T865 Two Esoteric Sutras

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BDK English Tripitaka 29-11, 30-11 TWO ESOTERIC SUTRAS The Adamantine Pinnacle Sutra The Susiddhikara Sutra Translated from the Chinese (Taisho Volume 18, Numbers 865, 893) by

Rolf W. Giebel

Numata Center

for Buddhist Translation and Research 2001

Copyright

© 2001 by Bixkkyo Dendo Kyokai and

Ninnata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2001

ISBN: 1-886439-15-X

Library of Congress Catalog Card Number: 2001088183 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of America

A Message on the Publication of the

English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

August 7,1991

Numata Yehan

Founder of the English

Tripitaka Project

Editorial Foreword

In January 1982, Dr. Numata Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taisho edition of the Chinese Tripitaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripitaka was officially convened. The initial Committee consisted of the following members: (late) H anayama Shoyu (Chairperson), Bando Shojun, Ishigami Zenno, K amata Shigeo, Kanaoka Shuyu, Mayeda Sengaku, Nara Yasuaki, Sayeki Shinko, (late) Shioiri Ryotatsu, Tamaru Noriyoshi, (late) Tamura Kwansei, U ryuzu Ryushin, and Y uyama Akira. Assistant members of the Committee were as follows: Kanazawa Atsushi, W atanabe Shogo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium. After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. Numata wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of this project is not academic fulfillment but the transmission of the teaching of the vii

Publisher’s Foreword

Editorial Foreword

Buddha to the whole world in order to create harmony and peace among humankind. To that end, the translators have been asked to minimize the use of explanatory notes of the kind that are indispensable in academic texts, so that the attention of general readers will not be unduly distracted from the primary text. Also, a glossary of selected terms is appended to aid in understanding the text. To my great regret, however, Dr. Numata passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. Numata Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, Professor Hanayama Shoyu, on June 16, 1995, at the age of sixtythree. After these severe blows, the Committee elected me, Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. Numata, under the leadership of Mr. Numata Toshihide.

The present members of the Committee are Mayeda Sengaku (Chairperson), Bando Shojun, Ishigami Zenno, Ichishima Shoshin, Kamata Shigeo, Kanaoka Shuyu, Nara Yasuaki, Tamaru Noriyoshi, Uryuzu Ryushin, Yuyama Akira, Kenneth K. Tanaka, Watanabe Shogo; and assistant member Yonezawa Yoshiyasu. The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripitaka First Series. In December 1991, the Publication Committee was organized at the Numata Center, with Professor Philip Yampolsky as the Chairperson. To our sorrow, Professor Yampolsky passed away in July 1996. In February 1997, Dr. Kenneth K. Inada became Chair and served in that capacity until August 1999. The current Chair, Dr. Francis H. Cook, has been continuing the work since October 1999. All of the remaining texts will be published under the supervision of this Committee, in close cooperation with the Editorial Committee in Tokyo. Mayeda Sengaku

Chairperson

Editorial Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

The Publication Committee shares with the Editorial Committee the responsibility of realizing the vision of Dr. Yehan Numata, founder of Bukkyo Dendo Kyokai, the Society for the Promotion of Buddhism. This vision is no less than to make the Buddha's teaching better known throughout the world, through the translation and publication in English of the entire collection of Buddhist texts compiled in the Taishô Shinshü Daizokyo, published in Tokyo in the early part of the twentieth century. This huge task is expected to be carried out by several generations of translators and may take as long as a hundred years to complete. Ultimately, the entire canon will be available to anyone who can read English and who wishes to learn more about the teaching of the Buddha.

The present generation of staff members of the Publication Committee are Diane Ames, Marianne Dresser, Eisho Nasu, Koh Nishiike, and Reverend Kiyoshi Yamashita, president of the Numata Center for Buddhist Translation and Research, Berkeley, California. The Publication Committee is headquartered at the Numata Center and, working in close cooperation with the Editorial Committee, is responsible for the usual tasks associated with preparing translations for publication.

In October 1999,1 became the third chairperson of the Publication Committee, on the retirement of its very capable former chair, Dr. Kenneth K. Inada. The Committee is devoted to the advancement of the Buddha's teaching through the publication of excellent translations of the thousands of texts that make up the Buddhist canon. Francis H. Cook

Chairperson

Publication Committee

IX

Contents

A Message on the Publication of the English Tripitaka N u m a t a Yehan V Editorial Foreword M a y b d a Sengaku vii Publisher's Foreword Francis H. Cook ix Two Esoteric Sutras The Adamantine Pinnacle Sutra 1 Contents 3

Translator's Introduction 5 The Adamantine Pinnacle Sutra 17 Notes 103

Bibliography 107 The Susiddhikara Sutra 109 Contents 111

Translator's Introduction 113 The Susiddhikara Sutra 123 Notes 311

Bibliography 325 Glossary 327

Index 333

A List of the Volumes of the BDK English Tripitaka (First Series)

THE ADAMANTINE PINNACLE SUTRA

Translated from the Chinese of Amoghavajra (Taishö Volume 18, Number 865) by

Rolf W. Giebel

Contents

Translator's Introduction 5 The Adamantine Pinnacle: The Compendium of the Truth of All the Tathagatas and the Realization of the Great Vehicle, Being the Scripture of the Great King of Teachings 17 Fascicle One: Extended Rules for the Great Mandala "Adamantine Realm" (I) General Introduction 19 Supplementary Introduction: Own-Nature of Mahavairocana 20

I. Samadhi of the First Yoga (Adiyoga-nama-samadhi) 23 II. Samadhi of the Supreme King of the Mandala (.Mandalarajagri-nama-samadhi) 26 Fascicle Two: Extended Rules for the Great Mandala ["Adamantine Realm"] (II) II. Samadhi of the Supreme King of the Mandala (continued) 47

III. Samadhi of the Supreme King of Action (Karmarajdgri-nama-samadhi) 64 IV. Initiation Rites 65 1. Eulogy of One Hundred and Eight Names 2. Exposition of the Great Mandala 3. Teacher's Rites in the Mandala 65 68

70

Fascicle Three: Extended Rules for the Great Mandala ["Adamantine Realm"] (III) IV. Initiation Rites (continued) 73 4. Initiation of the Disciple V. Knowledge for Achieving Success (Siddhi) 1. Four Varieties of Siddhi-Knowledge 2. Secret Practices 83 VI. Four Varieties of Seal-Knowledge 1. Knowledge of the Great Seals 73 79

79

84

84

3

Translator’s Introduction

The Adamantine Pinnacle Sutra 2. Knowledge of the Samaya Seals 3. Knowledge of the Dharma Seals 4. Knowledge of the Karma Seals 88 92

94

VII. Miscellaneous Rules 97 Notes 103

Bibliography 107 4

Translator's Introduction

This volume contains two of the three most important scriptures in the Esoteric or Tantric Buddhism of East Asia (the third being the Vairocanabhisambodhi-sutra, which is to appear as a separate volume in this series). Chronologically speaking, the Susiddhikara Sutra probably antedates what has here for convenience' sake been called the Adamantine Pinnacle Sutra, but because of the latter's great importance it has been placed first. The rest of this introduction deals specifically with the Adamantine Pinnacle Sutra, while the Susiddhikara Sutra is dealt with in a separate introduction immediately preceding the translation itself (page 113). The Text

The text with the unwieldy title translated here as The Adamantine Pinnacle: The Compendium of the Truth of ll the Tathagatas and the Realization of the Great Vehicle, Being the Scripture of the Great King of Teachings represents the Chinese translation by Amoghavajra (705-774) of the Buddhist Tantric scripture known in Sanskrit as the Sarvatathagatatattvasamgraha (Compendium o f the Truth o f All the Tathagatas). This Sarvatathagatatattvasamgraha belongs to that division of Buddhist Tantric scriptures designated in India and Tibet as the "Yoga Tantras," corresponding to the third category of what was to become the standard fourfold classification of Buddhist tantras, and the Sarvatathagatatattvasamgraha represents the basic text of this category. In Sino-Japanese traditions, on the other hand, this same work is regarded as one of the two (or three) basic texts of Esoteric 5

The Adamantine Pinnacle Sutra

Buddhism, standing on a par with the Vairocanabhisambodhisutra, and it is more commonly known by its abbreviated title of Chin-kang-ting ching (Japanese: Kongocho-gyd[/-kyo] = Vajrasekhara-sutra: Adamantine Pinnacle Sutra). Thus, in spite of these differences in classification, deriving to a large extent from historical circumstances, it should be evident that considerable importance has been and still is attached to this work in both the Indo-Tibetan and Sino-Japanese traditions of Buddhist Esotericism, and it may be stated without undue exaggeration that it is one of the most important works in the entire corpus of Buddhist Tantric literature.

In the case of such an important text as this it is indeed fortunate that we have available to us a variety of source materials from which to work: in addition to Amoghavajra's Chinese translation there are also extant the original Sanskrit text, available in several editions (see Bibliography, page 107); a Tibetan translation by Sraddhakaravarma and Rin-chen bzang-po dating from the early eleventh century (Peking No. 112); and two further Chinese translations, one in four fascicles and translated ca. 723 by Amoghavajra's teacher Vajrabodhi (Taisho No. 866; originally in six fascicles), and the other in thirty fascicles completed in 1015 by Danapala (Taisho No. 882), as well as a wealth of ancillary texts and exegetical works. The Sanskrit original, of which the Tibetan translation and the Chinese translation by Danapala are reasonably faithful renditions, consists of four major sections followed by what is termed in the commentarial literature as the Uttara-tantra (Continuation Tantra) and Uttarottara-tantra (Continuation of the Continuation Tantra). Judging from the fact that there exist Tibetan translations of Sanskrit commentaries on the Sarvatathagatatattvasamgraha by Sakyamitra (Peking No. 3326) and Anandagarbha (Peking No. 3333), as well as an introduction to the Yoga Tantras by Buddhaguhya containing quotations from the same (Peking No. 3324), it is to be surmised that since these three scholar-monks were active in the eighth century, the final codification of the Sanskrit Sarvatathagatatattvasamgraha in a form close to that extant today had

6

Translator's Introduction

also been completed around the end of the eighth century, probably in southern India.

Amoghavajra's translation was completed ca. 754 on the basis of a text that he himself had brought back to China from Ceylon (present-day Sri Lanka) or southern India, and which he elsewhere declares to represent only the first assembly of a vast work consisting of eighteen assemblies, and although his translation corresponds to only the first chapter of the first section of the Sanskrit version, it tallies very closely with the corresponding portion of the Sanskrit text, the Tibetan translation, and Danapala's Chinese translation. It is clear from Amoghavajra's own testimony that his Sanskrit text consisted of the four major sections mentioned above, and so it would seem that although he had in his possession a Sanskrit original similar to that extant today (with the possible exception of the final Uttara-tantra and Uttarottara-tantra), he was able to complete a translation of only the first chapter of the first section. The translation by Vajrabodhi, on the other hand, although purporting to present the essentials of a larger text consisting of one hundred thousand verses, would in fact appear to be a translation (perhaps abridged) of a text corresponding to the first section of the Sarvatathagatatattvasamgraha and representing a stage of development slightly different from that of the text used by Amoghavajra. It has been necessary to dwell at some length on the textual aspects of the Sarvatathagatatattvasamgraha in order to clarify the position occupied by Amoghavajra's translation within this body of Buddhist Tantric literature. In passing, it might be noted that Amoghavajra, one of the most prolific of all translators involved in the transmission of Buddhism to China and arguably the most important figure in the history of Chinese Esoteric Buddhism, translated and composed many other works related to the traditions of the Sarvatathagatatattvasamgraha.

There exist Japanese word-for-word commentaries on Amoghavajra's translation of the Sarvatathagatatattvasamgraha by Ennin (794-864) of the Tendai sect (.Kongocho-daikyoo-kyo sho, 7

The Adamantine Pinnacle Sutra

seven fascicles; Taisho No. 2223) and Donjaku (1674-1742) of the Shingon sect (Kongocho-daikyoo-kyo shiki, nineteen fascicles; Taisho No. 2225), but the former covers only the first two fascicles of Amoghavajra's translation, passing over the third fascicle on the grounds that its contents are not to be divulged to the uninitiated. A representative, although not very reliable, Japanese rendition in the pseudoclassical kundoku style may be found in the Kokuyaku Issaikyo series ("Mikkyo-bu" 2), and there is also a modern Japanese commentary by Nasu Seiryu (1976).

Contents

It has already been pointed out that Amoghavajra's translation of the Sarvatathagatatattvasamgraha represents a translation of only the first chapter ("Vajradhatumahamandalavidhivistara": Extended Rules for the Great Mandala "Adamantine Realm") of the first section (Sarvatathagatamahayanabhisamaya: Realization of the Great Vehicle of All the Tathagatas; more commonly known as *Vajradhatu-khanda: "Adamantine Realm" Section) of this voluminous work. However, it is this first chapter that may be considered pivotal to the work as a whole, and so it is by no means unnatural that Amoghavajra should have terminated his translation where he did. Let us now consider briefly the contents of this portion of the Sarvatathagatatattvasamgraha as translated by Amoghavajra. But first a word about the title. I have for the sake of convenience translated the title of Amoghavajra's translation (Chin-kangting i-ch'ieh u-lai chen-shih she ta-ch'eng hsien-cheng ta-chiao-wang ching) as if it were a single, integrated title. It is, however, equally possible that it is a composite title analyzable into a number of units. It will be recalled that Amoghavajra states elsewhere that the text on which he based his translation corresponds to only the first assembly of a vast work consisting of eighteen assemblies (and one hundred thousand verses). These eighteen assemblies (some of which have been identified with other extant works) he 8

Translator's Introduction

refers to collectively as the Chin-kang-ting ching (*Vajrasekharasutra: Adamantine Pinnacle Scripture; Vajrasekhara[-mahaguhyayogatantra] also happens to be the name of an explanatory tantra of the Sarvatathagatatattvasamgraha [Peking No. 113]). The first assembly, on the other hand, he calls I-ch'ieh ju-lai chen-shih she (chiao-wang) (Compendium of the Truth of All the Tathagatas [King of eachings]), which clearly corresponds to the Sanskrit title Sarvatathdgatatattvasam.graha and is also present in the Chinese title of our text. This being the case, ta-ch'eng hsien-cheng (mahaydnabhisamaya) may represent an abridgement of the title of the first section of the Sanskrit text (Sarvatathagatamahayanabhisamaya), with ta-chiao-wang ("great king of teachings") corresponding to mahakalparaja found appended to the titles of each of he four major sections. To sum up, the title of our text may be broken up into three principal units: (1) "Adamantine Pinnacle" (= generic title), (2) "Compendium of the Truth of All the Tathagatas" (= specific title), and (3) "Realization of the Great Vehicle" (= abridged section title). It will be further noted that the same chapter title (tallying with the title of the first chapter of the Sanskrit text) is to be found at the head of each of the three fascicles of Amoghavajra's translation. This could possibly suggest that Amoghavajra may indeed have perhaps intended to translate further chapters of this work.

Let us now move on to the actual contents of the text. The Introduction may be divided into two parts: a general introduction in the conventional format of Buddhist scriptures that sets the scene, as it were; and a supplementary introduction that describes the nature of Mahavairocana, equatable with the Dharma-body (idharma-kaya), first primarily from the perspective of his aspect as the essence of the Sixteen Bodhisattvas in the Dharma, Great, and Samaya Mandalas, and then in his capacity as the essence of the Dharma-realm (dharma-dhatu).

The Introduction is followed by the main body of the text itself, beginning with a description of three samadhis characteristic of the Yoga Tantras. The first of these presents an account of the five-stage 9

The Adamantine Pinnacle Sutra

process (pancakarabhisambodhikrama) whereby the Bodhisattva Sarvarthasiddhi attains enlightenment. The name Sarvarthasiddhi is obviously a play on Siddhartha, Sakyamuni's name prior to his enlightenment, and so the process of enlightenment described here may be regarded as a recasting in Tantric terms of Sakyamuni's own enlightenment. The second samadhi, in which the stage has now shifted from our world of Jambudvipa to the summit of Mount Sumeru, accounts for a full one-half of Amoghavajra's translation and it describes the process whereby the thirty-seven deities (except the Five Tathagatas) constituting the nucleus of the different mandalas appearing in the Sarvatathdgatatattvasamgraha are generated. The Sarvatathdgatatattvasamgraha and Yoga Tantras in general have traditionally been defined as attaching prime importance to "inner yoga" or meditation rather than to "outer action" or ritual, and the process of generation described here may be considered indicative of this characteristic. The third samadhi, described only in brief, deals with the empowerment of the assembly of deities and, according to Anandagarbha's commentary, the above three samadhis explain "the means for attaining [the state of] Vairocana and Mahavairocana."

Next follows an exposition of the rites of initiation, beginning with an invocation of Vairocana in which he is extolled with the so-called "one hundred and eight names" and entreated to expound the Great Mandala (maha-mandala) and the rites associated therewith. The Great Mandala (here a taxonomical designation representing one of the six types of mandalas found in the Sarvatathdgatatattvasamgraha), called "Adamantine Realm" (Vajradhatu), is then described, although in somewhat abbreviated terms. Next follows a description of the rites to be performed by the teacher in the mandala and the manner in which he is to initiate the disciple.

Having been initiated, the disciple is taught how to obtain various types of "success" (siddhi), after which he is initiated into the four varieties of "seal-knowledge" (mudra-jhana) essential for performing the rituals associated with the Great Mandala "Adamantine Realm," 10

Translator's Introduction

and instructed in the benefits accruing from the individual seals. The four types of seals described here are: (1) "great seals" (mahamudra), corresponding to the images of the deities as they are visualized in their physical form (and represented in the Great Mandala); (2) "samaya seals" (samaya-mudra), that is, seals in the sense of hand gestures and considered to represent both a "coming together" (samaya) of the deity and practitioner and the respective "pledges" (samaya) of the individual deities; (3) "dharma seals" (dharmamudra), expressed in the form of incantatory formulae (mantra) or seed-syllables (blja) and representing the verbal counterparts of the deities; and (4) "karma seals" (karma-mudra), which symbolize the activities characteristic of each deity. The descriptions of these seals are very succinct, and they were obviously intended to be supplemented by direct verbal instruction.

The final section consists of some miscellaneous rules. The conclusion to our text may seem rather abrupt, but this is because, as has already been pointed out, the Sanskrit text upon which Amoghavajra is thought to have based his translation does not in fact end at this point but continues on to the second chapter ("Vajraguhyavajramandalavidhivistara": Extended Rules for the Adamantine Mandala "Adamantine Secret").

Such is the basic content of our text. In view of the nature of this work, however, reference to the commentarial literature, especially in regard to passages dealing with ritual matters, is indispensable. But the aim of the present translation is not to provide a detailed commentary on the text, and any attempt to do so would go well beyond the scope of this translation series. Therefore, the notes have been kept to a bare minimum, but full use has been made of bracketed interpolations to assist the reader's understanding. It may thus be helpful to bring this summary to a close with a brief word on the mandala.

A total of twenty-eight mandalas are described in the Sarvatathagatatattvasamgraha, but underlying them all is the Great Mandala "Adamantine Realm" (Vajradhatu-maha-mandala), consisting of thirty-seven deities and described in the first chapter translated 11

The Adamantine Pinnacle Sutra

here. The description of the mandala as given in the text itself is very cursory, and there exist different schemes of representation, a standard example of which is illustrated below. List of the Thirty-Seven Chief Deities

Appearing in the Vajradhdtu-maha-mandala

The majority of these deities are referred to by more than one name in the Sarvatathagatatattvasamgraha; the names given here are the standard names, based on their respective mantras. The letter accompanying each name is used throughout the translation to mark passages referring to the corresponding deity. 12

Translator's Introduction X Vairocana A Aksobhya Aa Vajrasattva Ab Vajrarâja Ac Vajrarâga Ad Vajrasàdhu Attendant Bodhisattvas B Ratnasambhava Ba Vajraratna Bb Vajrateja Be Vajraketu Bd Vajrahâsa Attendant Bodhisattvas Sixteen (Great) Bodhisattvas C Lokesvararàja/Amitâyus Ca Vajradharma Cb Vajratiksna Attendant Cc Vajrahetu Bodhisattvas Cd Vajrabhâsa D Amoghasiddhi Da Vajrakarma Db Vajraraksa Dc Vajrayaksa Dd Vajrasandhi Attendant Bodhisattvas A1 Sattvavajri B1 Ratnavajri C1 Dharmavajri D1 Karmavajri Four Paramitas 13

The Adamantine Pinnacle Sutra A2 Vajraläsyä

B2 Vajramala

C2 Vajragitä

D2 Vajranrtyä

Four Inner Goddesses of Offering

Eight Goddesses

of Offering

A3 Vajradhüpä

B3 Vajrapuspä

C3 Vajrälokä

D3 Vajragandhä

Four Outer Goddesses of Offering

A4 Vajraiikusa

B4Vajrapasa Four Gatekeepers C4 Vajrasphota

D4 Vajrävesa

A Note on the Translation In the English translation presented here it has been my aim to provide a rendition as faithful as possible to the Taisho Edition (No. 865) of Amoghavajra's Chinese translation. This means that when Amoghavajra translates, I generally also translate, and when he transliterates, I generally also transliterate. One major exception to this is proper names, for which I give the Sanskrit, followed on first appearance by a translation conforming with Amoghavajra's Chinese rendering (which may in some instances appear to deviate somewhat from the Sanskrit). Other exceptions include the terms "mantra" and "Tathagata," which Amoghavajra translates, and "bhagavan" and "bodhi," which he transliterates but I translate as "Lord" and "enlightenment" respectively, and also the treatment of the Chinese equivalents of "dharma" and "vajra," which at the risk of some inconsistency are only sometimes translated and otherwise reconverted to Sanskrit. All headings (except for the chapter title appearing at the start of each fascicle) have been 14

Translator's Introduction

added and generally follow those given in the edition of the Sanskrit text by Horiuchi Kanjin (1983).

As was noted earlier, Amoghavajra's translation tallies well with the Sanskrit text, but sometimes, it would seem, too well, for there are instances where Amoghavajra's rendering gives the impression of being little more than a mechanical substitution of Chinese for Sanskrit with scant regard for the syntactic differences between the two languages. In such cases a translation faithful to the conventions of the Chinese language would result in a version quite unfaithful to what may be assumed to have been the intended meaning of the Sanskrit original. Opting for comprehensibility of the text rather than fidelity to the Chinese, I have in such cases taken the liberty of construing Amoghavajra's Chinese so as to reflect the meaning of the Sanskrit. In this respect the English translation represents in some passages a compromise, but this was thought to be preferable to the confusion and misunderstanding that might otherwise ensue. When, however, discrepancies between the Sanskrit text and Amoghavajra's translation appear to be due to a difference of interpretation on the part of Amoghavajra or other factors, I have of course followed Amoghavajra.

15

The Adamantine Pinnacle:

The Compendium of the Truth of

All the Tathagatas and the Realization of the Great Vehicle, Being the Scripture of the Great King of Teachings

207a2

Respectfully translated on Imperial Mandate by Pu-k'ung (Amogha[vajra]), a Tripitaka [Master] and sramana of Ta-hsingshan Monastery; a Commander with Honorary Rank Equal to That of the Three Dignitaries, a [Lord] Specially Advanced, and Probationary Chief Minister of the Court of State Ceremonial, he was Duke of the region of Su with a fief of three thousand households, upon whom was [also] bestowed the purple [robe]; he was posthumously appointed a Minister of Works, posthumously called Tachien-cheng, and entitled Ta-kuang-chih ("Great and Extensive Wisdom").1

Fascicle One

Extended Rules for the Great Mandala

"Adamantine Realm" (I)

General Introduction

Thus have I heard. At one time the Lord, who had accomplished the most excellent knowledge of the samaya of adamantine empowerment of All the Tathagatas,2 who had obtained consecration as the Dharma-king of the three realms [of desire, form, and nonform] with the gemmed diadem of All the Tathagatas, who had realized the mastery of the yoga of the knowledge of the omniscient one of All the Tathagatas, and who was skilled in performing manifold deeds [based upon] the equality of all seals (mucLra) of All the Tathagatas by which all wishes and activities in all realms of sentient beings, inexhaustible and without exception, are all accomplished—[this same Lord, namely,] Vairocana of great compassion, the Tathagata who eternally abides throughout the three ages [of past, present, and future] and is the vajra of all body, speech, and mind, was residing in the Great Mani (Jewel) Hall within the palace of the king of the Akanistha Heaven, a place frequented by All the Tathagatas. [This palace] was variously adorned, with bells large and small and silken banners swaying in the gentle breeze, and it was bedecked with chaplets of pearls, strings of precious stones, half and full moons, and the like. [Vairocana] was together with an assembly of ninety koti (nine hundred million) bodhisattvas, headed by the following bodhisattvas: namely, the Bodhisattva and Mahasattva Vajrapani (Vajra-in-Hand), the Bodhisattva and Mahasattva Noble Avalokitesvara (Self-Master of Vision), the Bodhisattva and Mahasattva Youthful ManjusrI, the Bodhisattva and Mahasattva Akasagarbha (Matrix of Empty Space), the Bodhisattva and Mahasattva Vajramusti (Adamantine Fist), the 19

The Adamantine Pinnacle Sutra

Bodhisattva and Mahasattva Sahacittotpadadharmacakrapravartin (He Who Immediately upon Generating the Intent Turns the Dharma-Wheel), the Bodhisattva and Mahasattva Gaganaganja (Treasury of Empty Space), and the Bodhisattva and Mahasattva Sarvamarabalapramardin (He Who Destroys the Power of all Ma[ras]). He was [also] with Tathagatas equal in number to the sands of the Ganges River, who appeared and filled [the land of] Jambudvipa just like sesame [seeds packed closely together in a sesame pod]; it was the same in the Akanistha Heaven. From each of the bodies of these Tathagatas of immeasurable numbers there appeared immeasurable asamkhyeya (incalculable) Buddhaksetras (-lands), and in those Buddha-^setras too the guiding principles of this teaching were being expounded.

Supplementary Introduction:

Own-Nature of Mahâvairocana

Now, the Lord, the Tathâgata Mahâvairocana, who abides forever throughout all empty space and is the vajra of the body, speech, and mind of All the Tathagatas, is [through] mutual interpenetration with All the Tathagatas the knowledge-sattaa (-being) who 207b enlightens all Adamantine Realms [A1]; he is the knowledge-matrix born of adamantine empowerments [equal in number to] the dust-motes in the entire realm of empty space, and owing to the infinitude of All the Tathagatas he is the gem of the great adamantine knowledge consecration [B1]; [by means of] the knowledge of husness pervading all empty space he has actually realized sambodhi (enlightenment), and because All the Tathagatas are themselves by nature pure, all dharmas are [for him] pure by nature [C1]; [by means of] the knowledge that manifests all forms throughout all empty space, he is supreme in the act of subduing all realms of sentient beings without exception, and through his infallible execution of the commands of All the Tathagatas [he is endowed with] all [un]equaled and unsurpassed skillful knowledge 20

Fascicle One

[D1];3 he is the sattva firm in great enlightenment of All the Tathagatas [Aa]; he is the samaya of hook-summoning of All the Tathagatas [Ab]; he is self-master of the knowledge of enrapturement of All the Tathagatas [Ac]; he is the applause of All the Tathagatas [Ad]; he is the gem of consecration of All the Tathagatas [Ba]; he is the halo of light of the solar disc of All the Tathagatas [Bb]; he is the banner of the mani-gem "thought-king" (cinta-raja) of All the Tathagatas [Be]; he is the great laugh of All the Tathagatas [Bd]; he is the great pure Dharma of All the Tathagatas [Ca]; he is the prcynd(wisdom)-knowledge of All the Tathagatas [Cb]; he is the wheel of All the Tathagatas [Cc]; he is the secret speech of All the Tathagatas [Cd]; he is the infallible and manifold deeds of All the Tathagatas [Da]; he is the very firm armor of great energy of All the Tathagatas [Db]; he is the adamantine yaksa (type of semi-divine being) of universal protection of All the Tathagatas [Dc]; and he is the knowledge of the seal of the vajra of body, speech, and mind of All the Tathagatas [Dd].4 He is the universally worthy one [Aa], the most infallible one [Ab], mara [Ac], the lord of extreme joy [Ad], The matrix of space [Ba], the wondrous great light [Bb], the gemmed banner [Be], the great smile [Bd],

The great self-master of vision [Ca], manju (pleasant) [Cb], every altar [Cc],

The speechless one [Cd], the manifold doer [Da], energy [Db], anger [Dc], and firm hold [Dd].5

He is vajra [Aa], hook [Ab], arrow [Ac], joy [Ad], gem [Ba], sun [Bb], banner [Be], laugh [Bd],

Lotus [Ca], sword [Cb], wondrous wheel [Cc], speech [Cd], karman (action) [Da], armor [Db], fear [Dc], and hold [Dd].6 He is without beginning, without end, the quiet one, the violent one, the wrathful one, and of great calm patience. He is a yaksa, a raksasa (type of demon), the valiant one, the majestic one, the fierce one, and of great opulence. 21

The Adamantine Pinnacle Sutra

He is [lord of] the goddess Uma, lord of the world, Visnu, the victorious one, and the great silent one. He is protector of the world, empty space, the earth, the three worlds, and the three realms.

He is the great elements, of good benefit to people, all, Sarva, and the paternal grandfather (i.e., Brahma). He is transmigration, nirvana, the eternal one, proper conduct, and great among the great.

He is the enlightened one, the pure one, the Great Vehicle (Mahayana), the three existences, and the perpetual one. He is the vanquisher of the three worlds, one who enjoys happiness, ruler, and the subduer of all. He is the steadfast lord, the foremost of the wondrous stages, knowledge, and the guiding principle of the further shore.

He is liberation, the sentient being of enlightenment (bodhisattva), practice, and All-Tathagata. He is the benefit of the enlightened one, the heart of the Buddha, all enlightenment, and the unsurpassed one. He is the universally illuminating one (vairocana), the supreme one, the lord, the spontaneously born] one, the allretaining one, and mindfulness. He is the great sattva, the great seal, mental equipoise (samadhi), and [doer of] the activity of the Buddhas. He has all the Buddhas for a body, he is a sattva, and awakens [others] to the eternal weal.

He is the great foundation, the great black one, great passionate desire, and great bliss.

He is the great expedient means, the great supreme one, the all-supreme one, and self-master of the palace.7 [This same] Lord, the great mind of enlightenment (bodhicitta) and Great Bodhisattva Samantabhadra (Universally Worthy), was residing in the hearts of All the Tathagatas. 22

Fascicle One

I. Samadhi of the First Yoga

(Adiyoga-ndma-samadhi)

At that time All the Tathagatas filled this Buddha-world just like sesame [seeds packed closely together in a sesame pod]. Then All the Tathagatas gathered as if in a cloud and betook themselves to where the Bodhisattva and Mahasattva Sarvarthasiddhi (Accomplishment of All Objectives) was seated at the place of enlightenment (bodhimanda). Manifesting the body of enjoyment (sambhoga-kaya), they spoke all together as follows: "Good sir, how will you, who endure ascetic practices without knowing the truth of All the Tathagatas, realize unsurpassed perfect enlightenment?" Thereupon the Bodhisattva and Mahasattva Sarvarthasiddhi, having been aroused by All the Tathagatas, arose from the asphanaka-samadhi,8 made obeisance to All the Tathagatas, and said, "World-honored Tathagatas, please instruct me! How should I practice? What is the truth?"

When he had finished speaking thus, All the Tathagatas addressed the bodhisattva in unison, saying, "Good sir, abiding in the samadhi of observing one's mind, you should chant as [many times as] you please with the [following] mantra, which is effective of its own nature: Om cittaprativedham karomi (Om., I penetrate the mind)."

Then the bodhisattva said to All the Tathagatas, "World-honored Tathagatas, I have understood it completely. I see my heart to be like a lunar disc in shape."

All the Tathagatas addressed him all together, saying, "Good sir, the mind is by nature radiant. It is just as, when you make extensive efforts, the result obtained is in proportion to the action, or when you dye a white garment, it changes color according to the dye." Then, in order to increase his knowledge of the mind radiant by nature, All the Tathagatas again commanded the bodhisattva, saying, "Om bodhicittam utpadayami {Om, I generate the mind 23

The Adamantine Pinnacle Sutra

208a of enlightenment)," and caused him to generate the mind of enlightenment with this mantra, which is effective by nature. Thereupon the bodhisattva, having generated the mind of enlightenment in accordance with the instructions of All the Tathagatas, again spoke as follows: "That which was like a lunar disc in shape I again see to be [really] like a lunar disc in shape."9 All the Tathagatas addressed him, saying, "You have already generated the mind of Samantabhadra of All the Tathagatas. [In order to] obtain firmness equal to that of a vajra, duly abiding in this generation of the mind of amantabhadra of ll the Tathagatas, contemplate the form of a vajra on the lunar disc in your heart with this mantra: Om tistha vajra (Om, stand, O vajra!)." The bodhisattva said, "World-honored Tathagatas, I see a vajra on the lunar disc."

All the Tathagatas addressed him all together, saying, "Make firm the vajra in the mind of Samantabhadra of All the Tathagatas with this mantra: Om vajratmako 'ham (Om, I am of the nature of a vajra)."

[Thereupon] the Adamantine Realms of the body, speech, and mind of All the Tathagatas such as pervade the entire realm of empty space all entered the sattva-vajra [represented by the vajra on the lunar disc] through the empowerment of All the Tathagatas. Then All the Tathagatas consecrated the Bodhisattva and Mahasattva Sarvarthasiddhi with an adamantine name, calling him "Vajradhatu (Adamantine Realm), Vajradhatu." Then the Bodhisattva and Mahasattva Vajradhatu said to All those Tathagatas, "World-honored Tathagatas, I see All the Tathagatas as myself."

All the Tathagatas addressed him again, saying, "Therefore, Mahasattva, the whole sattva-vajra, perfected with all [excellent] forms, you visualize as yourself in the form of a Buddha with this mantra, which is effective of its own nature, reciting it at will: Om yatha sarvatathagatas tathaham (Om, as are All the Tathagatas, so am I)."

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Fascicle One

Having said this, the Bodhisattva and Mahasattva Vajradhatu actually realized himself to be a Tathagata, and after having made full obeisance to All the Tathagatas, he said, "World-honored Tathagatas, I beg you to empower me and make this actual realization of enlightenment firm." When he had finished saying this, All the Tathagatas entered into the sattva-vajra of the Tathagata Vajradhatu. Then, at that very moment, the World-honored One, the Tathagata Vajradhatu, actually realized with perfect enlightenment the knowledge of equality of All the Tathagatas, entered the samaya of the knowledge of equality of All the Tathagatas, was pure by nature, having realized the knowledge of the equality of dharmas of All the Tathagatas, became the matrix of the knowledge of the natural radiance of equality of All the Tathagatas, and [became] a Tathagata, one worthy of worship (arhat), and a perfectly all-knowing one (samyaksambuddha).

Then All the Tathagatas came forth again from the sattvavajra of All the Tathagatas and consecrated [him] with the great mani-gem of Akasagarbha, generated [in him] the Dharma-knowl- edge of Avalokitesvara, and established [him in] the visvakarma[ta] (universal activity) of All the Tathagatas. From here (i.e., the bodhimanda) they proceeded to a pavilion with a pinnacle [made] of vajras and mani-gems on the summit of [Mount] Sumeru. Upon arriving there, the Tathagata Vajradhatu was established by the empowerment of All the Tathagatas on the lion-throne of All the Tathagatas, facing all directions. Then All the Tathagatas, [represented by] the Tathagata Aksobhya (Immovable One), the Tathagata Ratnasambhava (Gem-Born One), the Tathagata Lokesvararaja (King of the Self-Mastery of Vision), and the Tathagata Amoghasiddhi (Infallible Accomplishment), empowered themselves as All the Tathagatas, and since the Lord, the Tathagata Sakyamuni, had fully mastered the equality of everything, observing the equality of all directions they seated themselves in the four quarters.

208b

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The Adamantine Pinnacle Sutra

II. Samadhi of the Supreme King of the

Mandala (Mandalarajagri-nama-samadhi)

Then, not long after the World-honored One, the Tathagata Vairocana, had actually realized with perfect enlightenment the mind of Samantabhadra of All the Tathagatas, had obtained the consecration of the great mani-gem born of empty space of All the Tathagatas, had obtained the further shore of the Dharma-knowledge of Avalokitesvara of All the Tathagatas, had become infallible and unobstructed in teaching [on account of] the visvakarma[ta] of All the Tathagatas, had consummated his deeds, and had consummated the mind's desires, he empowered himself as being of the nature of All the Tathagatas.10

[Aa] Then he entered the samadhi [called] "Vajra of the Sattva-Empowerment Born of the Samaya of the Great Bodhisattva Samantabhadra of ll the Tathagatas," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Realization of the Great Vehicle of All the Tathagatas":

Vajrasattva. (Adamantine Being!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Samantabhadra, became a multitude of lunar discs which universally purified the great mind of enlightenment of all sentient beings and took up their places all around the Buddhas. From that multitude of lunar discs knowledge-aq/ras of All the Tathagatas came forth and entered the heart of the Lord, the Tathagata Vairocana. Owing to the firmness of their universal worth[iness], to the Vajrasattva -samadhi, and to the empowerment of All the Tathagatas, they united and became one. In size such as to completely pervade empty space, this took the form of a vajra with five prongs, radiant, and born of the body, speech, and mind of All the Tathagatas. Coming forth from the heart of All the Tathagatas (i.e., Vairocana), it settled on the Buddha's palm. Then, from this vajra there appeared [light rays in] the form 26

Fascicle One

of uajras and of various colors and aspects, which pervaded and illuminated all world-systems. From the tips of these vajra[-Mke] light rays there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems: they pervaded the Dharma-realm, went to the extremities of all empty space, pervaded the oceanlike clouds of all world-systems, and completely realizing the knowledge of equality and the supernatural faculties (abhijna) of All the Tathagatas, they generated the great mind of enlightenment of All the Tathagatas, accomplished the various practices of Samantabhadra, served All the Tathagatas, proceeded to the great place of enlightenment, destroyed the hosts of Ma[ra], realized the great enlightenment of equality of All the Tathagatas, and turned the wheel of the true Dharma, as well as saving and bringing all benefit and well-being to all realms of sentient beings without exception and accomplishing the knowledge, supreme supernatural faculties, siddhi (accomplishment), and so forth of All the Tathagatas, [thereby] displaying the play of the supernatural powers (rddhi) of All the Tathagatas. [Then] owing to their universal worth[iness] and the wondrous firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Great Bodhisattva Samantabhadra, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered the [following] udana (inspired verse): "How wonderful! I am Samantabhadra, the firm sattva of the spontaneously born] ones;

Owing to my firmness I have no body, [yet] I have obtained the sattva-body."

Then the figure of the Great Bodhisattva Samantabhadra descended from the heart of the World-honored One and took up his place on a lunar disc in front of All the Tathagatas, where he again requested instructions.

Then the Lord entered the adamantine samadhi called "Samaya of Knowledge of All the Tathagatas," and for the salvation of the realms of sentient beings inexhaustible and without exception, their 208c

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The Adamantine Pinnacle Sutra

lordship over all, and their well-being and happiness, as well as for the obtaining of the fruit of the supreme siddhi of the knowledge of equality, the supernatural faculties, and the realization of the unsurpassed Great Vehicle of All the Tathagatas, he conferred upon the Great Bodhisattva Samantabhadra the samaya for experiencing the morality, meditation, wisdom, liberation, and knowledge-and-vision of liberation of All the Tathagatas,11 the turning of the wheel of the true Dharma, the benefiting of sentient beings, great expedient means, strength, energy, and great knowledge [in the form of] the vajra of success of All the Tathagatas; when he had invested him with the gemmed diadem [representing] the body of all Buddhas and a colored silken scarf, consecrating him as the Wheel-Turning King of All the Tathagatas, he placed [the vajra\ in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajrapani (Vajra-in-Hand) Vajrapani." Then the Bodhisattva and Mahasattva Vajrapani, with his left [hand making the gesture "adamantine fist," indicating] pride, and brandishing the vajra in his right [hand], placed the vajra on his heart, holding it as if to thrust it upward, and uttered this udana:

This is the vajra of success of all Buddhas, unsurpassed; Given in the palm of my hand, vajra is added to vajra." [Ab] Then the World-honored One again entered an adamantine samadhi, called the Sattva-Empowerment Born of the Samaya of the Great Bodhisattva Amogharaja (Infallible King)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called the "Samaya of Hook-Summoning of All the Tathagatas":

Vajraraja. (Adamantine King!)

As soon as it had come forth from the hearts of ll the Tathagatas, 209a he, the Lord Vajrapani, became the great hooks of All the Tathagatas. When they had appeared, they entered the heart of he Worldhonored One Vairocana, where they combined and became one, 28

Fascicle One

producing the form of a great adamantine hook, which settled on the Buddha's palm.

From [this] form of a great adamantine hook there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the summoning of All the Tathagatas. [Then] owing to their fine [nature as] infallible king and the extreme firmness of the Vajrasattva-samad/u, they combined and became one, producing the figure of the Great Bodhisattva Amogharaja, who settled in the heart of the Buddha Vairocana and uttered this udana:

"How wonderful! [I am] Amogharaja, the hook, and born of the vajra,

Whereby the all-pervading Buddhas summon by hook for the sake of success."

Then the figure of the Great Bodhisattva Amogharaja descended from the Buddha's heart and took up his place on a lunar disc to the right of All the Tathagatas, where he again requested instructions. Then the Lord entered the adamantine samadhi called "Samaya of Hook-Summoning of All the Tathagatas," and for the complete hook-summoning and complete well-being and happiness of all realms of sentient beings without exception, as well as for the supreme siddhi of the empowerment of the assembly of All the Tathagatas, he conferred upon the Great Bodhisattva Amogharaja the samaya of hook-summoning of All the Tathagatas [in the form of] the adamantine hook, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajrakarsa (Adamantine Hook-Summons), Vajrakarsa." Then the Bodhisattva and Mahasattva Vajrakarsa summoned All the Tathagatas with the adamantine hook and uttered this udana:

"This is the unsurpassed adamantine knowledge of all Buddhas;

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The Adamantine Pinnacle Sutra

Performing the beneficial activity of the Buddhas, it is the foremost hook-summoner."

[Ac] Then the Lord again entered an adamantine samadhi, called "Sattva-Empowerment Born of the Samaya of he Great Bodhisattva Mara," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Enrapturement of All the Tathagatas":

Vajraraga. (Adamantine Passion!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara (Vajra-Holder), became the flower[-tipped] weapons of All the Tathagatas. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of a great adamantine arrow, which settled on the Buddha's palm. From this form of an adamantine arrow there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the enrapturement of All the 209b Tathagatas. [Then] owing to their extreme [nature of] killing and the extreme firmness of the Vajrasattva-samdd/h, they combined and became one, producing the figure of the Great Bodhisattva Mara, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! [I am] pure by nature, the desire for enrapturement of the spontaneously born] ones;

For the purity of those free from desire, I subdue by means of passion."

Then the figure of the Great Bodhisattva Mara descended from the heart of the World-honored One and took up his place on a lunar disc to the left of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called "Empowerment of Enrapturement of All the Tathagatas," 30

Fascicle One

and for the enrapturement and complete well-being and happiness of all realms of sentient beings without exception, as well as for the obtaining of the fruit of the supreme siddhi of the Mara[-like] activity of All the Tathagatas, he conferred upon the Great Bodhisattva Mara the samaya of killing of All the Tathagatas [in the form of] the adamantine arrow, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajradhanu (Adamantine Bow), Vajradhanu." Then the Bodhisattva and Mahasattva Vajradhanu killed All the Tathagatas with the adamantine arrow and uttered this uddna:

"This is the knowledge of passion of all Buddhas, without blemish;

By means of passion it impairs renunciation and is able to bestow all well-being."

[Ad] Then the Lord again entered an adamantine samadhi, called "Sattva-Empowerment Born of the Samaya of he Great Bodhisattva Pramodyaraja (King of Extreme Joy)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Extreme Joy of All the Tathagatas": Vajrasadhu. (Adamantine Applause!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara, assumed the shapes of applause of All the Tathagatas. They entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of great joy, which settled on the Buddha's palm. From this form of [adamantine] joy, there appeared the figures of Tathagatas equal [in number] to the dust-motes of all worldsystems, and they performed the play of the supernatural powers of all Buddhas, such as the applauding of All the Tathagatas. [Then] owing to their extreme joy and the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Great Bodhisattva Pramodyaraja, who settled in 31

The Adamantine Pinnacle Sutra

the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! I am the applause of those of all-superior knowledge;

[For] those free from discrimination, I am able to produce ultimate joy."

Then the figure of the Great Bodhisattva Pramodyaraja descended from the heart of the World-honored One and took up his place on a lunar disc behind All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called "Empowerment of Contentment of All the Tathagatas," and so that all realms of sentient beings without exception might experience complete contentment and complete well-being and happiness, as well as for the obtaining of the fruit of the supreme siddhi of the taste of unsurpassed joy of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Pramodyaraja the samaya of the knowledge-oq/ra of extreme joy of All the Tathagatas [in the form of] adamantine joy, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajraharsa (Adamantine Joy), Vajraharsa." Then the Bodhisattva and Mahasattva Vajraharsa delighted All the Tathagatas by applauding with the adamantine joy and uttered this udana:

This is the form of that of all Buddhas which effects applause; It is the vajra that produces all joy, it is sublime and promotes [extreme] joy."

Great Mind of Enlightenment [Aa], Samaya of Hook-Summoning of All the Tathagatas [Ab], Knowledge of Enrapturement of All the Tathagatas [Ac], and Great Joy [Ad]: these are the Great Samaya Sattvas of All the Tathagatas.

[Ba] Then the Lord again entered an adamantine samadhi, called "Gem-Empowerment Born of the Samaya of the Great Bodhisattva 32

Fascicle One

Akasagarbha (Matrix of Empty Space)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Consecration of All the Tathagatas": Vajraratna. (Adamantine Jewel!)

As soon as it had come forth from the hearts of ll the Tathagatas, it [then], owing to full mastery of knowledge of the equality of all empty space and the firmness of the Vajrasattva-samctd/ii, condensed and became one. Then he, the Lord Vajradhara, became light rays [filling] all empty space, and when they had appeared, all the realms of sentient beings were illuminated by these light rays [filling] all empty space and became a realm [composed] entirely of empty space. On account of the empowerment of All the Tathagatas, this entire realm of empty space entered the heart of the World-honored One, the Buddha Vairocana. Owing to good cultivation of the Vajrasattva-samadhi, the form of a great adamantine gem was produced, composed of the matrix of the entire realm of empty space and in size such as to pervade all world-systems, which settled on the Buddha s palm.

From this form of an adamantine gem there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems. When they had appeared, they performed the play of the supernatural powers of All the Tathagatas, such as performing the consecration of All the Tathagatas, in all world-systems. [Then] owing to the wondrous generation of the matrix of the [entire] realm of empty space and to the extreme firmness of the Vajrasattva-samadhi, they combined and became one, generating the figure of the Great Bodhisattva Akasagarbha, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! [I am] the wondrous consecration, the unsurpassed adamantine gem,

On account of which the Buddhas, [although] without attachment, are called 'Lords of the Three Realms. 210a

33

The Adamantine Pinnacle Sutra

Then the figure of the Great Bodhisattva Akasagarbha descended from the heart of the World-honored One and took up his place on a lunar disc in front of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called "Great Mani-Gem of All the Tathagatas," and so that all realms of sentient beings without exception might acquire all objectives and experience complete well-being and happiness, as well as for the obtaining of the supreme siddhi of the abundance of benefits of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Akasagarbha the samaya of the fulfillment of the mind's desires of All the Tathagatas [in the form of] the adamantine mani; when he had bestowed upon him the consecration of the shoot of the adamantine gem, [consecrating him] as the Wheel-Turning King of the Adamantine Gem, he placed [the adamantine mani] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajragarbha (Adamantine Matrix), Vajragarbha." Then the Bodhisattva and Mahasattva Vajragarbha placed the adamantine mani on his place of consecration (i.e., forehead) and uttered this udana: This is that of all the Buddhas which consecrates the realms of sentient beings;

Given in the palm of my hand, gem is placed within gem." [Bb] Then the Lord again entered an adamantine samadhi, called "Gem-Empowerment Born of the Samaya of the Great Bodhisattva Mahateja (Great Splendor), whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Light of All the Tathagatas":

Vajrateja. (Adamantine Splendor!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajrapani, became a multitude of great solar discs. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became 34

Fascicle One

one, producing the form of a great adamantine sun, which settled on the Buddha's palm.

From this adamantine solar disc there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as emitting the light rays of All the Tathagatas. [Then] owing to their extremely great splendor and the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Bodhisattva and Mahasattva Mahateja, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! [I am] the incomparable light that illuminates the realms of sentient beings,

And purifies [even] the pure ones, [namely,] the Buddhas, saviors of the world."

Then the figure of the Bodhisattva Vimalamahateja (Untainted Great Splendor) descended from the heart of the World-honored One and took up his place on a lunar disc to the right of All the Tathagatas, where he again requested instructions. Then the World-honored One entered the adamantine samadhi called "Empowerment of the Halo of Light of All the Tathagatas, and for the incomparable light and the complete well-being and happiness of all realms of sentient beings without exception, as well as for the obtaining of the supreme siddhi of the own light of All the Tathagatas, he conferred upon the Bodhisattva and Mahasattva Mahateja the samaya of light of All the Tathagatas [in the form of] the adamantine sun, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajraprabha (Adamantine Light), Vajraprabha. Then the Bodhisattva and Mahasattva Vajraprabha illuminated All the Tathagatas with this adamantine sun and uttered this udana: "This is that of all Buddhas which is able to destroy the darkness of ignorance;

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The Adamantine Pinnacle Sutra

Supposing there were suns like dust-motes [in number], its light would [still] surpass theirs."

[Be] Then the Lord again entered an adamantine samadhi, called Gem-Empowerment Born of the Samaya of the Great Bodhisattva Ratnaketu (Gemmed Banner)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Wish Fulfillment of All the Tathagatas":

Vajraketu. (Adamantine Banner!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara, became multicolored banners of ornate form. When they had appeared, they entered the heart of the Worldhonored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine banner, which settled on the Buddha's palm.

From this form of an adamantine banner there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as raising the gemmed banners of All the Tathagatas. [Then] owing to their [nature as] great gemmed banners and the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Great Bodhisattva Ratnaketu, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana: "How wonderful! [I am] the incomparable banner of the accomplishment of all benefit,

Which causes those who have fulfilled all wishes to fulfill all the desires [of others]."

Then the figure of the Great Bodhisattva Ratnaketu descended from the heart of the World-honored One and took up his place on a lunar disc to the left of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi 2i0c called "Empowerment of Raising of All the Tathagatas," and in 36

Fascicle One

order to cause all realms of sentient beings without exception [to experience] the fulfillment of all wishes and complete well-being and happiness, as well as for the obtaining of the fruit of the supreme siddhi of great benefit of All the Tathagatas, he conferred upon the Bodhisattva and Mahasattva Ratnaketu the samaya for raising the banner of the mani "thought-king" of All the Tathagatas [in the form of] the adamantine banner, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajrayasti (Adamantine Banner), Vajrayasti." Then the Bodhisattva and Mahasattva Vajrayasti established All the Tathagatas in the ddna-paramita (perfection of giving) with the adamantine banner and uttered this udana: "This is that of all Buddhas which is able to fulfill all the mind's desires;

It is called 'banner of the wish-fulfilling gem' and represents the guiding principle of the perfection of dana (giving). [Bd] Then the Lord again entered an adamantine samadhi, called "Gem-Empowerment Born of the Samaya of the Great Bodhisattva Nityapritipramuditendriya (Faculty of Permanent Joy and Gladness)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Joy of All the Tathagatas":

Vajrahasa. (Adamantine Laughter!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara, became the smiles of All the Tathagatas. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine smile, which settled on the Buddha's palm.

From this form of an adamantine smile there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as performing the marvels of All the 37

The Adamantine Pinnacle Sutra

Tathagatas. [Then] owing to their faculty of permanent joy and gladness and to the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Great Bodhisattva Nityapritipramuditendriya, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

211a "How wonderful! I am the great laugh, the great marvel of all the supreme ones,

[Whereby] those who always abide in wondrous mental equipoise establish the Buddha's benefit."

Then the figure of the Great Bodhisattva Nityapritipramuditendriya descended from the heart of the World-honored One and took up his place on a lunar disc behind All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called "Empowerment of the Marvels of All the Tathagatas," and for the unsurpassed well-being and happiness of all sense organs in all realms of sentient beings without exception, as well as for the obtaining of the fruit of the knowledge of the purity of sense organs and the supernatural faculties of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Nityapritipramuditendriya the samaya of the manifestation [of marvels] of All the Tathagatas [in the form of] the adamantine smile, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajrapriti (Adamantine Joy), Vajrapriti." Then the Bodhisattva and Mahasattva Vajrapriti delighted All the Tathagatas with the adamantine smile and uttered this udana:

"This is that of all Buddhas which demonstrates the manifestation of marvels;

It is able to cause great joy and is unknowable to other teachers."

Great Consecration [Ba], Halo of Light of One Fathom [Bb], Great 38

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Benefit of Sentient Beings [Be], and Great Laughter [Bd]: these are the Great Consecration Sattvas of All the Tathagatas. [Ca] Then the Lord again entered an adamantine samadhi, called "Dharma-Empowerment Born of the Samaya of the Great Bodhisattva Avalokitesvara (Self-Master of Vision)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Dharma of All the Tathagatas": Vajradharma. (Adamantine Dharma!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara, owing to full mastery, in the Vajrasattvasamadhi, of knowledge of the equality of all dharmas pure by nature, became light rays of the true Dharma. When they had appeared, all world-systems were illuminated by these light rays of the true Dharma and were transformed into the Dharma-realm. This Dharma-realm in its entirety entered the heart of the Worldhonored One, the Buddha Vairocana, where it condensed and became one, producing the form of a great lotus flower, in size such as to pervade the Dharma-realm of empty space, which settled on the Buddha's palm.

From this form of an adamantine lotus flower there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the samadhi-knowledge and supernatural faculties of All the Tathagatas, in all world-systems. [Then] owing to their wondrous self-mastery of vision and the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Great Bodhisattva Avalokitesvara, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! I am the supreme truth, originally pure, of the spontaneously born] ones,

[Whereby] the purity of the dharmas, which are similar to the analogy of the raft, may be obtained."12

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The Adamantine Pinnacle Sutra

Then the figure of the Great Bodhisattva Avalokitesvara descended from the heart of the World-honored One and took up his place on a lunar disc in front of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called "Generation of the Samaya of Samadhi-Knowledge of All the Tathagatas," and for the purification of self and complete well-being and happiness of all realms of sentient beings without excep-211b tion, as well as for the obtaining of he fruit of he Dharma-knowledge and supernatural faculties of All the Tathagatas, he conferred upon the Bodhisattva and Mahasattva Avalokitesvara the [samaya of] purification of All the Tathagatas [in the form of] the adamantine lotus flower; when he had bestowed upon him the consecration of the Dharma-body of All the Tathagatas, [consecrating him] as the Wheel-Turning King of the True Dharma, he placed [the adamantine lotus flower] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajranetra (Adamantine Eye), Vajranetra." Then, [holding] the adamantine lotus flower in such a manner as if to open the lotus flower, the Bodhisattva and Mahasattva Vajranetra observed the own-nature of covetous passion, pure and without attachment, and having observed [thus], uttered this udana:

"This is that of all Buddhas which awakens [others] to the truth of desire;

Given in the palm of my hand, Dharma is established in Dharma."

[Cb] Then the Lord again entered an adamantine samadhi, called "Dharma-Empowerment Born of the Samaya of the Great Bodhisattva Manjusri," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Great Knowledge-Wisdom of All the Tathagatas":

Vajratiksna. (Adamantine Acuity!)

As soon as it had come forth from the hearts of ll the Tathagatas, 40

Fascicle One

he, the Lord Vajradhara, became a multitude of wisdom-swords. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine sword, which settled on the Buddha's palm.

From this form of an adamantine sword there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the knowledge-wisdom of All the Tathagatas. [Then] owing to their wondrous auspiciousness and the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of he Great Bodhisattva Manjusri, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! I am called the exquisite sound of all Buddhas,

For although wisdom is without form, its sound may be apprehended."

Then the figure of the Great Bodhisattva Manjusri descended from the heart of the World-honored One and took up his place on a lunar disc to the right of All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called "Samaya of Knowledge-Wisdom of All the Tathagatas, and so that all realms of sentient beings without exception might cut off all suffering and experience complete well-being and happiness, as well as for the obtaining of the accomplishment of the fulfillment of wisdom attendant upon sound of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Manjusri the samaya of the severance of defilements of All the Tathagatas [in the form of] the adamantine sword, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajrabuddhi (Adamantine Sapience), Vajrabuddhi." Then the Bodhisattva and Mahasattva Vajrabuddhi 211c

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The Adamantine Pinnacle Sutra

assailed [All the Tathagatas] with the adamantine sword and uttered this udana:

"This is the principle of the perfection of wisdom of all Buddhas,

Which cuts down all foes and is foremost in eliminating all sins."

[Cc] Then the Lord again entered an adamantine samadhi, called "Dharma-Empowerment Born of the Samaya of the Bodhisattva and Mahasattva Sahacittotpaditadharmacakrapravartin (He Who Immediately upon Generating the Intent Turns the Dharma-Wheel)," whereupon there came forth from his heart the heart[mantra] of All the Tathagatas called "Samaya of the Wheel of All the Tathagatas":

Vajrahetu. (Adamantine Cause!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara, became the Great Mandalas of All the Tathagatas, forming the Great Mandala of the Adamantine Realm [and so forth]. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine wheel, which settled on the Buddha's palm.

From this form of n adamantine wheel, there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, [and they performed the play of the supernatural powers of all Buddhas, such as turning the Dharma wheel immediately upon generating the intent, in all world-systems. Then]13 owing to their turning of the Dharma wheel immediately upon generating the intent and the extreme firmness of he Vajrasattva-samadhi, they combined and became one, producing the figure of the Bodhisattva and Mahasattva Sahacittotpaditadharmacakrapravartin, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

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Fascicle One

"How wonderful! I am the adamantine wheel of the supreme holders of the vajra,

Which by merely generating the intent is able to turn the wondrous Dharma-wheel."

Then the figure of the Great Bodhisattva Sahacittotpaditadharmacakrapravartin descended from the heart of the World-honored One and took up his place on a lunar disc to the left of All the Tathagatas, where he again requested instructions. Then the World-honored One entered the adamantine samadhi called "Wheel of All the Tathagatas," and in order to cause all realms of sentient beings without exception to enter and obtain the Dharma-wheel of non-retrogression and experience complete well-being and happiness, as well as for the supreme siddhi of turning the wheel of the true Dharma of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Sahacittotpaditadharmacakrapravartin the samaya of the Great Mandala of All the Tathagatas [in the form of] the adamantine wheel, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajramanda (Adamantine Place), Vajramanda." Then, with the adamantine wheel, the Bodhisattva and Mahasattva Vajramanda established All the Tathagatas [in the state of] non-retrogression and uttered this udana:

"This is that of all Buddhas which is able to purify all dharmas,

For it is [the wheel of] non-retrogression, also called the 'place of enlightenment.'"

[Cd] Then the Lord again entered an adamantine samadhi, called "Dharma-Empowerment Born of the Samaya of the Great Bodhisattva and Mahasattva Avaca (Speechless One)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Mindful Recitation of All the Tathagatas":

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The Adamantine Pinnacle Sutra

Vajrabhasa. (Adamantine Speech!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajrapani, became the Dharma-syllables of All the Tathagatas. When they had appeared, they entered the heart of the World-honored One, the Buddha Vairocana, where they combined and became one, producing the form of an adamantine mindful recitation [in the shape of a tongue], which settled on the Buddha's palm. From this form of an adamantine mindful recitation there appeared the figures of Tathagatas equal [in number] to the dustmotes of all world-systems, and they performed the play of the supernatural powers of all Buddhas, such as the Dharma-nature of All the Tathagatas. [Then] owing to their wondrous speech[lessness] and the extreme firmness of the Vajrasattva-samad/h, they combined and became one, producing the figure of he Great Bodhisattva Avaca, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! The secret of the spontaneously born] ones, I am called 'secret speech,'

For the subtle Dharma that they expound is free of frivolous arguments."

Then the figure of the Great Bodhisattva Avaca descended from the heart of the World-honored One and took up his place on a lunar disc behind All the Tathagatas, where he again requested instructions.

Then the World-honored One entered the adamantine samadhi called "Secret Speech of All the Tathagatas," and so that all realms of sentient beings without exception might have success in speech and experience complete well-being and happiness, as well as for the obtaining of the supreme siddhi of the essence of the secret of speech of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Avaca the samaya of the knowledge of speech of All the Tathagatas [in the form of] the adamantine mindful recitation, [placing it] in both his hands, whereupon All the 44

Fascicle One

Tathagatas consecrated him with an adamantine name, calling him "Vajravaca (Adamantine Speech), Vajravaca." Then the Bodhisattva and Mahasattva Vajravaca conversed together with All the Tathagatas by means of the adamantine mindful recitation and uttered this udana:

"This is that of all Buddhas which is called 'adamantine mindful recitation';

It swiftly accomplishes the mantras of All the Tathagatas." Adamantine Knowledge of Dharma-Nature [Ca], Knowledge-Wisdom of All the Tathagatas [Cb], Great Wheel-Turning Knowledge [Cc], and Knowledge of the Speech of All the Tathagatas for Turning [Back] Frivolous Argument [Cd]: these are the Great Knowledge Sattvas of All the Tathagatas.

The Adamantine Pinnacle: The Compendium of the Truth of All the Tathagatas and the Realization of the Great Vehicle, Being the Scripture of the Great King of Teachings, Fascicle One. 45