Heart Sutra (佛心經)

Buddha Heart Sutra Chapter, Also Connected with the Great Wish-Fulfilling Dharani, Volume One

Tripitaka Bodhiruci, translated by imperial decree

Thus have I heard:

At one time, the Buddha was dwelling on the summit of Vajra Mountain in the country of Juyanmi, gazing everywhere across the ten directions, all of which appeared the color of fire. Then the Tathagata breathed a long sigh: "Looking universally at living beings, there is no path of difference at all. Excellent! How shall living beings be saved?" Having finished this reflection, all the buddha-worlds and the realms of the bodhisattvas, from the Thirty-Three Heavens above down to the ten vajra boundaries below, together with Mara's palaces, all quaked and trembled. At that moment, all the buddhas of past, present, and future were present, and in response to the thought, Right Intention arose. Further, there were bodhisattvas abiding in their own minds and remaining unmoved. Further, there were vajra beings, leading their retinues and carrying out vajra duties, who, unable to remain on their seats, roamed throughout the ten directions. Further, there were heavenly beings, immortals, and hosts of Mara, who fled in terror with nowhere to go.

At that moment, there were ten Vajra Treasury Bodhisattvas. They straightened their robes, came forward, and said to the Buddha: "World-Honored One, is this sign an evil omen or a good one?" The Tathagata simply remained in his own contemplation and gave no answer. Then in the assembly there was a bodhisattva named Vajra Compassion, who told the Vajra Treasury Bodhisattvas: "This sign is not good. The Buddha is now moved by compassion and has entered the samadhi of a compassionate mind — it cannot be called good. Quiet your own minds for now, and wait for what the Buddha will proclaim."

At that time, Bodhisattva Virtue Treasury asked Vajra Compassion, "What is meant by the samadhi of compassion?"

Vajra Compassion replied, "It is precisely the place of saving and embracing beings. Excellent, excellent!"

Then each of them purified body and mind, and in an instant saw the Tathagata's mind pervading all living beings.

At that time, the Tathagata arose from meditative absorption and said: "Good men! Excellent, excellent! Do you all know that sentient beings are drowning and utterly depleted? I now see that sentient beings do not understand my Dharma, do not know my mind, and do not reach my realm. They are held in the grip of Mara—how can they be saved? Who has a method and means to protect sentient beings? Who has a method and means to gather in and subdue this poison?"

Then there were twenty thousand billion bodhisattvas, all great Dharma princes anointed with the consecration of empowerment, sovereign in their awe-inspiring virtue, who came before the Buddha and said: "World-Honored One, we possess the bodhisattva's compassion."

The Buddha said: "That is not the compassion that gathers them in."

Then there were vajra secret-traces as numerous as the sands of a hundred thousand billion Ganges Rivers in a hundred thousand billion worlds, each secret-trace commanding the strongmen of the four continents, who came forward and said to the Buddha: "World-Honored One, we have the power to gather them in."

The Buddha said: "Vajras, that is not the power that gathers them in."

Then there were great sovereign gods of all worlds, able to transform their bodies into the form of a Buddha, who came and said to the Buddha: "World-Honored One, we have sovereign transformative power that can gather them in."

The Buddha said: "That is not within what your illusion and conjuring can know."

Then a Bodhisattva named True Virtue, who was present in the assembly, said to the Buddha: "World-Honored One, if even such Bodhisattvas, celestial beings, and immortals as these are all unable to embrace and uphold it, how can the Buddha now enable all sentient beings to escape this danger?"

At that time, the Tathagata addressed Bodhisattva True Virtue, saying: "Only the Tathagata's mind-within-mind cannot be reached. Why is that? Because it can cause all maras to give rise to great compassion; because it can cause all dharmas to manifest according to what is fitting; because it can cause all Buddhas to never be apart from it; because it can cause all Bodhisattvas to become its retinue; because it can cause all vajras to bestow their power; because it can cause all celestial beings to always protect and guard it; because great yakshas and rakshasas become Dharma-assisting hosts; because it can cause all great ghosts and spirits to give rise to joy; because it can cause those who uphold and recite it to be equal to the Buddha in power; equal to the Buddha in mind; equal to the Buddha in wisdom; equal to the Buddha in majesty; because it can cause the undertakings of the practitioner's mind to be without exception accomplished; because it can cause all obstacles and difficulties to be utterly cut off; because Indra and Brahma always support and sustain them; because it can cause all to proceed straight to Enlightenment without ever turning back; because all worldly affairs become clear of themselves; and because throughout all worlds of the past, future, and present — whether endowed with spiritual powers or without them, wise or unwise, worthy or unworthy — all alike return and submit."

At that time, when the great assembly heard this teaching, they all wished to receive it. Suddenly, within the great assembly, a light arose surpassing that of a hundred thousand suns. Then the Bodhisattva True Virtue asked the Buddha, "What is this light? What is its cause?" The Buddha replied, "This light of joy arises from the very center of the mind. You should know, World-Honored One, that this light is immeasurable, indescribable, beyond praise, and without any confirmation. Why is this? Because it is identical with all Buddhas, who give no confirmation; identical with all Tathagatas, who attain nothing; because all appearances are not seen; because one guards and protects the senses without abandoning them; because it prevents all demons and foes from gaining any opportunity; because it blocks all the paths of Mara. For these reasons, it is called the very center of the mind."

At that time, the entire assembly said to the Buddha: "World-Honored One, from the causes and conditions of our own practice and from the Buddha's wonderful teachings, we have never heard such praise of merit and great awe-inspiring spiritual power. We only pray that the Tathagata will proclaim for us this passage that verifies the stage of cultivation and awakening, and we only pray that you will enable us to practice within it."

At that time, the Tathagata addressed all the Bodhisattvas and good men: "Now I will expound. There are ten kinds of upholding that confirm the cultivation of the Buddha-ground and bring certain accomplishment. What are these ten?

First, upholding the mind. Be unobstructed regarding the Dharma, give rise to faith in the Buddha, be equal-minded, give rise to compassion toward sentient beings, and do not cling to form.

Second, uphold the precepts without omission. Always gather yourself in concentration, practice speaking no falsehood, be generous in giving to sentient beings, and cut off arrogance.

Third, do not commit evil. Cultivate the precept of not killing, do not consume impure food, be careful not to praise yourself, and do not look for others' faults.

Fourth, toward all who seek the Dharma, do not give rise to ridicule or disdain. Regarding the Buddha's teachings, protect against evil and wrongdoing. Toward teachers and the monastic sangha, maintain the thought of them as your parents.

Fifth, if you practice vow-teachings, be careful not to lose them. Toward the poor and rich alike, observe with an equal mind. You should embrace worldly truth and accord with others.

Sixth, always remain vigilant regarding the Buddha's phrases and verses. All dharmas you cultivate must be thoroughly upheld. When there are those who beg or seek, give according to their wish. Be careful not to judge them as having superior, middling, or inferior capacities.

Seventh, regarding the mudras you uphold, do not engage in impure conduct, do not perform them at improper times, and do not use them for fame or profit. In whatever dharmas you practice, do not abandon sentient beings either.

Eighth, regarding all possessions, do not give rise to theft, and cut off unreasonable evil. Do not act with flattery or sycophancy. Guard the essentials of the Buddha-Dharma as your own life. Toward the noble and the lowly alike, do not harbor a two-minded heart.

Ninth, in relieving all suffering, if those you save are not sincere, truly do not retreat in your resolve. Do not belittle the Dharma yourself, and do not let others belittle it. You must cut off your own slander and not let others slander. You must be upright and always speak gentle words. Encourage the path of goodness and give rise to great compassion.

Tenth, cut off deviant practices and do not damage emptiness. Let your resolve and faith be firm, and do not shrink from fatigue or hardship. Always encourage others and do not abandon those who aspire to goodness, those who are good spiritual friends. Or in pure places such as forests and springs, give rise to vast and far-reaching vows, and be careful not to become cowardly. Mindfully maintain and gather them moment by moment, and do not let wrong views arise. Always abide in the Great Vehicle. When there are good spiritual friends, receive them with respect and bow in homage.

If one can cut off these ten things, this is upholding the Dharma and realization, and one will definitely proceed straight to supreme enlightenment without ever turning back. If one wishes to cultivate the Bodhisattva path and perfect the vajra body, this is not difficult."

At that time, having heard this teaching, the bodhisattvas said to the Buddha: "World-Honored One, we shall now study and practice these vows and conduct. We only pray that the Tathagata, out of great compassion, will speak these wondrous verses and phrases, for the great assembly joyfully admires them and now wishes to receive and uphold them."

The Buddha said to all the good men: "Speak as you wish to speak. Listen carefully! Listen carefully!" Then the Tathagata, with the mudra of the Bodhi mind, protected the assembly, steadying their minds. He then spoke the mantra:

The Great Dharani of the Heart Center of All Buddhas:

Om, bhara bhara, sambhara sambhara, indriya, vishodhani, ha ha, ruru, chalika ruru, chalika, svaha.

First: Bend the index fingers of both hands into hooks, place them behind the middle fingers. Bend the thumbs and press them onto the nails of the little fingers. Bend the index fingers into hooks over the tips of the ring fingers. Keep the middle fingers straight and upright, with the index fingers pressing against them. Join the wrists and place the hands over the heart. The mudra is thus formed. If a person practices this mudra, they will gain the complete Enlightenment Mind, complete Bodhisattva wisdom, and all the gates of the Paramitas will be gathered in their mind. All Buddhas' Enlightenment and all secret gates are encompassed by this mudra. If one receives and holds this mudra in a pure room for seven days, all essential teachings will appear before their eyes. Toward all demon paths, all sentient being paths, and all ghost and spirit paths — however they may hide and conceal themselves — one who holds this mudra will naturally know their whereabouts, and they will be unable to change their forms even if they wish to. Good men! If one obtains this mudra, at the very thought, Buddhas from the ten directions will gather above their head. At the very thought, Bodhisattvas from the ten directions will seek to serve them. At the very thought, Vajra beings from the ten directions will seek to attend them. At the very thought, celestial beings from the ten directions will guard and make offerings to them. All demon retinues will abandon their own realms to come and aid the power of the Dharma. All Vinayaka beings will seek to come and make offerings. Good men, if you wish to subdue demonic foes and non-Buddhist practitioners, first form this mudra and recite the mantra twenty-one times. Raise it above your heart, turn your body, stand up, and walk around once to the left. At that time the great earth will quake violently, and all the demon hordes will sink into the depths below and never emerge again. Even if some do emerge, it is only through the Buddha's compassion that they are able to do so. Be careful not to give rise to anger — if one who holds this mantra becomes angry, the ten directions will seethe and it will not be a time of joy — only then will the ten directions be at peace. Good men, this is the head of the Buddhas, the mother of all Dharmas, the king of all mudras. All Buddhas of the ten directions are born from this. Just as all Buddhas, the World-Honored Ones, have no transgressions — if you would not transgress, you must remember and uphold this. Do not use it lightly; use it according to the magnitude of the matter. If you practice any Dharma, first take this mudra as the foremost. Without this mudra, all Dharmas have no master — even if there is some accomplishment, one's body and mind will not be settled, the deities will not protect, and the Dharmas one practices will meet with many obstacles and difficulties. Be careful! Be careful! Do not use it impurely.

Second: The Enlightenment Mind Attainment Mudra. (Also called the Mudra of the Identical Seal and Crown of the Tathagatas of the Ten Directions; uses the preceding mantra.)

First, cross the middle fingers of both hands, right over left, and let their tips emerge from the tiger's mouth. Then bend both ring fingers and press them on the backs of the middle fingers. Press each thumb against the tip of a ring finger, joining them. Bring the tips of the index fingers together on the backs of the ring fingers. Keep the little fingers straight and upright, their tips touching, and the mudra is formed.

If a good man or good woman obtains this mudra and holds it, their karma is transformed and their obstacles dissolved, and they swiftly realize unsurpassed, perfect Enlightenment. Holding this mudra constantly, one gains retention of what is heard and does not forget it, and naturally comprehends the essential points of all Dharmas. Whatever one had not previously mastered from ages past, all that one's mind intends will be accomplished. When one is maintaining this practice, if non-Buddhists or the demon Mara come wishing to trouble one, they retreat as soon as one rouses the mind. If one needs something, one beckons with the mudra and it comes. Even against a thousand transformations and ten thousand changes capable of deluding people and Dharma practices, forming the mudra and holding the mind steady makes them revert to their original form. Hidden treasures in the earth and jewel repositories in dragon palaces—if one needs any of them, one points with the mudra and they arrive at once. If one wishes to accomplish any essential Dharma in the worlds of the ten directions, one forms the mudra in the first watch of the night and recites while the mind holds it; without leaving one's seat one will sleep, and all essential Dharmas in the worlds of the ten directions, whatever the mind desires, will come of themselves and teach. If one seeks lesser spiritual powers, it takes no more than three days; if one seeks greater powers, no more than seven days. In dreams the Buddha himself will seal one's crown and personally protect one's power. If one wishes to see Buddhas, Bodhisattvas, spirits, ghosts, or vajra beings, one should press the mudra to one's eyes each time one forms it, and after one thousand and eighty repetitions one will see them. One must keep the mind steady and not let fear shake it, for that causes a person to lose their mind. If there are evil disasters or harm to one's homeland—recite the spell with the mudra one hundred and eight times, and with the mudra point to the sky, drawing the written character of Buddha; the disaster then ceases and does not arise again. If, while holding this mudra, one is troubled by demons, simply say, "Little thief, this won't happen a third time." The demon then retreats. For all the minor illnesses of the world, and those difficult to cure or identify, simply form the mudra and recite the spell for a full day, and even madness is removed—except that it does not work if one's mind is not sincere. If one needs essential Dharma from the dragon treasury, form the mudra, recite the spell, and call the dragon king's name; before one night passes, that Dharma naturally appears. When it does appear, recite and hold it so that one does not forget it again. If one obtains this Dharma, one should keep it secret and not transmit it to unworthy people. Be careful! Be careful! When using this mudra, gauge the size of the matter. Perform it for great matters, not for small ones; using it so diminishes its spiritual efficacy. Remember this! Remember this!

Third: The mudra for formally conferring Enlightenment. (Also called the mudra that encompasses and receives all secret gates, and also called the crown-wheel mudra; it is used in common by all Buddhas.)

「First, extend the ring fingers of both hands so they protrude between the middle fingers and index fingers. Next, bring the two middle fingers and two index fingers together, tip to tip, so the four fingers are level and touching. The two thumbs press on the upper joints of the two index fingers. The two little fingers stand straight, side by side. Bring the wrists together — this forms the mudra. If there are good men who wish to uphold the Dharma of Buddhas, Bodhisattvas, and Vajra-mind, they should follow this mudra, and as soon as they focus their thoughts, they will attain the Wisdom of Immovability pervading the ten directions. Whether sagely or non-sagely, whether demonic or non-demonic, and all celestial beings, immortals, the saints of the Four Fruits, and great spirits — all at once unite their own minds with this mudra. All worldly undertakings, whether worldly or non-worldly distinctions, from this moment harmonize with the Buddha-mind. Why is this? Because one attains the Buddha's gate of Samādhi; because all the Buddhas' secret treasuries are gathered through this; because the Buddhas' crown-wheel is accomplished through this; because all Vajras abide by relying on this; because all sages of the ten directions come to pay homage through this; because all evils are turned toward goodness through this; because all evils naturally restrain their own minds through this; because all obstacles naturally dissolve through this; because Māra-Pāpīyas naturally submits through this; because the naked ascetics and fallen women naturally seek compassion through this; because all dragon-treasuries naturally open through this; because the gods of hidden treasures naturally give generously through this; because the dragon king's jewel naturally appears through this; because Yama, the Son of Heaven, and all the overseers of the opening and closing of the five realms naturally come to repent through this; because all Dharmas that cannot appear before one will appear before one through this mudra; because all Buddhas and Bodhisattvas' forward and reverse gates are naturally understood through this; because the majestic light of all Bodhisattvas cannot obscure the body of this practitioner through this; because small and great vows and aspirations are all fulfilled through this. If there are good men or good women who obtain and uphold this mudra, they must not let their pure minds become confused or disturbed. Gather the mind in concentration. First recite the Three Refuges, arouse the mind of receiving the Precepts, and then form this mudra. At the moment of forming it, earth deities of the ten directions will hold incense burners and make offerings to this person. Indra and Brahma will appear before this person and teach the vow of upholding the mudra. Great spirits will stand to the left and right as witnesses. The Consecration Wheel-Turning King and the Vajra-bearing deities will stand before and behind, their hands supporting the Buddha-armor on the practitioner's body. The Vajra-treasury beings will station themselves in space and rain great jeweled flowers to comfort the practitioner. The Tathāgatas of the ten directions, even while dwelling in the ten directions, will emit white curl-mark light to shine upon the practitioner's body. Within that light, transformation Buddhas will hold the great Dharma-wheel and seal the practitioner. Once the crown anointment is received, all Buddha-Dharmas are naturally comprehended. If one wishes to perform this mudra, burn three kinds of incense: first sandalwood, second frankincense, third agarwood — burn each separately, and the Buddhas of the three times will all appear before that person. If one wishes to summon the Buddhas of the ten directions, Bodhisattvas, Vajras, all celestial and earth deities, the sun, moon, and stars, the patrol officers of the five realms, the gods of destiny, and the gods of inspection, form this mudra and recite the mantra three times seven times, directing the mind throughout the ten directions. After three rounds, all will arrive. If one wishes to summon the treasuries of the ten directions and dragon-treasuries, hidden treasures, and their gods, point the mudra toward the sky, and they will appear before that person. If one wishes to command spirits, ghosts, Vajras, celestial deities, Bodhisattvas — even all those with the power of the path — and wishes to command them, seal the mouth with the mudra and recite silently seven times or three times seven times, and they will appear immediately to be commanded at will. Every day, whether at night or at dawn, form the mudra and recite up to a thousand times. The Tathāgatas of the ten directions will personally assist with their power — how much more so all other outer-path and inner-path practitioners! If there are those with spells, arts, or illusions whom one wishes to break, raise the mind and they are broken. For various illnesses, if one wishes to rescue and protect them within the great compassionate mind, there is no doubt or obstruction. When those suffering illness come seeking rescue, even if one's body cannot go, simply form this mudra and speak words of inspection. By the side of that sick person, a sage will spontaneously manifest a transformation body to rescue them from suffering, and they will be healed. If one wishes to use this method, one must be mindful and retain it well. Do not use it impurely. If used impurely, all will be obstructed and nothing will be accomplished. If one has long upheld various mudra methods without success, form this mudra and recite a thousand times daily. Within seven days, no Dharma will fail to be accomplished, and whatever is used will be free of obstruction. Remember this! Remember this! Do not transmit it to unworthy people. With diligent and arduous vow-seeking, after three times seven days, one will attain Buddhas and Bodhisattvas.」

Fourth: the Mudra of the Tathagata's Mother(Also called the Vajra Mother, also called the Bodhisattva Mother, also called the Mother of the Teachings of All Buddhas, also called the Mother of All Dharmas, also called the Mother of All Mudras, also called the Mother of Maheshvara, also called the Mudra-Holding Mother, also called the Dharani Mother.).

Place your palms together with both hands. Cross and bend the little fingers into the palms. Hook the index fingers around the tips of the little fingers. Press both thumbs side by side onto the middle joints of the index fingers. Keep the ring fingers straight, tips touching each other. The middle fingers then touch each other behind the ring fingers. The four fingertips are level and even, and the wrists form the mudra. For the seat, sit in the full lotus position. You may also recite the previous mantra softly. If a good man or good woman wishes to hold this mudra, they should mentally invoke the Buddhas of the ten directions seven times, and then form this mudra. On the fifteenth day of each great month, hold this mudra and recite ten thousand times. All the effortless Dharma gates of the ten directions will appear in your own body, and you may reach even the Heaven of the Thirty-Three instantly, without obstruction. The Buddhas' eternal life is my eternal life; the Buddhas' Enlightenment is my Enlightenment; the Buddhas' saving of beings is my saving of beings; the Buddhas' non-obstruction is my non-obstruction; the Buddhas' emanation bodies are my emanation bodies; the Buddhas' Dharma body is my Dharma body; the Buddhas' radiance is my radiance; the Buddhas' still concentration is my still concentration; the Buddhas' samadhi is my samadhi; the Buddhas' teaching of Dharma is my teaching of Dharma; the Buddhas' not eating is my not eating. In short, all the various deeds of the Buddhas I can do and perform. Why? Because within this are the eight mothers, and because of the eight autonomies. The Buddhas always teach the eight autonomies. I am born from this and from nowhere else. Holding this mudra, one can gather the power of autonomy of the eight directions. In each direction there are eight directions, and in each direction there are eight kinds of following the mind. What are the eight? First, transformation according to the mind. Second, compassion according to the mind. Third, saving from suffering according to the mind. Fourth, teaching Dharma according to the mind. Fifth, autonomy in forward and reverse according to the mind. Sixth, gathering all essential mudras that come of themselves according to the mind. Seventh, causing all poisons to turn toward goodness, so that one reaches the Buddha body without regression, according to the mind. Eighth, all worldly rewards and blessings: to give when one can give, to cut away what can be cut, to cultivate what can be cultivated, to accomplish what must be accomplished, to destroy what must be destroyed, according to the mind. Good men! In each of these mind-following matters, there are hundreds of thousands of billions of Ganges-sand mind-following matters that cannot be fully described. If there is a seeker, they need only form the mudra in the morning and seek; nothing will fail to follow. If results are not obtained, then the Buddhas have spoken falsely. If a good man or good woman wishes to hold this mudra, wishes to seek the Buddha stage, wishes to seek the Bodhisattva stage, wishes to seek the Vajra stage, wishes to seek the celestial being stage, wishes to manifest in the ten directions, wishes to be born in the West, wishes to be born freely in the lower direction, wishes to be born freely in the ten directions, or wishes to gain worldly eloquence without deficiency, they need only sincerely contemplate their own affair, hold it a thousand times a day, and within seven days they will be able to reach it, and once leaving the world will never return again. Why? Because they share the Buddha's body and gain the Buddha's spiritual powers; because they share the Buddha's mind and gain the Buddha's compassion; because they share the Buddha's eye and gain the Buddha's sight; because they share the Buddha's power and gain the Buddha's support; because they share the Buddha's conduct and walk in the world; because they receive the Buddha's seal personally; because they share the Buddhas' transformations; because they gain the Dharma body and all demons and outsiders are naturally subdued. How are they subdued? Seeing no second body, only one body; seeing no second Buddha, only one Buddha. Good men! Know that this mudra only Buddhas with Buddhas can remember and hold, not the saints. Only Bodhisattvas whose vow-power is full can remember and hold it, not beginners, nor the Vajras. Only when the Buddha transmits it to them do they first recall and hold it; it is not a small spiritual power. Good men, if you take this mudra, all the spirits of the ten directions will know you, receive you, bow to you, follow you, and protect you. All Tathagatas of the ten directions will approve. Even if in hundreds of billions of Ganges-sand worlds all the great earth were utterly destroyed, all the Sumeru king mountains ground to dust, and the Buddha bodies moved and changed unpredictably, know that this mudra cannot be described and has no fixed form. Why? How could there be Buddhas moving and changing their bodies? Know that this mudra is held by the Buddhas, not by Bodhisattva hands. If a Bodhisattva does not receive it from the Buddha and yet can practice this mudra, that is impossible. If a Vajra does not receive it from the Buddha and yet can obtain this mudra, that is also impossible. Throughout the world, even the gods cannot see or hear it. Why? Because the Buddha has not transmitted it. Good men! Know that this mudra: those who have long served me I entrust it to; those who share my mind I entrust it to; those with great compassion I entrust it to; those who nurture the Dharma nature I entrust it to; those who can save beings until Enlightenment I entrust it to; those who remember and hold my teachings in their hearts I entrust it to; those who can make firm decisions for beings I entrust it to; those who can lead beings to practice the precepts — restraining all demonic affairs — so they do not fall back, I entrust it to them. Good men! Know that this mudra is the light on the Buddha's forehead. Form and hold it a hundred times, raise it to the brow, and it can emit light. Good men! Know that this mudra is the Tathagata's mind. Form the mudra and hold it a hundred times, and you naturally gain the Buddha's mind. Good men! Know that this mudra is the Tathagata's eye. Hold the mudra a hundred times, raise it to the left eye and you share the Buddha's sight; raise it to the right eye and you share the Bodhisattva's sight; raise it to the point between the eyebrows and you share the Vajra indestructible spiritual autonomy sight. Good men, know that this mudra is the Tathagata's spiritual transformations. Form the mudra and hold it a hundred times, raise it to the left shoulder, and you share the Tathagata's boundless body, with spiritual transformations at will, seeing beings within your body; raise it to the right shoulder, and you turn the great earth within your body. Good men! Know that this mudra is the Tathagata's spiritual feet, unobstructed. Form the mudra and hold it a hundred times, and above and below, in the eight directions, it appears in due time, with seven steps of traces. Good men, know that this mudra is the same as the Tathagata's speech. Hold the mudra a hundred times, raise it to the mouth, and the Dharma essentials you speak are the same as the Tathagata's voice, without obstruction, all conforming to the sutras. Good men! Know that this mudra is the Tathagata's crown wheel. Form the mudra and hold it a hundred times, and you can create a great field of merit for beings of evil karma, and beings of good karma will realize the fruit and receive the prediction. Know that this mudra — even if all Buddhas were born at the same time, this mudra's spiritual power is like the power of all Buddhas. Good men! Know that this mudra is inconceivable. If you wish to hold it, you must treasure it; do not rashly spread it to non-humans. Why? Because I protect it myself. If you transmit it to non-humans, that is the same as slandering me. Those who slander me will certainly have no escape. If they do not escape, how can they see the Buddhas of the ten directions? How can they hear the names of the Buddhas of the ten directions? How can they see the Dharma body of the Buddhas? The Buddhas will never again protect them; once they fall into hell, they will pass through ten Ganges-sand kalpas before they are born again. Even when born, they will pass through hundreds of thousands of kalpas with sightless bodies. Know that this mudra must be remembered and held; do not use it lightly. Receiving the Dharma, repentance, removing difficulties, saving from suffering, gathering obstructions, saving beings, subduing demons, stopping poison — use it for these. Even if you use this method for trivial matters, it will mostly not succeed, and you will naturally lose its effectiveness. If you can rely on this, all effects will come naturally without needing other practices. If I were to explain its meaning fully, repeating phrases until they cover the whole earth, I still could not finish. Remember this without taking it lightly.

Fifth: The Tathagata's excellent gathering of dharani seals. (Also called the seal that gathers bodhisattvas; also called the seal that gathers the Dharma-body of all Vajra Treasury Kings; also called the seal that gathers the divine treasury of all dharanis; also called the seal that gathers all powers and sovereign mastery.)

"First, place the palms of both hands together in a gesture of reverence.

Then, interlace the two middle fingers inside the palms, with the right pressing over the left.

Next, curl the two thumbs, with the left pressing over the right, and have each thumb touch the tip of its respective middle finger so the two form a ring.

Then, straighten the two ring fingers and two little fingers so that their tips touch each other.

Finally, place the two index fingers on top of the second joint lines of the two ring fingers. This completes the gesture.

If good men or good women wish to hold this gesture, they should first, in the early morning, wholeheartedly recite the names of the Buddhas of the three times, face the ten directions, and teach the Three Refuges. After washing their hands clean and rinsing their mouths, they should form this gesture, close off their mind, sit quietly, and the words of the Buddhas of the ten directions will become clear within their hearts.

By contemplating one by one, one realizes the mind of all Buddhas; the speech and sound of all Buddhas emerge from this.

Once speech and sound emerge, all the Dharma gates of dharani in the worlds of the ten directions, together with all dharani spirits, and millions of billions of vajra treasury kings, millions of billions of worlds' bodhisattvas and mahasattvas, and the dharani treasuries of the Buddhas, the dragon treasury, sun treasury, moon treasury, earth treasury, asura treasury, hidden treasury, jewel treasury, and all secret treasuries of the Buddhas, and even all the treasuries of compassion of all the Buddhas, naturally open forth and appear before one.

Like clouds, jade, and rain falling upon flowers, they pervade the worlds of the ten directions, and all dharani treasuries are immediately understood and mastered.

Once one has mastered them, all dharani teachings can be freely put to use without obstruction.

If good men and others wish to uphold this teaching, they must burn sandalwood, frankincense, agarwood, and the like. They must wear clean clothes and make this vow: 'I now hold this gesture teaching for the sake of all living beings.'

After making this vow, they should form this gesture and hold it through one hundred and eight recitations. Then all Buddhas will transform into hundreds of billions of spirits, each adorned with weapons and surrounded by retinues, encircling the reciter, along with hundreds of billions of spirit armies, hundreds of billions of ghost armies, and hundreds of billions of celestial and immortal beings. All spirits of water, fire, and wind, and all subtle spirits and strange transformations, will come and gather without exception.

Once they have gathered like clouds, they will ask: 'What do you wish to do? We will not oppose you. What can be done, we will do.'

Whatever is needed—the seven treasures, a thousand children, methods of invisibility, and the great power to rule the four continents—will be naturally subdued wherever one goes.

If there are those who are not obedient, point this gesture at them, and immediately from the gesture will emerge troops of soldiers whose bodies bear flames that illuminate throughout the worlds of the ten directions. Each soldier's body will be a thousand feet tall, perfectly square and even. A wheel-turning sage king ruling the four continents who wishes to obtain the Dharma treasury should hold this gesture in mind, and a dharani king will expound the essentials of the Dharma for him, and he will naturally understand and be liberated.

To subdue fierce beasts, point this gesture at them, and immediately five lions will appear upon the gesture, and the fierce beasts will naturally be tamed. Thus did the Tathagata in the past, in the country of Magadha, subdue the mad elephant protecting wealth by the power of this gesture.

If one wishes to move mountains and peaks, form this gesture and recite the dharani one thousand times, then point the gesture at the mountain three times and at the ground three times. At that moment, Ksitigarbha and the Vajra Ground will surge up from beneath the mountain, and Vajra will hurl it to other regions, and no living being will be aware of it. When the Tathagata emits light and shakes the earth, this gesture is used.

If plague and epidemic spread, or fierce winds and violent rains cannot be restrained, one should form this gesture and recite the dharani seven times, then turn it in three circles, and plague and epidemic will cease.

If someone has long practiced all dharani with effort yet gains no result, they should form this gesture above their head, and the supreme power will be attained and manifested without any obstruction.

Good men, the Tathagata's divine power arises from this.

The Tathagata's gesture teaching abides and emerges from this.

All the collected Dharma treasuries of the gestures of past Buddhas are gathered from this.

The bodhisattvas and vajra spirits empowered by the Buddhas, and all celestial and immortal beings and all non-Buddhist paths that can be subdued—all are gathered and upheld by this gesture.

If in any teaching there are living beings who do not fully understand, also form this gesture and point it at that person's mind, and they will naturally understand.

The spiritual powers practiced by Buddhas, bodhisattvas, and vajras that people do not know—all use this gesture.

Good men, if one sees all dharani and personally attains power that shakes the great thousand worlds, but cannot understand without this gesture, such a thing is impossible.

With this gesture of mine, even if one holds various teachings and commits many offenses, one need not fear offenses and will not retreat or scatter.

All the sages above and all Buddhas, and below, all kinds of invisible beings and all kinds of illusions, will constantly come to make offerings. One who constantly holds this gesture will share in the merit and power equal to all Buddhas.

Those who cultivate supreme enlightenment should hold and use it with strength.

Others who are greedy, deceitful, and small-minded should not rashly be told of it; even if told, it will have no effect, and they will give rise to slander of the Dharma.

Good men, know that this gesture is the body of all Buddhas, for it can gather all teachings and proclaim and penetrate them of itself.

Good men, know that this gesture, by the Tathagata's body, can gather all sages to come as helpers.

Good men, know that this gesture is the Tathagata's mind, for it gathers all treasury gates within the mind.

Good men, know that this gesture is the Tathagata's body, for it can gather all bodhisattvas and vajras to protect the world.

Good men, know that this gesture is the Tathagata's body, for it can cause all great spirits to spread throughout the world.

Good men, this gesture of mine is just now entrusted once; this gesture of mine pours into the hands of poor and lowly living beings. These living beings are born according to the mindful vows of my bodhisattvas, and having received the bodhisattva prediction, I just now entrust it.

Excellent, excellent! Good men, one might rather say that all Buddhas share the body of sexual desire, but do not lightly regard this gesture. It must be protected and upheld.

Why is that? How could there be Buddhas who accomplish the practice of sexual desire? If the Buddhas are without sexual desire, know that this gesture must be equal to all Buddhas.

If one holds this gesture, even if one creates the cause for hell and falls into hell, it will cause all those undergoing punishment in hell to be reborn in heaven as soon as they think of it, and not a single person will undergo the suffering of punishment.

Shakyamuni Tathagata manifested illness and entered hell to save living beings; this gesture is used, and there is no other gesture that can equal this.

If I were to speak of it continuously through kalpa after kalpa, it could not be exhausted. Keep it in mind; do not take it lightly."

Sixth: The Tathagata's Speech Seal, also called the Seal That Commands All Divine Beings, also called the Seal That Commands Mara Kings and Outsiders, also called the Seal of Retaining What Is Heard Without Forgetting, also called the Secret Gate Seal of Skillful Speech, also called the Seal That Matches the Speech Sounds of All Beings, also called the Seal of Speaking in Accord with and Against All Without Anyone Being Able to Contradict, also called the Seal of All Speech Sounds Without Error or Mistake.

First, place both palms together in the gesture of reverence. Then cross the two ring fingers and two little fingers of both hands inside the palms. Next, press the left thumb over the right thumb, pinning down the nails of the ring fingers and little fingers. Finally, extend the two middle fingers and two index fingers straight up, spreading them apart by about two finger-widths. This completes the mudra.

If a good man or good woman obtains this mudra, or hears of it, or sees it, then all the heavy karmic obstacles accumulated over countless eons on that person's body will naturally dissolve. All essential teachings and even non-teachings—whatever they speak in praise becomes true and real. Whatever words they utter command all matters, and their decrees reach the ten directions, so that all throughout the ten directions know and hear them at once. Whatever Dharma they need in their heart—they need only say aloud, "I need this teaching," "I need this power," "I need this treasure," "I need this medicine," "I need this food"—whatever they need, if they simply purify their mind, form the mudra, and recite the mantra up to one thousand and eighty times, the needed items will immediately appear, and the spirits guarding those items will naturally offer them.

Good men! If the beings of the Thirty-Three Heavens hear this voice, they will take it as the Tathagata's own voice and come to make offerings. If any yakshas, rakshasas, spirits, or ghosts in the ten directions—those with evil minds who wish to harm—hear this voice, their poisonous intentions will immediately be removed. Even from afar in the ten directions, they will feel remorse and make great vows: "Following the Buddha's teaching, I dare not commit evil again." The Vajra Treasury beings in the lower worlds, hearing this voice, will rise up from their vajra seats and support this person, settling them securely on the seat. Vimalakirti obtained the vajra seat of the East by the power of this mudra. Many Treasures Tathagata came forth from below by the power of this mudra. Whatever is spoken is immediately accomplished without doubt or obstruction. Why is this? Because the Buddha's voice pervades the ten directions; because this voice is identical to the voices of all Buddhas, without any difference; because this voice is the same as the Buddhas' constant and decisive speech; because whatever Dharma is proclaimed by mouth is immediately retained and remembered without error; because moment by moment there is no regression, just as the Buddhas' retention never fails; because all sentient beings who hear this voice understand it; because this speech, whether it seems to be speech or not, is like the sound of all Dharmas, and all sentient beings believe and accept it; because the teachings given enable sentient beings to remember and retain them without forgetting; because even if there are non-teachings, sentient beings will take them as the true Dharma and uphold them; because if there are sentient beings who lose mindfulness, lose their minds, or speak mistaken instructions, this voice of mine can bring them back to their original mind and Right Concentration; because the essential teachings they have learned can make sentient beings delight in hearing them; because the spoken voice never transgresses.

Good men! If you uphold this practice—whether walking, sitting, standing, or lying down—first take refuge in the Three Jewels, then form and hold this mudra for a full hundred days, and you will understand all speech without exception. If with sincere mind you still do not understand, then all Buddhas would be speaking falsely. If I were to give an analogy for the power of this mudra, there is no analogy that could compare, nothing that could equal it. Even all the sages of the past, future, and present cannot know the power of this mudra. Those who hold it attain spiritual penetration, yet do not know its root and limit. Though I now speak of it and entrust it to you, I too do not know its root and limit. You should know that this is the long-standing power of the Buddhas, passed down from one to another, received from one to another, mutually approved, and mutually prophesied. The above matters arise from the spontaneous speech and mudra of the free mind. They must not be used lightly. Remember this! Be careful! Be careful! Do not let beginning-stage practitioners see my above-mentioned seal practices; they are difficult to measure or fathom. Do not use them lightly. If they are used for trivial matters, they will lose their effectiveness. Even when you wish to use them, assess the importance of the matter.

At that time, after the World-Honored One had taught this Dharma, all the Bodhisattvas, the Vajra-Womb Kings, and their retinues wished to begin their practice. Then the heavens and earth turned pitch black, the sun, moon, and stars lost their radiance, and all the spirits suddenly vanished. Seeing this, the Buddha smiled and, with a gesture of his hand, pointed toward the ten directions, and heaven and earth became brilliantly bright. Then each Bodhisattva manifested their own form and shook and trembled, and the whole earth quaked greatly; even exhausting all their spiritual powers, they could not stop it. At that time, the Tathagata sat back down and addressed the great assembly: "By my samadhi-gesture, can this be calmed?" He then extended his left hand with four fingers pointing forward, stretched out the thumb and placed it across the palm, and placed his right hand in the same manner as the left on his right knee; instantly, the entire great assembly and the great earth all became still. "Excellent! Great assembly, you should know that the Buddhas of long ages past have such inconceivable power. Only then can the minds of all Bodhisattvas be settled and established, and the above dharmas be definitively empowered. Without such certainty, even if one practiced for an entire kalpa, what benefit would there be?"

At that time, the Bodhisattva True Virtue said to the Buddha: "World-Honored One, what blessings does this Concentration seal carry? Why does the Buddha not teach it? If you do not teach it, it is like a sickness left exposed with no one knowing how to treat it."

At that time, the Buddha said to the Bodhisattva True Virtue: "This Concentration seal of mine—each and every Buddha has attained Concentration through it. From ages long past, only the Buddhas have possessed this Concentration seal; bodhisattvas and all vajra beings do not have this seal. Whoever has this seal is equal to the Buddhas."

"Do these powers of concentration have any verbal expression?" "There is truly no verbal expression." "If there is no verbal expression, then all the teachings above also have no verbal expression. Who can attain them, and who can express them?" "Only this body of mine can understand them; only the past Buddhas can understand them. As for bodhisattvas who could understand them, they would be the same as this body of mine—and so would not be bodhisattvas."