The Vajra Realm Maṇḍala
Part 2 completes the thirty-seven deities of the Vajra Realm Maṇḍala: the last four of the sixteen great bodhisattvas, the four pāramitā bodhisattvas born from the four buddhas back toward Mahāvairocana, eight goddesses of offering exchanged between them, and four gate-guardians who complete the assembly. Every buddha in existence is then summoned by a single finger-snap, praised through a hundred and eight names for Vajrapāṇi, and the maṇḍala itself is built, measured out in verse.
Amoghasiddhi's Family, and the Sixteen Complete
Part 1 closed as Amoghasiddhi's own family of four bodhisattvas began to emerge. The same generation pattern established by Vajrasattva continues here, completing the sixteen great bodhisattvas of the maṇḍala.
金剛業 Vajrakarma (毘首羯磨, the crossed vajra): 「奇哉佛不空，我一切業多，無功作佛益，能轉金剛業。」「此是一切佛，作種種勝業，授與我掌中，以業安於業。」
金剛護 Vajrarakṣa (難敵精進, the armor): 「奇哉精進甲，我固堅固者，由堅固無身，作金剛勝身。」「此是一切佛，最勝慈甲冑，堅精進大護，名為大慈友。」
金剛牙 Vajrayakṣa (摧一切魔, the fangs): 「奇哉大方便，諸佛之慈愍，由有形寂靜，示作暴怒形。」「此是一切佛，調伏諸難調，金剛牙器仗，方便愍慈者。」
金剛拳 Vajrasandhi (一切如來拳, the binding fist): 「奇哉妙堅縛，我堅三昧耶，成諸意樂故，解脫者為縛。」「此是一切佛，印縛大堅固，速成諸印故，不越三昧耶。」
Vajrakarma, "Vajra Action," the Universal Craftsman, the crossed vajra: "How wondrous — the buddha's own unfailing power; my every action is manifold, accomplishing the buddha's own benefit without effort, able to turn the very work of the vajra." "This is every buddha's own working of every kind of supreme deed, placed now into my own palm: action settled within action."
Vajrarakṣa, "Vajra Protection," the Diligence No Foe Can Match, the armor: "How wondrous — this armor of diligence; I am firm, and firmly grounded, and, from firmness itself without a body, have made a supreme vajra body." "This is every buddha's own most supreme armor of loving-kindness, the firm and great protection of diligence — named the great friend of compassion."
Vajrayakṣa, "Vajra Fangs," the Crusher of Every Māra, the fangs: "How wondrous — this great skillful means, every buddha's own compassion; from a form that is itself utterly still, it displays a wrathful form." "This is every buddha's own subjugation of every being hard to subdue — the vajra fangs, skillful means born of loving compassion."
Vajrasandhi, "Vajra Binding," Every Tathāgata's Own Fist, the binding fist: "How wondrous — this wondrous, firm binding; I am the firm samaya, accomplishing every wish — for one already liberated, this very binding is itself freedom." "This is every buddha's own great firmness of seal and bond: swiftly accomplishing every seal, never transgressing the samaya."
Amoghasiddhi's four complete the sixteen as the perfection of skillful action: Vajrakarma as effortless work itself, Vajrarakṣa as the protection diligence provides, Vajrayakṣa as wrath deployed only in service of compassion — "from a form that is itself utterly still, it displays a wrathful form," the same principle this site's Mahāvairocana Sūtra translation notes already traced in Acala and Trailokyavijaya — and Vajrasandhi's paradox that binding, rightly understood, is itself what liberation looks like from the outside. With all sixteen now born, the maṇḍala's structure stands complete at its inner ring: Mahāvairocana at the center, four buddhas around him, and four bodhisattvas surrounding each of those four in turn.
Four Pāramitā Bodhisattvas
Each of the four surrounding buddhas now returns the gesture, generating a bodhisattva of their own that circles back to Mahāvairocana at the center — the four pāramitās (giving, morality, patience, and diligence collapsed here into vajra, jewel, dharma, and action) offered from the buddhas toward the buddha who first empowered them.
金剛波羅蜜 Vajrapāramitā (from Akṣobhya): 「奇哉一切佛，薩埵金剛堅，由堅無身故，獲得金剛身。」
寶波羅蜜 Ratnapāramitā (from Ratnasambhava): 「奇哉一切佛，我名寶金剛，於一切印眾，堅灌頂理趣。」
法波羅蜜 Dharmapāramitā (from Avalokiteśvara's own Tathāgata form): 「奇哉一切佛，法金剛我淨，由自性清淨，令貪染無垢。」
羯磨波羅蜜 Karmapāramitā (from Amoghasiddhi): 「奇哉一切佛，我名業金剛，由一成一切，佛界善作業。」
Vajrapāramitā, born from Akṣobhya: "How wondrous — every buddha! The vajra-being's own firmness: from firmness itself without a body, a vajra body is attained."
Ratnapāramitā, born from Ratnasambhava: "How wondrous — every buddha! I am named Jewel-Vajra; among every seal there is, I hold the very principle of firm consecration."
Dharmapāramitā, born from the Tathāgata form of Avalokiteśvara: "How wondrous — every buddha! I, Dharma-Vajra, am pure; through my own intrinsic purity, I make even passion's own defilement stainless."
Karmapāramitā, born from Amoghasiddhi: "How wondrous — every buddha! I am named Action-Vajra; from the one, I accomplish all — throughout the buddha-realm, skillfully carrying out every deed."
These four bodhisattvas complete a structural symmetry easy to miss on a first pass through this text: Mahāvairocana generates all sixteen great bodhisattvas outward from his own heart toward the four buddhas' families, and the four buddhas answer by each generating one bodhisattva back toward him — a closed circuit of generation running in both directions at once, rather than a single hierarchy flowing outward from a fixed center. With Mahāvairocana, the four buddhas, the sixteen great bodhisattvas, and now these four pāramitā bodhisattvas, the maṇḍala's core twenty-five deities are complete; the offering goddesses and gate-guardians that follow bring the total to thirty-seven.
Eight Goddesses of Offering
Mahāvairocana next generates four goddesses of inner offering — dance, garland, song, and movement — sent out to the four surrounding buddhas; the four buddhas answer with four goddesses of outer offering — incense, flowers, light, and scented paste — sent back toward Mahāvairocana's own dwelling, the jeweled peak pavilion on Sumeru's summit.
金剛嬉戲 Vajralāsyā (dance, to Akṣobhya): 「奇哉無有比，諸佛中供養，由貪染供養，能轉諸供養。」
金剛鬘 Vajramālā (garland, to Ratnasambhava): 「奇哉我無比，稱為寶供養，於三界王勝，教勅受供養。」
金剛歌詠 Vajragītā (song, to Amitāyus): 「奇哉成歌詠，我供諸見者，由此供養故，諸法如響應。」
金剛舞 Vajranṛtyā (movement, to Amoghasiddhi): 「奇哉廣供養，作諸供養故，由金剛舞儀，安立佛供養。」
金剛燒香 Vajradhūpā (incense, from Akṣobhya): 「奇哉大供養，悅澤具端嚴，由薩埵遍入，速疾證菩提。」
金剛花 Vajrapuṣpā (flowers, from Ratnasambhava): 「奇哉花供養，能作諸莊嚴，由如來寶性，速疾獲供養。」
金剛光 Vajrālokā (light, from Amitāyus): 「奇哉我廣大，供養燈端嚴，由速具光明，獲一切佛眼。」
金剛塗香 Vajragandhā (scented paste, from Amoghasiddhi): 「奇哉香供養，我微妙悅意，由如來香故，授與一切身。」
Vajralāsyā, "Vajra Dance," sent to Akṣobhya: "How wondrous, beyond compare — this offering amid every buddha; through the offering of desire's own defilement, every offering itself is transformed."
Vajramālā, "Vajra Garland," sent to Ratnasambhava: "How wondrous — beyond compare, I am named the offering of the jewel; supreme among kings of the three worlds, I receive offering by his own command."
Vajragītā, "Vajra Song," sent to Amitāyus: "How wondrous — this song accomplished; I make offering to everyone who sees; through this very offering, every dharma answers back, as an echo answers a sound."
Vajranṛtyā, "Vajra Movement," sent to Amoghasiddhi: "How wondrous — this vast offering, carrying out every kind of offering; through the vajra's own dance, the buddha's offering is established."
Vajradhūpā, "Vajra Incense," returning from Akṣobhya: "How wondrous — this great offering, glossy and finely adorned; through the vajra-being's own pervasive entry, bodhi is swiftly realized."
Vajrapuṣpā, "Vajra Flower," returning from Ratnasambhava: "How wondrous — this offering of flowers, able to accomplish every adornment; through the Tathāgata's own jewel-nature, offering is swiftly obtained."
Vajrālokā, "Vajra Light," returning from Amitāyus: "How wondrous — this vast offering, the lamp's own fine adornment; through swiftly possessing this very light, the eye of every buddha is obtained."
Vajragandhā, "Vajra Scent," returning from Amoghasiddhi: "How wondrous — this offering of incense, subtle and wondrous, delighting the mind; through the Tathāgata's own fragrance, it is bestowed upon every body."
The same closed circuit already noted for the four pāramitā bodhisattvas repeats here at a finer scale: Mahāvairocana's inner offerings (dance, garland, song, movement — arts of the body performed toward the four buddhas) are answered by the four buddhas' outer offerings (incense, flowers, light, scented paste — substances presented back toward Mahāvairocana). Every element of a maṇḍala's own physical offering table — incense burning, flowers arranged, lamps lit, scented paste applied — is, on this text's own account, not simply a devotional gesture borrowed from ordinary ritual custom but the very substance of four goddesses generated by the buddhas themselves, giving material form to a gift-exchange this maṇḍala treats as intrinsic to its own structure rather than added onto it from outside.
Four Gate-Guardians, and the Summoning of Every Buddha
金剛鉤 Vajrāṅkuśa (the hook, east gate): 「奇哉一切佛，鉤誓我堅固，由我遍鉤召，集諸曼荼羅。」
金剛索 Vajrapāśa (the lasso, south gate): 「奇哉一切佛，我堅金剛索，設入諸微塵，我復引入此。」
金剛鎖 Vajrasphoṭa (the chain, west gate): 「奇哉一切佛，大堅金剛鎖，令諸縛脫者，有情利故縛。」
金剛鈴 Vajrāveśa (the bell, north gate): 「奇哉一切佛，我堅金剛入，為一切主宰，亦即為僮僕。」
爾時，世尊為一切如來召集故，作金剛彈指相，說此一切如來召集加持心：「嚩日囉三摩惹」由剎那攞嚩須臾頃，一切如來彈指相警覺已，遍一切世界雲海中一切世界微塵等如來并菩薩集會曼荼羅。
Vajrāṅkuśa, "Vajra Hook," east gate: "How wondrous — every buddha! My own vow of the hook is firm; through my own pervasive summoning, every maṇḍala is gathered together."
Vajrapāśa, "Vajra Lasso," south gate: "How wondrous — every buddha! My vajra lasso is firm; though one enter as far as every mote of dust, I shall draw them back in here."
Vajrasphoṭa, "Vajra Chain," west gate: "How wondrous — every buddha! The great and firm vajra chain: it binds those already free of every bond, precisely for the benefit of beings."
Vajrāveśa, "Vajra Bell," north gate: "How wondrous — every buddha! My own firm vajra entry: I am sovereign over all, and yet also the humblest servant."
At that time the World-Honored One, so as to summon every Tathāgata, formed the vajra finger-snap gesture, and spoke this empowering heart-mantra summoning every Tathāgata: Vajra-samāja ["Vajra-assembly"]. In the space of a single finger-snap, every Tathāgata, roused by that very gesture, gathered — every Tathāgata and bodhisattva, as numerous as the motes of dust in every ocean of world-clouds throughout every world-system — into the assembled maṇḍala.
With these four gate-guardians, the maṇḍala's thirty-seven deities stand complete: Mahāvairocana at the center; the four surrounding buddhas; the sixteen great bodhisattvas of their four families; the four pāramitā bodhisattvas returning toward the center; the eight goddesses of offering exchanged in both directions; and these four gate-guardians stationed at the maṇḍala's own four entrances. Vajrasphoṭa's own paradox — "it binds those already free of every bond, precisely for the benefit of beings" — echoes Vajrasandhi's identical claim about the binding fist earlier in this same Part, a deliberate doubling this text does not treat as redundant: a maṇḍala this systematically constructed can afford to state its central paradoxes more than once, at different scales, without diluting either statement. That every Tathāgata in the universe answers a single finger-snap "in the space of a single finger-snap" gives this text its own image for what the Mahāvairocana Sūtra called the compression of three incalculable kalpas into one lifetime: here, the assembling of the entire cosmos takes no longer than the gesture itself.
The Hundred-and-Eight Names of Vajrapāṇi
Before the maṇḍala itself is built, the assembled Tathāgatas praise Vajrapāṇi — the very bodhisattva this text has followed from the bodhi tree onward — through a hundred and eight epithets, one for each of the maṇḍala's own deities and their qualities, gathered into a single sustained hymn.
「金剛勇大心， 金剛諸如來，普賢金剛初， 我禮金剛手；金剛王妙覺， 金剛鉤如來，不空王金剛， 我禮金剛召；……金剛法善利， 金剛蓮妙淨，世貴金剛眼， 我禮金剛眼；……金剛業教令， 金剛廣不空，業金剛遍行， 我禮金剛巧；……若有持此名， 百八寂靜讚，金剛名灌頂， 彼亦獲如是。若有以此名， 讚大持金剛，正意歌詠者， 彼如持金剛。我等以此名， 一百八名讚，願大乘現證， 遍流大理趣。我等讚汝尊， 願說最勝儀，一切佛大輪， 勝大曼荼羅。」
"Vajra of valiant, great mind, vajra of every Tathāgata, first vajra of Samantabhadra — I bow to Vajrapāṇi! Vajra-king of wondrous awakening, vajra Tathāgata of the hook, vajra of the unfailing king — I bow to the vajra summoner! …Vajra of good benefit in the Dharma, vajra of the wondrously pure lotus, the world's own treasured vajra eye — I bow to the vajra eye! …Vajra of every commanded deed, vajra vast and unfailing, vajra of action pervading all — I bow to the vajra of skill! …Whoever holds these hundred and eight names, this tranquil hymn of praise, is consecrated by the very name of vajra, and shall obtain the same. Whoever, with a settled and sincere mind, sings these names in praise of the great vajra-holder, is themselves like one who holds the vajra. With these hundred and eight names, we now offer this hymn of praise, and pray that the Great Vehicle's own direct realization may flow forth everywhere, in its supreme principle. We praise you, Honored One — we beg you now to teach the most supreme rite: the great wheel of every buddha, the supreme great maṇḍala."
The hundred and eight names — a number this tradition shares with the hundred and eight beads of a standard mala, and with the hundred and eight afflictions catalogued elsewhere in Buddhist literature — move systematically through the maṇḍala's own thirty-seven deities, praising each by a cluster of epithets rather than a single fixed name, so that the hymn functions as a condensed recitation of the entire maṇḍala already generated across this Part. Its closing promise — that whoever recites these names "with a settled and sincere mind" is themselves "like one who holds the vajra" — restates, in the register of devotional hymn rather than philosophical claim, the same non-duality between practitioner and deity this site's Mahāvairocana Sūtra translation notes already traced through the "mirror of the self" and the illusory man conjuring a further illusion of himself.
Building the Maṇḍala
「次當我遍說， 勝大曼荼羅，由如金剛界， 名為金剛界。……以新線善合， 應量以端嚴，以線智應抨， 隨力曼荼羅。四方應四門， 四剎而嚴飾，四線而交絡， 繒綵鬘莊嚴。……彼中如輪形， 應入於中宮，金剛線遍抨， 八柱而莊嚴。於金剛勝柱， 應飾五輪壇，於中曼荼羅， 安立佛形像。佛一切周圍， 曼荼羅於中，四勝三昧耶， 次第而圖畫。金剛進而步， 於四曼荼羅，阿閦毘等四， 安立一切佛。應作不動壇， 劑金剛持等，金剛藏等滿， 寶生曼荼羅。金剛眼淨業， 無量壽輪壇，應畫不空成， 金剛巧等壇。安立於輪隅， 應畫金剛女，外壇於隅角， 應畫佛供養。門中一切處， 守護門四眾，安立於外壇， 應畫摩訶薩。……召集作彈指， 應請一切佛，剎那頃諸佛， 并金剛薩埵，應滿一切壇， 集會曼荼羅。……願作一切成， 如是諸壇中，金剛師事業。」
"I shall now explain in full this supreme, great maṇḍala — because it is like the vajra realm itself, it is named the Vajra Realm…With new thread, well joined, measured out and finely wrought, mark it out with the thread of wisdom, according to one's own capacity, this maṇḍala. Four gates to the four directions, its four boundaries finely adorned; four threads crossing and interwoven, adorned with silken garlands. …Within it, in the shape of a wheel, enter into the central hall, marked throughout with vajra thread, adorned with eight pillars. Upon these supreme vajra pillars, adorn the altar with the five-wheel design; within it, in the maṇḍala's own center, establish the buddha images. With the Buddha surrounded on every side, within the maṇḍala itself, paint, in due sequence, the four supreme samayas. The vajra advancing step by step through the four maṇḍalas, establish every buddha — Akṣobhya and the other four. Fashion Akṣobhya's own altar, measured by Vajradhara and the rest; fill in Vajragarbha and the rest, the maṇḍala of Ratnasambhava. Vajra Eye's own pure deeds, the wheel-altar of Amitāyus; paint Amoghasiddhi's own accomplishment, the altar of Vajra Skill and the rest. At the wheel's own corners, paint the vajra goddesses; at the outer altar's own corners, paint the buddhas' own offerings. At every place within the gates, the four assemblies who guard the gates; upon the outer altar, paint these great beings. …Summoning with the finger-snap, invite every buddha; in the space of an instant, every buddha, together with Vajrasattva, will fill the whole altar, the assembled maṇḍala. …May everything be accomplished, in every altar such as this — the very work of the vajra master."
This passage gives the Vajra Realm Maṇḍala its own working blueprint: a square altar with four gates, an inner hall marked by eight pillars, a five-wheel central design, and the thirty-seven deities generated across this entire Part placed, in due order, at their own fixed positions — Mahāvairocana and the "four supreme samayas" (the four pāramitā bodhisattvas) at the center, the four buddha-families arrayed around him with their own sixteen bodhisattvas, the offering goddesses at the wheel's corners, and the gate-guardians at the outer altar's edges. Read together with the Womb Maṇḍala's own construction instructions in the Mahāvairocana Sūtra's Part 2, the contrast between the two systems is instructive: where the Womb Maṇḍala grows outward from a single central lotus through three concentric courts of increasingly worldly figures, the Vajra Realm Maṇḍala is organized instead around a fivefold symmetry — one central buddha and four surrounding families, each family itself a fourfold set — a difference in geometry that later Shingon teaching read as two complementary halves of a single, complete esoteric path, neither one sufficient without the other.
The Karma Family, Generated
The fourth and last family of four completes the sixteen. The procedure is unchanged, but the emblems turn practical: a karma-vajra of crossed prongs, a suit of armor, a fang, and a fist. Amoghasiddhi’s family is the one that acts.
爾時，婆伽梵復入一切如來毘首羯磨大菩薩三昧耶，出生羯磨加持，名金剛三摩地一切如來羯磨三昧耶，名一切如來心，從自心出。……從一切如來心纔出已，一切如來羯磨平等智善通達故，金剛薩埵三摩地即從婆伽梵持金剛，為一切如來羯磨光明。出已，以彼一切如來羯磨光明照耀一切有情界，為一切如來羯磨界。其盡一切如來羯磨界，入世尊毘盧遮那佛心聚為一體，量遍一切虛空界。則一切如來羯磨界故，生羯磨金剛形，住佛掌中。則從羯磨金剛形出一切世界微塵等如來身，於一切世界一切如來羯磨等作一切佛神通遊戲，作一切如來無邊事業故、金剛薩埵三摩地極堅牢故，聚為一體，生一切如來毘首羯磨大菩薩摩訶薩身，住世尊毘盧遮那佛心，說此嗢陀南：「奇哉佛不空， 我一切業多，無功作佛益， 能轉金剛業。」爾時，毘首羯磨大菩薩身從世尊心下，依一切如來前月輪而住，復請教令。時世尊入一切如來不空金剛三昧耶，名金剛三摩地轉一切供養等無量不空一切業軌儀廣大三昧耶，盡無餘有情界作一切悉地，受一切安樂悅意故、乃至成就一切如來金剛羯磨性智神境通果故，則彼羯磨金剛授與一切如來金剛羯磨大菩薩，為一切如來羯磨轉輪王以一切如來灌頂，授與雙手。則一切如來以金剛名——號金剛毘首——金剛毘首灌頂時，彼金剛毘首菩薩摩訶薩則安立羯磨金剛於自心，令安一切如來羯磨平等處，說此嗢陀南：「此是一切佛， 作種種勝業，授與我掌中， 以業安於業。」爾時，婆伽梵復入難敵精進大菩薩摩訶薩三昧耶，出生羯磨加持，名金剛三摩地一切如來守護三昧耶，名一切如來心，從自心出。……從一切如來心纔出已，即彼婆伽梵金剛手為眾多堅固甲冑。出已，入世尊毘盧遮那佛心聚為一體，生大金剛甲冑形，住佛掌中。從彼金剛甲冑形出一切世界微塵等如來身，一切如來守護儀軌廣大事業等，作一切佛神通遊戲，難敵精進故、金剛薩埵三摩地極堅牢故，聚為一體，生難敵精進大菩薩身，住世尊毘盧遮那佛心，說此嗢陀南：「奇哉精進甲， 我固堅固者，由堅固無身， 作金剛勝身。」時彼難敵精進大菩薩身從世尊心下，依一切如來右月輪而住，復請教令。時世尊入一切如來堅固，名金剛三摩地一切如來精進波羅蜜三昧耶，救護盡無餘有情界，受一切安樂悅意故、乃至得一切如來金剛身成就果故，則金剛甲冑授與難敵精進大菩薩雙手。則一切如來以金剛名——號金剛慈友——金剛慈友灌頂時，彼金剛慈友菩薩摩訶薩以金剛甲冑被一切如來，說此嗢陀南：「此是一切佛， 最勝慈甲冑，堅精進大護， 名為大慈友。」爾時，婆伽梵復入摧一切魔大菩薩摩訶薩三昧耶，出生羯磨加持，名金剛三摩地一切如來方便三昧耶，名一切如來心，從自心出。……從一切如來心纔出已，即彼婆伽梵持金剛為眾多大牙器仗。出已，入世尊毘盧遮那佛心聚為一體，生金剛牙形，住佛掌中。從彼金剛牙形出一切世界微塵等如來身，作一切降伏暴怒等，為一切佛神通遊戲，一切魔善摧伏故、金剛薩埵三摩地極堅牢故，聚為一體，生摧一切魔大菩薩身，住世尊毘盧遮那佛心，說此嗢陀南：「奇哉大方便， 諸佛之慈愍，由有形寂靜， 示作暴怒形。」時彼摧一切魔大菩薩身從世尊心下，依一切如來左月輪而住，復請教令。時世尊入一切如來極怒金剛三摩地，一切如來調伏難調，盡無餘有情界施無畏，受一切安樂悅意故、乃至得一切如來大方便智神境通最勝悉地果故，則彼金剛牙器仗授與彼摧一切魔大菩薩雙手。則一切如來以金剛名——號金剛暴怒——金剛暴怒灌頂時，彼金剛暴怒菩薩摩訶薩以彼金剛牙器仗安自口中恐怖一切如來，說此嗢陀南：「此是一切佛， 調伏諸難調，金剛牙器仗， 方便愍慈者。」爾時，婆伽梵復入一切如來拳大菩薩摩訶薩三昧耶，出生羯磨加持，名金剛三摩地一切如來身口心金剛縛三昧耶，名一切如來心，從自心出。……從一切如來心纔出已，即彼婆伽梵持金剛為一切如來一切印縛。出已，入世尊毘盧遮那佛心聚為一體，生金剛縛形，住佛掌中，從彼金剛縛形出一切世界微塵等如來身。出已，於一切世界一切如來印縛智等作一切佛神通遊戲，一切如來拳善縛故、金剛薩埵三摩地極堅牢故，聚為一體，生一切如來拳大菩薩身，住世尊毘盧遮那佛心，說此嗢陀南：「奇哉妙堅縛， 我堅三昧耶，成諸意樂故， 解脫者為縛。」時彼一切如來拳大菩薩身，從世尊心下，依一切如來後月輪而住，復請教令。時世尊入一切如來三昧耶，名金剛三摩地一切如來印三昧耶，盡無餘有情界，令一切如來聖天現驗一切悉地，受一切安樂悅意故、乃至得一切如來一切智智印主宰最勝悉地果故，則彼金剛縛授與一切如來金剛拳大菩薩摩訶薩雙手。則彼一切如來以金剛名——號金剛拳——金剛拳灌頂時，彼金剛拳菩薩摩訶薩以彼金剛縛縛一切如來，說此嗢陀南：「此是一切佛， 印縛大堅固，速成諸印故， 不越三昧耶。」一切如來供養廣大儀軌業、一切如來大精進堅固甲冑、一切如來大方便、一切如來一切印縛智……，如是一切如來大羯磨薩埵。
Then the Blessed One entered again the samaya of the great bodhisattva Viśvakarma of all Tathāgatas, and the karma-empowerment thereby produced, the vajra-samādhi named the samaya of the karma 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 equality of the karma of all Tathāgatas is well penetrated, and because of the samādhi of Vajrasattva — then from the Blessed One Vajradhara it became the karma-light of all Tathāgatas. Having come forth, with that karma-light of all Tathāgatas illuminating the whole realm of beings, it became the karma-realm of all Tathāgatas; and the whole karma-realm of all Tathāgatas entered the heart of the World-Honored One Mahāvairocana and gathered into a single body, in measure pervading the whole realm of space. Then, because it was the karma-realm of all Tathāgatas, it produced a karma-vajra form, which abided in the Buddha’s palm. From that karma-vajra form there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds, performing in all worlds the karma of all Tathāgatas and every buddha’s play of supernormal power; and because they perform the boundless works of all Tathāgatas, and because the samādhi of Vajrasattva is utterly firm, they gathered into a single body and produced the body of the bodhisattva-mahāsattva Viśvakarma of all Tathāgatas, which abided in the heart of the World-Honored One Mahāvairocana and spoke this udāna: “How marvelous, the buddha unfailing! My works are many; effortlessly I work the buddhas’ benefit, and can turn the vajra of action.”
Then the body of the great bodhisattva Viśvakarma 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 unfailing vajra samaya of all Tathāgatas, the vajra-samādhi that is the vast samaya of turning every offering and the measureless and unfailing procedures of every work — making every attainment in the whole realm of beings without remainder, receiving every ease and gladness, and so as to accomplish the fruit of the supernormal power of the vajra-karma-nature wisdom of all Tathāgatas — and that karma-vajra was given to the great bodhisattva Vajra-Karma of all Tathāgatas, who as the karma wheel-turning king of all Tathāgatas received the consecration of all Tathāgatas in both hands.
Then the Blessed One entered again the samaya of the bodhisattva-mahāsattva Invincible-Diligence, and the karma-empowerment thereby produced, the vajra-samādhi named the samaya of the guarding of all Tathāgatas, called the heart of all Tathāgatas, came forth from his own heart. …Vajrapāṇi became a multitude of firm suits of armor; entering Mahāvairocana’s heart, it produced the form of a great vajra armor in his palm. From it came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds, performing the vast works of the guarding procedures of all Tathāgatas and every buddha’s play of supernormal power; and because the diligence is invincible, and the samādhi of Vajrasattva utterly firm, they gathered into one and produced the body of the great bodhisattva Invincible-Diligence, which spoke this udāna: “How marvelous, the armor of diligence! I am firm, the firm one; and because firmness is bodiless, it makes the vajra…” Then that body descended to the right moon-disc and requested a command; and the World-Honored One entered the firmness of all Tathāgatas, the vajra-samādhi that is the samaya of the perfection of diligence of all Tathāgatas — guarding the whole realm of beings without remainder, receiving every ease and gladness, and so as to gain the fruit of the accomplishment of the vajra body of all Tathāgatas — and the vajra armor was placed in both his hands.
Then the Blessed One entered again the samaya of the bodhisattva-mahāsattva Crusher-of-All-Māras, and the karma-empowerment thereby produced, the vajra-samādhi named the samaya of the skillful means of all Tathāgatas, came forth from his own heart. …Vajradhara became a multitude of great fang-weapons; entering Mahāvairocana’s heart, it produced the vajra fang-form in his palm. From it came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds, performing every subduing and wrath as the buddhas’ play of supernormal power; and because every Māra is well crushed, and the samādhi of Vajrasattva utterly firm, they gathered into one and produced the body of the great bodhisattva Crusher-of-All-Māras, which spoke this udāna: “How marvelous, the great skillful means, the compassion of the buddhas! Because what has form is at rest, it displays itself in a form of wrath.” Then that body descended to the left moon-disc and requested a command; and the World-Honored One entered the utterly wrathful vajra-samādhi of all Tathāgatas, by which all Tathāgatas tame the hard to tame — bestowing fearlessness on the whole realm of beings without remainder, receiving every ease and gladness, and so as to gain the most excellent attainment of the supernormal power of the great skillful-means wisdom of all Tathāgatas — and that vajra fang-weapon was placed in both hands of the great bodhisattva Crusher-of-All-Māras.
Then the Blessed One entered again the samaya of the bodhisattva-mahāsattva Fist-of-All-Tathāgatas, and the karma-empowerment thereby produced, the vajra-samādhi named the samaya of the vajra bond of the body, speech and mind of all Tathāgatas, came forth from his own heart. …Vajradhara became all the seal-bonds of all Tathāgatas; entering Mahāvairocana’s heart, it produced the vajra-bond form in his palm, and from that form came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds. Having come forth, they performed in all worlds the seal-bond wisdom of all Tathāgatas as every buddha’s play of supernormal power; and because the fist of all Tathāgatas binds well, and the samādhi of Vajrasattva is utterly firm, they gathered into a single body and produced the body of the great bodhisattva Fist-of-All-Tathāgatas, which spoke this udāna: “How marvelous, the exquisite firm bond! I am the firm samaya; and because it accomplishes every intention, for the liberated it becomes a bond.” Then that body descended to the rear moon-disc and requested a command; and the World-Honored One entered the samaya of all Tathāgatas, the vajra-samādhi that is the seal-samaya of all Tathāgatas — causing the holy ones of all Tathāgatas to manifest proof of every attainment in the whole realm of beings without remainder, receiving every ease and gladness, and so as to gain the most excellent attainment of mastery over the seal of the knowledge of all knowledge of all Tathāgatas — and that vajra bond was placed in both hands of the bodhisattva-mahāsattva Vajra-Fist of all Tathāgatas. The vast procedural work of the offerings of all Tathāgatas; the firm armor of the great diligence of all Tathāgatas; the great skillful means of all Tathāgatas; the wisdom of every seal-bond of all Tathāgatas — such is the great karma-sattva of all Tathāgatas.
Reading note — Ru-Yi Meditation Center
“Because firmness is bodiless, it makes the vajra” and “because it accomplishes every intention, for the liberated it becomes a bond” are the two udānas of this family, and both turn on the same reversal. Armor protects because there is nothing inside to protect; a bond is put on someone already free. The family that acts is given the two emblems that would seem least compatible with freedom, and defines both by it.
Four Pāramitās Seal the Work
The sixteen are complete, and the four buddhas of the directions now answer. Each seals Mahāvairocana’s wisdom with his own and produces a pāramitā bodhisattva — Vajra, Jewel, Dharma, Karma — the four that sit closest to the center in the painted maṇḍala.
爾時，不動如來成就世尊毘盧遮那一切如來智已，印一切如來智故，入金剛波羅蜜三昧耶，所生金剛加持名金剛三摩地一切如來金剛三昧耶，名一切如來印，從自心出。「薩怛嚩嚩日離」從一切如來心纔出已，出金剛光明。從彼金剛光明門，即彼婆伽梵持金剛為一切世界微塵等如來身印一切如來智。復聚為一體，等一切世界量，生大金剛形，依世尊毘盧遮那佛前月輪而住，說此嗢陀南：「奇哉一切佛， 薩埵金剛堅，由堅無身故， 獲得金剛身。」爾時，世尊寶生如來印世尊毘盧遮那一切如來智故，入寶波羅蜜三昧耶，所生寶金剛加持，名金剛三摩地金剛三昧耶，名自印，從自心出。……從一切如來心纔出已，出寶光明。從彼寶光明，即彼婆伽梵持金剛為一切世界微塵等如來身印一切如來智。復聚為一體，等一切世界量，生大金剛寶形，依世尊毘盧遮那佛右月輪而住，說此嗢陀南：「奇哉一切佛， 我名寶金剛，於一切印眾， 堅灌頂理趣。」爾時，世尊觀自在王如來印世尊毘盧遮那一切如來智故，入法波羅蜜三昧耶，所生法金剛加持，名金剛三摩地法三昧耶，名自印，從自心出。「達摩嚩日離(二合)」從一切如來心纔出已，出蓮花光明。從彼蓮華光明，即彼婆伽梵持金剛為一切世界微塵等如來身印一切如來智。復聚為一體，等一切世界量，生大金剛蓮花形，依世尊毘盧遮那佛後月輪而住，說此嗢陀南：「奇哉一切佛， 法金剛我淨，由自性清淨， 令貪染無垢。」爾時，世尊不空成就如來印毘盧遮那一切如來智故，入一切波羅蜜三昧耶，所生金剛加持，名金剛三摩地一切三昧耶，名自印，從自心出。「羯磨嚩日離(二合)」從一切如來心纔出已，出一切羯磨光明。從彼一切如來羯磨光明，即彼婆伽梵持金剛為一切世界微塵等如來身遍印一切如來智。復聚為一體，等一切世界量，面向一切處，生大羯磨金剛形，依世尊毘盧遮那佛左月輪而住，說此嗢陀南：「奇哉一切佛， 我名業金剛，由一成一切， 佛界善作業。」一切如來智三昧耶大灌頂、金剛法性一切供養，如是，一切如來大波羅蜜。
Then Akṣobhya Tathāgata, having accomplished the wisdom of all Tathāgatas of the World-Honored One Mahāvairocana, and in order to seal the wisdom of all Tathāgatas, entered the samaya of the perfection of vajra; and the vajra-empowerment thereby produced, the vajra-samādhi named the vajra samaya of all Tathāgatas, called the seal of all Tathāgatas, came forth from his own heart. No sooner had it come forth from the heart of all Tathāgatas than a vajra light came forth; and from that gate of vajra light, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds, sealing the wisdom of all Tathāgatas.
Then the World-Honored One Ratnasambhava Tathāgata, sealing the wisdom of all Tathāgatas of the World-Honored One Mahāvairocana, entered the samaya of the perfection of the jewel; and the jewel-vajra empowerment thereby produced, the vajra-samādhi named the vajra samaya, called his own seal, came forth from his own heart. …No sooner had it come forth than a jewel light came forth; and from that jewel light, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds, sealing the wisdom of all Tathāgatas.
Then the World-Honored One Avalokiteśvara-rāja Tathāgata, sealing the wisdom of all Tathāgatas of the World-Honored One Mahāvairocana, entered the samaya of the perfection of Dharma; and the dharma-vajra empowerment thereby produced, the vajra-samādhi named the Dharma samaya, called his own seal, came forth from his own heart. No sooner had it come forth than a lotus light came forth; and from that lotus light, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds, sealing the wisdom of all Tathāgatas.
Then the World-Honored One Amoghasiddhi Tathāgata, sealing the wisdom of all Tathāgatas of Mahāvairocana, entered the samaya of the perfection of all; and the vajra-empowerment thereby produced, the vajra-samādhi named the samaya of all, called his own seal, came forth from his own heart. No sooner had it come forth than the karma-light of all came forth; and from that karma-light of all Tathāgatas, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds, sealing the wisdom of all Tathāgatas throughout. The great consecration of the samaya of the wisdom of all Tathāgatas; every offering of the vajra dharma-nature — such are the great pāramitās of all Tathāgatas.
Reading note — Ru-Yi Meditation Center
The direction of the action reverses here. Through the sixteen, everything issued from Mahāvairocana’s heart; now the four buddhas seal his wisdom with theirs, and what they produce is female. In the painted maṇḍala the four pāramitā bodhisattvas sit between Mahāvairocana and the four buddhas, which is exactly where this passage puts them: what passes in both directions at once.
Eight Goddesses, Inner and Outer
Eight offering goddesses follow, in two sets of four. The first four issue from Mahāvairocana toward the four buddhas — play, garland, song, dance. The second four are the four buddhas’ reply, sent back toward the center — incense, flower, lamp, unguent. Offering in this maṇḍala runs both ways.
爾時，世尊毘盧遮那佛復入一切如來適悅供養三昧耶，所生名金剛三摩地，一切如來族大天女從自心出。……從一切如來心纔出已，出金剛印。從彼金剛印門，則彼婆伽梵持金剛為一切世界微塵等如來身。復聚為一體，為金剛嬉戲大天女如金剛薩埵，一切身性、種種形色威儀、一切莊嚴具，攝一切如來族金剛薩埵女，依世尊不動如來曼荼羅左邊月輪而住，說此嗢陀南：「奇哉無有比， 諸佛中供養，由貪染供養， 能轉諸供養。」爾時，世尊毘盧遮那復入一切如來寶鬘灌頂三昧耶，所生名金剛三摩地，一切如來族大天女從自心出。……從一切如來心纔出已，出大寶印。從彼大寶印，則彼婆伽梵持金剛為一切世界微塵等如來身。復聚為一體，為金剛鬘大天女，依世尊寶生如來曼荼羅左邊月輪而住，說此嗢陀南：「奇哉我無比， 稱為寶供養，於三界王勝， 教勅受供養。」爾時，世尊毘盧遮那復入一切如來歌詠供養三昧耶，所生名金剛三摩地，一切如來族大天女從自心出。……從一切如來心纔出已，出一切如來法印。從彼一切如來法印，彼婆伽梵持金剛為一切世界微塵等如來身。復聚為一體，為金剛歌詠大天女，依世尊觀自在王如來左邊月輪而住，說此嗢陀南：「奇哉成歌詠， 我供諸見者，由此供養故， 諸法如響應。」爾時，世尊毘盧遮那復入一切如來舞供養，所生名金剛三摩地，一切如來族大天女從自心出。……從一切如來心纔出已，出一切如來舞廣大儀。從彼出一切如來舞供養儀，則彼婆伽梵持金剛為一切世界微塵等如來身。復聚為一體，為金剛舞大天女，依世尊不空成就如來左邊月輪而住，說此嗢陀南：「奇哉廣供養， 作諸供養故，由金剛舞儀， 安立佛供養。」一切如來無上安樂悅意三昧耶、一切如來鬘、一切如來諷詠、一切如來無上作供養業……，如是，一切如來祕密供養。……爾時，世尊不動如來奉答毘盧遮那如來供養故，入一切如來能悅澤三昧耶，所生名金剛三摩地，一切如來婢使從自心出。……從一切如來心纔出已，則彼婆伽梵持金剛為種種儀、燒香、供養雲嚴飾，舒遍一切金剛界。出已，從彼燒香供養雲海出一切世界微塵等如來身。復聚為一體，為金剛燒香天女身，依世尊金剛摩尼寶峯樓閣隅左邊月輪而住，說此嗢陀南：「奇哉大供養， 悅澤具端嚴，由薩埵遍入， 速疾證菩提。」爾時，世尊寶生如來奉答毘盧遮那如來供養故，入寶莊嚴供養三昧耶，所生名金剛三摩地一切如來承旨，大天女從自心出。……從一切如來心纔出已，即彼婆伽梵持金剛為一切花供養嚴飾，舒遍一切虛空界。出已，從彼一切花供養嚴飾出一切世界微塵等如來身。出已，復聚為一體，為金剛花天女形，依如來金剛摩尼寶峯樓閣隅左邊月輪而住，說此嗢陀南：「奇哉花供養， 能作諸莊嚴，由如來寶性， 速疾獲供養。」爾時，世尊觀自在王如來奉答世尊毘盧遮那供養故，入一切如來光明供養三昧耶，所生名金剛三摩地，一切如來女使從自心出。……從一切如來心纔出已，即彼婆伽梵持金剛出一切光明界供養嚴飾，舒遍盡法界，從彼一切光明界莊嚴具出一切世界微塵等如來身。出已，復聚為一體，為金剛光明天女身，依世尊金剛摩尼寶峯樓閣隅左邊月輪而住，說此嗢陀南：「奇哉我廣大， 供養燈端嚴，由速具光明， 獲一切佛眼。」爾時，世尊不空成就如來奉答毘盧遮那如來供養故，入一切如來塗香供養三昧耶，所生名金剛三摩地，一切如來婢使從自心出。……從一切如來心纔出已，則彼婆伽梵持金剛出一切塗香供養嚴飾，舒遍一切法界，從彼一切塗香供養嚴飾出一切世界微塵等如來身。出已，復聚為一體，為金剛塗香天女身，依世尊金剛摩尼寶峯樓閣隅左邊月輪而住，說此嗢陀南：「奇哉香供養， 我微妙悅意，由如來香故， 授與一切身。」一切如來智遍入大菩提支分三昧耶，一切如來光明、戒、定、慧、解脫、解脫知見、塗香……，如是，一切如來受教令女。爾時，世尊毘盧遮那如來復入一切如來三昧耶鉤三昧耶，所生薩埵名金剛三摩地一切如來一切印，眾主從自心出。……從一切如來心纔出已，則彼婆伽梵持金剛出一切如來一切印眾，從彼一切如來一切印眾出一切世界微塵等如來身。復聚為一體，為金剛鉤大菩薩身，依世尊金剛摩尼寶峯樓閣金剛門中月輪而住，鉤召一切如來三昧耶，說此嗢陀南：「奇哉一切佛， 鉤誓我堅固，由我遍鉤召， 集諸曼荼羅。」
Then the World-Honored One Mahāvairocana Buddha entered again the samaya of the delighting offering of all Tathāgatas, and the vajra-samādhi thereby produced — a great goddess of the family of all Tathāgatas — came forth from his own heart. …No sooner had it come forth from the heart of all Tathāgatas than a vajra seal came forth; and from that gate of the vajra seal, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds. They gathered again into a single body and became the great goddess Vajra-Play, like Vajrasattva — every bodily nature, forms and colors and bearing of every kind, every ornament — gathering in the vajrasattva-women of the family of all Tathāgatas; and she abided upon the left moon-disc of the maṇḍala of the World-Honored One Akṣobhya Tathāgata, and spoke this udāna: “How marvelous, without compare, the offering among the buddhas! Because the offering is one of passion, it can turn every offering.”
Then the World-Honored One Mahāvairocana entered again the samaya of the jewel-garland consecration of all Tathāgatas, and the vajra-samādhi thereby produced — a great goddess of the family of all Tathāgatas — came forth from his own heart. No sooner had it come forth than a great jewel seal came forth; and from that great jewel seal, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds. …Then the World-Honored One Mahāvairocana entered again the samaya of the song offering of all Tathāgatas, and the vajra-samādhi thereby produced — a great goddess of the family of all Tathāgatas — came forth from his own heart. …No sooner had it come forth than the dharma seal of all Tathāgatas came forth; and from that dharma seal of all Tathāgatas, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds. Then the World-Honored One Mahāvairocana entered again the dance offering of all Tathāgatas, and the vajra-samādhi thereby produced — a great goddess of the family of all Tathāgatas — came forth from his own heart. …No sooner had it come forth than the vast procedure of the dance of all Tathāgatas came forth; and from that offering-procedure of the dance of all Tathāgatas, the Blessed One Vajradhara became bodies of Tathāgatas as numerous as the dust-motes of all worlds. The samaya of the unsurpassed ease and gladness of all Tathāgatas; the garland of all Tathāgatas; the chanting of all Tathāgatas; the unsurpassed offering-work of all Tathāgatas — such is the secret offering of all Tathāgatas.
…Then the World-Honored One Akṣobhya Tathāgata, in order to answer Mahāvairocana Tathāgata’s offering, entered the samaya of the gladdening of all Tathāgatas; and the vajra-samādhi thereby produced — a handmaid 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 procedures of every kind, incense burning, clouds of offering in splendid array, spreading throughout the whole Vajra Realm. Having come forth, from that ocean of clouds of incense offering there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds. They gathered again into a single body and became the body of the goddess Vajra-Incense, who abided upon the left moon-disc at the corner of the World-Honored One’s vajra maṇi jewel-peak pavilion, and spoke this udāna: “How marvelous, the great offering, gladdening and fully adorned! Because the sattva enters everywhere, awakening is swiftly realized.”
Then the World-Honored One Ratnasambhava Tathāgata, in order to answer Mahāvairocana’s offering, entered the samaya of the jewel-adorned offering; and the vajra-samādhi thereby produced — a great goddess receiving the command of all Tathāgatas — came forth from his own heart. …No sooner had it come forth than the Blessed One Vajradhara became every flower-offering in splendid array, spreading throughout the whole realm of space. Having come forth, from that array of every flower-offering there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds. Having come forth, they gathered again into a single body and became the form of the goddess Vajra-Flower, who abided upon the left moon-disc at the corner of the Tathāgata’s vajra maṇi jewel-peak pavilion, and spoke this udāna: “How marvelous, the flower offering, which can make every adornment! Because of the jewel-nature of the Tathāgata, the offering is swiftly obtained.”
Then the World-Honored One Avalokiteśvara-rāja Tathāgata, in order to answer the World-Honored One Mahāvairocana’s offering, entered the samaya of the light offering of all Tathāgatas; and the vajra-samādhi thereby produced — a maidservant 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 sent forth the offering-array of the whole realm of light, spreading throughout the whole dharma-realm; and from that ornament of the whole realm of light there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds. Then the World-Honored One Amoghasiddhi Tathāgata, in order to answer Mahāvairocana Tathāgata’s offering, entered the samaya of the unguent offering of all Tathāgatas; and the vajra-samādhi thereby produced — a handmaid of all Tathāgatas — came forth from his own heart. The samaya of the limbs of great awakening into which the wisdom of all Tathāgatas enters everywhere; the light, discipline, concentration, wisdom, liberation, and knowledge-and-vision of liberation of all Tathāgatas; the unguent — such are the women who receive the command of all Tathāgatas.
Reading note — Ru-Yi Meditation Center
The two sets are not symmetrical in status and the text says so in its vocabulary: the inner four are “great goddesses” (大天女) issuing from the center, the outer four are “handmaids” and “maidservants” (婚使, 女使) sent back from the four buddhas. The asymmetry is directional rather than hierarchical — they are the reply, not the lesser — but the words are what they are, and softening them in translation would hide something about how this liturgy imagined its own courtesies.
Vajra-Incense’s udāna has the sequence that matters: the offering is what allows the sattva to enter everywhere, and that entering is what makes awakening swift. Offering here is not merit-making. It is the mechanism of pervasion.
Four at the Gates
Four more bodhisattvas take the four gates: hook, noose, chain and bell — summon, draw in, bind, subdue. They are the maṇḍala’s border control, and the last of the thirty-seven.
爾時，世尊復入一切如來三昧耶，引入摩訶薩埵三昧耶，所生名金剛三摩地一切如來印入承旨，從自心出。……從一切如來心纔出已，則彼婆伽梵持金剛出一切如來三昧耶引入印眾，從彼一切如來三昧耶引入印眾出一切世界微塵等如來身。復聚為一體，為金剛索大菩薩身，依世尊金剛摩尼寶峯樓閣寶門間月輪而住，引入一切如來，說此嗢陀南：「奇哉一切佛， 我堅金剛索，設入諸微塵， 我復引入此。」爾時，世尊復入一切如來三昧耶，鎖大薩埵三昧耶，所生名金剛三摩地一切如來三昧耶，縛一切如來使從自心出。……從一切如來心纔出已，則彼婆伽梵持金剛出一切如來三昧耶縛為印眾，從彼一切如來三昧耶縛印眾。出已，出一切世界微塵等如來身。復聚為一體，為金剛鎖大菩薩身，依世尊金剛摩尼寶峯樓閣法門中月輪而住，說此嗢陀南：「奇哉一切佛， 大堅金剛鎖，令諸縛脫者， 有情利故縛。」爾時，世尊復入一切如來遍入大菩薩三昧耶，所生名金剛三摩地一切如來一切印僮僕，從自心出。……從一切如來心纔出已，則彼婆伽梵持金剛為一切如來印主。出已，從彼一切如來印主出一切世界微塵等如來身。復聚為一體，為金剛遍入大菩薩身，依世尊金剛摩尼寶峯樓閣羯磨門中月輪而住，說此嗢陀南：「奇哉一切佛， 我堅金剛入，為一切主宰， 亦即為僮僕。」一切如來三昧耶鉤召、引入、縛、調伏，如是一切如來教令。爾時，世尊為一切如來召集故，作金剛彈指相，說此一切如來召集加持心：……由剎那攞嚩須臾頃，一切如來彈指相警覺已，遍一切世界雲海中一切世界微塵等如來并菩薩集會曼荼羅。
Then the World-Honored One entered again the samaya of all Tathāgatas, the samaya of the mahāsattva who draws in; and the vajra-samādhi thereby produced — the one who receives the command of the seal-entry 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 sent forth the host of drawing-in seals of the samaya of all Tathāgatas; and from that host of drawing-in seals of the samaya of all Tathāgatas there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds. They gathered again into a single body and became the body of the great bodhisattva Vajra-Noose, who abided upon the moon-disc between the jewel gates of the World-Honored One’s vajra maṇi jewel-peak pavilion, drawing in all the Tathāgatas, and spoke this udāna: “How marvelous, all the buddhas! I am the firm vajra noose; though they should enter every dust-mote, I draw them in again.”
Then the World-Honored One entered again the samaya of all Tathāgatas, the samaya of the mahāsattva who chains; and the vajra-samādhi thereby produced — the samaya of all Tathāgatas, the envoy who binds 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 sent forth as a host of seals the bond of the samaya of all Tathāgatas; and from that host of bond-seals of the samaya of all Tathāgatas, having come forth, there came forth bodies of Tathāgatas as numerous as the dust-motes of all worlds. They gathered again into a single body and became the body of the great bodhisattva Vajra-Chain, who abided upon the moon-disc within the Dharma gate of the World-Honored One’s vajra maṇi jewel-peak pavilion, and spoke this udāna: “How marvelous, all the buddhas! The greatly firm vajra chain; that those bound may be released, for beings’ benefit it binds.”
Then the World-Honored One entered again the samaya of the great bodhisattva who pervades all Tathāgatas; and the vajra-samādhi thereby produced — the servant of every seal of all Tathāgatas — came forth from his own heart.
Reading note — Ru-Yi Meditation Center
“That those bound may be released, for beings’ benefit it binds” is the chain’s own account of itself, and it is the same move as the Fist’s. Twice in this fascicle a restraining emblem is defined by the freedom it exists for. Whether that is a justification or an evasion is left to the reader; the sūtra states it and moves on.
Laying Out the Altar
The fascicle ends with instructions a person could follow with a cord and pigments: how many gates, where the corners go, which buddha in which quarter, and where the goddesses sit. The maṇḍala that has been generated in vision is now to be drawn on the ground.
如教應安坐， 於曼荼羅中，大薩埵大印， 思惟應加持。住印則當起， 顧視於諸方，倨傲而按行， 誦金剛薩埵。以新線善合， 應量以端嚴，以線智應抨， 隨力曼荼羅。四方應四門， 四剎而嚴飾，四線而交絡， 繒綵鬘莊嚴。隅分一切處， 門戶於合處，鈿飾金剛寶， 應抨外輪壇。彼中如輪形， 應入於中宮，金剛線遍抨， 八柱而莊嚴。於金剛勝柱， 應飾五輪壇，於中曼荼羅， 安立佛形像。佛一切周圍， 曼荼羅於中，四勝三昧耶， 次第而圖畫。金剛進而步， 於四曼荼羅，阿閦毘等四， 安立一切佛。應作不動壇， 劑金剛持等，金剛藏等滿， 寶生曼荼羅。金剛眼淨業， 無量壽輪壇，應畫不空成， 金剛巧等壇。安立於輪隅， 應畫金剛女，外壇於隅角， 應畫佛供養。門中一切處， 守護門四眾，安立於外壇， 應畫摩訶薩。即勝三昧耶， 結印如儀則，金剛師入已， 摧印而遍入，此諸遍入心。aḥ 請勅如本教， 自身加持等，噁作已稱自名， 應以金剛成，薩埵金剛鉤， 金剛師則結。召集作彈指， 應請一切佛，剎那頃諸佛， 并金剛薩埵，應滿一切壇， 集會曼荼羅。則速疾大印， 觀金剛薩埵，一遍稱百八， 由結集則喜。如來皆堅固， 金剛薩自成，慈友而安住， 諸門一切處，鉤等而作業。 以大羯磨印，安住三昧耶， 以印三昧耶，薩埵金剛等， 應成大薩埵。誦弱吽鑁斛， 則不等一切。召集大薩埵， 鉤召引入已，縛已令調伏， 則以密供養，令喜大威德。 應自有情利。願作一切成， 如是諸壇中，金剛師事業。金剛頂一切如來真實攝大乘現證大教王經卷中金剛頂一切如來真實攝大乘現證大教王經卷下開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空諡大監正號大廣智大興善寺三藏沙門不空奉 詔譯大曼荼羅廣大儀軌品之三「
Let him be seated as the teaching prescribes, within the maṇḍala; and contemplating the great seal of the great sattva, let him make the empowerment. Abiding in the seal he should then rise, look about him to every quarter, walk the round with a proud bearing, and recite Vajrasattva. With new cord, well twisted, of the proper measure and finely made, with the cord and with wisdom he should mark out the maṇḍala according to his means. Four quarters should have four gates, adorned with four fields; four cords interlaced, adorned with silks and garlands. At the corners and in every place, at the gates where they meet, inlaid and ornamented with vajra-jewels, he should mark out the outer wheel-altar. Within it, in the manner of a wheel, he should enter the inner palace; the vajra cords marked out throughout, adorned with eight pillars. On the excellent vajra pillars he should adorn the five-wheel altar; and in the maṇḍala within it, establish the image of the Buddha. All around the Buddha, within that maṇḍala, the four excellent samayas should be painted in order. Stepping with the vajra stride, in the four maṇḍalas — Akṣobhya and the other four — he establishes all the buddhas. He should make Akṣobhya’s altar, ranged with the vajra-holders and the rest; Ākāśagarbha and the rest fill Ratnasambhava’s maṇḍala; Vajra-Eye and Pure-Karma, the wheel-altar of Amitāyus; and he should paint Amoghasiddhi and the altar of Vajra-Skill and the rest. Established at the corners of the wheel, he should paint the vajra women; outside…
Reading note — Ru-Yi Meditation Center
“Walk the round with a proud bearing” (俱傻而按行) is an unusual instruction to find in a scripture, and the Chinese is unambiguous: juào means haughty. The practitioner has just identified himself with Vajrasattva; the bearing is the identification made visible, and the text asks for it before a single line is drawn.
Homage at the Pavilion
The assembled Tathāgatas of the ten directions arrive at the pavilion and do what any visitor does: they bow. The udāna that follows describes what a bow is in this system.
集已，往詣金剛摩尼寶峯樓閣世尊毘盧遮那如來所。至已，說禮一切如來足心：……由此性成就真言隨意念誦禮一切如來已，說此嗢陀南：「奇哉大普賢， 菩薩之敬儀，是如來輪壇， 影現於如來。」時十方一切世界集會如來說已，由一切如來加持，一切菩薩集會曼荼羅，入毘盧遮那佛心。從彼一切如來心各各自菩薩眾曼荼羅出已，依世尊毘盧遮那佛金剛摩尼寶峯樓閣周圍作壇三摩地而住，說此嗢陀南：「奇哉一切佛， 廣大無始生，由一切塵數， 獲得佛一性。」
Having gathered, they went to the vajra maṇi jewel-peak pavilion, to the World-Honored One Mahāvairocana Tathāgata. Having arrived, they spoke the heart of homage at the feet of all Tathāgatas: …And having by this nature-accomplishing mantra recited at will and paid homage to all the Tathāgatas, they spoke this udāna: “How marvelous, great Samantabhadra, the bodhisattva’s form of reverence! This is the Tathāgata’s wheel-altar, reflected and appearing within the Tathāgata.”
Reading note — Ru-Yi Meditation Center
“This is the Tathāgata’s wheel-altar, reflected and appearing within the Tathāgata” makes the act of homage into the maṇḍala itself. The buddhas bowing to a buddha are not performing a courtesy before the diagram is drawn; the arrangement of them bowing is the diagram.
Part 2 Complete
This closes Part 2: the sixteen great bodhisattvas completed, the four pāramitā bodhisattvas, eight goddesses of offering exchanged in both directions, four gate-guardians, the summoning of every buddha by a single finger-snap, a hundred and eight names for Vajrapāṇi, and the maṇḍala's own construction blueprint. Part 3 turns to the disciple's own entry into this maṇḍala — the flower cast blindfolded to reveal an assigned deity, the great abhiṣeka, and the sūtra's closing teachings on siddhi and the meaning of its own title.
Continue to Part 3 — The Disciple's Entry, and the Sūtra's Close →