T865 Two Esoteric Sutras

Fascicle Two

Extended Rules for the Great Mandala

["Adamantine Realm"] (II)

II. Samddhi of the Supreme King

of the Mandala (continued)

[Da] Then the Lord again entered an adamantine samadhi, called "Karm a-Em powerm ent Born of the Samaya of the Great Bodhisattva Sarvatathagatavisvakarman (All-Doer of All the Tathagatas)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Karma of All the Tathagatas":

Vajrakarma. (Adamantine Karma!)

As soon as it had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, owing to full mastery, in the Vajrasattvasamadhi, of knowledge of the equality of karma of All the Tathagatas, became karma light rays of All the Tathagatas. When they had appeared, all the realms of sentient beings were illuminated by these karma light rays of All the Tathagatas and became the karma-realm of All the Tathagatas. This Karma-realm of All the Tathagatas in its entirety entered the heart of the World-honored One, the Buddha Vairocana, where it condensed and became one, producing from the Karma-realm of All the Tathagatas the form of a karma-vajra (i.e., double or crossed vajra), in size such as to pervade the entire realm of empty space, which settled on the Buddha's palm.

Then from this form of a karma-vajra 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 karma of All the Tathagatas, in all 47

The Adamantine Pinnacle Sutra

world-systems. [Then] owing to the performance of unlimited deeds of All the Tathagatas and the extreme firmness of the Vajrasattva-2i2c samadhi, they combined and became one, producing the figure of the Great Bodhisattva and Mahasattva Sarvatathagatavisvakarman, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana:

How wonderful! I am all action of the Buddhas, great in quantity and infallible;

Setting in motion adamantine action, I effortlessly perform the Buddha's beneficial activity."

Then the figure of he Great Bodhisattva [Sarvatathagatajvisvakarman 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 "Infallible Adamantine Samaya of All the Tathagatas," and so that all realms of sentient beings without exception might perform all siddhis and experience complete well-being and happiness, as well as for the accomplishment of the fruit of the knowledge of adamantine karma-nature and the supernatural faculties of All the Tathagatas, he conferred upon the Great Bodhisattva Sarvatathagatavajrakarman the samaya of the extended rules for all immeasurable and infallible actions such as effecting all offerings [in the form of] the karma-vajra; when he had made him the Wheel-Turning King of Karma of All the Tathagatas by means of the consecration of All the Tathagatas, he placed [the karmavajra] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajravisva (Adamantine All), Vajravisva." Then the Bodhisattva and Mahasattva Vajravisva, placing the karma-vajra on his heart, established All the Tathagatas [in] the state of the equality of karma and uttered this udana:

This is that of all Buddhas which performs manifold superior action;

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Fascicle Two

Given in the palm of my hand, action is placed upon action." [Db] Then the Lord again entered an adamantine samadhi, called "Karma-Empowerment Born of the Samaya of the Great Bodhisattva and Mahasattva Duryodhanavirya (Invincible Energy)," whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Protection of All the Tathagatas": Vajraraksa. (Adamantine Protection!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajrapani, became a multitude of firm suits of armor. 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 suit of armor, which settled on the Buddha's palm.

From this form of an adamantine suit of armor 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 deeds of the extended rules for protection of All the Tathagatas. [Then] owing to their invincible energy and the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Great Bodhisattva Duryodhanavirya, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana: "How wonderful! The armor of energy, I am the firm one among the firm;

Because of my firmness, I become the adamantine superior body for those without a body."

Then the figure of the Great Bodhisattva Duryodhanavirya 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 "Firmness of All the Tathagatas," and in order to save and protect all realms of sentient beings without exception and so that 2i3a

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The Adamantine Pinnacle Sutra

they might experience complete well-being and happiness, as well as for the obtaining of the fruit of the accomplishment of the adamantine body of All the Tathagatas, he conferred upon the Great Bodhisattva Duryodhanavirya the samaya of the paramita (perfection) of energy of All the Tathagatas [in the form of] the adamantine armor, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajramitra (Adamantine Loving Friend), Vajramitra." Then the Bodhisattva and Mahasattva Vajramitra clothed All the Tathagatas in the adamantine armor and uttered this udana: "This is the supreme armor of loving kindness of all Buddhas; The great protection of firm energy, it is called 'great loving friend.'"

[Dc] Then the Lord again entered an adamantine samadhi, called "Karma-Empowerment Born of the Samaya of the Great Bodhisattva and Mahasattva Sarvamarapramardin (He Who Crushes All Ma[ras]), whereupon there came forth from his heart the heart[-mantra] of All the Tathagatas called "Samaya of Expedient Means of All the Tathagatas":

Vajrayaksa. (Adamantine Yaksa!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara, became a multitude of great tusk-weapons. 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 tusk, which settled on the Buddha's palm.

From this form of an adamantine tusk 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 all [the Tathagatas'] subjugation of violent anger. [Then] owing to their excellent destruction of all ma[ras] and the extreme firmness of the Vajrasattva-samad/h, they combined and became one, producing the figure of the Great 50

Fascicle Two

Bodhisattva Sarvamarapramardin, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana: "How wonderful! [I am] the great expedient means, the loving compassion of all Buddhas,

Whereby those with a form of quietude assume a form of violent anger."

Then the figure of the Great Bodhisattva Sarvamarapramardin 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] "Extreme Anger of All the Tathagatas," and so that all realms of sentient beings without exception might be granted fearlessness and experience complete well-being and happiness, as well as for the obtaining of the fruit of the supreme siddhi of the knowledge of great expedient means and the supernatural powers of All the Tathagatas, he conferred upon the Great Bodhisattva Sarvamarapramardin the [samaya for] subduing those difficult to subdue of All the Tathagatas [in the form of] the adamantine tusk-weapon, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajracanda (Adamantine Violent Anger), Vajracanda." Then the Bodhisattva and Mahasattva Vajracanda placed the adamantine tusk-weapon in his mouth, terrifying All the Tathagatas, and uttered this udana:

"This is that of all Buddhas which subdues those difficult to subdue,

The adamantine tusk-weapon, the expedient means of those of compassion."

[Dd] Then the Lord again entered an adamantine samadhi, called "Karma-Empowerment Born of the Samaya of the Great Bodhisattva and Mahasattva Sarvatathagatamusti (Fist of All the Tathagatas)," whereupon there came forth from his heart the 2i3b

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The Adamantine Pinnacle Sutra

2i3c heart[-mantra] of All the Tathagatas, called "Samaya for Binding the Vajras of Body, Speech, and Mind of All the Tathagatas": Vajrasandhi. (Adamantine Union!)

As soon as it had come forth from the hearts of ll the Tathagatas, he, the Lord Vajradhara, became the binds of all seals 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 bind, which settled on the Buddha's palm

From this form of an adamantine bind there appeared the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, and after they had appeared, they performed the play of the supernatural powers of all Buddhas, such as the knowledge of sealbinding of All the Tathagatas, in all world-systems. [Then] owing to their excellent binding of the fist of All the Tathagatas and the extreme firmness of the Vajrasattva-samadhi, they combined and became one, producing the figure of the Great Bodhisattva Sarvatathagatamusti, who settled in the heart of the World-honored One, the Buddha Vairocana, and uttered this udana: "How wonderful! The very firm bind, I am the samaya of the firm ones;

In order to accomplish all the mind's desires [even] the liberated are bound."

Then the figure of the Great Bodhisattva Sarvatathagatamusti 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 Samaya of All the Tathagatas," and in order to cause All the Tathagatas and divinities to appear and effectuate all siddhis in all realms of sentient beings without exception, and so that [all realms of sentient beings] might experience complete wellbeing and happiness, as well as for the obtaining of the fruit of the 52

Fascicle Two

supreme siddhi of lordship in the seal of the knowledge of the omniscient one of All the Tathagatas, he conferred upon the Great Bodhisattva and Mahasattva Sarvatathagatamusti the samaya of the seal of All the Tathagatas [in the form of] the adamantine bind, [placing it] in both his hands, whereupon All the Tathagatas consecrated him with an adamantine name, calling him "Vajramusti (Adamantine Fist), Vajramusti." Then the Bodhisattva and Mahasattva Vajramusti bound All the Tathagatas with the adamantine bind and uttered this udana:

"This is the seal-bind of the Buddhas, great and firm; In order to accomplish quickly all seals, the samaya is not transgressed."

Action of the Extended Rules for Offering of All the Tathagatas [Da], Firm Armor of Great Energy of All the Tathagatas [Db], Great Expedient Means of All the Tathagatas [Dc], and Knowledge of the Binding of All Seals of All the Tathagatas [Dd]: these are the Great Karma Sattvas of All the Tathagatas.

[A1] Then the Tathagata Aksobhya, having accomplished the Worldhonored One Vairocana's knowledge of All the Tathagatas, entered the adamantine samadhi called "Adamantine Empowerment Born of the Samaya of Vajraparamita (Adamantine Perfection)" in order to seal the knowledge of All the Tathagatas, whereupon there came forth from his heart the seal of All the Tathagatas called "Adamantine Samaya of All the Tathagatas":

Sattvavajri. (Adamantine One of Being!)

As soon as it had come forth from the hearts of ll the Tathagatas, there appeared light rays [in the shape of] vajras. From the tips of these vajra[-\\ke] light rays he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems and sealed the knowledge of All the Tathagatas. [Then] they again combined and became one, producing the form of a great vajra equal in size to all worldsystems, which took up its place on a lunar disc in front of the 53

The Adamantine Pinnacle Sutra

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

214a How wonderful! [I am] the sattva-vajra of all the Buddhas, and firm;

On account of my firmness I have no body, [yet] because of that I have obtained the adamantine body."

[B1] Then the World-honored One, the Tathagata Ratnasambhava, entered the adamantine samadhi called "Adamantine Empowerment of the Gem Born of the Samaya of Ratnaparamita (Gem Perfection) in order to seal the World-honored One Vairocana's knowledge of All the Tathagatas, whereupon there came forth from his heart his own seal called "Adamantine [Gem] Samaya": Ratnavajri. (Adamantine One of the Gem!)

As soon as it had come forth from the hearts of All the Tathagatas, there appeared light rays [in the shape of] gems. From these gem[-like] light rays he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems and sealed the knowledge of All the Tathagatas. [Then] they again combined and became one, producing the form of a great adamantine gem equal in size to all worldsystems, which took up its place on a lunar disc to the right of the World-honored One, the Buddha Vairocana, and uttered this udana: "How wonderful! I am called the gem-vajra of all Buddhas; For the multitude of seals [I represent] the firm guiding principle of consecration."

[C1] Then the World-honored One, the Tathagata Lokesvararaja, entered the adamantine samadhi called "Adamantine Empowerment of the Dharma Born of the Samaya of Dharmaparamita (Dharma Perfection) in order to seal the World-honored One Vairocana's knowledge of All the Tathagatas, whereupon there came forth from his heart his own seal called "Dharma Samaya": Dharmavajri. (Adamantine One of the Dharma!) 54

Fascicle Two

As soon as it had come forth from the hearts of ll the Tathagatas, there appeared light rays [in the shape of] lotus flowers. From these lotus-flower -like] light rays he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems and sealed the knowledge of All the Tathagatas. [Then] they again combined and became one, producing the form of a great adamantine lotus flower equal in size to all world-systems, which took up its place on a lunar disc behind the World-honored One, the Buddha Vairocana, and uttered this udana:

"How wonderful! I am the dharma-vajra of all Buddhas, and pure;

Being pure by nature, I render [even] covetous passion taintless."

[D1] Then the World-honored One, the Tathagata Amoghasiddhi, entered the adamantine samadhi called "Adamantine Empowerment Born of the Samaya of Sarvaparamita (All Perfection)" in order to seal [the World-honored One] Vairocana's knowledge of All the Tathagatas, whereupon there came forth from his heart his own seal called "[Karma] Samaya of All [the Tathagatas]' : Karmavajri. (Adamantine One of Action!)

As soon as it had come forth from the hearts of All the Tathagatas, there appeared light rays [in the shape of] all-barman (,sarva-karman = karma-vajra). From these [all-]barman[-like] light rays of All the Tathagatas he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dustmotes of all world-systems and universally sealed the knowledge of All the Tathagatas. [Then] they again combined and became one, producing the form of a great karma-vajra, equal in size to all worldsystems and facing all directions, which took up its place on a lunar disc to the left of the World-honored One, the Buddha Vairocana, and uttered this udana:

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2i4b

The Adamantine Pinnacle Sutra

"How wonderful! I am the action-vajra of all Buddhas, and many,

For [although] one, I am skilled at performing deeds in all Buddha-realms."

Samaya of the Knowledge of All the Tathagatas [A1], Great Consecration [B1], Adamantine Dharma-Nature [C1], and All Offering [D1]: these are the Great Paramitas of All the Tathagatas. [A2] Then the World-honored One, the Buddha Vairocana, again entered an adamantine samadhi, called "Born of the Samaya of Delight-Offering of All the Tathagatas," whereupon there came forth from his heart a great goddess of the family of All the Tathagatas:

Vajralasye. (Adamantine Play!)

As soon as she had come forth from the hearts of All the Tathagatas, there appeared oajra-seals. From the tips of these vajraseals he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajralasya (Adamantine Play), Vajrasattva s consort, who resembles Vajrasattva, [possesses] all physical features, manifold forms, colors, and modes of deportment and all articles of adornment, and embodies the family of All the Tathagatas. She [then] took up her place on a lunar disc to the left side of the mandala of the World-honored One, the Tathagata Aksobhya, and uttered this udana:

"How wonderful! Among the offerings of the Buddhas, there is none to compare [with me],

For through the offering of covetous passion I am able to effect all offerings."

[B2] Then the World-honored One Vairocana again entered an adamantine samadhi, called "Born of the Samaya of Gem-Garland Consecration of All the Tathagatas," whereupon there came forth from 56

Fascicle Two

his heart a great goddess of the family of All the Tathagatas: Vajramale. (Adamantine Garland!)

As soon as she had come forth from the hearts of All the Tathagatas, there appeared great gem-seals. From the tips of these great gem-seals he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajramala (Adamantine Garland), who took up her place on a lunar disc to the left side of the mandala of the Worldhonored One, the Tathagata Ratnasambhava, and uttered this udana: •

"How wonderful! I am incomparable, celebrated as the gem- offering, [For] those who receive [my] offering have command over supreme kingship of the three realms."

[C2] Then the World-honored One Vairocana again entered an adamantine samadhi, called "Born of the Samaya of Song-Offering of All the Tathagatas," whereupon there came forth from his heart a great goddess of the family of All the Tathagatas: Vajraglte. (Adamantine Song!)

As soon as she had come forth from the hearts of All the Tathagatas, there appeared the dharma-seals of ll the Tathagatas. From these dharma-seals of All the Tathagatas he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajraglta (Adamantine Song), who took up her place on a lunar disc to the left side of [the mandala of] the World-honored One, the Tathagata Lokesvararaja, and uttered this udana: "How wonderful! Consisting of song, I make offerings to all seers,

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2i4c

The Adamantine Pinnacle Sutra

215a On account of which they delight in these offerings, [even though] all dharmas are like the response of an echo." [D2] Then the World-honored One Vairocana again entered an adamantine samadhi, called Born of the Samaya of Dance-Offering of All the Tathagatas," whereupon there came forth from his heart a great goddess of the family of All the Tathagatas: Vajranrtye. (Adamantine Dance!)

As soon as she had come forth from the hearts of All the Tathagatas, there appeared extended rituals of dance of All the Tathagatas. From these rituals of dance-offering of All the Tathagatas which had appeared he, the Lord Vajradhara, became [transformed into] the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the Great Goddess Vajranrtya (Adamantine Dance), who took up her place on a lunar disc to the left side of [the mandala of] the World-honored One, the Tathagata Amoghasiddhi, and uttered this udana:

How wonderful! [I am] a vast offering for those who perform all offerings,

For through the ritual of the adamantine dance the Buddhas' offering is established."

Samaya of Unsurpassed Well-Being and Happiness of All the Tathagatas [A2], Garland of All the Tathagatas [B2], Chant of All the Tathagatas [C2], and Unsurpassed Performance of the Act of Offering of All the Tathagatas [D2]: these are the Secret Offerings of All the Tathagatas.

[A3] Then the World-honored One, the Tathagata Aksobhya, entered the adamantine samadhi called "Born of the Samaya for Causing Joy of All the Tathagatas" in response to the offering of the Tathagata Vairocana, whereupon there came forth from his heart the maidservant of All the Tathagatas: Vajradhupe. (Adamantine Incense!)

58

Fascicle Two

As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became a diverse array of clouds of incense-offering, pervading the entire Adamantine Realm. When it had appeared, there came forth from this sea of clouds of incense-offering the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Goddess Vajradhupa (Adamantine Incense), who took up her place on a lunar disc in a corner to the left of the World-honored One's pavilion with a pinnacle [made] of vajras and mani-gems and uttered this udana: "How wonderful! [I am] the great offering, possessed of joy and graceful;

Through the entry14 of the sattva, enlightenment is quickly realized."

[B3] Then the World-honored One, the Tathagata Ratnasambhava, entered the adamantine samadhi called "Born of the Samaya of Gem-Adornment Offering" in response to the offering of the Tathagata Vairocana, whereupon there came forth from his heart the great goddess and portress of All the Tathagatas: Vajrapuspe. (Adamantine Flower!)

As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became an array of offerings of all flowers, pervading the entire realm of empty space. When it had appeared, there came forth from this array of offerings of all flowers the figures of Tathagatas equal [in number] to the dust-motes of all world-systems. When they had appeared, they combined again and became one, assuming the form of the Goddess Vajrapuspa (Adamantine Flower), who took up her place on a lunar disc in a corner to the left of the Tathagata's pavilion with a pinnacle [made] of vajras and mani-gems and uttered this udana: "How wonderful! [I am] the flower-offering, able to perform all adornment,

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The Adamantine Pinnacle Sutra

215b For the Tathagatas' gem-nature is quickly obtained [through] offering."

[C3] Then the World-honored One, the Tathagata Lokesvararaja, entered the adamantine samadhi called "Born of the Samaya of Light-Offering of All the Tathagatas" in response to the offering of the World-honored One Vairocana, whereupon there came forth from his heart the female messenger of All the Tathagatas: Vajrdloke. (Adamantine Lamp!)

As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, appeared as an array of offerings of all light realms, pervading the Dharma-realm in its entirety. From these decorative articles of all light realms there came forth the figures of Tathagatas equal [in number] to the dust-motes of all world-systems. When they had appeared, they combined again and became one, becoming the figure of the Goddess Vajraloka (Adamantine Light), who took up her place on a lunar disc in a corner to the left of the World-honored One's pavilion with a pinnacle [made] of vajras and mani-gems and uttered this udana: "How wonderful! I am the vast offering of lamps, and graceful;

Being quickly endowed with light, the eyes of all Buddhas are obtained."

[D3] Then the World-honored One, the Tathagata Amoghasiddhi, entered the adamantine samadhi called "Born of the Samaya of Unguent-Offering of All the Tathagatas" in response to the offering of the Tathagata Vairocana, whereupon there came forth from his heart the maidservant of All the Tathagatas:

Vajragandhe. (Adamantine Unguent!)

As soon as she had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, appeared as an array of all unguentofferings pervading the entire Dharma-realm. From this array of all unguent-offerings, there came forth the figures of Tathagatas 60

Fascicle Two

equal [in number] to the dust-motes of all world-systems. When they had appeared, they combined again and became one, becoming the figure of the Goddess Vajragandha (Adamantine Unguent), who took up her place on a lunar disc in a corner to the left of the World-honored One's pavilion with a pinnacle [made] of vajras and mani-gems and uttered this udana:

"How wonderful! The unguent-offering, I am refined and pleasing to the mind,

For the Tathagata's perfume is thereby bestowed upon the whole body."

Entry of Knowledge of All the Tathagatas [A3], Samaya of the Factors of Great Enlightenment [B3], Light of All the Tathagatas [C3], and Unguent of Morality, Meditation, Wisdom, Liberation, and Knowledge-and-Vision of Liberation [D3]: these are the Executrices of Instructions of All the Tathagatas.

[A4] Then the World-honored One, the Tathagata Vairocana, again entered an adamantine samadhi, called "Sattva Born of the Samaya of the Samaya-Hook of All the Tathagatas," whereupon there came forth from his heart the master of the multitude of all seals of All the Tathagatas:

Vajrankusa. (Adamantine Hook!)

As soon as he had come forth from the hearts of All the Tathagatas, he, the Lord Yajradhara, appeared as multitudes of all seals of All the Tathagatas. From these multitudes of all seals of All the Tathagatas there came forth the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajrankusa (Adamantine Hook), who took up his place on a lunar disc in the middle of the Vajra Gate of the World-honored One's pavilion with a pinnacle [made] of vajras and mani-gems and, summoning by hook the samayas of All the Tathagatas, uttered this udana: 2i5c

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The Adamantine Pinnacle Sutra

"How wonderful! The hook-vow of all Buddhas, I am firm, For those whom I universally summon by hook assemble all mandalas."

[B4] Then the World-honored One again entered the adamantine samadhi called Born of the Samaya of the Mahasattva Induction (Pravesa) into the Samaya of All the Tathagatas," whereupon there came forth from his heart the porter of seal-entry of All the Tathagatas:

Vajrapasa. (Adamantine Noose!)

As soon as he had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, appeared as multitudes of seals for induction into the samaya of All the Tathagatas. From these multitudes of seals for induction into the samaya of All the Tathagatas there came forth the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajrapasa (Adamantine Noose), who took up his place on a lunar disc within the Gem Gate of the World-honored One's pavilion with a pinnacle [made] of vajras and mani-gems and, inducting All the Tathagatas, uttered this udana:

"How wonderful! I am the firm adamantine noose of all Buddhas;

Even those who have entered all dust-motes, these I again induct."

[C4] Then the World-honored One again entered an adamantine samadhi, called "Born of the Samaya of the Great Sattva Chain (Sphota) of the Samaya of All the Tathagatas," whereupon there came forth from his heart the messenger of All the Tathagatas [called] "Bind of the Samaya of All the Tathagatas": Vajrasphota. (Adamantine Chain!)

As soon as he had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, appeared as multitudes of seals for 62

Fascicle Two

binding the samaya of All the Tathagatas. When they had come forth, there appeared from these multitudes of seals for binding the samaya of All the Tathagatas the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajrasphota (Adamantine Chain), who took up his place on a lunar disc in the middle of the Dharma Gate of the World-honored One's pavilion with a pinnacle [made] of vajras and mani-gems and [binding All the Tathagatas,] uttered this udana:

"How wonderful! [I am] the great and firm adamantine chain of all Buddhas;

I cause those liberated from all bonds to be bound for the weal of sentient beings."

[D4] Then the World-honored One again entered an adamantine samadhi, called "Born of the Samaya of the Great Bodhisattva Entry (Avesa) of All the Tathagatas," whereupon there came forth from his heart the servant of all seals of All the Tathagatas: Vajravesa. (Adamantine Entry!)

As soon as he had come forth from the hearts of All the Tathagatas, he, the Lord Vajradhara, became the masters of seals of All the Tathagatas. When they had come forth, there appeared from these masters of seals of All the Tathagatas the figures of Tathagatas equal [in number] to the dust-motes of all world-systems, which combined again and became one, becoming the figure of the Great Bodhisattva Vajravesa (Adamantine Entry), who took up his place on a lunar disc in the middle of the Karma Gate of the World-honored One's pavilion with a pinnacle [made] of vajras and mani-gems and [causing All the Tathagatas to enter,] uttered this udana:

"How wonderful! I am the firm adamantine entry of all Buddhas;

I become lord over all, and then again I also become a servant."

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Hook-Summoning of the Samaya of All the Tathâgatas [A4], Induction [B4], Bind [C4], and Subduing [D4]: these are the [Executants of] Instructions of All the Tathâgatas. III. Samâdhi of the Supreme King of Action

(Karmarâjâgrï-nâma-samâdhi)

Then, in order to assemble All the Tathâgatas, the World-honored One made the gesture of the adamantine finger-snap and uttered this heart[-mantra called] "Empowerment of the Assembly of All the Tathâgatas":

Vajrasamâja. (Adamantine assembly!)

In a fraction of a second, and having been aroused by the gesture of the finger-snap of All the Tathâgatas, Tathâgatas throughout the oceanlike clouds of all world-systems and equal [in number] to the dust-motes of all world-systems gathered, together with mandatas of bodhisattva assemblies; having [gathered], they betook themselves to where the World-honored One, the Tathâgata Vairocana, was in the pavilion with a pinnacle [made] of vajras and mani-gems, and upon arriving they uttered the heart[-mantra called] "Obeisance to the Feet of All the Tathâgatas": Om sarvatathâgatapâdavandanâm karomi. (Om, I make obeisance to the feet of All the Tathâgatas.)

After having made obeisance to All the Tathâgatas by mindfully reciting at will this mantra which is effective by nature, they uttered this udâna:

"How wonderful is the rite of homage to the Bodhisattva Great Samantabhadra!

This is the circular altar of the Tathâgatas which illumes the Tathâgata."

Then after having uttered [this udâna], the Tathâgatas who had assembled from all world-systems in the ten directions entered 64

Fascicle Two

the heart of the Buddha Vairocana through the empowerment of All the Tathagatas [and together with] all the mandalas of bodhisattva assemblies. [Then] from the hearts of All the Tathagatas there appeared the mandalas of their respective hosts of bodhisattvas, which formed an altar (mandala) around the pavilion with a pinnacle [made] of vajras and mani-gems of the Worldhonored One, the Buddha Vairocana, where, abiding in samadhi, they uttered this udana: "How wonderful is the vast one of all Buddhas, born without beginning!

For [Buddhas equal in] number to all dust[-motes] obtain the single nature of the Buddha [Vairocana]." 216b

IV Initiation Rites

1. Eulogy of One Hundred and Eight Names

Thereupon the Lords, [namely,] All the Tathagatas, again assembled, and for the empowerment of the Great Mandala of the Adamantine Realm and so that all realms of sentient beings without exception might obtain salvation and all benefits and well-being, as well as for the supreme accomplishment of the knowledge of equality, the supernatural faculties, and the sambodhi of All the Tathagatas, they entreated the Lord—lord of All the Tathagatas, Vajrasattva, without beginning or end, the Great Vajradhara— invoking him with these "One Hundred and Eight Praises":15 Adamantine Hero (Vajrasattva)! Great mind! Vajra! All-Tathagata!

Universally Good (Samantabhadra)! First among the adamantine ones! We pay homage to Vajra-in-Hand (Vajrapani)! [Aa]

Adamantine King (Vajraraja)! Well-awakened one! Adamantine hook! Tathagata!

65

The Adamantine Pinnacle Sutra

Infallible King (Amogharaja)! [Supreme among] adamantine ones! We pay homage to Adamantine [Hook-]Summons (Vajràkarsa)! [Ab]

Adamantine Passion (Vajraràga)! Great bliss! Adamantine arrow! Subjugator!

Ma[ra]-Desire (Marakama)! Great vajra! We pay homage to Adamantine Bow (Vajracàpa)! [Ac]

Adamantine Applause (Vajrasadhu)! Sattva! Adamantine play! Great pleasure!

King of Joy (Pràmodyaràja)! [Supreme among] adamantine ones! We pay homage to Adamantine Joy (Vajraharsa)! [Ad]

Adamantine Gem (Vajraratna)! Vajra! Adamantine space! Great gem!

Gem Matrix! Adamantine opulent one! We pay homage to Adamantine Matrix (Vajragarbha)! [Ba] Adamantine Splendor (Vajrateja)! Great flame! Adamantine sun! Buddha-light!

Adamantine light [ray]! Great Splendor (Mahateja)! We pay homage to Adamantine Light (Vajraprabha)! [Bb] Adamantine Banner (Vajraketu)! Good benefit! Adamantine pennant! Well-pleasing one!

Gemmed Banner (Ratnaketu)! Great vajra! We pay homage to Adamantine Staff (Vajrayasti)! [Be] Adamantine Laughter (Vajrahasa)! Great laughter! Adamantine smile! Great marvel!

Loving Joy (Pritipramodya)! Supreme among adamantine ones! We pay homage to Adamantine Love (Vajrapriti)! [Bd]

Adamantine Dharma (Vajradharma)! Good benefit! Adamantine lotus! Well-purifying one! World-Prized One (Lokesvara)! Adamantine eye! We pay homage to Adamantine Eye (Vajranetra)! [Ca] Adamantine Acuity (Vajratiksna)! Great Vehicle! Adamantine sword! Great weapon!

66

Fascicle Two

Wondrously Auspicious (Manjusri)! Adamantine depth! We pay homage to Adamantine Wisdom (Vajrabuddhi)! [Cb] Adamantine Cause (Vajrahetu)! Great place! Adamantine wheel! Guiding principle!

Turning [of the Dharma-Wheel] (Supravartana)! Arisen from the vajra! We pay homage to Adamantine Place (Vajramanda)! [Cc]

Adamantine Speech (Vajrabhàsa)! Wondrous knowledge! Adamantine recitation! Wondrous accomplishment! Speechless One (Avaca)! Adamantine accomplishment! We pay homage to Adamantine Speech (Vajravaca)! [Cd] Adamantine Action (Vajrakarma)! Instruction! Adamantine extensive one! Infallible one!

Action-vajra! Universal goer! We pay homage to Adamantine Skill (Vajravisva)! [Da]

Adamantine Protection (Vajraraksa)! Great hero! Adamantine armor! Great firm one!

Invincible One (Duryodhana)! Wondrous energy! We pay homage to Adamantine Energy (Vajravìrya)! [Db] Adamantine All[-Devouring One] (Vajrayaksa)! Expedient means! Adamantine tusk! Great fear!

Destroyer of Ma[ra] (Marapramardin)! Adamantine severe one! We pay homage to Adamantine Anger (Vajracanda)! [Dc]

Adamantine Union16 (Vajrasandhi)! Majesty! Adamantine binder! Liberator!

Adamantine Fist (Vajramusti)! Supreme vow! We pay homage to Adamantine Fist! [Dd]

If anyone should keep [in mind] these names, the one hundred and eight serene praises,

Consecrated with an adamantine name, he too will obtain the like.

If anyone should praise the Great Vajradhara with these names

And chant them with upright mind, he will be like Vajradhara. 67

The Adamantine Pinnacle Sutra

We praise you with these names, these one hundred and eight names,

And beseech you to disseminate the great guiding principle, The Realization of the Great Vehicle.

We entreat you, O Honorable One, we beseech you to expound the supreme rules,

The great circle of all Buddhas, the supreme Great Mandala.

2i7a 2. Exposition of the Great Mandala Thereupon the Lord, the Great Vajradhara, having listened to the words of entreaty of All the Tathagatas, entered the adamantine samadhi [called] "Empowerment Born of the Samaya of All the Tathagatas" and expounded the Great Mandala of the Adamantine Realm.

Next I shall fully explain the supreme Great Mandala: Since it is similar to the Adamantine Realm,17 it is called "Adamantine Realm."

In accordance with the teachings one should sit at ease in the center of the mandala,

And contemplating the great seal18 of the Great Sattva, one should empower [oneself].

Abiding in the seal, one should arise, and scanning all directions,

One proceeds with haughty air, chanting "Vajrasattva." With a new cord, twisted well together, of proper measurements, and fine-looking—

With [such] a cord the wise person should mark out the mandala to the best of his ability.

It is four-sided, with four entrances and adorned with four arches;

It has four [directional] cords that intersect and is decorated with colored silken banners and garlands; 68

Fascicle Two

The boundary [of the mandala] between all the corner sectors and the entranceways

Is studded with vajras and gems: [in this fashion] one should mark out the outer circular altar {mandala). One should enter the central sanctuary thereof, circular in shape,

Marked out completely with a string of vajras and decorated with eight pillars.

[The area] within the supreme adamantine pillars should be adorned with five [lunar] discs;

In the central mandala install an image of the Buddha [Vairocana] [X].

Within mandalas surrounding on all sides [the central mandala of] the Buddha [Vairocana]

Draw in succession the four foremost Samayas [A^D 1]. Proceeding with adamantine pace to the four mandalas [in the four quarters],

Install all the Buddhas, [namely,] the foursome of Aksobhya and so forth:

One should construct the altar of Aksobhya [A] together with Vajradhara and so forth [Aa-Ad]; The mandala of Ratnasambhava [B] is filled with Vajragarbha and so forth [Ba-Bd];

The circular altar of Amitayus (Immeasurable Life) [C] is pure with Vajranetra and so forth [Ca-Cd]; One should draw the altar of Amoghasiddhi [D] together with Vajravisva and so forth [Da-Dd]. One should draw the Adamantine Women [A2-D 2], installing them in the intermediate spaces of the [central] circle; One should draw the Buddhas' Offerings [A3-D 3] in the corners of the outer altar;

In the middle of each of the entrances is [one of] the host of Four Gatekeepers [A4-D 4];

One should draw the Mahasattvas [of the Good Eon (.bhadra-kalpa)],19 installing them in the outer altar. 69

The Adamantine Pinnacle Sutra

2i7b 3. Teacher's Rites in the Mandala

Then, having bound the supreme samaya seal20 in accordance with the rules,

The Adamantine Teacher enters [the mandala], after which he breaks the seal and [effects] the entry (avesa) [of the deities into the mandala].

This is the heart[-mantra] for all entry: Ah. Requesting instructions in accordance with the basic teaching, he performs self-empowerment and so forth, After which he announces his own name and should perform acts of accomplishment with the vajra.

Then the Adamantine Teacher binds the sattva-vajra hook (sattva-vajrahkusi),

And by summoning with a snap of his fingers, he should invoke all the Buddhas.

In a moment all the Buddhas together with Vajrasattva Will assemble in the mandala, filling all the altars. Then he quickly visualizes the great seal of Vajrasattva And recites once the "One Hundred and Eight [Names]." Pleased with the assembly, the Tathagatas are all firm; Vajrasattva himself having been accomplished, he stands at ease as a loving friend.

In all the entrances [the Teacher] performs [ritual] acts with the [seals of the] hook and so forth;

With the great karma seals he establishes the samayas. With the [supreme] samaya seals [and the seals] sattvavajra and so forth He should accomplish the Great Sattvas, reciting "Jah hum vam hoh."21

Thus he summons the Buddhas and all the Great Sattvas, Summoning them by hook and inducting them, after which he binds and subdues them.

Then with secret offerings he causes those of great aweinspiring excellence to rejoice

70

Fascicle Two

[And entreats them, saying,] "For the sake of sentient beings, I beseech you to bring about success in everything!" Such are the deeds of the Adamantine Teacher in all the altars.

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 Two. 71

Fascicle Three

Extended Rules for the Great Mandala

["Adamantine Realm"] (III)

IV Initiation Rites (continued)

4. Initiation of the Disciple

Next, I shall explain in detail the rules for introducing an Adamantine Disciple into the Great Mandala of the Adamantine [Realm], Among these [rules] I shall first explain the introduction [into the mandala], which is for the sake of the supreme siddhi of the salvation, benefit, and well-being of all realms of sentient beings without exception.22

When introducing [the disciple] into this Great Mandala, one should not choose between worthy vessels and unworthy vessels. Why is this? There are, World-honored Ones, sentient beings who commit great sins. If they enter this Great Mandala of the Adamantine Realm, after having seen and entered it, they will be freed from all evil destinies.

[Then again] there are, World-honored Ones, sentient beings who cling to all kinds of profit, food and drink, and lustful desires, who loathe the samaya, and [are incapable of] performing the preliminary practices and so forth. [But even] such beings will, if they enter [this mandala] in accordance with their mental inclinations, attain the fulfillment of all their wishes.

[Then again] there are, World-honored Ones, sentient beings who delight in singing, dancing, fun, games, food and drink, and amusements, and who, because they do not clearly understand the Dharma-nature of the realization of the Great Vehicle of All the Tathagatas, enter the mandalas of other families of deities; fearing 73

2i7c

The Adamantine Pinnacle Sutra

the prohibitory precepts, they do not enter the mandalas of the family of All the Tathagatas, which encompass the fulfillment of all wishes and are able to produce unsurpassed pleasure and joy. Accordingly, these who face the path of entry to the altars (mandalas) of evil destinies should enter this Great Mandala of the Adamantine Realm in order to experience all delight, supreme siddhi, well-being and happiness, and to transmute the path whereby all evil destinies appear.

[Then] again there are, World-honored Ones, sentient beings abiding in the true Dharma who, because they have for the sake of all beings been seeking the Buddha's enlightenment by expedient means for the supreme siddhi of the morality, meditation, and wisdom of All the Tathagatas, have been long cultivating the [four] concentrations, [eight] liberations, [ten] stages, and so forth, and have become weary of their exertions.23 If they enter this Great Mandala of the Adamantine Realm, as soon as they have entered, the fruit of [the state of] All the Tathagatas will be not at all difficult [for them to attain], let alone other kinds of siddhi. Next, [the disciple] should first of all make obeisance to All the Tathagatas by means of the "four obeisances." [First] he makes obeisance to the eastern quarter with the whole body, stretching out his arms in the "adamantine clasp" (vajrahjali) [with the palms pressed together and the fingers interlaced] and touching the ground with his chest. The mantra is:

Om sarvatathagatapujopasthanayatmanam niryatayami, sarvatathagatavajrasattvadhitisthasva mam. (Om, I offer myself or service in worship of All the Tathagatas. 0 Vajrasattva of All the Tathagatas, empower me!)

Then, placing the foregoing adamantine clasp level with his heart, he makes obeisance to the southern quarter, [touching the ground] with his forehead. The mantra is:

Om sarvatathagatapujabhisekayatmanam niryatayami, sarvatathagatavajraratnabhisihca mam. (Om, I offer myself 74

Fascicle Three

for consecration through worship of All the Tathagatas. O Vajraratna of All the Tathagatas, consecrate me!) Then, placing the foregoing adamantine clasp on his head, he makes obeisance to the western quarter, touching the ground with his mouth. The mantra is:

Om sarvatathagatapujapravartanayatmanam niryatayami, 218a sarvatathagatavajradharma pravartaya mam. (Om, I offer myself for the incitement of worship of All the Tathagatas. 0 Vajradharma of All the Tathagatas, incite me!) Then, bringing the foregoing adamantine clasp to his heart, he makes obeisance to the northern quarter, touching the ground with the crown [of his head]. The mantra is:

Om sarvatathdgatapujakarmane24 atmdnam niryatayami, sarvatathagatavajrakarma kuru mam. (Om, I offer myself for the act of worship of All the Tathagatas. O Vajrakarma of All the Tathagatas, activate me!)

Then, with [the disciple] wearing a garment of red silken fabric and his face covered with a red cloth, [the Teacher] makes the disciple bind the sattva-vajri26 seal with this mantra: Samayas tvam. (You are the pledge.)

Then he makes him hold a garland of flowers with his two middle fingers and introduces him [into the mandala\ with this heart-mantra:

Samaya hurn. (Pledge! hum!)

Having introduced him, [the Teacher] makes the following pronouncement: Adya tvam sarvatathagatakulapravistah. Tad aham te vajrajhanam utpadayisyami, yena jhanena tvam, sarvatathagatasiddhim api prapsyasi, kim utanyah siddhih. Na ca tvayadrstamahamandalasya vaktavyam, md te samayo 75

The Adamantine Pinnacle Sutra

vyathet.26 (Today you are entering the family of All the Tathagatas. I shall generate in you that adamantine knowledge by means of which you will obtain even the accomplishment of All the Tathagatas, not to mention other accomplishments as well. Nor should you speak [of this] to anybody who has not seen the Great Mandala, lest the pledge come to naught for you.) [Then] the Adamantine Acarya (Teacher) should himself bind the sattva-vajri seal, which he places facing downward on the disciple's head, making the following pronouncement: "This is the samaya-vajra (pledge-wz/ra). It will split your head [if ou talk about this to others, so] you must not speak of it." Having empowered the oath-water once, [the Teacher] makes the disciple drink it. The "oath-water" mantra is: Vajrasattvah svayam te 'dya hrdaye samavasthitah, Nirbhidya27 tatksanam yayad yadi bruyad idam nayam. Vajrodaka thah.

(Vajrasattva himself has now settled in your heart. If you should divulge this procedure, he will at that very moment burst [your heart] asunder and depart. Adamantine water! thah!)

Then [the Teacher] addresses the disciple [saying], "Henceforth you will look upon me as Vajrapani. You must do as I say, and you must not treat me with contempt. Do not bring calamity upon yourself such that you die and then fall into hell!" After having spoken thus, [the Teacher says to the disciple, "Say these words:] I beseech All the Tathagatas to empower me; I beseech Vajrasattva to enter upon me."

[Then] the Adamantine Acarya should bind the sattva-vajri seal and make this pronouncement:

Ayam tat samayo vajram vajrasattvam iti smrtam, Avesayatu te 'dyaiva vajrajhanam anuttaram. Vajravesa ah.

(This is the pledge, the vajra known as Vajrasattva; 76

Fascicle Three

May it cause unsurpassed adamantine knowledge to enter upon you this very day!

Adamantine entry! ah!)

Then [the Teacher] binds the wrath-fist (krodha-musti), breaking the sattva-vajri seal, and [makes the disciple] recite at will the one-hundred-syllable mantra of he realization of he Great Vehicle28 with adamantine speech. Then the avesa (entry [of Vajrasattva]) takes place, and as soon as the avesa has taken place, he generates subtle knowledge. Through this [knowledge] he knows the minds of others, comprehends the minds of others, and knows the three ages with respect to all matters; his mind becomes firm in the teaching of All the Tathagatas; he totally eliminates all suffering, is freed from all evil destinies, and is invulnerable among all sentient beings; All the Tathagatas empower him; all siddhis manifest before him; and he obtains the birth of unprecedented joy, well-being, and happiness. Because of this well-being and so forth, he may accomplish either samadhi or the dharani-gates,29 or all his wishes may be completely fulfilled, or he may even accomplish the quintessence of All the Tathagatas.

Then [the Teacher] binds the [sattva-vajri] seal and, releasing it on the disciple's heart, he recites this heart-mantra: Tistha vajra, drdho me bhava, sasvato me bhava, hrdayam me 'dhitistha, sarvasiddhim ca me prayaccha, hum ha ha ha ha hoh. (Abide, 0 vajra! be firm for me! be eternal for me! empower my heart and grant me all success! hum ha ha ha ha hoh!)

Then [the Teacher] makes the disciple throw the garland of flowers onto the Great Mandala with this heart-mantra: Pratlccha vajra, hoh (Receive, O vajra! hoh!) Wherever the [garland of] flowers should happen to fall, that deity is effective for him. Then [the Teacher] takes the garland of flowers and fastens it on the disciple's head with this heart-mantra: 77

The Adamantine Pinnacle Sutra

218c

219a

Om pratigrhna tvam imam sattva[m\ mahabala,30 (Om, accept this being, 0 you of great power!)

With this the Great Sattva accepts [the disciple], and he quickly gains success. After entry has been accomplished, [the Teacher] uncovers the [disciple's] face with this heart-mantra: Om vajrasattvah svayam te 'dya caksudghatanatatparah, Udghatayati sarvakso vajracaksur anuttaram. (Om, Vajrasattva himself is intent upon opening your eyes today;

The All-Eyed One opens the unsurpassed adamantine eye.) Then [the Teacher] recites the "vision" mantra: He vajra pasya. (Hey, vajra, look!)

Then he makes the disciple look at the Great Mandala in regular order. As soon as he has seen [it, the disciple] is empowered and protected by All the Tathagatas and Vajrasattva abides in the disciple's heart, whereupon he sees the play of supernatural powers [such as] various shining figures. As a result of having seen the mandala, he will, through the Tathagatas' empowerment, either see the Lord, the Great Vajradhara, manifesting his original form, or else he will see a Tathagata. Henceforth [he will achieve] all objectives, all things that his mind desires, and all siddhis, up to attaining [the state of] Vajradhara or a Tathagata. After having shown [the disciple] the Great Mandala, [the Teacher] empowers a flask of scented water with a vajra and anoints the disciple's head with this heart-mantra: Vajrabhisinca. (O vajra, consecrate [him]!) Then with a particular seal and fastening a garland [to the disciple], he places his own insignia in the palms of the [disciple's] two hands, reciting [this] heart-mantra:

Adyabhisiktas tvam asi buddhair vajrabhisekatah. Idarn te sarvabuddhatvam grhna vajra[m\ susiddhaye. 78

Fascicle Three

Om vajradhipatitvam abhisincami,31 Tistha vajra. Samayas tvam.

(You have now been consecrated by the Buddhas with the adamantine consecration.

Take for good success this vajra, [which represents] for you complete Buddhahood!

Om, I consecrate [you] as adamantine lord. Abide, vajra! You are the pledge.)

Then [the Teacher] consecrates [the disciple] with an adamantine name with this heart-mantra:

Om vajrasattva tvam abhisincami vajranamabhisekatah, he vajranama. (Om, O Vajrasattva, I consecrate you with the consecration of the adamantine name. Hey, adamantine name!) Adamantine So-and-so!

When [the Teacher] confers a name on the disciple, he should add "he" and use this when calling him.

Here ends the detailed explanation of the rules for entry into all mandalas.

V Knowledge for Achieving Success (Siddhi) 1. Four Varieties of Siddfei-Knowledge

Then [the Teacher] should question the disciple, saying, "Do you prefer the knowledge of the siddhi of generation [of material objectives], the knowledge of the siddhi of supernatural powers, the knowledge of the siddhi of the vidyadhara,32 or the knowledge of the supreme siddhi of the knowledge of All the Tathagatas?" He should explain that which accords with his [disciple's] wishes. (i) Thereupon [the Teacher] teaches [the disciple] the seal-knowledge (mudrajhana) for achieving the siddhi of [material] objectives.33 One should visualize in one's heart the form of a vajra resting on treasure;

79

The Adamantine Pinnacle Sutra Having visualized [this], one will then see hidden treasure lying in the ground.

Having visualized the form of a vajra, one visualizes it in the sky;

Wherever one should see it fall, that is [the site of] hidden treasure.

The form of a vajra on the tongue—this the wise person should visualize;

If he himself says, "It is here," after he has spoken, [his words] will come true.

One should visualize one's own body as being completely in the form of a vajra;

Wherever he who has been entered upon [by the vajra] falls, that is [the site of] hidden treasure. The heart-mantras for these are: Vajranidhi. (Adamantine treasure!) Ratnanidhi. (Gem treasure!) Dharmanidhi. (Dharma treasure!) Karmanidhi. (Action treasure!)34 (ii) Next [the Teacher] should teach [the disciple] the seal-knowledge for achieving the siddhi of adamantine [supernatural powers]. 219b

The entry of the vajra having been effected, water assumes the form of a vajra;

Through [this] visualization, one quickly succeeds in walking about on water.

Having again effected the entry of the vajra, one's physical form assumes one's [desired] figure; Repeatedly practicing in this manner, one spontaneously assumes the figure of [even] a Buddha. [The vajra] having entered upon oneself, one visualizes oneself as being like the sky; 80

Fascicle Three

After having repeatedly practiced as one pleases, one will then obtain antardha (invisibility). If, when the vajra has entered upon oneself, one visualizes oneself as being like a vajra, Then to the extent that one jumps up [in the air], one will obtain [the ability to] move through empty space. The mantras for these are:

Vajrajala. (Adamantine water!) Vajrarupa. (Adamantine form!) Vajrakdsa. (Adamantine space!) Vajram aham. (I am a vajra.) (iii) Next [the Teacher] teaches [the disciple] the seal-knowledge for achieving the siddhi of the adamantine vidyadhara. One should visualize the figure of the moon, and one will soar up into empty space;

Grasping a vajra in one's hand, one will obtain [the state of] an adamantine vidyadhara.

Ascending up onto a lunar disc, one should visualize an adamantine gem;

He of pure body will succeed in soaring up into the sky as he wishes in a moment.

After having ascended up onto a lunar disc, [one visualizes] an adamantine lotus held in the hand; One should visualize Vajranetra, whereupon one will attain the stage of a vidyadhara.

Abiding in the middle of a lunar disc, one should visualize a karma-vajra;

By quickly obtaining adamantine skill (vajra-visva = karmavajra), one will then attain the [state of the] allvidyadhara. The heart-mantras for these are: 81

The Adamantine Pinnacle Sutra Vajradhara. (Vajra-holder!) Ratnadhara. (Gem-holder!) Padmadhara. (Lotus-holder!) Karmadhara. (Action-holder!) (iv) Next [the Teacher] teaches [the disciple] the seal-knowledge for achieving the supreme siddhi of All the Tathagatas. Abiding in the meditation of all-vajra (sarva-vajra = karmavajra), one contemplates in the realm of empty space; He of adamantine body will succeed in soaring up into the sky as he pleases in a moment. Abiding in the mental equipoise of all-purity, one repeatedly practices what is supreme; He in whom knowledge is accomplished quickly obtains the five supernatural faculties.35 If one visualizes Vajrasattva throughout all space, Then when one's thought has become firm, one will quickly become Vajradhara.

If one visualizes everything as composed of the Buddha's form in empty space,

Then through the mental equipoise of all Buddhas one will attain the accomplishment of perfect enlightenment. The mantras for these are: Vajra vajra. {Vajra! vajra!) Suddha suddha. (Pure! pure!) Sattva sattva. (Being! being!) Buddha buddha. (Buddha! Buddha!)36 The above represents the achievement of the knowledge of all siddhis.

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2. Secret Practices

Next [the Teacher] should make the disciple observe the practice for competence in secrets. First of all he should recite the "oath" heart-mantra:

Om vajrasattvah svayam te 'dya hrdaye samavasthitah, Nirbhidya tatksanam yayad yadi bruyad idarn nay m.37 Then [the Teacher] addresses [the disciple] with the following words: "You must not transgress this 'oath' heart-mantra. Do not bring calamity upon yourself such that you die prematurely and fall into hell with this body!" Then [the Teacher] should teach him the secret seal-knowledge.

Having effected the entry of the vajra, one claps the hands while in mental equipoise,

With the palms in the adamantine [clasp] and softly; even mountain stones38 will show respect.

This is the seal of the "adamantine clap" (vajra-tala). The rite of entry of the vajra completed, one strikes with the palms in adamantine bind;

By means of the method of softly [clapping] the hands, even mountain stones will enter upon one.

By means of the above rite of entry and with the [fingers of the] adamantine bind stretched out, The forefingers should be burst open in unison, whereupon one will destroy the one hundred families39 in a moment. With all the fingers placed together in the rite of subtle entry,

The adamantine bind is released, whereupon one is able to remove and overcome all suffering.

Next [the Teacher] should explain the secret accomplishment. 220a

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The Adamantine Pinnacle Sutra

One enters via the hhaga (orifice) the body of either a woman or a man;

Having entered, one mentally pervades that whole body. The heart-mantras for this are:

Vajravasa. (Adamantine control!)

Vajravisa.i0 (Adamantine entry!)

Vajrahana. (Adamantine destruction!)

Vajrahara. (Adamantine elimination!)

VI. Four Varieties of Seal-Knowledge

Then, having conferred the heart-mantras, [the Teacher] should teach [the disciple] the four knowledge-seals of his own chief deity. He addresses the disciple in the following manner, saying, "Be discreet toward other people, and do not show even one of these seals to those as yet unacquainted with them. Why is this? Whenever sentient beings who have not seen the Great Mandala bind these [seals], none of them will be successful. Then they will engender doubt and bring calamity upon themselves, dying quickly and falling into the Great Hell of Immediate [Retribution] (Avici), or falling into the evil destinies."

1. Knowledge of the Great Seals

Next [the Teacher] should explain the knowledge of the great seal (.maha-mudra) for accomplishing All the Tathagatas and the [Great] Sattvas.

Starting from knowledge of the mind, one should visualize an adamantine sun;

Visualizing oneself in the form of a Buddha, one should recite "Adamantine Realm."

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By merely accomplishing this, one will obtain knowledge, longevity, strength, and youth;

One will be able to go anywhere, and even the state of a Buddha will not be difficult [to attain]. This is the seal for the realization of the enlightenment of All the Tathagatas.

Next [the Teacher] should explain the binding of the great seal for accomplishing Vajrasattva.

Brandishing the [uq/ra-]pestle with haughty air and maintaining adamantine pride,

With the vajras of body, speech, and mind one becomes Vajrasattva.

Thereby one's seal for going everywhere, lordship over all desires, well-being,

[Supernatural] powers, longevity, strength, and superior form become similar to Vajrasattva. Through the rite of the three vajras [of body, speech, and mind], and practicing in sequence as drawn [in the mandala],

One accomplishes the Great Sattvas, each associated with [their respective] insignia and seals. I shall now explain of all the teachings that which accomplishes (sadhana), that which is accomplished (siddhi), And the great action of the accomplished ones (siddha): I shall now explain them in order.

Every day, having first performed self-empowerment and so forth at the proper time,

One accomplishes as at the beginning, after which one should follow one's inclinations [in practice]. Next [the Teacher] should explain in detail the rules for accomplishing the great seals.

Having made the vajra enter, one should bind according to the rules

220b

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The great seal and contemplate the Great Sattva in front. Seeing the knowledge-sattaa, one should visualize him in oneself;

Summoning by hook, inducting, binding, and delighting, one gains success.

The mantras for these are:

Vajrasattva ah (Vajrasattva! ah!): this is the heart[-mantra] for entry of the vajra.

Vajrasattva drsya (Vajrasattva, appear!): this is the heart[-mantra] for meditating on the Great Sattva. Jah hum vam hoh: this is the heart[-mantra] for summoning by hook, inducting, binding, and delighting the Great Sattva. Reciting "Samayas tvam (You are the pledge)," one enters a lunar disc behind [one],

Wherein one should visualize [oneself as] the [knowledge-]sattva, [reciting] "I, samayas tvam." Practicing in accordance with the seal of that sattva, one visualizes oneself [as that sattva]-,

With adamantine speech one is able to accomplish all seals. Reciting "Jah hum vam hoh," one brings all the Buddhas into one's body;

One should perform good contemplation and effect the accomplishment of the great seals.

Now I shall explain the deeds, the unsurpassed adamantine action.

By achieving visualization of the Buddhas, one quickly obtains the own-nature of a Buddha. [X, A-D] Accomplishing Sattvavajri, one becomes lord of all Buddhas. [A1]

By binding [the seal of] Ratnavajrx, one becomes lord of all gems. [B1]

If one accomplishes Dharmavajri, then one is able to uphold the Buddha's Dharma. [C1]

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By means of the seal of Karmavajri one performs adamantine action. [D1]

One accomplishes Vajrasattva by binding [Vajralsattva's seal. [Aa]

One is able to summon the aa/ra-holders through union with Vajrakarsa. [Ab]

The great seal of Vajraraga is able to enrapture all Buddhas. [Ac]

One delights all Buddhas through [union with] Vajrasadhu. [Ad]

One grants the consecrations of the Buddhas through the rite of the gem seal. [Ba] One quickly becomes adamantine light through the rite of Vajrateja. [Bb]

If one cultivates Vajraketu, then one fulfills all wishes. [Be] Through the rite of Vajrahasa one playfully laughs together with all Buddhas. [Bd] One upholds the adamantine Dharma through the rite of Vajradharma. [Ca]

One obtains the superior wisdom of all Buddhas through the rite of Vajratlksna. [Cb] If one cultivates Vajracakra, then one is able to turn the Dharma-wheel. [Cc]

One accomplishes the Buddha's speech through the rite of Vajrabhasa. [Cd]

One quickly attains adamantine action by performing [the rite of] Vajrakarma. [Da] Putting on adamantine armor, one obtains an adamantine body. [Db]

Accomplishing Vajrayaksa, one becomes like Vajrayaksa. [Dc]

All seals are successful by binding the adamantine fist. [Dd] By means of Vajralasya one obtains great adamantine delight. [A2]

220c

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By binding [the seal of] Vajramala, one obtains consecration from the Buddhas. [B2]

In union with Vajragita, one obtains adamantine song. [C2] By binding [the seal of] Vajranrtya, one makes offerings to all Buddhas. [D2]

One delights all and everything through [the rite of] Vajradhupa. [A3]

In union with Vajrapuspa, one causes the various kinds [of beings] to show respect. [B3]

By making offerings with the seal of Vajraloka, one obtains vision. [C3]

One is able to eliminate all suffering through the rite of Vajragandha. [D3]

By summoning with Vajrahkusa, one is able to perform all superior action. [A4]

One is able to induct everything through the rite of Vajrapasa. [B4]

In union with Vajrasphota, one becomes competent at binding all. [C4]

Through the rite of Vajravesa one is able to accomplish all entry. [D4]

2. Knowledge of the Samaya Seals

Next [the Teacher] should explain the knowledge of the adamantine samaya seals (samaya-mudra) of All the Tathagatas. Joining the palms firmly together with all the fingers interlaced

Is called the "adamantine clasp" (vajranjali); [the same gesture with the fingers] tightly bound is the "adamantine bind" (vajra-bandha).

The samaya seals are all born from the adamantine bind. I shall now explain the rules for binding [the samaya seals]: the adamantine bind is unsurpassed.

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With the sattva-vajra [seal]41 made firm, the middle fingers are raised erect like a shoot [A];

With the thumbs and middle [fingers] like the shape of a gem, the middle fingers are bent [B];

The [middle] fingers are altered to resemble lotus petals [C]; the middle fingers are interlocked [within] [D]; The forefingers touch the middle fingers: this is called the [seal of the] fifth Buddha [X],

I shall now fully explain the superior seals of the samayas of the Tathagata family, by the binding of which one gains success.

With the two hands [joined together] in the shape of the moon,42 the middle fingers are [raised erect] like a vajra And the finger pads of the remaining [thumbs and little] fingers do not touch: [this is] the seal of Vajrasattva [Aa]; The fore[fingers like] hooks [Ab], the forefingers crossed [Ac], and with a gesture as if to snap the fingers [Ad]: This is the group of seals of the foursome of Vajrasattva [etc.].

[The seal] "gem vajra": the forefingers are bent with the finger pads joined [Ba];

The middle, ring, and little fingers are stretched out and [the hands] are rotated and placed level with the heart [Bb];

The ring fingers, [raised erect] like a banner, are joined to the little fingers [Be];

Then [the previous seal] rests in the place of laughter (i.e., mouth) [Bd]: these are designated as their seals (i.e., the seals of Vajraratna, etc.).

Raising the two thumbs equally erect, the forefingers are bent like a lotus [Ca];

Then [the seal] "adamantine sword": the middle [fingers] are joined with the upper phalanges bent [Cb]; Then both ring fingers are [raised] together and the little fingers are crossed like a wheel [Cc];

221a

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221b Then releasing the bind of the thumbs, [the seal] is stretched out and raised from the mouth [Cd]. The finger pads of the little fingers and thumbs are joined and brought together: [this is the seal] "karma-vajra" [Da]; Then both forefingers together, placed level with the heart, are stretched out [Db];

The forefingers are bent like tusks, as are the little fingers too [Dc];

With the thumbs and little fingers [touching] in between, the forefingers are bent down onto [the thumbs] [Dd]. The thumbs are [raised] together at the heart [A2]; stretching the forearm is called the "garland" [seal] [B2]; The superior palms [in adamantine clasp] are dispersed from the mouth [C2]; having performed [the gestures of] dance, [the palms] are joined above the head [D2]. The adamantine bind is bestowed downward [A3]; one's own palms are offered upward [B3];

The forefingers are both pressed together [C3]; [the hands are] stretched out as if in the gesture of applying [unguent] [D3]; One forefinger is bent [A4]; the two forefingers are bound in a knot [B4];

The tips of the thumbs and fore[fingers] resemble a chain [C4]; [the palms are] joined as in the adamantine fist [D4]. I shall now explain that which accomplishes, the supreme [rite of] adamantine accomplishment:

One's own seal is placed level with the heart in the concentration of the sattva-vajra.

Next I shall explain the performance of deeds, the unsurpassed adamantine action.

By assembling the Tathagatas with the seals of the Adamantine Realm and so forth,

The master of the altar accomplishes the empowerment of the disciple in a moment.

If one binds the sattva-vajri [seal], then one becomes [like] Vajradhara. [Aa]

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Merely binding [the seal] "adamantine hook," one is able to summon all Buddhas. [Ab]

Through the rite of Desire-Vajra (Ragavajra = Vajraraga), one enraptures even the enlightened ones. [Ac] Through [the seal] "adamantine joy," all [Buddhas] rejoice with voices of applause. [Ad]

By binding [the seal] "gem vajra," one obtains consecration from the Buddhas. [Ba]

By binding [the seal] "adamantine sun," one obtains a halo of light like the Buddha. [Bb]

Having held the adamantine banner, one then fulfills all wishes. [Be]

Through the rite of Vajrahasa one laughs together with all Buddhas. [Bd]

Displaying the seal "dharma-vajra," one is identical with Dharmavajra (- Vajradharma). [Ca]

Displaying everywhere [the seal] "adamantine sword," one obtains wisdom [and becomes] savior of the world. [Cb] Cultivating [the seal] "adamantine wheel," one is then able to turn the Dharma-wheel. [Cc]

Through [the rite of] Vajrabhasa adamantine speech is accomplished. [Cd]

Displaying everywhere [the seal] "karma-vajra," one is identical with Vajrakarma. [Da]

Firmly making [the seal] "adamantine protection," one achieves a body like a vajra. [Db] With the superior seal "adamantine tusk," one is able to destroy wicked demons. [Dc]

Firmly binding the "adamantine fist," one controls all seals. [Dd]

Through the "play" [seal] one obtains joy [A2]; through the "garland" [seal] one obtains adornments [B2]; Through the "speech" [seal] one's speech becomes aweinspiring [C2]; one obtains offerings by means of the "dance" [seal] [D2].

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With the "incense" [seal] one delights the world [A3]; through the "flower" [seal] one becomes graceful in form [B3]; Through the "lamp" [seal] the world is purified [C3]; through the "unguent" [seal] one obtains wonderful fragrance [D3]. [The seal] "adamantine hook" achieves summoning [A4]; [the seal] "adamantine noose" achieves induction [B4]; [The seal] "adamantine chain" is able to bind [C4]; [the seal] "adamantine bell" [effects] entry [D4]. 221c

3. Knowledge of the Dharma Seals

I shall now explain the dharma seals (dharma-mudra): [The mantra] "Vajrajhanam" (Adamantine knowledge) is common to the [Five] Buddhas and is able to make firm the Adamantine Realm. [X, A-D]

Next I shall now fully explain the superior pledges of the dharma seals in accordance with the basic rules. Reciting "Samayas tvam" (You are the pledge), one becomes lord of all seals. [Aa]

Having recited "Anayasva" (Lead hither!), one is then able to summon by hook all Buddhas. [Ab]

Having chanted "Aho sukha" (Oh, bliss),43 one enraptures all Buddhas. [Ac]

"Sadhu sadhu" (Well done! well done!): having said this, with applause one causes all to rejoice. [Ad] Having recited "Sumahas tvam" (You are very great), one then obtains the consecration of all Buddhas. [Ba] Having said "Rupoddyota" (Shining in form!), one then obtains the majestic splendor of the true Dharma. [Bb] Reciting "Arthaprapti" (Acquisition of objectives), one is able to fulfill all most excellent wishes. [Be] "Ha ha hum he": laughing thus, one obtains the Tathagata's subtle smile. [Bd]

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"Sarvakari" (All-doer): having recited this, one is able to purify what is contrary to the Dharma, making everything pure. [Ca]

Having recited "Duhkhaccheda" (Terminator of suffering), one is able to cut off all action [producing] the sensation of suffering. [Cb]

"Buddhabodhi" (Buddha's enlightenment): having said this, one becomes lord in the mandala. [Cc]

Having recited "Pratisabda" (Echo), one converses together with the Buddhas. [Cd]

Having recited "Suvasitvam" (Fine subduing), one is master of everything everywhere. [Da]

Having said "Nirbhaya[s] tvarn" (You are fearless), one then obtains fearlessness in a moment. [Db]

Reciting "Satrubhaksa" (Devourer of enemies), one is able to devour all foes. [Dc]

"Sarvasiddhi" (All accomplishment): having recited this, one obtains all wondrous siddhis. [Dd]

"Maharati" (Great joy!): one obtains delight [A2]; "Rupasobhe" (Beautiful in form!): likewise [B2]; "Srotrasaukhya" (Pleasant to the ear): one obtains pleasure [C2]; "Sarvapuje" (All offering!): one obtains offerings [D2]. "Prahladini" (Delighting one!): [one obtains] delight [A3]; "Phalagami" (Bringer of fruits!): one obtains fruits [B3]. "Sutejagri" (Magnificently splendid one!): one obtains splendor [C3]; "Sugandhangi" (Fragrantly limbed one!): one obtains fragrance [D3].

"Ayahi jah" (Come hither, jah!): one accomplishes hooksummoning [A4]; "Ahi hum hum" (Come hither, hum, hum.!)-, one is able to induct [B4].

"He sphota vam" (Hey, chain! vain!): one gains much [C4]; "Ghanta ah ah" (Bell! ah ah!): one causes to tremble [D4]. I shall now explain the [rite of] accomplishment of the dharma seals, which renders pure:

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Visualizing a vajra on the tongue, one is able to perform all deeds.

222a

4. Knowledge of the Karma Seals

Next the karma seals (karma-mudra) are explained. One should bind the adamantine fist44 and in mental equipoise divide it in two:

This produces two adamantine seals; next the binding [of the karma seals] is explained.

Holding the adamantine [forejfinger, the right hand is placed on the left:

This seal is called "supreme awakening" and is able to confer the Buddha's enlightenment. [X]

[The seal of] the Buddha Aksobhya is called "earth-touching" [A], [that of] Ratnasambhava "wish-granting seal" [B] ;

[The seal of] Amitayus is [called] "supreme concentration" [C] , and [that of] Amogha[siddhi] "granting fearlessness" [D] ,

Next I shall now fully explain in sequence the karma seals Of Vajrasattva and so forth, which are able to effect adamantine action.

The left [fist indicates] pride, and the right brandishes [a vajra] [Aa]; [the two fists] rest in the gesture of holding hooks [Ab];

One applies oneself as in archery [Ac]; [the gesture of] applause is placed level with the heart [Ad]. The two adamantine [fists are placed on the place of] consecration (i.e., forehead) [Ba]; one shows the form of a sun level with the heart [Bb];

The right elbow rests on the left fist [Be]; the two palms reach toward the mouth [Bd].

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The right [fist] makes as if to open the lotus in the left [fist] [Ca]; the left [fist rests level with] the heart and the [right fist holding a] sword kills [Cb]; [The two fists are] rotated like a fire-wheel [Cc]; the two adamantine [fists] are dispersed at the mouth [Cd], Having rotated in adamantine dance, [the fists released pass] both cheeks and rest on the crown [of the head] [Da];

Armor [Db]; the little fingers [are made to represent] tusks [Dc]; the two fists are joined together [Dd], With adamantine pride one should make homage with mind atremble [A2];

One fastens a garland [B2]; one brings [the fists] below the mouth [C2]; one rotates [the fists] in adamantine dance [D2].

With the rite of the adamantine fists, one should make offerings of incense and so forth:

The offerings to all Buddhas, they are differentiated as the offering seals. [A3-D 3]

The little fingers are interlocked and the forefingers resemble large hooks [A4];

[The hands] resemble a noose [B4]; the two [forefingers] resemble a chain [C4]; the backs of the hands are pressed together [D4].

I shall now explain the [rite of] accomplishment equivalent to the performance of adamantine action: One should cultivate [visualization of] a karma-vajra in the heart.

Next the various adamantine actions of the karma seals will be explained.

By binding the "knowledge fist," one is able to make Buddha-knowledge enter. [X]

By binding [the seal of] Aksobhya, one obtains immobility [of mind]. [A]

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222b

By binding the seal of Ratnasambhava, one is able to embrace and receive others. [B]

By binding the seal "Dharma-wheel," one is then able to turn the Dharma-wheel. [C]

Through [the seal] "supreme fearlessness" one quickly bestows fearlessness upon sentient beings. [D] Firmly making [the seal] "adamantine pride," [one obtains] the bliss of Vajrasattva. [Aa]

Through [the seal] "adamantine hook-summons" one assembles all Buddhas in a moment. [Ab] With adamantine arrows one enraptures even the adamantine wife. [Ac]

[With the seal] "adamantine joy" the Buddhas all accord voices of applause. [Ad]

Binding [the seal] "great adamantine gem," one receives consecration from the masters. [Ba] Displaying everywhere [the seal] "adamantine sun," one becomes like Adamantine Sun (Vajrasurya = Vajrateja). [Bb]

If one raises erect [the seal] "adamantine banner," then one causes a shower of gems to rain down. [Be] Displaying everywhere [the seal] "adamantine laughter," one quickly laughs on a par with Buddhas. [Bd] If one displays everywhere [the seal] "adamantine flower," then one sees Vajradharma. [Ca]

Firmly binding [the seal] "adamantine sword," one is able to cut off all suffering. [Cb]

Displaying everywhere [the seal] "adamantine wheel," one is able to turn the Dharma-wheel. [Cc] All the speech of the Buddhas is accomplished by [the seal] "adamantine speech." [Cd]

The offering of the "adamantine dance" brings even the Buddhas to submission. [Da]

By putting on "adamantine armor," one obtains an adamantine core. [Db]

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Displaying everywhere [the seal] "adamantine tusk," one is able to destroy even vajras. [Dc]

[With the seal] "adamantine fist" one is able to carry off [everything] and one gains success with seals. [Dd] [With the seal] "adamantine joy" one obtains delight [A2], [with the seal] "adamantine garland" exquisite form [B2], [With the seal] "adamantine song" wondrous speech [C2], and [the seal] "adamantine dance" renders submissive [D2]. With the "incense" [seal] the mind rejoices [A3], with the "flower" [seal] one carries off everything [B3], The "lamp-offering" [seal brings] great effulgence [C3], and [the seal] "adamantine unguent" fragrance [D3]. [The seal] "adamantine hook" is able to summon [A4], [the seal] "adamantine noose" is able to induct [B4], [The seal] "adamantine chain" causes to be bound [C4], and [the seal] "adamantine bell" causes to tremble [D4]. VII. Miscellaneous Rules

I shall now explain in detail the rules for [seal-]binding common to all [four varieties of] seals. First one should break the "adamantine bind" with a clap level with the heart, reciting the following heartmantra: Vajrabandha trap. (Adamantine bind! trap!) Thereupon one gains mastery of all seal-binding in the vajras of one's body, speech, and mind. Then one binds the samaya seal for entry of the vajra, reciting this heart-mantra: Ah.

Thereupon one will achieve complete avesa (entry), as if empowered by a close friend. Then with the samaya seal one contemplates the Great Sattva, reciting this heart adamantine mantra: 97

The Adamantine Pinnacle Sutra

Mahasamayasattvo 'ham. (I am the great pledge-being.) Through this mantra all seals will be successful. The above are the extended rules for success in all seals.

I shall [now] explain the extended rules common [to this scripture], First one binds one's own [deity's] seal; having bound it, one visualizes oneself as the sattva of one's seal with this heart-222c mantra: Samayo 'ham. (I am the pledge.)

Then having visualized oneself as the sattva of one's seal, one empowers [oneself] with this mantra:

Samayasattvadhitisthasva mam. (O pledge-being, empower me!)

Thereafter one will be successful. The above are the rules for accomplishment. Next [I] shall explain first the case when one desires the accomplishment of [material] objectives, with this mantra: Arthasiddhi. (Accomplishment of objectives!) Through this mantra one gains adamantine accomplishment at will. Next [I] shall explain the accomplishment of adamantine siddhi, with this heart-mantra:

Vajrasiddhi. (Adamantine accomplishment!)45 Next [I] shall explain the accomplishment of the vidyadhara, with this heart-mantra:

Vajravidyadhara. (Adamantine vidyadhara!)

Through this one will obtain the accomplishment of the vidyadhara at will.

If one desires the supreme accomplishment, one should seek accomplishment with the mantra of one's own [deity's] seal. I shall now explain the rules common to all [seals] for making oneself become [firm] like a vajra in the vajras of one's body, speech, 98

Fascicle Three

and mind. If the seal empowerment should become lax or if one's mind should wish to release [the seal], then one should make firm with this heart-mantra. The mantra is:

Om vajrasattva samayam anupalaya, vajrasattvatvenopatistha, drdho me bhava, sutosyo me bhava, anurakto me bhava, suposyo me bhava, sarvasiddhim me prayaccha, sarvakarmasu ca me cittasreyah kuru, hum, ha ha ha ha ho, bhagavan sarvatathdgatavajra ma me muhca, vajribhava, mahasamayasattva ah. (Om, O Vajrasattva, keep [your] pledge! be close at hand as Vajrasattva! be firm for me! be well-pleased in me! be attached to me! be well-nurturing for me! grant me all success and bring about happiness of mind for me in all actions! hum ha ha ha ha ho! 0 Lord, Vajra of All the Tathagatas, do not abandon me! be like a vajra! great pledgebeing! ah!)

By means of this mantra, even if one commits the [five] sins that bring immediate [retribution],46 slanders All the Tathagatas and the true Dharma of the vast Great Vehicle, or [performs] all manner of misdeeds, one will still obtain success. Owing to the firm state of Vajrasattva, he who [practices] the seals of All the Tathagatas will obtain in this present lifetime quickly and at his pleasure all supreme accomplishments, including the attainment of the supreme siddhi of the Tathagata —thus spoke the Lord Vajrasattva of All the Tathagatas.

I shall now explain the rules for release common to all seals. From wherever they may have arisen, all seals are to be released in that same place with this heart-mantra:

Vajra muh.

Raising the "adamantine gem" seal from one's heart and resting it on the place of consecration (i.e., forehead), one consecrates oneself with the forefingers and parts the hands [as if] to tie a garland around one's head. Next one fastens on armor with this heart-mantra:

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Om vajraratnabhisinca mam, sarvamudra\m\ me drdhikuru varakavacena vam. (Om, O Adamantine Gem, consecrate me! make every seal firm for me with this excellent armor! vam!) Having put on the armor, one claps with the palms at the same level and causes joy with this heart-mantra: Vajra tusya hoh. (0 vajra, rejoice! hoh!) Releasing the bound [seals] with this heart-mantra, one obtains joy;

One [also] attains an adamantine state just like Vajrasattva. If one recites "Vajrasattva" just once, one will abide in wellbeing in accordance with one's mind's desires; By merely reciting, everything is quickly accomplished, as has been taught by Vajrapani.

Thus spoke the Lord Samantabhadra.

The actions for performing all the accomplishments of Vajrasattva and other sattvas

Are all successful in all deeds when one recites mindfully at will in this [scripture].

Mantras, heart[-mantras], seals, and spells (vidya): cultivating as one pleases the guiding principles [for these] Either expounded in the teachings or undertaken by oneself, they will all bring success everywhere. Next the four varieties of secret offering will be explained. They should be performed with this mantra of the "adamantine song": Om vajrasattvasamgrahad vajraratnam anuttaram, Vajradharmagayanaiis ca\ vajrakarmakaro bhava. {Om, through the protection of the adamantine being [Vajrasattva], the adamantine jewel [Vajraratna] is unsurpassed,

[And] with the chantings of the adamantine teaching [Vajradharma], be a doer of adamantine action [Vajrakarma]!)

100

Fascicle Three

Within the [inner] mandala one makes offerings, singing with this adamantine song of praise, [dancing] with the adamantine dance using the two palms, and offering flowers and so forth. In the outer mandala, having made offerings [with the seals] "adamantine incense" and so forth, one places [the offerings] in their proper place. All [the disciples] should make offerings according to their means. [The Teacher] announces [the disciples' objectives] to All the Tathagatas, and the needs of those who, having made offerings of incense and so forth at will, have entered the mandala he satisfies with every article of all nourishment, food and drink, comfort, and so forth already offered to the Great Mandala according to their means. [Then the Teacher] should confer [upon them] the "prohibitory precept of the vajra for the accomplishment of All the Tathagatas": "This {vajra] represents the quintessence of all Buddhas resting in Vajrasattva's hand;

You [too] should always uphold the firm prohibitory [precept] of Vajrasattva."

Om sarvatathagatasiddhivajrasamaya tistha, esa tvdrn dharayamij1 vajrasattva hi hi hi hi hum. (Om, 0 pledge of the vajra for the accomplishment of All the Tathagatas, abide! I hold you. Vajrasattva, hi hi hi hi hum!)

Then [the Teacher] should address each, saying, "Do not speak of this to others!" whereupon they recite the "oath" heart-mantra.48 [Then] he announces [the names of] those who earlier entered [the mandala] to All the Tathagatas. Binding the sattva-vajri seal, he releases it upward from below with this heart-mantra: Om krto vah sarvasattvarthah siddhi[r] datta yathanuga. Gacchadhvam buddhavisayam punar agamanaya tu. Vajrasattva muh.

(Om, benefit has been brought by you to all sentient beings and success has been given accordingly.

Return to the Buddha's realm, but to come again! Vajrasattva, muh!)

101

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