The Sūtra on the Great Bliss Vajra Infallible True Samaya ...€¦ · Vajra Garva Mudrā with his left hand, tossed the Original Great Vajra in his right hand, formed a brave posture,

The Sūtra on the Great Bliss Vajra Infallible True Samaya

大楽金剛不空真実三昧耶経

Translated from Classical Chinese into English

By Shingon Vajrayāna Master Shuwa

Second Edition

2020

Esoteric Buddhist Society

5862-27, Unuma, Kamamigahara, Gifu-pref (JAPAN)

esotericbuddhistsociety.org

Esoteric Buddhist Society1

There is still room for improvement.


The Sūtra on the Great Bliss Vajra Infallible True Samaya

The Chapter on the Principle of Prajñā Pāramitā.

Translated by Śramaṇa Amoghavajra, The Great Tripitaka of Vast Wisdom of Da Sheng

Shan Temple.

Thus have I heard: On one occasion, the Bhagavān perfected the supreme

Samaya Wisdom of the Vajra Empowerment of all tathāgatas. He had already

received the jeweled crown by the abhiṣeka of all tathāgatas, and had thereby

become the lord of the Three Realms. He had already realized the unimpeded

yoga of omniscience of all tathāgatas. He had skillfully entered into the equality

of all mudrās of all tathāgatas and performed various activities; he made all wishes

of all sentient beings come true without exception in the inexhaustible worlds

through his actions in relation to each sentient being. Mahāvairocana Tathāgata,

who abides at all times and eternally throughout the Three Periods and possesses

the karmas of body, speech, and mind like Vajra, was in the royal palace in the

Paranirmitavaśavartin Heaven in the Desire Realm. The palace was built of the

great maṇi jewel, and has jeweled lace with ornaments of the shapes of full or

half moon. Various treasures were inlaid in the palace, the wind chimes played

graceful sounds, and the silken flags were flapping in the breeze. All tathāgatas

always praise the palace as the most graceful place when visiting there. He was

accompanied by eighty billion bodhisattvas, headed by Vajrapāṇi Bodhisattva

Mahāsattva, Avalokiteśvara Bodhisattva Mahāsattva, Ākāśagarbha Bodhisattva

Mahāsattva, Vajramuṣṭi Bodhisattva Mahāsattva, Mañjuśrī Bodhisattva

Mahāsattva, Sahacittotpādadharmacakra Bodhisattva Mahāsattva, Gaganagañja

Bodhisattva Mahāsattva, and Sarvamārapramardin Bodhisattva Mahāsattva.

Surrounded respectfully by these great bodhisattvas, he delivered the dharma

which was excellent in its beginning, its middle, and its end, elegant in its words

and their meanings, simple and perfect, and pure and clear. This was the teaching


to reach the state that all dharmas are pure: The words that say that the pleasure

of intercourse is pure are the bodhisattva's state. The words that say that the desire

for loved ones like a flying arrow is pure are the bodhisattva's state. The words

that say that contact is pure are the bodhisattva's state. The words that say that

embracing loved ones is pure are the bodhisattva's state. The words that say that

the lord who freely controls everything is pure are the bodhisattva's state. The

words that say that seeing is pure are the bodhisattva's state. The words that say

that sexual pleasure is pure are the bodhisattva's state. The words that say that love

is pure are the bodhisattva's state. The words that say that pride is pure are the

bodhisattva's state. The words that say that decoration is pure are the bodhisattva's

state. The words that say that enriching mind is pure are the bodhisattva's state.

The words that say that shining is pure are the bodhisattva's state. The words

that say that bodily comfort is pure are the bodhisattva's state. The words that

say that form is pure are the bodhisattva's state. The words that say that sound is

pure are the bodhisattva's state. The words that say that fragrance is pure are the

bodhisattva's state. The words that say that taste is pure are the bodhisattva's state.

Why is this so? It is because all dharmas are essentially pure, so Prajñā pāramitā

is also pure. Vajrapāṇi, if anyone hears the principle of the Prajñā of attaining the

pure state, they will not fall into undesirable states like hell until they reach the

bodhi place, even if their mind is covered by hindrances, the hindrance of worldly

desire, the hindrance of the dharma, and the hindrance of karmas. Even if they

commit grave sins, it is not difficult to eliminate them. If they memorize these

teachings, chant them daily, and contemplate them, they will realize, in the present

life, the Vajra samādhi of the equality of all dharma; they will attain freedom in

all dharmas, and receive innumerable delights and joys; and they will attain the

states of the Tathāgata and the Vajradhara through the states of the Sixteen Great

Bodhisattvas. Then, the Bhagavān, Vajrapāṇi Bodhisattva Mahāsattva, who has

realized the Samaya by practicing yogas following the Mahāyāna of all tathāgatas,


who is the supreme sattva in the Vajra holders in all maṇḍalas, and who is the

conqueror who subdued without fail in the Three Realms and perfected all aims,

to once again clarify the meaning of the teaching, smiled serenely, formed the

Vajra Garva Mudrā with his left hand, tossed the Original Great Vajra in his

right hand, formed a brave posture, and delivered the heart of the Vajra Infallible

Samaya of the Great Bliss: hūṁ.


Then, the Bhagavān, Vairocana Tathāgata, also delivered the principle of the

Prajñā which manifests the perfect awakening to the tranquil Dharma-nature of

all Tathāgatas. It is the perfect awakeness of Vajra-equality because the Great Bodhi

is of Vajra solidity. It is the perfect awakeness of Aim-equality because the Great

Bodhi is the single aim. It is the perfect awakeness of Dharma-equality because

the Great Bodhi is pure in nature. It is the perfect awakeness of All-karma-equality

because the Great Bodhi is the nature of the nondistinction of all distinctions.

Vajrapāṇi, if anyone hears the dharma of the four realizations, chants it, and

memorizes it, even if they commit uncountable grave sins in the present, they

will be able to transcend all undesirable states, sit in the bodhi place, and swiftly

achieve the greatest perfect awakeness. After having delivered thus, to once again

clarify the meaning of the teaching, the Bhagavān smiled serenely, formed the

Wisdom Fist Mudrā, and delivered the heart of the equality of the self-nature of

all dharmas: āḥ


Then, Śākyamuni Tathāgata, who subdued those who are difficult to subdue

delivered the principle of the Prajñā which manifests the supreme conquest

of equality of all dharmas. Because greed is the nature without conceptual

proliferation, hatred is the nature without conceptual proliferation. Because hatred

is the nature without conceptual proliferation, ignorance is without the nature

of conceptual proliferation. Because ignorance is the nature without conceptual

proliferation, all dharmas are the nature without conceptual proliferation. Because

all dharmas are the nature without conceptual proliferation, it should be known,

the Prajñāpāramitā is the nature without conceptual proliferation. Vajrapāṇi,

if anyone hears this principle of the Prajñā, memorize it, and chant it, even if

they harm all sentient beings in the Three Realms, they will not fall into any

undesirable state. By subduing three poisons, they will swiftly achieve the greatest

perfect bodhi. Then, Vajrapāṇi, the Great Bodhisattva, to once again clarify the

meaning of the teaching, formed the Trailokyavijaya Mudrā, smiled serenely

looking as if a lotus was blooming on his face. Then, he knit his eyebrows with his

brave eyes, showing keen fangs, form the posture of subduing, and delivered the

heart of Vajrahūṃkara: huṁ.


Then, the Bhagavān, Svabhāvaśuddha Tathāgata, delivered the principle of

Prajñā which manifests the Wisdom Mudrā to freely observe the equality of

all dharmas. Because all worldly greed is pure, all hatred is pure. Because all

worldly defilements are pure, all sins are pure. Because all worldly dharmas are

pure, all sentient beings are pure. Because all worldly knowledges are pure, the

Prajñāpāramitā is pure. Vajrapāṇi, if anyone hears this principle of the Prajñā,

memorize it, chant it, and contemplate it, even if they dwell in desires, they will

not be stained by defilements, like lotuses that are never stained with acquired

mud; they will swiftly achieve the greatest perfect bodhi. Then, the Bhagavān

Avalokiteśvara, the great Bodhisattva, to once again clarify the meaning of the

teaching, smiled serenely, made a gesture as of opening a lotus, contemplated that

desires are unstained, and delivered the heart of the various bodies of all sentient

beings: hrīḥ.


Then, the Bhagavān, Sarvatraidhātukadhipati Tathāgata, delivered the principle

of Prajñā which is the treasury of wisdom of abhiṣekas of all tathāgatas. By

giving abhiṣekas, one becomes the dharma-king in the Three Realms. By giving

benefits, one fulfills all wishes. By giving dharmas, one perfects all dharmas.

By giving necessities, one attains all comforts of body, speech, and mind. Then,

Ākāśagarbha, the Great Bodhisattva, to once again clarify the meaning of the

teaching, smiled serenely, put a Vajra jeweled crown around his own head, and

delivered the heart of the Samaya jewel of all abhiṣekas: trāṁ.


Then, the Bhagavān, Śāśvata Sarvatathāgata Jñāna Mudrā Prāpta Sarvatathāgata

Muṣṭidhara Tathāgata, delivered the principle of Prajñā which is the empowerment

of the wisdom mudrā of all tathāgatas. To form the mudrā of the body of all

tathāgatas is precisely to become the body of all tathāgatas. To form the mudrā of

the speech of all tathāgatas is precisely to attain the dharmas of all tathāgatas. To

form the mudrā of the mind of all tathāgatas is precisely to realize the samādhi

of all tathāgatas. To form the Vajra mudrā of all tathāgatas is precisely to perfect

the supreme siddhi of the karmas of body, speech, and mind of all tathāgatas.

Vajrapāṇi, if anyone hears this principle of Prajñā, memorize it, chant it, and

contemplate it, they will attain all freedom, all wisdom, all activities, and all

perfection. They will attain all siddhis of the Vajra-nature of all body, speech, and

mind and will swiftly achieve the greatest true awakeness. Then, the Bhagavān to

once again clarify the meaning of the teaching, smiled serenely, formed the great

Samaya mudrā of the Vajra Fists, and delivered the own true heart that is the

Samaya of the siddhi of all the firm Vajra mudrās: aḥ.


Then the Bhagavān, Sarvadharmāprapañca Tathāgata, delivered the principle

of Prajñā of the turning of the wheel of letters. All dharmas are empty because

they correspond to the absence of self-nature. All dharmas are signless because

they correspond to the nature of signlessness. All dharmas are aimless because

they correspond to the nature of aimlessness. All dharmas are brilliant because

the Prajñāpāramitā is pure. Then, Mañjuśrī kumārabhūta, to once again clarify

the meaning of the teaching, smiled serenely, slashed all tathāgatas with his sword,

and delivered the supreme heart of Prajñā pāramitā: aṁ.


Then, the Bhagavān, Sarvatathāgata Cakrāntargata Tathāgata, delivered the

principle of Prajñā of entering the great wheel. To enter the Vajra-equality is

precisely to enter the wheel of the dharma of all tathāgatas. To enter the Aim-

equality is precisely to enter the wheel of the great bodhisattvas. To enter the

All-dharma-equality is precisely to enter the wheel of the superb dharma. To

enter the All-karma-equality is precisely to enter the wheel of all activities. Then,

Sahacittotpādadharmacakra, the great bodhisattva, to once again clarify the

meaning of the teaching, smiled serenely, turned the Vajra wheel, and delivered the

heart of all Vajra Samayas: hūṁ.


Then, the Bhagavān, Sarvapāja Vidhivistarabhājana Tathāgata, also delivered

the principle of Prajñā which manifests the most supreme of offerings. To arouse

bodhicitta leads to immeasurable offerings to every tathāgata. To relieve all sentient

beings leads to immeasurable offerings to every tathāgata. To memorize supreme

sūtras leads to immeasurable offerings to every tathāgata. To worship in various

ways, such as memorizing this Prajñā pāramitā, chanting it, writing it, teaching

others to write it, contemplating it, and practicing it leads to immeasurable

offerings to every tathāgata. Then Gaganagañja, the Great Bodhisattva, to once

again clarify the meaning of the teaching, smiled serenely, and delivered all the

Vajra heart of infallible Samaya in all activities: oṁ


Then, the Bhagavān, Sarvavinaya Samartha Tathāgata, also delivered the

principle of Prajñā which is the treasury of wisdom of subduing everything.

Because of the equality of all sentient beings, wrath is equality. Because of the

subduing of all sentient beings, wrath is subduing. Because of the Dharma-nature

of all sentient beings, wrath is Dharma-nature. Because of the Vajra-nature of all

sentient beings, wrath is Vajra-nature. Why is this so? It is because the subduing of

all sentient beings is for the purposes of the Bodhi. Then Sarvamārapramardin,

the Great Bodhisattva, to once again clarify the meaning of the teaching, smiled

serenely, manifested the form of Vajrayakṣa with Vajra fangs, frightened all

tathāgatas, and delivered the heart of the great laugh of the Vajra wrath: haḥ


Then, the Bhagavān, Sarvadharma Samatā Pratiṣṭhita Tathāgata, delivered

the principle of Prajñā which manifests the supreme excellence of the Samaya

of all dharmas. Because of the equality of all things, Prajñā pāramitā is equality.

Because of the beneficial nature of all things, Prajñā pāramitā is of beneficial

nature. Because of the dharma-nature of all things, Prajñā pāramitā is dharma-

nature. Because of the karmic nature of all things, Prajñā pāramitā is karmic

nature. So should it be known. Then, Vajrapāṇi entered into the samādhi of the

empowerment of the Samaya of all tathāgatas and bodhisattvas and delivered the

heart of all infallible Samaya: hūṁ.


Then, the Bhagavān, Tathāgata, delivered the principle of Prajñā which

empowers all sentient beings. All sentient beings are the Tathāgata-womb because

Samantabhadra Bodhisattva is the self of everything. All sentient beings are

the Vajra-womb because they are conferred the abhiṣeka of the Vajra-womb. All

sentient beings are the supreme Dharma-womb because they can turn it well

with all languages. All sentient beings are the Karma-womb because activity and

passivity are united.

Then devas in the Outermost Vajra Assembly, to once again clarify the meaning

of the teaching, smiled serenely, raised their voices in delight, and delivered their

own true heart of the Vajra freedom: trī.


At that time, the Seven Mother Devas prostrated themselves before Buddha's

feet and dedicated the true heart of Samaya that shows inviting with hooks,

receiving, destroying, and perfecting: bhyoḥ.


At that time, the three brothers, Madhukara Devas, reverently prostrated

themselves before the Buddha's feet and dedicated their own Heart Shingon: svā.


At that time, the four sisters, female devas, dedicated their own Heart Shingon:

haṁ.


Then, the Bhagavān, Anantāparyatāniṣṭha Tathāgata, to empower and

ultimately perfect this teaching, delivered the principle of Prajñā which manifests

the Equality-vajra. Because Prajñā pāramitā is infinite, all tathāgatas are infinite.

Because Prajñā pāramitā is boundless, all tathāgatas are boundless. Because all

dharmas are of one nature, Prajñā pāramitā is of one nature. Because all dharmas

are ultimate, Prajñā pāramitā is ultimate. Vajrapāṇi, if anyone hears this principle,

memorize it, chant it, and contemplate its meaning, they will attain the ultimate

in the practices of buddhas and bodhisattvas.

Then, the Bhagavān Vairocana, the Tathāgata, who attained the all-secret

Dharma-nature without conceptual proliferation, delivered the supreme principle

of the Prajñā that is without beginning, middle, or end and is the Vajra Dharma-

nature of the Vajra Infallible Samaya of the Great Bliss. Because bodhisattvas,

mahāsattvas, attain the supreme perfection of the Great Desire, they attain the

supreme perfection of the Great Bliss. Because bodhisattvas, mahāsattvas, attain

the supreme perfection of the Great Bliss, they attain the supreme perfection of

the great Bodhi of all tathāgatas. Because bodhisattvas, mahāsattvas, attain the

supreme perfection of the great Bodhi of all tathāgatas, they attain the supreme

perfection that crushes powerful māras. Because bodhisattvas, mahāsattvas, attain

the supreme perfection that crushes powerful māras, they attain the perfection

of the lord who universally controls the Three Realms. Because bodhisattvas,

mahāsattvas, attain the perfection of the lord who universally controls the Three

Realms, they purify all sentient beings who repeat reincarnation by attachment

in all worlds without exception. With great diligence, they place themselves in

the cycle of birth and death and fully attain the supreme perfection that relieves,

benefits, and comforts all.

Why is this so?

Bodhisattvas of great wisdom, until the extinction of birth and death,

continually benefit sentient beings, without advancing to Nirvāṇa.


With the Upāya and Prajñā pāramitās, they completely empower all dharmas

and beings to make all pure.

Because desires subdue the world and bring about the attainment of

purification, from the highest heaven to undesirable states, they completely

discipline every being.

Just as a lotus' original color cannot be stained by mud, so too is the nature

of every desire, without being stained by defilement; it benefits all beings.

Attaining the purity of the Great Desire, they have great comfort and

abundance.

Attaining freedom in the Three Realms, they perform steadily beneficial

actions.

Vajrapāṇi, if anyone hears this principle of the original Prajñā, recites it, or

listens to it early each morning, they will attain all comforts, pleasures, and the

ultimate siddhi of the Vajra Infallible Samaya of the Great Bliss. In this life, they

will attain the unimpeded joy of all dharmas and attain the states of the Tathāgata

and the Vajradhara through the states of the Sixteen Great Bodhisattvas: hūṁ.


Thereupon all tathāgatas and bodhisattvas, mahāsattvas, who hold the Vajra,

all came and gathered, and to make this dharma infallible, unimpeded, and swiftly

perfected, they all praised Vajrapāṇi together, saying:

"Excellent, excellent! Great Sattva!

Excellent, excellent! Great comfort!

Excellent, excellent! Mahāyāna!

Excellent, excellent! Great wisdom!

You skillfully delivered this dharma teaching and empowered this Vajra

sūtra.

Those who hold this supreme king of teachings cannot be destroyed by

māras.

They attain the supreme state of buddhas and bodhisattvas, and the

perfection of every siddhi does not take long."

All tathāgatas and bodhisattvas together thus completed this excellent

teaching, and to

completely make those who have held this teaching perfect, everyone had great

joy, received this teaching with conviction, and practiced it.

The Sūtra on the Great Bliss Vajra Infallible True Samaya ...€¦ · Vajra Garva Mudrā with his left hand, tossed the Original Great Vajra in his right hand, formed a brave posture,

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