Nhứt Thiết Bí Mật Tối Thượng Danh Nghĩa Đại Giáo Vương Nghi Quỹ quyển 2

_ The Dharma of Dana Paramita

Is the Great Vajra Joyful Play;

Sporting freely, ever pure and tranquil—

This is Vajralasya Bodhisattva (Vajra Lase).

_ The Dharma of Shila Paramita

Is the Wondrous Vajra Jeweled Garland;

Adorning body and mind, both pure and tranquil—

This is Vajramala Bodhisattva (Vajra Male).

_ The Dharma of Kshanti Paramita

Is the Wondrous Vajra Song of Praise;

Skillfully practicing the True Dharma’s udana—

This is Vajragita Bodhisattva (Vajra Gite).

_ The Dharma of Virya Paramita

Is the Wondrous Vajra Whirling Dance;

Before long, one attains the bodhi of Buddhahood—

This is Vajranritya Bodhisattva (Vajra Nrtye).

_ The Dharma of Great Prajna Paramita

Is the Supreme Vajra Incense;

Pervading all places, boundlessly vast—

This is Vajradhupa Bodhisattva (Vajra Dhupe).

_ The Dharma of Dhyana Paramita

Is the Exquisite Vajra Flower;

A lotus born in mud yet undefiled—

This is Vajrapushpa Bodhisattva (Vajra Puspe).

_ The Dharma of the Paramita of Supreme Vows

Is the Vast Vajra Lamp;

Everywhere it universally shines—

This is Vajradipa Bodhisattva (Vajra Dipe).

_ The Dharma of Upaya Paramita

Is the Wondrous Vajra Anointing Incense;

All foul odors are purified—

This is the Venerable Vajragandha (Vajra Gandhe).

_ The great skillful means of the Tathagatas

Distinguishes four kinds of secret characteristics;

The great skillful means of all karmas

Is Vajrankusha Bodhisattva (Vajra Ankusha).

(Vajrapasha Bodhisattva is missing.)

_ The practitioner accords with the conduct of bodhi;

This is the supreme vajra pestle.

The pestle’s nature is steadfast and supremely wondrous—

This is Vajrasphota Bodhisattva (Vajra Sphota).

_ All dharmas are originally without arising,

Primordially pure and tranquil like empty space;

Yet this Dharma speech is true in nature—

This is Vajraghanta Bodhisattva (Vajra Ghanta).

_ Contemplate unsurpassed bodhicitta,

Following it to the supreme Buddha-nature;

Establish the name Paramita (Paramita)—

This is the Venerable Sattva Vajra (Satva Vajra).

_ The pure Great Prajna Paramita

Gives rise to the four gateways of gathering;

Because the four means of gathering bring boundless benefit—

This is Ratna Vajra Bodhisattva (Ratna Vajra).

_ The pure Paramita of Reality

Gives rise to the Great Paramita;

The secret Dharma gateway and wisdom of equality—

This is Dharma Vajra Bodhisattva (Dharma Vajra).

_ The pure Vajra Paramita

Is the king of the four paramitas;

Every practice accords with it—

This is the Venerable Karma Vajra (Karma Vajra).

_ The pure Paramita of Great Wisdom,

The nature of Vajra Paramita,

Universally accords with every mystery;

From this arise twelve characteristics.

_ Know that Vajrapani gives rise to

All samadhis and secret mudras;

The two kinds of firm Vajra Fists—

These are called the Karma Mudra (Karma Mudra).

_ From the wisdom of equality and non-self arise

The signless, the doubtless, and the view of non-self;

All defiled attachment is purified—

This is Vajrapani Bodhisattva (Vajra Pani).

_ Here is taught the condition for Vajra attachment:

It is the unsurpassed Vajra Wisdom.

The Dharma of attachment is also a pure lotus;

The flower itself is the wondrous Vajra Dharma-wisdom.

_ If one penetrates one’s own seed and gives rise to its own characteristic,

Then all Buddhas are gathered alike herein.

If the two transformations are brought into accord,

Vajrasattva is the true offering.

_ Great Wisdom clearly knows its own seed syllable;

The two dharmas of love and non-love immediately unite.

The two loci accord and abide in samadhi;

By the nondual Dharma, the two natures are destroyed.

_ Abiding equally within the mandala,

From this arises the great corresponding Dharma.

Joyful laughter, speech, song, and dance

Are all gateways of skillful means in the Buddha’s speech.

_ The two practices of self and others accord within,

Manifesting deeds that benefit sentient beings.

The light of intrinsic nature is originally pure and tranquil—

This is the Mind-Moon Mandala.

_ Desire is originally pure and tranquil like a lotus;

All hostile afflictions are severed and removed.

The initial utterance is where expression appears—

This is the Great Wheel Mandala.

_ The light of intrinsic nature is originally pure and tranquil;

Thus bodhicitta has nothing above it.

Accomplishing deeds that benefit sentient beings—

This is the Wondrous Moon Mandala.

_ Pure wisdom is the place of adornment;

From it arises the Vajra-Analogy Samadhi.

The light of liberation shines with equality—

This is the Sun-Disc Mandala.

_ When the Five Buddhas correspond in equality,

The Five Wisdoms unite in all their functions.

The five purified eyes contemplate skillfully—

This is the Mandala of the Five Buddhas.

_ The vajra pestle can destroy all things;

Holding the hook, one displays the corresponding conduct.

That supremely wondrous Vajra arrow—

Excellent! It skillfully performs joyful deeds.

_ All jeweled adornments are complete;

Sunlight arises and radiates great brilliance.

Erect the supremely wondrous Vajra banner—

This is the unfolding of Vajra laughter.

_ Skillful Vajra Karma and every nature

Naturally do not destroy the corresponding conduct.

Manifesting the characteristic of sharp fangs in accord,

All mudra seals are accomplished.

_ The four kinds of vidyarajnis universally correspond;

In playful delight, walking and standing are unobstructed.

The nari weaves wondrous new threads

And skillfully divides the boundary according to their measure.

_ One should abide in contemplation of body, speech, and mind,

Then use the wisdom-thread to form the boundary paths.

Arrange the mandala according to the Dharma:

Four directions, four gates, and four towers.

Four equal lines divide the altar’s corners;

The characteristics of niryuhas and vithis,

Half and full jeweled necklaces and precious chowries,

And garlands of seven treasures are used as adornments.

_ Within the altar, arrange wondrous lotuses;

The mind-mandala is supreme.

The towers are true wisdom;

The summit of wisdom appears lofty and upright.

_ Outside the four sides of that altar’s form,

All sentient beings arise encircling it.

The four minds—loving-kindness, compassion, sympathetic joy, and equanimity—

Are represented by the four threads.

_ When the four lines already described are equal,

They immediately accord with right mindfulness of the Dharma.

If all views are not liberated,

Through the wisdom-thread they attain liberation.

_ Within the altar, the adorned lotuses

Represent the supreme practice of pure morality.

The four directions and center make five boundary walls,

Representing the five supreme faculties beginning with faith

(Faith, vigor, mindfulness, samadhi, and wisdom).

_ Encircling the gates of the mandala

Represents the eight gateways of liberation.

The four gates and all four towers

Represent the four right efforts.

_ All four vithis of that altar

Represent the four foundations of mindfulness.

Those four kinds of niryuhas

Represent the four bases of spiritual power.

_ The wondrously adorned garland of seven treasures

Represents the Seven Factors of Awakening.

Know that the four gates and eight pillars

Represent the Noble Eightfold Path.

_ Through this wisdom of samadhi,

The three obstructions can be liberated.

All the wondrous precious chowries within the altar

Represent the wisdom of the supreme path.

_ The full jeweled necklaces within the altar

Represent the complete severing of the afflictions.

The essence of the necklaces is supreme wisdom;

Therefore, it can sever and remove the afflictions.

_ All the half jeweled necklaces

Represent severing half of the afflictions.

Because the two practices of self and others correspond,

They sever half of the afflictive coverings and bonds.

_ Non-self is equal like empty space;

The wondrous wisdom free of greed is also supreme.

Because the mind of desire is pure, it too is nondual—

This is called Adorning Wisdom.

_ If bodhi were attained through non-greed,

Bodhi would then differ from the mind of desire.

Since the essence of bodhicitta is without difference,

Desire and non-desire are therefore nondual.

_ The world has two kinds: desire and non-desire;

One should skillfully contemplate them through skillful means.

The Dharma accomplished through the mudra arises from desire;

All other kinds are likewise accomplished.

_ If one abides in the world and subdues the mind,

One should arouse the corresponding practice of equality.

The unsubdued mind is already pure and tranquil;

Thus desire itself is also an offering.

_ All the extensively taught characteristics of practice

Are distinctions among the characteristics of objects.

If one abides in the mudra gateways of body, speech, and mind,

Within the mudra itself is true wisdom.

_ If one contemplates this mudra in accord,

One is always sovereign among all mudras.

If one clearly knows this mudra-Dharma,

Contemplation of every mudra is accomplished.

_ Amid the united characteristics of all objects,

Having understood, one accords with the practice of equality.

When all such characteristics are brought into accord,

All siddhis are completely fulfilled.

_ Among all secret emblems,

The right side represents the gateway of wisdom;

The left likewise signifies the gateway of compassion.

One should constantly contemplate according to what is represented.

_ When the two hands join to form a mudra,

They represent the two kinds of samadhi.

The two feet and all emblematic characteristics

Represent the two beneficial practices for self and others.

_ When the five fingers correspond in equality,

They represent the adornment of the five kinds of altars.

The Five Buddhas manifest complete, perfect enlightenment;

There they are represented in proper sequence.

_ The middle finger represents arising from empty space;

The index finger represents the Earth Deva altar.

The ring finger, thumb, and little finger

Represent, in order, the altars of the Water, Fire, and Wind Devas.

_ When contemplation is performed at the navel,

It represents the Buddha-Mother of the Vajradhatu.

When contemplation is performed at the heart,

It represents the Venerable Sattva Vajra.

The point between the brows represents Ratna Vajra;

The throat represents Dharma Vajra;

The crown is the Venerable Karma Vajra.

Skillfully contemplate according to these representations;

The Five Buddhas manifest complete, perfect enlightenment,

And the perfect luminosity of the Five Wisdoms is accomplished.

When the five kinds of colors correspond,

The five mandalas appear.

_ If something is heard in the preceding sound,

It represents the preceding name and phrase.

If something is heard in the subsequent sound,

It represents the subsequent meaning.

_ Again, if something is heard in the preceding sound,

It represents the meaning of cause.

If something is heard in the subsequent sound,

It represents the meaning of effect.

_ In the nondual Dharma of the Buddha-Bhagavats,

Cause and effect cannot be apprehended.

Within the fundamental Dharma gateway devoid of intrinsic nature,

All dharmas therefore eternally abide.

_ To penetrate one’s own mind is itself Buddhahood;

The awakening mind and that which is awakened are both delusive.

Within the realm of the Buddha-Tathagatas,

Bodhicitta is without difference.

_ The luminous nature of all sentient beings

Is equal in its characteristics everywhere.

Because the nature of sentient beings is originally pure,

Bodhi is established on that basis.

_ Skillfully lock the unmoving mind;

Its steadfast nature is spontaneously accomplished.

Within the hair, visualize abiding in equipoise;

Don the armor that constantly protects the body with heroic strength.

_ All Buddhas perfectly comprehend:

Vajra Speech itself is the Tathagata.

The two loci are gateways of samapatti,

Not different from Vairocana Buddha.

_ In the Dharma, a twelve-year-old nari (woman)

Is said to be the Buddha-Tathagata.

A sixteen-year-old person represents

The sixteen venerable ones of the Vajrapani group.

The twenty-year-old devis (goddesses)

Are the twenty secret devas,

Who perform twenty kinds of offerings;

Those twenty beings are arranged in proper sequence.

_ One’s own nara-raja, the vidya of the original family,

Is what is called one’s own Great Vidya.

Another’s nara-raja, arising from a different family,

Is what is called another’s Great Vidya.

_ Truly and clearly know all that is to be done;

The mind-mandala is supreme.

In making offerings, be concentrated and diligent;

One should make offerings with body, speech, and mind.

_ One’s own vajra pestle unites with the lotus;

The two arise in equality.

Contemplating one’s own seed-characteristic is contemplating the Buddha-characteristic;

Vajrasattva is the true offering.

_ The half and full jeweled necklaces, precious chowries,

And all adornments are as previously explained.

Here the mandala’s dimensions

Should be twelve or sixteen cubits,

Then progressively increased to twenty cubits.

The mandala’s form should extend throughout;

Together, twenty-five cubits should be used,

Making a measure of twenty-five cubits.

Within the gateways of the mandala,

Divide it into nine sections according to the ritual manual.

Arrange the niryuhas as appropriate;

Thus, without departing from the nine sections,

Skillfully arrange the mandala’s corners.

At the places used in the four directions of the altar,

Always arrange the four vithi forms.

_ When the five colors are united in correspondence,

They adorn the five mandalas.

The five eyes contemplate and purify all evils;

The five colors are the Five Tathagatas.

_ Accord with the equal Dharma of the Five Buddhas;

The five-colored grounds are adorned with their characteristics.

Within the five mandalas,

Visualize the Five Buddhas according to their directions.

The five kinds of merit are perfectly complete;

The five colors are the five samadhis.

The ground at the altar’s center is pure,

With the radiant color of a moon-loving mani jewel.

The eastern ground is dark blue;

The south is yellow, according to the ritual manual;

The west is red, as appropriate;

The north is the color manishtha.

In every place use the vithi forms,

But do not use them on the central path through the gates.

_ Within the altar is Vairocana Buddha;

Visualize the appearance of crystal moonlight.

All Buddhas are gathered together as one—

This is the Fearless-Eyed Tathagata.

_ In the East, visualize Akshobhya Buddha,

Manifesting the radiance of sapphire light.

All Vajras are gathered together as one—

This is the Vajra-Eyed Tathagata.

_ In the South, visualize Ratnasambhava Buddha,

Manifesting the radiance of Jambudvipa gold.

The Buddhas universally gather in and benefit sentient beings—

This is the Luminous-Eyed Tathagata.

_ In the West, visualize Amitayus,

Manifesting the great light of lotus color.

From Dharma-wisdom arises great fearlessness—

This is the Lotus-Eyed Tathagata.

_ In the North is Amoghasiddhi Buddha,

Manifesting the light-color of karma.

Universally gathering sentient beings and arising together with them—

This is the Loving-Eyed Tathagata.

_ Furthermore, visualize within the mandala

The supreme and wondrous unsurpassed wisdom of the Buddhas.

From the realm of empty space arises

The supreme Wondrous Moon Mandala.

Within it, visualize the images of the Buddhas;

Next visualize the Venerable Buddha-Eye Bodhisattva (Buddha Locani),

With pure, broad, long eyes and a dignified face,

Radiant with the color of a moon-loving mani jewel.

Her body and every major and minor characteristic are complete;

She is supreme among all vidyarajnis.

Visualize her holding a great wheel in her hand,

Causing all throughout the three realms to honor and love her.

_ Next visualize the Wisdom that Accomplishes Activities;

That group of wisdoms abides in the realm of empty space.

Within the Vajra of empty space appears

The supreme Wondrous Moon Mandala.

Within it, visualize the images of the Buddhas;

Next visualize the Noble Venerable Mamaki (Mamaki),

With pure, broad, long eyes and a dignified face,

Her form the color of a blue utpala flower (Utpala).

Her body and every major and minor characteristic are complete;

She is the supreme venerable one of empty space’s illusory transformation.

She holds a blue utpala flower in her hand,

Causing all throughout the three realms to take refuge and entrust their lives.

_ Next visualize the Pure Wisdom of Bodhi;

That group of wisdoms abides in the realm of empty space.

Within the Vajra of empty space appears

The supreme Wondrous Moon Mandala.

Within it, visualize the images of the Buddhas;

Next visualize the White-Robed Venerable Bodhisattva (Pandara Vasini),

With pure, broad, long eyes and a dignified face,

Radiant with the color of a lotus mani jewel.

Her body and every major and minor characteristic are complete;

She is the venerable one of the secret Vajra Dharma-wisdom.

She holds a red utpala flower in her hand

And is constantly contemplated by all Buddhas.

_ Next visualize the Vajra Wisdom of Dhyana;

That group of wisdoms abides in the realm of empty space.

From that empty space arises

The supreme Wondrous Moon Mandala.

Within it, visualize the images of the Buddhas;

Next visualize the Venerable Tara Bodhisattva (Tara),

With pure, broad, long eyes and a dignified face,

Radiant with the supreme light of reddish gold.

Her body and every major and minor characteristic are complete;

She is the sovereign vidyarajni, the venerable one of joyful play.

She holds a yellow utpala flower in her hand;

All sentient beings take refuge in her and entrust their lives.

Each of these four bodhisattvas has a Heart Great Vidya.

_ The Great Vidya of Buddha-Eye Bodhisattva is:

Om, ru ru, sphu ru, jvala, tishtha, siddha, locani, sarva artha, sadhani, svaha.

OM RURU SPHURU JVALA TISTHA SIDDHA LOCANI SARVA ARTHA SADHANI SVAHA

_ The Great Vidya of Mamaki Bodhisattva is:

Om, shamkare, shantikare, ghutta ghutta, ghuttini, ghataya ghataya, ghudhini, svaha.

OM SHAMKARE SHANTIKARE GHUTTA GHUTTA GHUTTINI GHATAYA GHATAYA GHUDHINI SVAHA

_ The Great Vidya of White-Robed Bodhisattva is:

Om, kate, vikate, nikate, katam, kate, karote, virye, svaha.

OM KATE VIKATE NIKATE KATAM KATE KAROTE VIRYE SVAHA

_ The Great Vidya of Tara Bodhisattva is:

Om, tare, tuttare, ture, svaha.

OM TARE TUTTARE TURE SVAHA

Thus, the four kinds of Great Vidya of the four bodhisattvas collectively encompass the secret karma of body, speech, and mind. Among all offerings, they are true offerings; the Three Vajra Mysteries protect everything universally. Everywhere they are constantly the source from which things arise, and there is nothing undertaken that they do not accomplish.

This correspondence is intrinsically pure and tranquil. Those who cultivate the corresponding conduct should know it according to reality, and what they perform according to reality will be accomplished according to reality. Why is this?

Because this Corresponding Conduct arises from Secret Wisdom, namely the wisdom of prajnaparamita, skillful means, and samadhi. Through it, all activities can be accomplished, and all samsara is purified. Just as the intrinsic light of the supreme jewel is always radiant, so too is samsara.

Furthermore, if a practitioner skillfully cultivates this corresponding Dharma gateway, that person becomes a being of Great Bliss within the Vajradhatu. One can also perfect the Great Wisdom of Liberation, and the four secret dharmas are likewise accomplished. As the Buddhas have said, this is a being of Great Wisdom.

END OF THE RITUAL MANUAL OF THE GREAT TEACHING-KING OF THE SUPREME MEANINGS AND NAMES OF ALL SECRETS.