly poisons of greed, anger, and delusion
Are precisely the Tathagatas of the Vajradhatu.
Through the secret gateway of the Buddhas’ purity,
Those three poisons are penetrated and become nonpoisonous.
Within those three poisons—greed, anger, and delusion—
One attains mastery throughout the three realms.
The Buddhas, the Great Beings, destroy the mind’s poisons;
Contemplation itself is the wisdom of all Buddhas.

_ If one understands that all Buddhas are free from a greedy mind,
The bodhicitta arises from the nature of greed
And can also produce the practice of Samantabhadra;
The greedy mind itself is the Buddha-Tathagata.

_ If one can understand one’s own mind,
Luminosity arises from the nature of that delusion
And can also produce all Buddhas;
The deluded mind itself is the Buddha-Tathagata.

_ If one penetrates the Buddhas’ mind of non-self,
All bodies of existence arise from the view of self
And can also produce all Buddhas;
The loving mind itself is the Buddha-Tathagata.

_ All Buddhas lovingly illuminate everywhere;
The Buddhas’ loving-kindness and compassion become Dharma speech.
Universal fearlessness itself is great generosity;
This is the Buddhas’ rite of attraction.

_ Generosity corresponds with the Ground of Joy;
Perfect observance of precepts, with the Stainless Ground;
Steadfast patience, with the Luminous Ground;
Diligent vigor, with the Ground of Blazing Wisdom;
Meditative concentration free from seeing, with the Manifest Ground;
Wondrous wisdom that clearly knows, with the Hard-to-Conquer Ground;
Possession of great skillful means, with the Far-Traveling Ground;
Perfected supreme power, with the Immovable Ground;
Expansive vows, with the Ground of Excellent Wisdom;
Accomplished cultivated wisdom, with the Dharma-Cloud Ground.
Only the wondrous wisdom-body of the Buddha-Tathagata
Is called the perfected Eleventh Ground.

_ The ten noble ones cultivate the ten paramitas;
The ten powers of mastery perfect all practices.
Having thus passed beyond the Ten Grounds,
One then attains the corresponding Dharma of the Buddha.
Drinking the vajra water, one accomplishes perfect awakening
And immediately corresponds with the flavor of the Dharma-amrita,
Becoming equal to all the boundless Buddhas.

_ Quickly abandon every grasping and relinquishing.
The corresponding Dharma has been pure from the beginning;
Drinking the vajra water is likewise pure,
And the flavor of the Dharma-amrita unites with that mind.
The vajra disciple is also thus:
Original purity itself is bodhi.
Therefore, bodhicitta is attained thereafter.
If the lord of bodhicitta abides firmly,
Know that the bodhisattva is itself the Tathagata.
Attaining the phrase of liberation in accordance with principle,
One knows that nothing surpasses bodhicitta.

_ If one abides in the mind of Vajrasattva,
In this life one accomplishes the corresponding Dharma.
Through the karma gateway of the samadhi of the three secrets,
One attains samadhi, and one’s eyes constantly contemplate.
The paths of the realms of sentient beings are vast and boundless;
That Mother of Samadhi sustains them inexhaustibly.

_ All desirable pathways throughout the three realms,
Extensively explained as far as Du Thủy Đa—
Completely knowing every gateway of the desirable,
One receives everything appropriately without attachment.

_ The supreme secret corresponding practice
Produces the gateway of samadhi-wisdom.
If no view of self arises within it,
One does not utter the syllable HŪṂ (猲_ HÙMÏ) as an admonition.
One does not rely upon bodily karma to perform actions,
Arrange mandalas, form mudras, or create stupas and images.
One does not rely upon verbal karma to retain mantras and vidyās;
Even Dharma recitation should be relinquished.
One does not allow moving concepts within mental karma;
Disdain and reverence are equally undifferentiated.
When the three karmas correspond in this way,
Seeking the Buddha’s bodhi is the essential matter.
Regarding the four dharmas of killing, stealing, defilement, and falsehood,
Do not give rise to a guarding mind within them.
If defensive obstruction arises, discrimination is produced;
Therefore, know that defilement itself is always pure.

_ Within meditative concentration, perform the homa rite;
Toward all activities, conceive no different thought.
The secrets of body, speech, and mind originally correspond;
This is the supreme, vast practice.

_ The four dhyanas, four concentrations, and concentration of cessation—
All such concentrations are attained.
If within them one always remains free from the mind of attainment,
Only then is the Buddha’s bodhi accomplished.

_ The practitioner cultivates the Supreme Gateway;
The corresponding practice of loving-kindness, the activity of bestowing joy, is exceedingly vast.
The true, undefiled mind remains unmoving;
This is called Akṣobhya Buddha.

_ Skillfully acting to gather in sentient beings,
The corresponding practice of compassion is exceedingly vast.
The mind harmonizes in benefiting sentient beings;
This is called Ratnasambhava Buddha.

_ Thoroughly understanding every kind of sentient being,
Skillful equanimity within the mind is exceedingly vast.
The mind possesses the unsurpassed, unfailing wondrous function;
This is Amoghasiddhi Buddha.

_ Skillfully employing the supreme rite of attraction,
He attracts and cherishes all Buddhas everywhere.
The mind of great desire does not release the maras;
This is Vajra Desire Bodhisattva (Vajrarāga).

_ Upon the path of liberation, he realizes things as they truly are
And attains every mark accomplished by wisdom.
He makes the banner of the true Dharma into a great standard;
This is Vajra Banner Bodhisattva (Vajraketu).

_ All dharmas are pure, the nature of the Tathagata,
And can fully realize all Buddha-dharmas.
They can bestow great correspondence upon all Buddhas;
This is Vajra Dharma Bodhisattva (Vajradharma).

_ The wondrous wisdom of the Mahayana is exceedingly sharp
And can cut through every kind of affliction;
It can likewise destroy the obstruction to knowledge.
This is Vajra Sharpness Bodhisattva (Vajratīkṣṇa).

_ The Great Being of the Mahayana is the wondrous cause;
Following the Tathagata, he turns the wheel of speech.
Through the Buddha’s speech, he turns the Dharma Wheel;
This is Vajra Cause Bodhisattva (Vajrahetu).

_ Adorned with wisdom, speech is pure
And swiftly leaves behind every discriminating sound.
Wondrous tones resound in correspondence with the Dharma;
This is Vajra Speech Bodhisattva (Vajrabhāṣa).

_ Adorned with wisdom, karma is pure;
It gives rise at will to all gateways of transformative forms.
All supreme activities can thereby be accomplished;
This is Vajra Karma Bodhisattva (Vajrakarma).

_ With right mindfulness, contemplate the Buddha and correspond with the Dharma,
Following the sphere of practice of bodhicitta.
Right mindfulness swiftly leaves all other vehicles behind;
This is Vajra Protection Bodhisattva (Vajrarakṣa).

_ Sharp fangs consume all sinful karma;
They likewise signify the destruction of all afflictions.
When the afflictions are exhausted, wondrous function is accomplished;
This is Vajra Fang Bodhisattva (Vajrayakṣa—Vajra Yakṣa).

_ The three secrets of vajra body, speech, and mind
Can completely bind all extremes.
Wisdom abides within the true nature of suchness;
This is Vajra Fist Bodhisattva (Vajrasandhi).

THE RITUAL PROCEDURE OF THE GREAT KING OF TEACHINGS ON THE MEANINGS OF THE SUPREME SECRET NAMES OF ALL THINGS

FIRST FASCICLE (End)