Great Vehicle Yoga Vajra Nature Ocean Mañjuśrī Thousand-Armed Thousand-Bowl Great King Sutra (大乘瑜伽金剛性海曼殊室利千臂千缽大教王經)

Chapter 5 of Mahayana Yoga Vajra-nature Ocean Manjushri Thousand-Armed Thousand-Bowl Great King of Teachings Sutra

Translated by Master Amoghavajra of the Tripitaka, from Daxingshan Temple, under Imperial Edict

Chapter 4: Manifest Teaching of All Sages Entering the Dharma and Seeing the Path

At that time, the Tathagata Shakyamuni was in the Garden of the Jeta Grove in the kingdom of Shravasti within a great gathering. In this vast assembly were a hundred billion great Bodhisattva-Mahasattvas, five trillion Shravakas and Pratyekabuddhas, eight billion monks, nuns, novices, and female novices—the fourfold assembly of disciples—five trillion dragons, spirits, and beings of the eight divisions, eight billion ghosts, yakshas, and spirits, world-rulers, the Four Heavenly Kings, and seventy billion wheel-turning kings. Also present were eight billion celestial lords and countless beings of the Six Desire Heavens, nine billion Great Brahma Heavenly Kings and their celestial multitudes, four billion human kings, world-rulers, and lesser kings, and three billion virtuous men and virtuous women.

At that time, the World-Honored One Shakyamuni sat upon a lion throne atop a hundred-jeweled lotus platform within the assembly. Entering the Diamond Samadhi, he emitted a golden radiance that illuminated the entire great cosmos and all the countless, dust-mote-like Buddha fields of other lands, reaching everywhere without exception. Then, from the pure lands of other Buddha worlds, countless great Bodhisattvas—hundreds of thousands of millions of them—saw this golden light. Awakened in body and mind by this light, they gathered together and came to this great assembly in the Saha world to bear witness.

Within that assembly of Bodhisattvas was one named Samantakusuma (Universal Eye). He bowed his head to the feet of the Tathagata Shakyamuni and said to the Buddha, "Where is the Bodhisattva Samantabhadra (Universal Worthy) now?" The World-Honored One replied to Samantakusuma, "Samantabhadra is right here in this assembly, close by my side, on my left, without moving." Samantakusuma and the other Bodhisattvas then looked again throughout the assembly, searching everywhere, but they could not find him. Samantakusuma said to the Buddha, "World-Honored One, we still cannot see the body of Samantabhadra or his seat." The Buddha said, "So it is, Samantakusuma. Good man, why is it that you cannot see him?" The World-Honored One said to Samantakusuma, "Samantabhadra abides in the body of Dharma-nature, which is extremely profound, subtle, and cannot be seen or described. Therefore, Samantabhadra has attained the boundless wisdom of the indestructible Vajra body. He dwells in the 'Lion's Stretch' Samadhi, abides in the 'Heroic Stride' Samadhi, and has achieved the unhindered, effortless miraculous powers of supreme enlightenment. Pure like the Dharmakaya of the Tathagata, he has realized the unimpeded ultimate reality. Samantabhadra enters into the ten kinds of sacred natures and powers of the Tathagata. Having the storehouse of wisdom as his body, he is one whom all Buddhas and Tathagatas protect and keep in mind."

At that moment, Samantabhadra manifested his sacred, effortless miraculous power before the Tathagata. In an instant, he completely entered into the countless Buddha fields of the three thousand great thousand worlds, unobstructed and undivided from all Buddhas of the past, present, and future. His wisdom body and Dharma body were of one essence and one nature. Therefore, the Buddha said to Samantakusuma, "All of you cannot see him."

Hearing the Tathagata describe the extremely profound, subtle, pure, and meritorious body of Samantabhadra, Samantakusuma then, before the Tathagata, entered ten thousand asamkhyeya (uncountable) samadhis. With the power of these samadhis, he again looked everywhere, observing and yearning without rest, hoping to see Samantabhadra. He looked again, but still could not see him. All the other Bodhisattvas also could not see Samantabhadra's form or features.

He then arose from samadhi and said to the Buddha, "World-Honored One, I have entered ten thousand asamkhyeya samadhis, hoping to see Samantabhadra, but in the end I cannot see his form, features, conduct, or his actions of body, speech, and mind—whether sitting, standing, walking, or staying—I searched everywhere, but found nothing." The Buddha replied, "So it is, so it is." The Buddha said to Samantakusuma: "Just as within a magical illusion, various illusory forms and the places where they dwell cannot be found, how much less can one see the secret body of Samantabhadra, whose nature is equal to empty space? His body is secret, his speech is secret, and his mind is secret. Know that Samantabhadra's sacred power is effortless and inconceivable. In the Dharma-realm, he can enter and emerge, see and appear, hide and disappear. Why? Because Samantabhadra's realm is extremely profound, beyond calculation, difficult to contemplate, and hard to fathom. Only a Buddha can know it. It is immeasurable, having gone beyond measurement. In essence, Samantabhadra, through the diamond-wisdom samadhi, completely enters into the sacred nature which is identical to the nature and realm of all things. In all worlds, he has no support. Samantabhadra knows that the bodies and minds of all sentient beings are empty, with no coming or going, and their nature is the same as Samantabhadra without difference, without support, without action, and without movement. He reaches the ultimate point of the Dharma realm, like space. The nature of space cannot be seen, and so too are the body and mind of Samantabhadra."

Then the World-Honored One said to the great Bodhisattva Samantabhadra in the assembly, "In the far distant past, you have encountered Tathagatas as numerous as the atoms in a billion and countless, numberless kalpas—as vast as the sky itself. You have made offerings to countless Thus-Gone Ones and Bodhisattvas, in ways that cannot be fully described." Therefore, the Tathagata asked Samantabhadra: "You should know that in the beginningless past, during the empty kalpas before countless Buddha worlds, you once saw and heard about the arising of the Tathagata Vairochana. When you encountered that Buddha and heard his teaching, the Buddha spoke of the profound, secret treasury of the Vajra. Who was the foremost in that assembly? Among all the Buddhas, Tathagatas, great Bodhisattvas, Pratyekabuddhas, Shravakas, and the fourfold assembly, and among the great Bodhisattva-Mahasattvas in this present gathering, who, from past lives onwards, has been the teacher and guide who caused you to arouse the mind of enlightenment and led you to Buddhahood?"

Hearing the Tathagata's words, Samantabhadra received the World-Honored One's teaching. He rose from his seat, made obeisance to the Buddha, knelt on his right knee, pressed his palms together respectfully, and said to the Buddha: "World-Honored One, I once encountered the Tathagata Vairochana in a past life. He spoke of a time in the far distant past, before any Buddha had appeared, when a great Bodhisattva named Manjushri arose and taught an uncountable number of sentient beings—as numerous as atoms—to arouse the mind of enlightenment, and to cultivate the secret Vajra three-samadhi body, speech, and mind, so that all would attain Buddhahood. Furthermore, at that time Manjushri made a great vow within the great assembly, saying: 'May my mind be equal to space and perfectly pervade the Dharma realm, unceasing as space is endless. I will exert my will and power to the utmost, saving countless beings without rest.' Manjushri then spoke in a loud voice to the assembly: 'Good people! Who is willing to share this vow and practice with me? Who is able to receive my vow and become my spiritual child to carry on my teaching? To such a one, I will teach the great cause of Mahayana Yoga, the secret, sacred nature Samadhi of the Vajra, leading to the attainment of correct enlightenment and unsurpassed Bodhi. I will cause them to walk the Bodhisattva path, guide beings, and help each other cross over to attain Buddhahood.' Suddenly at that moment, five great heroes emerged from that assembly. They came before the Buddha, bowed their heads to the World-Honored One's feet, and declared in a loud voice: 'We are able to follow this Bodhisattva Manjushri. We can make great vows and undertake great practices to save sentient beings, with minds equal to space that never rest.' Manjushri then declared: 'Good men! You five great heroes are able to share my practice and my vow, with minds equal to the endless space of the Dharma realm. You can make vast, wide vows to save all sentient beings and lead them to correct enlightenment. You are truly my children. I will join my mind with you five, and together we will save countless beings for the limitless future.' The five great heroes replied: 'We all share the same vow as Manjushri.' Then Manjushri established names for the five great heroes. It was by these names that they entered into enlightenment. What were the names that Manjushri established for the five great heroes?"

The first is named Vairocana, the second is named Akshobhya, the third is named Ratnasambhava, the fourth is named Avalokiteshvara, and the fifth is named Amoghasiddhi.

"So it was that these five great spiritual practitioners established their sacred names. At that time, the five practitioners aligned themselves with the five directions, each residing in a region of the Adamantine Nature Ocean of Samadhi, guiding sentient beings and teaching all living creatures. Thus it was.

Then the five practitioners asked the great being Manjushri Bodhisattva: 'Great being, please teach us about all phenomena and about our own minds: Are there two kinds of fundamental natures—the pure self-nature of ultimate reality and the basic pure nature—or are there not?'

The great being Manjushri Bodhisattva answered: 'They both exist and do not exist. What does this mean? First, there are two aspects to "existence." What are these two? The first is attachment to self, and the second is attachment to phenomena. When you cling to phenomena and self, these two attachments create obstacles and hindrances within your experience of self and phenomena. This leads to a mind that grasps at imaginary projections everywhere, preventing wisdom from shining clearly and freely.

The second aspect of "existence" means not being attached to self or to phenomena. If a bodhisattva does not cling to self or phenomena, they can penetrate both self and phenomena without obstacle. Without a grasping mind that projects imaginary fixations, wisdom becomes clear, bright, and freely effective.

Now, as for "also non-existent," there are also two aspects. What are these two? The first is the mind of ultimate reality, and the second is the mind that has the basic pure self-nature.

What is the mind of ultimate reality? When you cling to ultimate reality as a phenomenon with attributes, you are actually holding onto a foundational self-nature that is defiled. Because of this, it cannot be pure, and everywhere there are obstacles and hindrances. This gives rise to afflictions of greed, anger, and delusion, binding you and causing you to experience suffering in the cycle of birth and death, moment by moment.

What is the mind that has the basic pure self-nature? It is the self-nature that is originally calm, without obstacles or hindrances. Then ultimate reality, being unconditioned, pervades all places. It is the same space-like nature as the fundamental pure self-nature. Therefore, this nature is equal to ultimate reality—fundamentally pure, with a self-nature that shares the same sacred empty essence. It is neither bound nor liberated, utterly pure, with a nature that is forever calm and still.'

When the five great practitioners heard this teaching on the supreme, true and wonderful path to enlightenment, their hearts were filled with great joy. They rose, bowed, and touched the feet of the great being Manjushri Bodhisattva.

Then the five practitioners asked again: 'Great being, please tell us more. Are the mind-nature within our bodies, and the mind-nature of the great Manjushri Bodhisattva, and the subtle wisdom within the mind-natures of all sentient beings, all the same single nature?'

The great being Manjushri Bodhisattva answered: 'My mind-nature and the mind-natures of you five practitioners and all sentient beings are of the same single essence, without any difference. It is pure like crystal, clear and transparent both inside and out. It has no increase or decrease; it is all equally pure. Therefore, good people, you should truly believe this. I now tell you five practitioners again with certainty: Your mind-nature wisdom and that of all sentient beings is no different from mine.'

Then the great being Manjushri spoke to the five practitioners: 'The Buddha taught that my mind has no owner, and the body has no fixed location. This is called the Great Adamantine Perfection of Wisdom. Because body and mind inherently possess all phenomena, they are also identical to the Tathagata's wisdom body and Dharma body. Why is this? The body and nature are of the same essence, without division, eternally abiding in the Shurangama Samadhi, the nature-samadhi, with a nature that is pure and clear. Therefore, the Tathagata says that good people are also like this.

Just as you five great spiritual practitioners who have established your names, you shall understand according to your names. What does this mean?

The first great practitioner is named Vairocana. His body and mind are pure; his nature-wisdom and enlightenment are perfectly complete.

The second great practitioner is named Akshobhya. His body and mind are unmoving, his nature is also without form. His great mirror-like wisdom and enlightenment are fully circular.

The third great practitioner is named Ratnasambhava. His body and mind are equal. His nature-wisdom and enlightenment are of one stillness and one nature.

The fourth great practitioner is named Avalokiteshvara. His body and mind are pure with wonderful discriminating wisdom. His sacred wisdom penetrates the diamond-like enlightenment.

The fifth great practitioner is named Amoghasiddhi. His body, mind, wisdom, and capacity are equal to space, his form identical with the Dharma realm. His holy nature and holy wisdom accomplish all actions. He attains all enlightenment and liberation through independent spiritual powers and perfect accomplishments.'"

At that time, the Tathāgata said: "The wisdom-nature of the five great beings must rely on the great being Mañjuśrī Bodhisattva's diamond-like Prajñā wisdom as the master of body and mind, to accomplish the holy wisdom-nature of all dharmas, to mature the body and mind of the five great beings, to perfect wisdom radiant and complete, and thus attain supreme perfect enlightenment—Anuttara Samyaksaṃbodhi. Therefore, the great being Mañjuśrī Bodhisattva can mature the five wisdoms of the diamond Prajñāpāramitā in the five great beings, uniting with the diamond enlightenment of the five wisdom-natures of all buddhas."

At that time, Mañjuśrī again asked the Tathāgata: "The holy wisdom-nature of the body and mind of all great bodhisattvas is one and the same body. It is also the same as the pure wisdom-nature of the body and mind of the śrāvakas, pratyekabuddhas, and the four assemblies. It is also the same as the pure wisdom-nature of the body and mind of the great Brahmā kings and celestial beings. It is also the same as the pure wisdom-nature of the body and mind of the dragons, spirits, eight classes, and all sentient beings. Wisdom is pure, without any distinction. It is like a crystal, transparent inside and out, without any difference. Originally pure, the self-nature is true thusness, tranquil and unconditioned, with nothing to attain."

Therefore, Śākyamuni Tathāgata told the great being Mañjuśrī: "You have well spoken and well understood the buddhas' diamond samādhi dharma. Excellent, excellent! You are now an auspicious great being, accomplishing the unsurpassed enlightenment of all sentient beings, as all buddhas and bodhisattvas have also attained Anuttara Samyaksaṃbodhi."

At that time, the great assembly asked Mañjuśrī: "What teaching do you practice? What meaning of the dharma do you study?" The great being Mañjuśrī bowed to the Tathāgata and said: "I now constantly cultivate and practice the great vehicle yoga great teaching—the secret diamond samādhi meditation of the three mysteries with thirty branches—and all buddhas and great bodhisattvas also study and accomplish this same teaching, attaining Anuttara Samyaksaṃbodhi."

The great being Mañjuśrī said: "If any great bodhisattva, member of the four assemblies, good man, or good woman, in the future final age of the semblance dharma, encounters this yoga great teaching of the three mysteries and this secret samādhi dharma, their merit and virtue will be immeasurable and incalculable, beyond any simile or comparison. Such a person, having planted good roots before countless buddhas in past lives, will encounter this teaching and quickly attain unsurpassed enlightenment."

"Who can encounter this yoga secret samādhi teaching?" The great being Mañjuśrī said: "In the future final age, if any bodhisattva, member of the four assemblies, good man, or good woman can eliminate the notions of self, person, sentient being, and life span, can endure patiently in the world, be loyal and filial, and humble themselves, then they will encounter this yoga diamond secret samādhi dharma teaching. Such a person will be willing to abandon body and life to seek enlightenment. Their past karmic offenses will be eliminated. Gradually cultivating, they will eventually become a buddha. Why do some sentient beings not encounter this, not see a buddha, or not hear the true dharma? If there are foolish sentient beings in the world, or those with heavy past karma and deep obstructions, or those who in the past committed the ten evils and the five heinous crimes, or who slandered the buddha, the dharma, or the saṅgha, such sentient beings have three heavy obstructions and cannot encounter this true buddha dharma samādhi teaching. What are the three heavy obstructions? The first heavy obstruction is arrogance and conceit, being blinded by wrong views, unable to humble oneself and serve all buddhas, bodhisattvas, teachers, masters, and parents to learn the profound dharma. The second heavy obstruction is jealousy of the worthy and capable, affirming oneself and denying others, discussing others' faults, relying on power, being greedy and angry, seeking fame and profit, being lazy and negligent, unable to study and attain the Tathāgata's true dharma. The third heavy obstruction is excessive greed and desire, laziness, sleepiness, dullness and agitation, breaking precepts often, and lacking diligence. Such people do not understand cause and effect, do not respect teachers and masters, do not recognize goodness, and do not protect karma. Therefore, such coarse and evil people, life after life, rarely encounter the true dharma, and even face to face they do not meet great good spiritual friends. They commit many evil deeds, and after death fall into Avīci hell and other hells. Such people then cannot encounter this true dharma of the three mysteries, the yoga secret samādhi teaching."

At that time, Mahākāśyapa, on behalf of the entire assembly—including the four levels of śrāvaka disciples, the eight kinds of gods and dragons, spirits, the fourfold congregation, and virtuous men and women—again addressed the Tathāgata Śākyamuni before the great gathering, requesting him to explain once more: In which eon and in which era did the great being Mañjuśrī Bodhisattva encounter the Buddhas and thus receive this teaching—the King of Scriptures on the Thirty Branches of Samādhi Contemplation and the Three Esoteric Gates?

**Then Mahākāśyapa and the assembly said to the Buddha:** “We only beg the World-Honored One to further expound the past karmic causes of the great being Mañjuśrī Bodhisattva, for our benefit.”

**At that time, Śākyamuni Buddha replied to Mahākāśyapa and the assembly:** “I shall explain it to you in detail. In an age so immeasurably and inconceivably long ago, beyond number as the sands of the Ganges multiplied by dust motes, Mañjuśrī Bodhisattva encountered the Five Vajra Crowned Tathāgatas—the Five Wisdom Lords—who appeared simultaneously in the world. Among these, there was a Buddha called Akṣobhyatathāgata (the Unmoving Accomplishment Tathāgata).

**Furthermore, in a past world named ‘Wonderful Canopy,’** another Buddha, named Vairocana, together with the Five Wisdom Lords, appeared simultaneously, dwelling in the Vajra Dharma Realm of Space. There they taught the holy nature of space, enabling all beings to realize their intrinsic nature, attain nirvāṇa, and establish themselves in sacred wisdom, reaching the ultimate reality of suchness.

Within this Vajra Dharma Realm, these five Tathāgatas spoke together, teaching the Mahāyāna Yoga—the universal holy nature of all Tathāgatas’ enlightenment, which encompasses all dharmas: the Maṇḍala of the Perfection of Wisdom (Prajñāpāramitā), the Vajra Initiation, the Great Yoga Teaching, the bestowal of the Dharma King’s rank, and the thirty branches of samādhi contemplation on the holy nature through the Vajra Secret Three Esoteric Gates.

**At that time, Mañjuśrī Bodhisattva was the leader,** teaching all great bodhisattvas, the fourfold assembly, and all beings—virtuous men and women. He enabled them to enter this practice site, cultivate the Mahāyāna, and receive instruction in the Yoga Vajra Bodhi Three Esoteric Gate Thirty-Branch Samādhi Contemplation on the Holy Nature. Through this, they attained the Vajra holy nature of the three enlightenments and the great quiescent samādhi. He further urged bodhisattvas to diligently practice, to contemplate the true suchness of their own mind-ground, and to realize the one-nature samādhi of the empty, signless, and wishless Dharma realm. Thus they gained full mastery over hundreds, thousands, and hundreds of thousands of dhāraṇī gates, vajra gates, samādhi gates, and liberation gates, and ultimately became Buddhas, equal to the Tathāgata of Universal Vision.

**Therefore, in that very era, the Tathāgata Akṣobhyatathāgata said to the great being Mañjuśrī before the assembly:** ‘You have, over countless past eons, drawn near to, served, and made offerings to all the Buddhas—throughout realms as vast as space, as limitless as the Dharma realm, for dust-mote eons and unspeakable eons within Buddha-lands. You have seen all Buddhas and heard the true Dharma.’

Then the Buddha said to Mañjuśrī: ‘Virtuous one! You and all the great bodhisattvas and the fourfold assembly should now again ask Vairocana and the other Five Wisdom Lords, the Five Vajra Crowned Tathāgatas, to explain: How do bodhisattvas and the fourfold assembly cultivate their mind-ground, enter the Yoga Vajra Bodhi Three Esoteric Gate Samādhi Contemplation on the Holy Nature of all Tathāgatas, and attain unexcelled, perfect enlightenment?’

**At that time, Mañjuśrī Bodhisattva, obeying the Buddha’s decree,** together with all the great bodhisattvas and the fourfold assembly, as their leader, requested Vairocana and the other Five Wisdom Lords to explain: ‘How does one cultivate and realize the Yoga Secret Vajra Dharma Gate? How do all the great bodhisattvas and the fourfold assembly study, practice, and realize the holy nature contemplation of the Mahāyāna Yoga Vajra Samādhi of all Tathāgatas?’

**Then Vairocana and the Five Wisdom Lords spoke with one voice,** saying to the great being Mañjuśrī Bodhisattva: ‘Virtuous one! For any beings, great bodhisattvas, and the fourfold assembly who deeply believe in this teaching—the Yoga Vajra Bodhi Secret Samādhi Dharma—and sincerely accept it, they must abandon their country, city, wife, and children, not even cherishing their own lives, solely seeking unexcelled, perfect enlightenment. Doing so, they will realize this Tathāgata Yoga Vajra Bodhi Secret Samādhi Contemplation on the Holy Nature, and swiftly reach their original, self-nature’s pure and empty Vajra holy nature, attaining Buddhahood and unexcelled, perfect enlightenment.’”

**Then Śākyamuni Buddha continued:** “In that past era, when the great being Mañjuśrī Bodhisattva encountered the Five Vajra Crowned Five Wisdom Lords and the Five Tathāgatas appearing simultaneously, I myself, Śākyamuni, was among those five Tathāgatas, manifesting as a Buddha named Akṣobhyatathāgata. At that time, I taught the great being Mañjuśrī the Vajra Bodhi Three Esoteric Gate Samādhi teaching of the Five Wisdom Lords. He then transmitted this teaching to all beings, guiding them on the bodhisattva path.

His practice was vast, his vows boundless. He gave rise to all the great vows and merits of bodhisattvas without rest. From then on, Mañjuśrī constantly acted as the mother of countless hundreds of thousands of millions of Buddhas in worlds as numerous as dust motes. He always served as the guide for countless hundreds of thousands of millions of bodhisattvas, teaching the inexhaustible Dharma gate of unexcelled enlightenment. As a teacher to all bodhisattvas, he taught and guided all beings, enabling them to realize the three esoteric enlightenments and transcend the three worlds.

The great being Mañjuśrī extensively liberated sentient beings. His heart was as vast as space, never resting. His fame was heard throughout the ten directions. He constantly acted as a Dharma teacher amidst all Buddhas, as numerous as the dust motes in countless Ganges rivers, and was praised by every Tathāgata. He dwelt in profound wisdom, perceiving the nature of reality as it truly is. He fully understood all dharmas with empty and signless wisdom, attaining ultimate liberation through non-attainment.

He acted in harmony with the Bodhisattva Samantabhadra, having already completed all practices. Therefore, on this occasion, Śākyamuni entrusted to the great being Mañjuśrī the teaching of the Five Wisdom Lords—the Mahāyāna Yoga Samādhi—and commanded him to transmit it. The World-Honored One said: ‘You shall be the foremost, carrying forward this teaching—the Yoga Three Esoteric Gate Samādhi Contemplation. Transmit it to all great bodhisattvas, the fourfold assembly, and virtuous men and women. Whoever enters this Yoga Three Esoteric Gate of thirty branches of Vajra Bodhi Samādhi Contemplation will swiftly transcend and attain liberation, realize unexcelled, perfect enlightenment, and become a Buddha.’”

**Then Śākyamuni Buddha addressed Mañjuśrī:** “Virtuous one! Listen well. I shall explain this in detail for you and the assembly. Just wait a moment, for those bodhisattvas who have realized this will naturally bear witness.”

**The Tathāgata then said:** “In a past age, there was a Buddha named Vipaśyin Tathāgata. When he appeared in the world, all the bodhisattvas studied this teaching—the Yoga Secret Dharma.”

**As soon as the Tathāgata spoke these words,** suddenly, hundreds of thousands of billions of Vajra Buddha-realms, with Ganges-sands of bodhisattvas, appeared to bear witness. Therefore, all the great bodhisattvas each related how they had cultivated the Yoga Vajra Three Esoteric Gate Samādhi teaching and realized unexcelled enlightenment. They said: “We encountered Mañjuśrī, who guided us, causing us to awaken the mind of unexcelled, perfect enlightenment. Practicing the Yoga Vajra Secret, we attained perfect enlightenment.”

Thus, all the bodhisattvas appeared to collectively bear witness to this Three Esoteric Gate Yoga teaching.

**“At that time, there was a great king in this world, named Pure-Eye Lord,** who ruled his kingdom with righteousness. During his reign, he encountered a master of initiation who taught this Yoga Three Esoteric Gate Samādhi teaching. Upon hearing it, he immediately awakened the mind of unexcelled, perfect enlightenment. The king then issued a decree throughout his land, directing all monastics to establish practice sites for the Three Esoteric Gate Samādhi initiation and teaching. These sites were set up, and for one hundred days each year, practitioners cultivated and recited mantras.

The king himself also built a practice site within his palace. There, the teaching master—the Ācārya—conferred initiation upon the heavenly king. Afterward, the king studied and practiced this holy Yoga teaching—the three esoteric Vajra Bodhi holy nature—diligently for his entire life without ceasing.”

**And then, due to his practice,** the king received the protection of the Buddhas. Ten thousand nations came to pay homage. The kingdom became peaceful, and the people were happy. The king himself received blessings. Gradually, Pure-Eye Lord extended his lifespan by over five hundred years, and through gradual cultivation, he realized the five pāramitās and achieved the four wisdoms of enlightenment. His six sense faculties were purified and perfected. Eventually, he encountered Buddhas in life after life, serving them and making offerings without ever missing an opportunity. He swiftly attained Buddhahood and realized enlightenment.

**Then Śākyamuni Buddha addressed Mañjuśrī Bodhisattva in the assembly:** “Virtuous one! If any great bodhisattvas or members of the fourfold assembly arouse the great bodhi mind, not cherishing their bodies or lives, and sincerely seek unexcelled enlightenment with a foundation of faith, they will enter this Yoga great teaching—the Vajra Three Esoteric Thirty-Branch Samādhi Secret Holy Nature Contemplation.”

**Therefore, the Tathāgata said:** “If a bodhisattva wishes to establish a practice site, he must first select a superior location. He should dig one major cubit deep, ensuring there are no potsherds, bones, stones, charcoal, or any impure materials. On such a spot, prepared and purified, he should set up a square maṇḍala and establish the initiation and teaching site.”

**Śākyamuni Buddha then said to Mañjuśrī:** “Virtuous one! In any era, if a being arouses a vast, great vow and builds this initiation and teaching samādhi maṇḍala, his merit is equal to the Dharma realm—as vast as space, without end, immeasurable and incalculable.

If a king, prince, queen, princess, or palace women build this pure, great practice site, their kingdom becomes peaceful, the king lives long, the queen is blessed, and peace spreads throughout the land. The people are happy, and the rains come in season.

If a minister builds such a site, his life and blessings are extended, he remains always pure and auspicious, he is loyal and filial to his country, the country enjoys peace, and people are joyful. Such merit continually increases, never lost.”

**Then the Buddha addressed Mañjuśrī and all the great bodhisattvas:** “If any beings encounter this Yoga Three Esoteric Gate Samādhi teaching, know that they have made offerings to countless Buddhas in past, immeasurable dust-mote eons in many Buddha-lands. It is only through that merit that they now meet this Tathāgata Yoga great teaching—the Three Esoteric Gate Samādhi Holy Nature Contemplation—and encounter a teaching Ācārya. Life after life, they will study this Mahāyāna Yoga teaching, and swiftly become Buddhas, rapidly realizing unexcelled, perfect enlightenment.

Therefore, all you great bodhisattvas and the fourfold assembly, you must earnestly seek, diligently practice, and never turn back. You must truly believe and arouse the great vow to study this teaching.”

**At that time, the entire assembly—**the great bodhisattvas, the śrāvakas, the pratyekas, all the gods, dragons, eight kinds of beings, the fourfold disciples, and virtuous men and women—all rejoiced, saying they had never heard such a wondrous teaching. They believed, accepted, and carried out the practice.

Then, with joyful hearts, the assembly again requested the great being Mañjuśrī Bodhisattva: “Now, before the Tathāgata in this great gathering, please explain: In the future, during the degenerate age, what teaching should we practice?”

**Three times Mañjuśrī declined, saying:** “In the Tathāgata’s presence, I dare not speak on my own. Please join the assembly in asking the Tathāgata to explain: In the future degenerate age, during the semblance Dharma, what teaching will I use to liberate beings and guide bodhisattvas?”

**Then Śākyamuni Buddha said to Mañjuśrī and the assembly:** “I shall now explain in detail. When the Tathāgata is in the world, he guides and liberates beings. Encountering the World-Honored One is a merit beyond compare—a uniquely supreme field of blessings.

The Buddha said to Mañjuśrī: ‘Virtuous one! When the Tathāgata is present, the fortunate can meet him. After the Tathāgata has passed away, the less fortunate cannot encounter him.’

**Therefore, the World-Honored One told Mañjuśrī:** “If any beings receive the true Dharma teaching from the Tathāgata, the Buddha possesses ten kinds of awesome power, inspiring both reverence and fear. Such beings, who arouse a heartfelt desire and a sense of rare opportunity, and who thus receive the teaching, will surely realize unexcelled, perfect enlightenment. Why? Because when the Tathāgata dwells in the world, the karma of all beings is most powerful. Those who receive the teaching from him—whether bodhisattvas, the fourfold assembly, or others—will each accomplish the stage of Buddha, unexcelled enlightenment, or the four holy fruits.

**However, after the Tathāgata’s passing,** it is truly difficult for less fortunate beings to encounter a Buddha. In the degenerate age, if anyone wishes to transmit the Tathāgata’s Mahāyāna true Dharma, they must meet a master—a teaching Ācārya. Such a teacher is a successor to the Buddha’s place, carrying forward his teaching. They cultivate the Mahāyāna Yoga Secret Vajra Bodhi. Therefore, they establish a superior practice site, placing within it images of the original Tathāgata and all the original bodhisattvas, just as the World-Honored One did when present in the world. The Ācārya, within this site, transmits the Dharma to all beings, great bodhisattvas, and the fourfold assembly, just as the Buddha himself would. And those who receive this teaching—**the Yoga Three Esoteric Thirty-Branch Vajra Samādhi Secret Bodhi Holy Nature Contemplation**—become the Tathāgata’s disciples. Having received it, they must diligently and persistently cultivate this Vajra true Dharma, the Tathāgata’s secret Dharma treasury.

Maintaining practice without lapse—chanting and contemplating at all six periods of the day and night—they must then transmit and guide others, entrusting this teaching to those who deeply believe and understand the Mahāyāna Yoga Three Esoteric Thirty-Branch Samādhi Contemplation secret teaching. Thus they lead all beings and the fourfold assembly to take refuge in the great secret Yoga, the thirty secret gates of samādhi, enabling all beings to swiftly return to their original source, realize their self-nature’s pure, secret Vajra Bodhi, and awaken to oneness. Such a person swiftly realizes anuttarā-samyak-saṃbodhi—unexcelled, perfect enlightenment.”