大毘盧遮那成佛神變加持經 (Shubhakarasimha & Yixing 724) 6
The Vairocanābhisaṃbodhi Sutra 6
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6.1
Fascicle Six
Chapter XVIII
Receiving the Code of Training
with Expedient Means
Thereupon the vajradhara Lord of Mysteries said to the Buddha, “Worldhonored One, I beg you to explain the basis of training of bodhisattvas and mahāsattvas, endowed with wisdom and expedient means, which causes those among bodhisattvas and mahāsattvas who take refuge in it to be without uncertainty and free from doubting thoughts and to be always indestructible in the course of transmigration through birth-and-death.”
When he had finished speaking thus, the World-honored One Vairocana gazed upon the entire Dharma realm with the eyes of a Tathāgata and addressed the vajradhara Lord of Mysteries, saying, “Listen attentively, Vajrapāṇi! I shall now explain the path of skillful practice. If a bodhisattva and mahāsattva abides in this, he will gain mastery of the Great Vehicle. Lord of Mysteries, the bodhisattva keeps the precept of not taking life, which should not be done; he keeps [the precepts against] the taking of what is not given, sexual misconduct, mendacious speech, harsh speech, slanderous speech, meaningless speech, covetousness, anger, and wrong views, in all of which he should not engage. Lord of Mysteries, this basis of training the bodhisattva practices in accordance with the training in the same way as do the perfectly awakened World-honored Ones and bodhisattvas; in this manner should he train.”
Then the vajradhara Lord of Mysteries said to the Buddha, “The Worldhonored Bhagavān has also explained this path of ten wholesome actions for the śrāvaka vehicle, and people in the world at large and non-Buddhists too
are always desirous of cultivating the path of ten wholesome actions. World-
honored One, what are the differences with those? What are its various spe-
cial qualities?”
When the vajradhara Lord of Mysteries had finished speaking thus, the
Buddha addressed him, saying, “Excellent, excellent, Lord of Mysteries! It
is indeed excellent that you have asked the Tathāgata about this matter. Lord
of Mysteries, you should listen attentively as I now explain the Dharma gate-
way of the different paths and the one path. Lord of Mysteries, in the case
of the code of training for the śrāvaka vehicle, [though] I have taught it, it
is divorced from wisdom and expedient means, enjoins the achievement [of
morality], fosters [one-]sided knowledge, and is not the same as practicing
the path of ten wholesome actions. World[ling]s, furthermore, because they
are divorced from attachment to the [petty] self, are subject to another cause
(i.e., the divine self). The bodhisattva[, on the other hand,] cultivates the
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Great Vehicle, enters the equality of all dharmas, and embraces wisdom and
expedient means, and his actions unfold for the sake of both himself and oth-
ers. Therefore, Lord of Mysteries, the bodhisattva here takes hold of wis-
dom and expedient means, enters the equality of all dharmas, and should be
diligent in his training.”
Then the World-honored One again gazed upon the realms of beings
with eyes of great compassion and addressed the bodhisattva Vajrapāṇi, say-
ing, “Lord of Mysteries, those bodhisattvas keep the precept of not taking
life for as long as they live. They should forsake the sword and the rod, be
free from murderous intent, and guard the life of another as if it were their
own. There is [also] another expedient means: in order to liberate some kinds
of beings from retribution for evil deeds in accordance with their deeds, [the
taking of life] is [on occasion] carried out, but without thoughts of enmity
or animosity.
“Next, Lord of Mysteries, the bodhisattva keeps the precept against tak-
ing what is not given. With regard to possessions belonging to others, he
does not give rise to thoughts of touching or taking them, let alone taking
other things that are not given. There is [also] another expedient means: if
he sees beings who are miserly, hoard things, and do not cultivate the merit
of giving, then, according to their kind, and in order to counter their miser-
liness, he performs [the act of] giving on their behalf, free from [thoughts
of] self and other. Therefore, when praising [the act of giving, he says that] if one gives, one will acquire a fine appearance and so on. Lord of Mysteries, if a bodhisattva engenders thoughts of covetousness and touches or takes [what is not given], this bodhisattva will fall back from the factors conducive to bodhi and violate the unconditioned Vinaya rules.
“Next, Lord of Mysteries, the bodhisattva keeps the precept of not committing adultery. In the case of [wives] belonging to others, his own wife, [women of] his own clan, and [women] protected by a [religious] sign, he does not engender thoughts of covetousness, let alone engage in improper physical intercourse. There is [also] another expedient means: in accordance with those who ought to be delivered, he may [perform such acts in order to] safeguard beings.
“Next, Lord of Mysteries, the bodhisattva keeps the precept of not lying for as long as he lives. Even for the sake of saving his life, he should not lie, for this would betray the buddhas’ bodhi. Lord of Mysteries, this is called the bodhisattva’s abiding in the supreme Great Vehicle. If one lies, one violates the dharma of the Buddha’s bodhi. Therefore, Lord of Mysteries, you should know this Dharma gateway in this manner and renounce untruthful speech.
“Next, Lord of Mysteries, the bodhisattva observes the precept of not engaging in harsh abuse. He should embrace beings with the speech of gentle thoughts and with words that are appropriate. Why? Lord of Mysteries, the first practice of the bodhisattva is to bring benefit and happiness to beings. Alternatively, another bodhisattva, seeing someone dwelling in a cause of [rebirth in] an evil destiny, may exhibit harsh speech in order to confute him.
“Next, Lord of Mysteries, the bodhisattva observes the precept of not using speech that causes discord; he dissociates himself from divisive speech and dissociates himself from hurtful speech. He who violates [this precept]
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is not called a bodhisattva, who does not cause thoughts of dissension among beings. There is [also] a different expedient means: if those beings produce attachment in accordance with their [wrong] viewpoints, he will utter divisive speech according to their kind and [so] make them abide in the one path, that is to say, the path to the knowledge of an omniscient one.
“Next, Lord of Mysteries, the bodhisattva keeps the precept of not engaging in idle talk. With appropriate words and conforming to time and place, he produces benefits, causes all beings to engender thoughts of joy, and
purifies the path of the organ of hearing. Why? Because the bodhisattva possesses a diverse vocabulary. Alternatively, another bodhisattva may put jocularity to the fore, create pleasure for beings, and [so] make them dwell in the Buddha’s Dharma. Although he utters much meaningless speech, such a bodhisattva is not attached to transmigration through birth-and-death.
“Next, Lord of Mysteries, the bodhisattva should keep the precept of non-covetousness. He does not give rise to defiled thoughts toward another’s things of which he makes use. Why? Because there is no bodhisattva who produces thoughts of attachment. If a bodhisattva’s mind has defiled thoughts, he will become powerless at the gateway to omniscience and will fall to one side. Again, Lord of Mysteries, the bodhisattva should engender joy and produce the thought, ‘It is most excellent that whatever I must do is made to be done spontaneously,’ repeatedly feeling happy for himself, for he must not cause beings to lose their property.
“Next, Lord of Mysteries, the bodhisattva should keep the precept of non-anger. In all circumstances he always cultivates tolerance and is not attached to anger or joy, and his mind operates equably toward foe and kin. Why? A bodhisattva does not harbor ill-will. Why is that? Because the bodhisattva is by his original nature pure. Therefore, Lord of Mysteries, the bodhisattva should keep the precept of non-anger.
“Next, Lord of Mysteries, the bodhisattva should abandon wrong views. He practices right views, fears the otherworld, and is without animosity, without deceit, and without trickery; his mind is upright, and his mind has become fixed upon the Buddha, Dharma, and Sangha. Therefore, Lord of Mysteries, wrong views are deemed to be the very greatest of faults, they cut off all the bodhisattva’s roots of goodness, and they are regarded as the mother of all unwholesome dharmas. Hence, Lord of Mysteries, one should not give rise to the causes and conditions of wrong views, even in jest.”
Then the vajradhara Lord of Mysteries said to the Buddha, “World-honored One, I beg you to explain the cutting off whereby the precepts of the path of ten wholesome [actions] cut off the ultimate roots [of unwholesome actions]. How does a bodhisattva, while acting freely in the position of a king, dwelling in a palace, surrounded by his parents, wife, children, and attendants, and experiencing heavenly pleasures, not commit any faults?”
When the vajradhara had finished speaking thus, the Buddha addressed him, saying, “Excellent, excellent, Lord of Mysteries! You should listen
6.16
attentively and consider it carefully as I now explain the skill in determining the Vinaya of bodhisattvas. Lord of Mysteries, know that there are two kinds of bodhisattvas. What are [these] two? They are the householder and the renunciant.
“Lord of Mysteries, the householder bodhisattva observes the five bases of the precepts, acts freely in positions of power, conforms to time and place with the path of various expedient means, acts freely to embrace [beings], and seeks [the knowledge of] an omniscient one. That is to say, endowed with expedient means, he displays various arts, such as those of dancers and temple masters, and following these expedient means he embraces beings with the four means of conversion, causing them all to seek after anuttarā samyaksaṃbodhi. He keeps, namely, the precept of not taking life and [the precepts against] taking what is not given, mendacious speech, sexual misconduct, and wrong views. These are called the five bases of the precepts for householders. The bodhisattva, observing the wholesome precepts as they have been taught, should have clear faith [in them] and should be diligent in his training. Following the bases of training of Tathāgatas of former times, he abides in the conditioned precepts, is endowed with wisdom and expedient means, and attains the aggregate of the Tathāgata’s unsurpassed and auspicious unconditioned precepts.
“There are four kinds of fundamental sins that should not be committed even for the sake of saving one’s life. What are [these] four? They are slandering the Dharma, abandoning the bodhi-mind, miserliness [with the Dharma], and causing harm to beings. Why is that? They are by nature defiled and do not represent the keeping of the bodhisattva precepts. Why?
The Perfectly Awakened Ones of the past, those of future ages,
And the honored among humans in the present, endowed with
wisdom and expedient means,
Cultivate unsurpassed awakening and obtain the siddhi of no outflows.
Also taught are other bases of training and knowledge divorced from
expedient means:
You should know, Great Striving Hero, that these are for guiding
śrāvakas.”
Chapter XIX
The Exposition of the Arising
of the Hundred Letters
Thereupon the World-honored One Vairocana surveyed the entire great assembly and expounded the infallible teaching, the sovereign of mantras which accomplishes everything in accordance with desires, the king of mantras, the leader of mantras, the great potent one. Resting in the three samayas, and in order to consummate the three dharmas, with a wondrous voice he addressed Vajrapāṇi of great power, saying, “Striving Hero, with singlemindedness listen attentively to the mantra-leader of mantras,” whereupon he dwelled in the samādhi “Birth of Knowledge” and uttered a mantra which produces various kinds of skillful knowledge and shines everywhere with one hundred light rays: Namaḥ samantabuddhānāṃ, aṃ. [256 = 75]
The Buddha addressed Vajrapāṇi: “This is of all mantras
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The mantra world-savior, which accomplishes great potency.
It is the Perfectly Awakened One, sovereign over dharmas, and
the Muni;
It destroys the darkness of ignorance and appears everywhere like
the sun’s orb.
It is my own essence, empowered by the Great Muni,
And its responsive transformations perform miracles in order to
benefit beings
And cause everything to arise in accordance with one’s wishes,
All of which is able to produce the unsurpassed state of miracles.
Therefore one should in every way purify the body, dissociate
oneself from sullies,
Always strive in accordance with reason, and aspire to the Buddha’s
bodhi.”
Chapter XX
Intercorrespondence with the
Fruit of the Hundred Letters
Thereupon the World-honored One Vairocana addressed the vajradhara Lord of Mysteries, saying, “Lord of Mysteries, if one enters the stage of initiation into the great knowledge of the Great Awakened World-honored One, one will see oneself dwelling in the state of the three samayas. Lord of Mysteries, when one enters initiation into the Bhagavān’s great knowledge, then one will manifest buddha deeds in the form of dhāraṇīs. Then the Great Awakened World-honored One dwells conformingly in front of all beings, performing buddha deeds and expounding the state of the three samayas.”
The Buddha said, “Lord of Mysteries, observe the sphere of my circle of speech, which is a gateway to purity that is vast and extends throughout immeasurable world-systems, a gateway that in accordance with their own nature expresses the Dharma realm as is appropriate [for different kinds of beings], and causes all beings to all obtain joy. Again, it is like the present World-honored One Śākyamuni, who pervades inexhaustible realms of empty space and diligently performs buddha deeds in [many] lands. [Yet,] Lord of Mysteries, sentient beings do not realize that from this attribute of the circle of speech of the World-honored One there flow forth wondrous sounds of the Perfectly Awakened One, like decorative strings of jewels, and that images of the Buddha, born from the matrix [of the letter Aṃ], generate joy in accordance with the inclinations of beings.
“Then the World-honored One, in the gateway to the sea of immeasurable world-systems, pervades the Dharma realm, earnestly encourages the accomplishment of bodhi, and produces the bodhisattva Samantabhadra’s vow of practice. In this world-system, its ground spread with wondrous flowers and adorned with a matrix, in its sea of species, [the bodhisattva] receives birth, purifies buddha fields with various gateways pure by nature, manifests
the place of bodhi, and abides in buddha deeds. Then, he seeks after the state
of samyaksaṃbodhi, and because he knows that the mind is immeasurable,
he knows that the body is immeasurable; because he knows that the body is
immeasurable, he knows that knowledge is immeasurable; because he knows
that knowledge is immeasurable, he knows that beings are immeasurable;
and because he knows that beings are immeasurable, he knows that the realm
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of empty space is immeasurable. Lord of Mysteries, on account of the immea-
surableness of the mind, he obtains four kinds of immeasurableness. Hav-
ing obtained them, he accomplishes supreme perfect awakening, is endowed
with the ten powers of wisdom, vanquishes the four demons, and fearlessly
speaks with the roar of a lion.”
The Buddha [then] spoke this verse:
Striving Hero, all these states of the Unsurpassedly Awakened One
Are the essence taught by the buddhas in the hundred-gated basis
of training.
Chapter XXI
The Accomplishment of the Station
of the Hundred Letters
Thereupon the vajradhara Lord of Mysteries, having gained the unprecedented, spoke these verses:
“The Buddha has explained the mantra world-savior (i.e., Aṃ),
which produces all mantras.
Mahāmuni (Great Muni), how does one know it?
Who can know it, and from where [does it arise]?
What produces these mantras?
What is it that produces them? Please explain!
Great Striving Hero, best of speakers,
I beg you to reveal all this!”
Thereupon the Bhagavān, sovereign over dharmas, the Muni,
Who is completely perfect and all-pervading, pervades all
world-systems,
And is an omniscient one—the Honored One Vairocana addressed
[the Lord of Mysteries,] saying,
“Excellent, Mahāsattva, Vajrapāṇi of great virtue!
I shall explain in its entirety the subtle secret, the supreme marvel,
The secret essentials of the buddhas which non-Buddhists
cannot know.
If someone who has obtained initiation into the Great Vehicle in the
maṇḍa[la] ‘Born of Compassion,’
Is adaptable and well behaved, and is always compassionate and
benefits others
Views bodhi as an objective entity, he will never be able to see it;
[But] if he is able to recognize this Great Self in his inner heart,
[He will find that] the place in which the [mantra] guide resides
conforms with the station of his own heart.
An eight-petaled lotus flower born of the mind, extremely beautiful,
In the middle of a perfectly full lunar disc, unsullied like a
clear mirror:
There the honored mantra world-savior always resides.
It is golden in color with blazing light, dwells in samādhi, counteracts
the poison [of mental defilements],
And is difficult to behold, like the sun—it is the same for all beings,
Forever empowering them all around, within and without.
With this eye of wisdom one realizes that the mind is [that] bright
mirror.
Because the mantrin sees this round mirror with the eye of wisdom,
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He will see his own figure to be serene with the characteristics of a
Perfectly Awakened One.
[His] body produces the body-image [of a buddha], and [the mirror
of] the mind is produced by the mind,
And they always give rise to his own actions, pure and varied.
Then light rays emerge from him and completely illuminate [all
places] like flashes of lightning,
And the mantrin is able to perform all buddha deeds.
If his vision achieves purity, his hearing and so on will also be thus,
And he will be able to perform any deeds in accordance with what
he thinks in his mind.
“Next, Lord of Mysteries, bodhisattvas cultivating bodhisattva practices
via the gateway of mantras generate the [deity] image from their own body
in this manner: there is none so special as to surpass a saṃbuddha. Just as
the eyes, ears, nose, tongue, body, mind, and so on are an assemblage and
agglomeration of the four elements, so too is it thus empty of own-nature,
and there is only that which is grasped by name; it is just like empty space,
and there is nothing to be attached to, like a reflection. That Tathāgata accom-
plishes perfect awakening in uninterrupted mutual dependent arising. If some-
thing arises from conditions, then it arises like a reflection. Therefore, the
deity is oneself and oneself is the deity, and they generate each other. The
body[-image] produced by the body arises as the image of the deity.
“Lord of Mysteries, observe how this Dharma is dependent on the penetrating wisdom [of realization] and the penetrating wisdom [of realization] is dependent on the Dharma. They interact with each other, but are non-abiding and by nature empty.
“Lord of Mysteries, how does there arise from the mind the image produced by the mind? Lord of Mysteries, it is, for instance, just as when someone applies the mind to either white or yellow or red, and a mind imbued [with that color] arises. In the same way the body also operates. Lord of Mysteries, again it is like when one internally visualizes a maṇḍala in one’s mind and treats [someone’s] fever [with it], whereupon that being’s fever will be cured instantly, without any doubt. The maṇḍala is not different from the mind, and the mind is not different from the maṇḍala. Why? Because [the mind] has the selfsame characteristic as the maṇḍala. Lord of Mysteries, again it is as if an illusionist illusorily created a man, and that man again created an apparition. Lord of Mysteries, what do you think? Which of them would be superior?”
Thereupon Vajrapāṇi said to the Buddha, “World-honored One, there would be no difference between these two. Why? World-honored One, because they have not actually arisen, and because these two men are by their original nature empty, they are the same as illusions.”
“So it is, Lord of Mysteries. The mind producing things and that which is produced by the mind are in this manner both empty, nondual, and not separate.”
Chapter XXII
Recitation for the Accomplishment
of the Hundred Letters
Thereupon the World-honored One addressed the vajradhara Lord of Mys-
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teries, saying, “Listen attentively, Lord of Mysteries! With respect to the mantra world-savior, there is not any difference between its body and the body [of the practitioner]. The mind arises from the mind, and when it has been well purified, light flows forth everywhere therefrom and arises correspondingly throughout the limbs. The likes of [ordinary] foolish people never know this, nor do they attain this path. Furthermore, because the reduplication [bodies] born of the body are of immeasurable kinds, in the same way the reduplication [bodies] of the mantra world-savior are also said to be immeasurable. It is, for example, like the auspicious cintāmaṇi, which brings about benefits according to one’s desires. In this manner, there are no objectives whatsoever that the body of the world’s world-illuminator (i.e., Aṃ) does not accomplish.
“Lord of Mysteries, how do all activities unfold in the Dharma realm, which is undifferentiated? Lord of Mysteries, again it is like the realm of empty space, which is not a being, not a life-force, not a manuja (man), not a mānava (human), not an agent, not a veda[ka] (perceiver/experiencer), not a grasper, and not a grasped object, and is dissociated from all differentiation and nondifferentiation, and yet all comings and goings and all actions in the inexhaustible realms of beings do not give rise to doubts [regarding their occurrence]. In this manner the knowledge of an omniscient one, which is without differentiation, is commensurate with empty space and functions internally and externally for all beings.”
Then the World-honored One also proclaimed phrases that purify inexhaustible realms of beings, phrases that bring forth samādhi, phrases that are inconceivable, and phrases that are gateways to transforming others.
If existents, though originally nonexistent, arise in conformity with
the world,
How does the understanding of emptiness arise in this yogin?
Their own-nature being thus, he realizes that names are
inapprehensible,
And [then] the spacelike mind, namely, the bodhi-mind, will arise.
He should generate compassion, conforming with all worlds,
And abide in the practice of thought-only—this is termed “buddhas.”
He should know that [even emptiness] is created by thought, and
observing this, he regards emptiness as empty.
Just as the method of counting numbers operates with [numbers]
being distinguished by increases of one,
So too, Striving Hero, is emptiness, increasing sequentially.
These letters A and so on are, namely, empowered by spontaneous
knowledge.
A Va
Ka Kha Ga Gha Ca Cha Ja Jha
Ṭa Ṭha Ḍa Ḍha Ta Tha Da Dha
Pa Pha Ba Bha Ya Ra La Va
Śa Ṣa Sa Ha Ṅa Ña Ṇa Na Ma
“Lord of Mysteries, observe how, flowing forth from emptiness and pro-
visionally established, the paths of samādhi, empowered by the letter A, are
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accomplished. Lord of Mysteries, in this manner the letter A abides as var-
ious adornments arranged in depicted positions. Because all dharmas are
originally unborn (ādyanutpāda), it reveals its own form. Alternatively,
because of the meaning of inapprehensibility, it manifests the form of the
letter Va. Alternatively, because dharmas are far removed from activity
(kārya), it manifests the form of the letter Ka. Alternatively, because all dhar-
mas are like empty space (kha), it manifests the form of the letter Kha. Alter-
natively, because going (gati) is inapprehensible, it manifests the form of
the letter Ga. Alternatively, because the characteristic of agglomeration
(ghana: “compact [mass]”) is inapprehensible in dharmas, it manifests the
form of the letter Gha. Alternatively, because all dharmas are dissociated
from birth and extinction (cyuti: “fall”), it manifests the form of the letter
Ca. Alternatively, because all dharmas have no shadow (chāyā), it manifests the form of the letter Cha. Alternatively, because birth (jāti) is inapprehensible in all dharmas, it manifests the form of the letter Ja. Alternatively, because all dharmas are dissociated from enemies (jhamala?), it manifests the form of the letter Jha. Alternatively, because all dharmas are dissociated from pride (ṭaṅka), it manifests the form of the letter Ṭa. Alternatively, because all dharmas are dissociated from nurture (viṭhapana: “[illusory] creation”), it manifests the form of the letter Ṭha. Alternatively, because all dharmas are dissociated from resentment (ḍamara: “riot, tumult”), it manifests the form of the letter Ḍa. Alternatively, because all dharmas are dissociated from calamities (?), it manifests the form of the letter Ḍha. Alternatively, because all dharmas are dissociated from thusness (tathatā), it manifests the form of the letter Ta. Alternatively, because all dharmas are dissociated from a dwelling place (sthāna), it manifests the form of the letter Tha. Alternatively, because all dharmas are dissociated from giving (dāna), it manifests the form of the letter Da. Alternatively, because elements (dhātu) are inapprehensible in all dharmas, it manifests the form of the letter Dha. Alternatively, because supreme truth (paramārtha) is inapprehensible in all dharmas, it manifests the form of the letter Pa. Alternatively, because all dharmas are unsolid and like foam (phena), it manifests the form of the letter Pha. Alternatively, because all dharmas are dissociated from bondage (bandha), it manifests the form of the letter Ba. Alternatively, because visualization (bhāvanā) is inapprehensible in all dharmas, it manifests the form of the letter Bha. Alternatively, because vehicles (yāna) are inapprehensible in all dharmas, it manifests the form of the letter Ya. Alternatively, because all dharmas are dissociated from all dust (rajas), it manifests the form of the letter Ra. Alternatively, because all dharmas have no characteristic (lakṣaṇa), it manifests the form of the letter La. Alternatively, because all dharmas are dissociated from quiescence (śānti), it manifests the form of the letter Śa. Alternatively, because all dharmas are by their original nature dull (ṣaṭha, for śaṭha: “fool, blockhead”), it manifests the form of the letter Ṣa. Alternatively, because truth (satya) is inapprehensible in all dharmas, it manifests the form of the letter Sa. Alternatively, because all dharmas are dissociated from cause (hetu), it manifests the form of the letter Ha.
“Lord of Mysteries, enter in sequence each single one of these samādhi gateways. Lord of Mysteries, if you observe them, then the thirty-two attributes of a great person will all arise from them. Ṅa, Ña, Ṇa, Na, and Ma operate freely in all dharmas. These appear in sequence and accomplish the [eighty] minor marks of a samyaksaṃbuddha.”
Chapter XXIII
The Mantra Method for the
Hundred Letters
“Next, Lord of Mysteries, in this samādhi gateway one will, empowered by
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emptiness, become sovereign over all dharmas and accomplish supreme perfect awakening. Therefore, this letter [A] is regarded as the deity.”
[The World-honored One] then spoke these verses:
Lord of Mysteries, you should know that the letter A is the
primary state,
Its bright dharma all-pervading and surrounded by a circle of letters.
This deity has no [differentiating] characteristics and is far removed
from seeing [subjects] and [seen] characteristics;
Yet although without characteristics, holy deities manifest
characteristics and come forth from its midst.
Sounds emerge from the letter [A], the letter produces mantras,
And mantras effect results—so have the honored world-saviors
taught.
You should know that the nature of sound is empty and that it has
been created by emptiness.
[But] all kinds of beings are wrongly attached [to external objects]
in accordance with words [expressed by sound].
Neither empty nor sound, it is taught for the practitioner,
And if he enters into liberation by means of sound, he will then
realize samādhi.
Intercorrespondence with the allocation [of the letters] according to
the rules is illuminated by the letters,
And hence there are the conceptual [distinctions] of immeasurable
mantras of the likes of the letter A and so on.
Chapter XXIV
The Exposition of the
Nature of Bodhi
For example, just as it is the characteristic of empty space in the ten
directions
to always pervade everywhere without a support, So too is the mantra world-savior
without a support in any dharmas. Again, just as material forms in space,
though visible, are without a basis, So too is the mantra world-savior
not the basis of those dharmas. The measure of empty space established on a mundane level
is far removed from past, future, and present ages; If one sees the mantra world-savior,
it too transcends the dharmas of the three ages. Abiding only in verbal expression and far removed from
agent and so on, The provisional terms for empty space have been proclaimed by the
Guiding Teacher [only in accordance with conventional usage]. Names are without support, just like empty space; The mantra sovereign is also thus: though it manifests, it is dissociated
from speech. It is neither fire, water, wind, nor earth, nor sunlight, Neither the moon or any other planets, nor day, nor night; It is neither birth, nor old age and sickness, nor death, nor injury, Neither divisions of time such as a kṣaṇa (instant), nor a year
and so on;
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Nor is there becoming and destruction, its number of eons cannot
be apprehended,
It does not lead to birth in the pure or the defiled, nor do results arise. Given that various mundane distinctions such as these do not exist, One should always cultivate it diligently and seek the state
of an omniscient one.
Chapter XXV
The Three Samayas
Thereupon the vajradhara Lord of Mysteries said to the Buddha, “As for the three samayas mentioned [earlier] by the World-honored One, why are they described as the three samayas?”
When the vajradhara Lord of Mysteries had finished speaking thus, the World-honored One addressed him, saying, “It is excellent, excellent, Lord of Mysteries, that you have asked me about this matter. Lord of Mysteries, you should listen attentively and consider it carefully as I now explain.”
Vajrapāṇi said, “So be it, World-honored One. I am eager to listen.”
The Buddha said, “There are three kinds of dharmas that, arising as a continuum and in conjunction with the removal of obstacles, are called the three samayas. How do these dharmas arise as a continuum? Namely, [at the time of] the initial aspiration one does not see one’s own nature. From this, wisdom is generated and knowledge concordant with reality arises, free from the web of inexhaustible differentiation. This is called the second mind, with the characteristic of bodhi, without differentiation, and representing the state of perfect and full awakening. Lord of Mysteries, having seen things as they really are, one surveys the inexhaustible realms of beings, compassion operates freely, and as one views them without objectification there arises the bodhi-mind [with the thought], ‘I will establish beings so that they are free from all frivolous arguments and will cause them all to dwell in characteristicless bodhi.’ These are called the states of the three samayas.
Next, Lord of Mysteries, there are [another] three samayas:
The first is the mind of the Perfectly Awakened One (Buddha),
the second is called the Dharma,
And the arising of that mind as a continuum is called the harmonious
Sangha.
These three samayas have been taught by the buddhas and
Guiding Teachers.
If one dwells in these three equalities and cultivates practices
for bodhi,
Then, starting with the gateways of guidance, and in order to
benefit beings,
One will achieve bodhi, and the three bodies will operate freely.
“Lord of Mysteries, the samyaksaṃbuddha, in order to establish the
teachings, empowers himself as a single body, namely, the first transforma-
tion body. Next, Lord of Mysteries, in [this] single body he displays three
kinds [of aspects], namely, the Buddha, the Dharma, and the Sangha. Next,
Lord of Mysteries, on the basis of this he establishes and expounds three
kinds of vehicles, widely performs buddha deeds, manifests parinirvāṇa,
and maturates beings.
“Lord of Mysteries, see how those bodhisattvas cultivating practices for
bodhi via the gateway of mantras, if they comprehend the three equalities
6.47
and perform [rites of] accomplishment with the rules for mantras, are not
attached to any false grasping and cannot be hindered, except those who do
not desire [to practice], are lazy, engage in profitless talk, do not engender
faith, and accumulate property. Furthermore, one should not do two [other]
things, namely, drink liquor and sleep on a bed.”
Chapter XXVI
The Exposition of “Tathāgata”
Thereupon the vajradhara Lord of Mysteries said to the World-honored One:
What is a Tathāgata? What is an honored one among humans?
What is called a bodhisattva? What is a Perfectly Awakened One?
O Guiding Teacher and Great Muni, I beg you to sever my doubts!
Bodhisattvas of great renown, having abandoned their doubting
thoughts,
Will cultivate the Mahayana, the king of practices unsurpassed.
Then the Bhagavān Vairocana surveyed the entire great assembly and addressed the vajradhara Lord of Mysteries, saying, “It is excellent, excellent, Vajrapāṇi, that you have asked me about this matter. Lord of Mysteries, you should listen attentively and consider it carefully as I now explain the path of the Mahayana.”
[Then he spoke in] verse:
Bodhi has the characteristic of empty space and is free from all
differentiation;
One who wishes to seek that bodhi is called a bodhisattva.
One who has accomplished the ten stages, has fully mastered
[tenfold] freedom,
[Realizes that] dharmas are empty and illusionlike, knows that these
dharmas are all the same,
And understands mundane destinies is on that account called a
Perfectly Awakened One.
[One who realizes that] dharmas have a characteristic akin to empty
space and are nondual and of only one characteristic
And has accomplished the ten powers of wisdom of a buddha is on
that account termed a saṃbuddha.
One who has destroyed ignorance with only wisdom and [possesses] self-realized wisdom, Whose own-nature is dissociated from speech, is on that account called a Tathāgata.
Chapter XXVII
The Mundane and Supramundane
Homa Rituals
“Next, Lord of Mysteries, once in former times when I was a bodhisattva practicing bodhisattva practices and residing in the world of Brahmā (Brahmaloka), Brahmā came and questioned me, saying, ‘Great Brahmā, we would like to know how many kinds of fire there are.’ I replied as follows:
‘Mahābrahmā is called Self-conceited (Abhimānin), the spontaneous
one (svayaṃbhū).
Next, Mahābrahmā’s son was called Pāvaka,
The beginning of mundane fire; his son was called Brahmodana.
His son was called Pitara, [whose son was] Vaiśvānara;
He further begat Havana, Havyavāhana,
Pārśvasaṃvīta, and Atharvaṇa.
His sons were Prathita and Puṣkaroda.
These fire gods were born from each other in succession.
Next, at the time of conception use the fire Māruta;
Later, when wishing to bathe yourself, [use] the fire Vahamāna.
For use when bathing your [pregnant] wife, use the fire Maṅgala;
After the birth of the child use the fire Pragalbha.
For first naming the child use the fire Pārthiva;
You should know that the fire Śuci is to be used at the time of the
[first] feeding.
When making a topknot for the child, you should use the fire Śadbhi,
And next, when he receives the prohibitory precepts, the fire
Samudbhava.
When [the term of] the prohibitory [precepts] comes to an end and a
cow is presented [to the teacher], use the fire Sūrya;
When the boy marries, use the fire Yojaka.
For performing various deeds there is the fire [U]panāyika;
For worshiping heavenly divinities use the fire Pāvaka;
For house-building use the fire Brahmā, and for giving donations
the fire Śānta;
For use when tying up the [sacrificial] sheep, the fire Avahani[ka];129
For use when having touched something polluted, use the fire
Viveci;
For use when [offering] cooked food, use the fire Sāhasa;
When worshiping the sun god, use the fire Haviṣya;
When worshiping the moon god, use the fire called Nidhi;
For use with full[-ladle] oblations there is the fire Amṛta;
At times of [rites for] quelling calamities (śāntika) use the fire
Dāruṇa;
When performing rites for increasing benefits (pauṣṭika), [use] the
fire Kṛtānta;
When vanquishing foes, you should use the fire Wrathful;
For attracting property, use the fire Kāmada;
If burning forests, you should use the fire Messenger;
For digesting what has been eaten, use the fire Jaṭhara;
When consigning [a corpse] to a fire, [use] the fire called Bhakṣa;
In the sea there is a fire called Vaḍabāmukha;
And the fire at the time of the final conflagration [at the end] of an
eon is called Yugānta.
For you, good sirs, I have explained in brief the fires
That have been handed down as the practices of brahmans and read
by those who practice the Vedas.’
At that time I pronounced these forty-four kinds [of fires].131
Next, Lord of Mysteries, in former times
I performed homa deeds without knowing the nature of the various
fires;
This was not [true] homa practice, and I was unable to achieve any
results from my actions.
When I further attained bodhi, I expounded twelve fires.
The Fire of Wisdom is the first, called Mahendra:
Dignified and pure gold in appearance, he increases benefits,
bestows awesome power,
Is wreathed in flames, and dwells in samādhi—you should know that
this represents the consummation of knowledge. The second is called Fullness of Action: shining everywhere like the
corona of the autumn moon, He is [seated] inside an auspicious round circle, [holding] a rosary
and [wearing] clean white robes. The third is Māruta, black in color with a wind-parched figure. The fourth is Rohita, his color like the radiance of the morning sun. The fifth is Mṛḍa, who is heavily moustached, pale yellow in color, Long-necked, very splendrous, and compassionate toward all. The sixth is called Wrathful, squint-eyed and the color of smoke: His hair stands on end, and he has a deafening roar, is very strong,
and displays four fangs. The seventh is Jaṭhara, who is swift and endowed with many colors. The eighth is Kṣaya, just like a mass of flashes of lightning. The ninth is called Mind-born, who is very powerful and has a body
of many forms. The tenth is Kravy[āda], who is red-black and marked with the
letter Oṃ. The eleventh fire god <his name is missing in the Sanskrit text>.132
6.55
The twelfth is Mohana, by whom beings are deluded. Lord of Mysteries, these are empowered by the form of fire (i.e.,
Agni), And with one’s own shape and color conforming with theirs and the
drugs and other materials the same too, One performs external homa, accomplishing siddhi at will. Next, in one’s inner heart that which is of one nature but tripartite, Three places united to form one, represents the internal homa of the
yogin. [When one performs it with] thoughts of great kindness and great
pity, it is called the rite for quelling calamities; Endowed also with joy, it becomes the rite for increasing benefits; And with wrath [arising] from the matrix [of compassion] one
performs various [wrathful] deeds. Furthermore, Lord of Mysteries, in accordance with those places
(i.e., hearths) that have been explained,
And following the appropriate deeds and following faith-and-under-
standing, one makes burnt offerings.”134
Then Vajrapāṇi said to the Buddha, “World-honored One,
What is the meditation for the fire hearth? How does one employ
sprinkling
And spread the auspicious grass properly? How does one set out all
the materials?”
The Buddha addressed the Lord of Mysteries, the vajradhara, saying,
“The hearth for the fire should be a cubit’s measure, its four sides
equal to each other,
Its rim made four phalanges [high and wide], and surrounded by
vajra seals.
One spreads this with fresh rushes, going around the hearth toward
the right (i.e., clockwise)
And not placing the tips over the bases: the bases should be placed
over the tips.
Next, one takes some auspicious grass and sprinkles [water] to the
right according to the rules.
Unguent, flowers, and lamps are then offered to the fire god.
The practitioner, with a single flower, makes an offering to Mṛḍa,
And when [the deity] has been installed in his seat, he should again
employ sprinkling
And should make full[-ladle] offerings, reciting [the deity’s] own
mantra.
Next [he performs] the homa for quelling calamities, or else uses the
rite for increasing benefits.
Mundane homa such as this is called an external deed.
6.57
Next, internal homa extinguishes karma and [re]birth.
Understanding one’s own manas (mind), one dissociates oneself
from form, sound, and so on.
The eyes, ears, nose, tongue, and body, as well as verbal and mental
action,
All arise entirely from the mind and depend upon the mind-king.
The eyes and so on, born of differentiation, as well as the objective
realms of form and so on,
Obstacles to wisdom unborn, the Wind-parched Fire is able to
extinguish. It burns away false differentiation and accomplishes the pure
bodhi-mind. This is called internal homa, and it has been taught for bodhisattvas.”
Chapter XXVIII
The Exposition of Deity Samādhi
Thereupon the vajradhara Lord of Mysteries said to the Buddha, “Worldhonored One, I beg you to explain the actual manifestation of the physical forms and awesome efficacy of the deities so as to make bodhisattvas cultivating bodhisattva practices via the gateway of mantras visualize their deity’s form in such a way that their deity’s body is identified with their own body and they will without any doubt obtain siddhi.”
When the vajradhara Lord of Mysteries had finished speaking thus, the Buddha addressed him, saying, “Excellent, excellent, Lord of Mysteries! It is excellent that you have asked me about this matter. Now then, listen attentively and apply your mind very carefully as I now explain.”
Vajrapāṇi said, “So be it, World-honored One. I am eager to listen.”
The Buddha said, “Lord of Mysteries, the deities have three kinds of bodies, namely, syllable (akṣara), seal (mudrā), and physical form (rūpa). The syllables are of two kinds, namely, sound and bodhi-mind. The seals are [also] of two kinds, namely, with form and without form. The deity’s body is also of two kinds, namely, pure and impure. The pure body, of realization, is dissociated from all characteristics, while the impure conceptualized body has a manifest form and various colors. The two kinds of deity-forms accomplish two kinds of deeds: on account of the conceptualized [body] one accomplishes siddhi with characteristics, and on account of the unconceptualized [body] there accordingly arises siddhi without characteristics.”
He then spoke these verses:
The Buddha has taught that on account of the conceptualized one
will desire to accomplish [siddhi] with characteristics,
And by abiding in the unconceptualized one will obtain siddhi
without characteristics.
Therefore, one should in every way abide in the non-conceptualized.
Chapter XXIX
The Exposition of Samādhi
without Characteristics
Next, the Bhagavān Vairocana addressed the vajradhara Lord of Mysteries, saying, “Lord of Mysteries, those bodhisattvas cultivating bodhisattva practices via the gateway of mantras who wish to accomplish samādhi without
6.62
characteristics should think as follows: ‘From where do concepts arise? Is it from my body or from my mind?’ Were they to arise from the body, the body is like grass, trees, and pebbles; its own-nature is such that it is dissociated from activity, incognizant, and born of cause and action, and it should be viewed as being the same as external things. Again, it is like a constructed image, which can be damaged by neither fire nor water nor sword nor poison nor vajra and so on, and which, should one become angry with it and speak harshly to it, can[not] be moved in the slightest. Even if gods and worldlings serve it and provide it with food and drink, garments, unguents, and garlands of flowers, or with various special articles of enjoyment such as the likes of unguents, sandalwood, and camphor, it will not engender joy. Why? The ordinary person, foolish and childlike, gives rise to differentiating thoughts, born of his own self, perverse, and unreal, with regard to that image which is by its own-nature empty, and he either worships it or does harm to it. Lord of Mysteries, in this manner should one dwell, cultivating mindfulness of the body and observing how it is by nature empty.
“Next, Lord of Mysteries, because the mind has no own-nature and is dissociated from all concepts, one should consider it to be by nature empty. Lord of Mysteries, seek though one may, the mind cannot be apprehended in the three ages, for it transcends the three ages. In this manner its ownnature is far removed from characteristics. Lord of Mysteries, that there are mental concepts is the product of differentiation on the part of ordinary people, foolish and childlike. Because they do not understand, they have false
misconceptions such as these, which should thus be considered unreal and unborn.
“Lord of Mysteries, these bodhisattvas cultivating bodhisattva practices via the gateway of mantras will realize the samādhi without characteristics, and because they dwell in the samādhi without characteristics, the true speech (i.e., mantra [deities]) uttered by the Tathāgata will personally face them and always appear in their presence.”
Chapter XXX
Mundane and Supramundane
Recitation
“Next, Lord of Mysteries, I shall now explain the secret method for reciting mantras.
For each of the mantras perform mental recitation
And, second, with the outgoing and incoming breath: these are
always the foremost of yogas.
If one recites differently from this, the mantra will be deficient
in its members.
In internal and external yoga I have taught that there are four kinds.
In the case of mundane recitation, there is a continuum of objects
[of cognition],
And one dwells in seed-syllables and phrases, or else the mind
attends on one’s own deity.
Therefore, it is said to have an object of cognition, and [recitation
with] the outgoing and incoming breath is regarded as the best
[of mundane recitation].
One should know that the supramundane mind is far removed from
syllables;
One’s self and the deity become one and nondual, without grasping
or attachment,
6.66
And one does not sunder the mind and the physical image—do not
act contrary to the rules!
The three lakṣas that I have explained and the many ways of
reciting mantras
Lead to the removal of sins, and the mantrin is purified.
Do not act contrary to this teaching regarding the number of
recitations!”
Chapter XXXI
The Entrustment
Thereupon the World-honored One addressed the entire assembly, saying, “You must now not be negligent with regard to this gateway to the Dharma. If you do not know their basic nature, you should not confer it on other people apart from my disciples who possess the [right] attributes. I shall now explain them, and so you should listen singlemindedly.
“If they were born at the time of an auspicious planet or lunar mansion, seek after excellent things, have subtle wisdom, are always mindful of their debts of gratitude, produce thoughts of earnest longing [for the Dharma], and dwell in joy on hearing the Dharma, their complexions are bluish white or white in color, they have broad heads and long necks, their foreheads are broad and flat, their noses straight and their faces full, and they are dignified and well-proportioned—such a son of the Buddha you should diligently instruct.”
Thereupon all those endowed with awesome virtue all felt blessed happiness, and upon hearing this, they received it with deference and took it up singlemindedly. The entire assembly, having made vast offerings with various adornments, bowed down at the feet of the Buddha, and they reverently clasped their palms together and spoke these words: “We but beg you to proclaim the world-saving phrases of empowerment for this Dharma teaching so that the path of Dharma vision may pervade everywhere and long remain in the world.”
Then the World-honored One uttered the mantra of the phrases of empowerment for this gateway to the Dharma: Namaḥ samantabuddhānāṃ, sarvathā śiṃ śiṃ triṃ triṃ guṃ guṃ dhariṃ dhariṃ sthāpaya sthāpaya buddhasatya vā dharmasatya vā saṅghasatya vā hūṃ hūṃ vedavide svāhā. (Homage to all Buddhas! In every way, śiṃ śiṃ triṃ triṃ guṃ guṃ dhariṃ dhariṃ! cause to perdure, cause to perdure! either the truth of the Buddha or the truth of the Dharma or the truth of the Sangha! hūṃ hūṃ! O you who are conversant with [sacred] knowledge! svāhā!)138 [257]
Then, when the Buddha had finished expounding this scripture, all the vajradharas and the bodhisattvas headed by Samantabhadra and so on, hearing what the Buddha had said, were all overjoyed and believed, accepted, upheld, and practiced it.
[End of] Fascicle Six of the Scripture of the
Enlightenment, Supernatural Transformations,
Translations (1)
- English (machine translation) — English, machine translation
Linked texts (1)
- 大毘盧遮那成佛神變加持經 (Śubhakarasiṃha & Yixing 724) — Classical Chinese