The Five-Stage Process of Awakening

Thus have I heard. At one time the Bhagavān, having accomplished the surpassing samaya-wisdom of every Tathāgata's own vajra empowerment, having received the crown-consecration of every Tathāgata's own jeweled crown, Dharma-king of the three worlds, having realized the sovereign yoga of every Tathāgata's own wisdom of all-wisdom, able to perform every one of every Tathāgata's own seals, their every activity brought to equal fulfillment, accomplishing every wish and every deed throughout the boundless, exhaustless realm of every being — this great compassionate Mahāvairocana, ever abiding across the three times, the vajra Tathāgata of every body, speech, and heart, dwelt in the very place where every Tathāgata plays: the great jeweled hall within the palace of the King of the Akaniṣṭha Heaven, adorned throughout with bells and banners stirred by a gentle breeze, with strings of pearls, jeweled necklaces, and crescent and full moons — together with an assembly of ninety koṭis of bodhisattvas, namely: Vajrapāṇi Bodhisattva-Mahāsattva, the holy Avalokiteśvara Bodhisattva-Mahāsattva, the youth Mañjuśrī Bodhisattva-Mahāsattva, Ākāśagarbha Bodhisattva-Mahāsattva, Vajra-Fist Bodhisattva-Mahāsattva, the Bodhisattva Who Turns the Wheel the Instant the Mind Is Aroused, Ākāśakośa Bodhisattva-Mahāsattva, the Bodhisattva Who Crushes Every Māra's Power — bodhisattvas such as these standing foremost. Together with Tathāgatas as numerous as the sands of the Ganges — as thick as sesame seeds — filling all of Jambudvīpa, and filling the Akaniṣṭha Heaven in just the same way.

At that time every Tathāgata gathered together as clouds, and, going to where the Bodhisattva Sarvārthasiddhi sat at the seat of awakening, manifested there in the body of enjoyment, and spoke together with one voice: "Good son, how can you realize unsurpassed, perfect awakening, not knowing the true reality every Tathāgata knows, through mere ascetic hardship?" At that time the Bodhisattva Sarvārthasiddhi, roused by every Tathāgata at once, rose at once from the samādhi of Āsphānaka, bowed to every Tathāgata, and said: "World-Honored Tathāgatas, please instruct me — how should I practice? What is the true reality?"

Having said this, every Tathāgata, with one voice, said to that bodhisattva: "Good son, abide in the contemplation of your own samādhi, and freely recite this mantra of your own nature's accomplishment: Oṃ cittaprativedhaṃ karomi ["I fully know the mind"]." The bodhisattva then said to every Tathāgata: "World-Honored Tathāgatas, I now know it completely — I see my own mind in the form of a full moon." Every Tathāgata together said: "Good son, the mind's own luminous nature is like this: cultivated thoroughly, it responds to exactly what is done to it — just as white cloth, dyed, takes on exactly the color it is dyed with." Then, so as to make that self-luminous mind and wisdom grow full and abundant, every Tathāgata further instructed the bodhisattva: Oṃ bodhicittam utpādayāmi ["I arouse bodhicitta"] — causing him, by this mantra of his own nature's accomplishment, to arouse bodhicitta.

Having thus, on every Tathāgata's own instruction, aroused bodhicitta, the bodhisattva said: "Just as that moon-disc appeared, I now see myself in the very form of a moon-disc." Every Tathāgata said: "You have now aroused every Tathāgata's own Samantabhadra-mind, and attained a vajra equal to it. Firmly and steadily abiding in this arousing of every Tathāgata's own Samantabhadra-mind, contemplate a vajra form within your own mind's moon-disc, with this mantra: Oṃ tiṣṭha vajra ["Stand firm, vajra"]." The bodhisattva said: "World-Honored Tathāgatas, I now see a vajra within the moon-disc." Every Tathāgata together said: "Make firm every Tathāgata's own Samantabhadra-mind vajra, with this mantra: Oṃ vajrātmakoham ["I am of the very nature of the vajra"]." Everything that fills the whole realm of space, the vajra realm of every Tathāgata's own body, speech, and heart, is, through the empowerment of every Tathāgata, entirely absorbed into that very vajra-being — and every Tathāgata then consecrated the Bodhisattva Sarvārthasiddhi with the vajra name Vajradhātu, "Vajra Realm."

The Bodhisattva-Mahāsattva Vajradhātu then said to every Tathāgata: "World-Honored Tathāgatas, I now see every Tathāgata as my very own body." Every Tathāgata said again: "Therefore, great being, since the vajra of every being is complete with every form's own accomplishment, contemplate your own body in the form of a buddha, and freely recite this mantra of your own nature's accomplishment: Oṃ yathā sarvatathāgatās tathāham ["As are all Tathāgatas, so am I"]." Having said this, the Bodhisattva-Mahāsattva Vajradhātu realized his own body directly as a Tathāgata, and, having bowed completely to every Tathāgata, said: "I beg only that every World-Honored Tathāgata empower me, so that this direct realization of bodhi may be made firm." Having said this, every Tathāgata entered into that very vajra-being, the Tathāgata Vajradhātu.

At that very instant, the World-Honored Tathāgata Vajradhātu directly realized every Tathāgata's own equal wisdom of perfect awakening, entered the samaya of every Tathāgata's own equal wisdom, and realized the intrinsic purity of the equal wisdom of every Tathāgata's own Dharma — thereby becoming the Tathāgata, Worthy One, Perfectly Awakened One who is the treasury of the self-luminous wisdom equally shared by every Tathāgata.

At that time the World-Honored One, at the very moment the great bodhicitta-bearing bodhisattva Samantabhadra dwelt within the heart of every Tathāgata, filled this entire buddha-world with every Tathāgata, as thick as sesame seeds…Empowering his own nature with the nature of every Tathāgata, he entered the samaya of every Tathāgata's own Samantabhadra, the great bodhisattva of awakening, and brought forth the vajra samādhi of that very being's own empowerment — the samaya of the Great Vehicle directly realized by every Tathāgata, called the very heart of every Tathāgata — which emerged from his own heart: Vajrasattva. The instant it emerged from the heart of every Tathāgata, that very Bhagavān, Samantabhadra, became countless moon-discs, wholly purifying the great bodhicitta of every being, dwelling all around in the presence of every buddha. From those countless moon-discs emerged the vajra-wisdom of every Tathāgata, which then entered the heart of the Bhagavān Mahāvairocana, through Samantabhadra's own firmness. Through the vajra-being's own samādhi, empowered by every Tathāgata, it gathered into a single form, its measure filling the whole of space, spreading out to become a five-pronged radiance. From the body, speech, and heart of every Tathāgata a vajra-form was born, emerging from the heart of every Tathāgata, and came to rest in the Buddha's own palm…dwelling in the heart of the World-Honored One Mahāvairocana, it spoke this udāna: "How wondrous — I, Samantabhadra, the firm being, spontaneously arisen, from firmness itself without a body, have now attained the very body of a being."

The great bodhicitta-being Samantabhadra's own body then descended from the World-Honored One's heart, and dwelt before every Tathāgata upon a moon-disc, and again requested instruction…Every Tathāgata, having accomplished the vajra, bestowed upon that great bodhicitta-being Samantabhadra the consecration of every Tathāgata's own wheel-turning king, and, having consecrated him with the jeweled crown and silken banners of every buddha-body, placed it in both his hands. Every Tathāgata then, under the vajra name — called Vajrapāṇi — consecrated him as Vajrapāṇi; and at that consecration, the Bodhisattva-Mahāsattva Vajrapāṇi, with his left hand at his hip and his right hand dancing, twirled the vajra, settling that very vajra at his own heart, and, holding a posture of ever-increasing power, spoke this udāna: "This is what every buddha has accomplished — the unsurpassed vajra — bestowed now into my own palm: vajra added to vajra."

Then the Blessed One entered again the samaya of the great bodhisattva Māra, and the empowerment of the sattva thereby produced, the vajra-samādhi named the samaya of the passion of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth from the heart of all Tathāgatas than the Blessed One Vajradhara became the flower-weapon of all Tathāgatas. Having come forth, it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of a great vajra arrow, which abided in the Buddha’s palm. From that vajra arrow-form there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds; and working the passion of all Tathāgatas and every buddha’s play of supernormal power — because the slaying is utter, and because the samādhi of Vajrasattva is utterly firm — they gathered into a single body and produced the body of the great bodhisattva Māra, which abided in the heart of the World-Honored One Mahāvairocana and spoke this udāna: “How marvelous — own-nature is pure, and passion follows desire spontaneously; because it is pure in being free of desire, by passion itself it tames.”

Then the body of the great bodhisattva Māra came down from the heart of the World-Honored One and abided upon the left moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the empowerment of the passion of all Tathāgatas, the vajra-samādhi that receives the samaya of the slaying power of all Tathāgatas — for the sake of the whole realm of beings without remainder, for every ease and gladness in accordance with it, and so as to gain the most excellent fruit of attainment in the work of Māra of all Tathāgatas — and that vajra arrow was placed in both hands of the great bodhisattva Māra. Then all the Tathāgatas gave him a vajra name — he was called Vajra-Bow — and at the consecration of Vajra-Bow, the bodhisattva-mahāsattva Vajra-Bow slew with the vajra arrow, and all the Tathāgatas spoke this udāna: “This is the passion-wisdom of every buddha, without flaw or stain; injuring by passion what would recoil from it, it can bestow every ease.”

Then the Blessed One entered again the samaya of the great bodhisattva Utmost-Joy-King, and the empowerment of the sattva thereby produced, the vajra-samādhi named the samaya of the utmost joy of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth than the Blessed One Vajradhara became the “well done” of all Tathāgatas; it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of great joy, which abided in the Buddha’s palm. From that joy-form there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds, making the “well done” of all Tathāgatas and every buddha’s play of supernormal power; and because the joy is utmost, and because the samādhi of Vajrasattva is utterly firm, they gathered into a single body and produced the body of the great bodhisattva Joy-King, which abided in the heart of the World-Honored One Mahāvairocana and spoke this udāna: “How marvelous is my ‘well done’, the supreme wisdom of all; and for one apart from discrimination, it can give rise to ultimate joy.”

Then the body of the great bodhisattva Joy-King came down from the heart of the World-Honored One and abided upon the rear moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the empowerment of the equal joy of all Tathāgatas, the vajra-samādhi — having received the equal joy of all Tathāgatas for the sake of every ease and gladness, and the unequalled joy of all Tathāgatas for the sake of every ease and gladness, and so as to gain the most excellent fruit of attainment in the unsurpassed savor of joy of all Tathāgatas — and that vajra joy was placed in both hands of the bodhisattva-mahāsattva Joy-King. Then all the Tathāgatas gave him a vajra name — he was called Vajra-Joy — and at the consecration of Vajra-Joy, the bodhisattva-mahāsattva Vajra-Joy, with the vajra-joy “well done”, gladdened all the Tathāgatas, and spoke this udāna: “This is what every buddha can turn, the aspect of ‘well done’; making the vajras of joy, it makes exquisite joy increase.” The great bodhicitta; the samaya of the summoning of all Tathāgatas; the great joy of the passion-wisdom of all Tathāgatas — such is the great samaya-sattva of all Tathāgatas.

Then the Blessed One entered again the samaya of the great bodhisattva Ākāśagarbha, and the jewel-empowerment thereby produced, the vajra-samādhi named the samaya of the consecration of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth from the heart of all Tathāgatas — because the wisdom of the equal nature of all space is well penetrated, and because the samādhi of Vajrasattva is utterly firm — it gathered into a single body. Then the Blessed One Vajradhara became the light of all space; and having come forth, with the light of all space illuminating the whole realm of beings and making it the whole realm of space, and empowering the whole realm of space with all the Tathāgatas, it entered the heart of the World-Honored One Mahāvairocana. Because it was well cultivated, the samādhi of Vajrasattva, formed in the womb of the whole realm of space, filling and equalling all worlds, produced the form of a great vajra jewel, which abided in the Buddha’s palm. From that vajra jewel-form there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds; and having come forth, they performed the consecrations of all Tathāgatas and every buddha’s play of supernormal power throughout all worlds.

Then the body of the great bodhisattva Ākāśagarbha came down from the heart of the World-Honored One and abided upon the front moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the great maṇi jewel of all Tathāgatas, the vajra-samādhi that receives the samaya of the fulfilled intent of all Tathāgatas — so that the whole realm of beings without remainder might obtain every good and benefit and receive every ease and gladness, and so as to gain the most excellent and flourishing attainment in the benefit of all Tathāgatas — and receiving that vajra maṇi, he gave to the bodhisattva-mahāsattva Ākāśagarbha, the vajra-jewel wheel-turning king, the consecration in the form of a vajra jewel, and placed it in both hands.

Then the Blessed One entered again the samaya of the great bodhisattva Great-Majestic-Light, and the jewel-empowerment thereby produced, the vajra-samādhi named the samaya of the light of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth than the Blessed One Vajrapāṇi became a multitude of great sun-discs. Having come forth, it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of a great vajra sun, which abided in the Buddha’s palm. From that vajra sun-disc there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds, emitting the light of all Tathāgatas and performing every buddha’s play of supernormal power; and because the majestic light is utterly great, and because the samādhi of Vajrasattva is utterly firm, they gathered into a single body and produced the body of the bodhisattva-mahāsattva Great-Majestic-Light, which abided in the heart of the World-Honored One Mahāvairocana and spoke this udāna: “How marvelous, the incomparable light that illuminates the realm of beings; able to purify the purified — the buddhas, the saviors of the world.”

Then the body of the bodhisattva Stainless Great-Majestic-Light came down from the heart of the World-Honored One and abided upon the right moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the empowerment of the halo of all Tathāgatas, the vajra-samādhi that receives the samaya of the light of all Tathāgatas — an incomparable light for the whole realm of beings without remainder, for every ease and gladness, and so as to gain the most excellent attainment in the own-light of all Tathāgatas — and the vajra sun was placed in both hands of the bodhisattva-mahāsattva Great-Majestic-Light.

Then the Blessed One entered again the samaya of the great bodhisattva Jewel-Banner, and the jewel-empowerment thereby produced, the vajra-samādhi named the samaya of the fulfilling of wishes of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth than the Blessed One Vajradhara became a form adorned with banners and pennants of every color. Having come forth, it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of a vajra banner, which abided in the Buddha’s palm.

Then the body of the great bodhisattva Jewel-Banner came down from the heart of the World-Honored One and abided upon the left moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the empowerment of the establishing of all Tathāgatas, the vajra-samādhi that receives the samaya by which the wish-considering king’s maṇi banner is able to establish — so that in the whole realm of beings without remainder every intention and vow might be fulfilled, for every ease and gladness, and so as to gain the most excellent attainment in the great benefit of all Tathāgatas — and that vajra banner was placed in both hands of the bodhisattva-mahāsattva Jewel-Banner.

Then the Blessed One entered again the samaya of the great bodhisattva Ever-Delighted, and the jewel-empowerment thereby produced, the vajra-samādhi named the samaya of the delight of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth than the Blessed One Vajradhara became the smile of all Tathāgatas. Having come forth, it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of a vajra smile, which abided in the Buddha’s palm.

Then the body of the great bodhisattva Ever-Delighted-Faculties came down from the heart of the World-Honored One and abided upon the rear moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the extraordinary empowerment of all Tathāgatas, the vajra-samādhi that receives the samaya of the manifesting of all Tathāgatas — so that in the whole realm of beings without remainder every faculty might have unsurpassed ease and gladness, and so as to gain the fruit of the supernormal power of the purified-faculty wisdom of all Tathāgatas — and that vajra smile was placed in both hands of the bodhisattva-mahāsattva Ever-Delighted-Faculties. The great consecration; the seeking of the halo; beings; great benefit; the great smile — such is the great consecration-sattva of all Tathāgatas.

Then the Blessed One entered again the samaya of the great bodhisattva Avalokiteśvara, and the dharma-empowerment thereby produced, the vajra-samādhi named the samaya of the Dharma of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth from the heart of all Tathāgatas — because the Blessed One Vajradhara is pure in his own nature, and because the wisdom of the equality of all dharmas is well penetrated — the samādhi of Vajrasattva became the light of the true Dharma. Having come forth, with that light of the true Dharma illuminating all worlds and making them the dharma-realm, it entered, filling the dharma-realm, into the heart of the World-Honored One Mahāvairocana and gathered into a single body, in measure pervading space and the dharma-realm, and produced the form of a great lotus, which abided in the Buddha’s palm. From that vajra lotus-form there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds, performing every play of supernormal power — the samādhi-wisdom and the supernormal powers of all Tathāgatas; and because he contemplates exquisitely and freely throughout all worlds, and because the samādhi of Vajrasattva is utterly firm, they gathered into a single body and produced the body of the great bodhisattva Avalokiteśvara.

Then the body of the great bodhisattva Avalokiteśvara came down from the heart of the World-Honored One and abided upon the front moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the samaya of the samādhi-wisdom of all Tathāgatas, and there arose the vajra-samādhi able to purify all Tathāgatas, for the whole realm of beings without remainder. Because I purify for the sake of every ease and gladness, and so as to gain the fruit of the supernormal power of the dharma-wisdom of all Tathāgatas — that vajra lotus was given to the bodhisattva-mahāsattva Avalokiteśvara, the true-Dharma wheel-turning king, and the consecration of the dharma-body of all Tathāgatas was conferred upon his two hands. Then all the Tathāgatas gave him a vajra name — he was called Vajra-Eye — and at the consecration of Vajra-Eye, the bodhisattva-mahāsattva Vajra-Eye, with that vajra lotus in the manner of a lotus opening, contemplated the own-nature of greed and passion as pure and unattached.

Then the Blessed One entered again the samaya of the great bodhisattva Mañjuśrī, and the dharma-empowerment thereby produced, the vajra-samādhi named the samaya of the great wisdom of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth than the Blessed One Vajradhara became a multitude of wisdom-swords. Having come forth, it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of a vajra sword, which abided in the Buddha’s palm.

Then the body of the great bodhisattva Mañjuśrī came down from the heart of the World-Honored One and abided upon the right moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the samaya of the wisdom of all Tathāgatas, the vajra-samādhi that is the samaya of severing the fetters of all Tathāgatas — severing every suffering in the whole realm of beings without remainder, receiving every ease and gladness, and so as to bring to full accomplishment the wisdom of the conforming voice of all Tathāgatas — and that vajra sword was placed in both hands of the bodhisattva-mahāsattva Mañjuśrī.

Then the Blessed One entered again the samaya of the bodhisattva-mahāsattva Turner-of-the-Dharma-Wheel-on-First-Arousing-the-Mind, and the dharma-empowerment thereby produced, the vajra-samādhi named the samaya of the wheel of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth than the Blessed One Vajradhara became the great maṇḍala of the Vajra Realm. Having come forth as the great maṇḍala of all Tathāgatas, it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of a vajra wheel, which abided in the Buddha’s palm.

Then the body of the great bodhisattva Turner-of-the-Dharma-Wheel came down from the heart of the World-Honored One and abided upon the left moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the wheel of all Tathāgatas, the vajra-samādhi that is the samaya of the great maṇḍala of all Tathāgatas — causing the whole realm of beings without remainder to enter and obtain the irreversible Dharma-wheel, receiving every ease and gladness, and so as to gain the most excellent attainment of turning the true Dharma-wheel of all Tathāgatas — and that vajra wheel was placed in both hands of the bodhisattva-mahāsattva Turner-of-the-Dharma-Wheel.

Then the Blessed One entered again the samaya of the bodhisattva-mahāsattva Wordless, and the dharma-empowerment thereby produced, the vajra-samādhi named the samaya of the recitation of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …No sooner had it come forth than the Blessed One Vajrapāṇi became the dharma-letters of all Tathāgatas. Having come forth, it entered the heart of the World-Honored One Mahāvairocana, gathered into a single body, and produced the form of vajra recitation, which abided in the Buddha’s palm.

Then the body of the great bodhisattva Wordless came down from the heart of the World-Honored One and abided upon the rear moon-disc of all Tathāgatas, and again requested a command. Then the World-Honored One entered the secret speech of all Tathāgatas, the vajra-samādhi that is the samaya of the speech-wisdom of all Tathāgatas — causing speech to be accomplished in the whole realm of beings without remainder, receiving every ease and gladness, and so as to gain the most excellent attainment in the essential nature of the speech-secret of all Tathāgatas — and that vajra recitation was placed in both hands of the bodhisattva-mahāsattva Wordless. The nature of vajra dharma-wisdom; the wisdom of all Tathāgatas; the great wheel-turning wisdom; the speech of all Tathāgatas; the wisdom that turns elaboration — this is the great wisdom-sattva of all Tathāgatas.

Then the Blessed One Mahāvairocana Tathāgata, ever abiding in all space, the vajra of the body, speech and mind of all Tathāgatas, the mutual interpenetration of all Tathāgatas, the awakened wisdom-sattva of the whole Vajra Realm, the treasury of wisdom born of the vajra empowerment of the dust-motes of all space — because all Tathāgatas are boundless; the jewel of the consecration of great vajra wisdom, the suchness-wisdom that spreads through all space, in order to realize awakening directly — because the own bodily nature of all Tathāgatas is pure; all dharmas pure in their own nature, pervading all space…

…Then all the Tathāgatas came forth again from the sattva-vajra of all Tathāgatas, consecrated him with the great maṇi jewel of Ākāśagarbha, gave rise to the dharma-wisdom of Avalokiteśvara, established the Viśvakarma of all Tathāgatas, and thereby went to the vajra maṇi jewel-peak pavilion on the summit of Sumeru. Having arrived, the Vajra Realm Tathāgata, with the empowerment of all Tathāgatas, was established on the lion-throne of all Tathāgatas, facing every direction. Then Akṣobhya Tathāgata, Ratnasambhava Tathāgata, Avalokiteśvara-rāja Tathāgata, Amoghasiddhi Tathāgata… all the Tathāgatas empowered their own bodies with the empowerment of all Tathāgatas. The Blessed One Śākyamuni Tathāgata, because he well penetrates the equality of all, sat regarding the four quarters, all quarters being equal.