THE SUTRA OF THE VOW OF FULFILLING THE GREAT PERPETUAL ENJOYMENT AND BENEFITING ALL SENTIENT BEINGS WITHOUT EXCEPTION

Contents

Translator’s Introduction                                                                                     5

The Sutra of the Vow of Fulfilling the Great Perpetual Enjoyment and Benefiting All Sentient Beings Without Exception Introduction                                                 11

1. The Way of Supreme Joy                                                                           11
2. The Way of Enlightenment                                                                         13
3. The Way of Conquest                                                                                 14
4. The Way of Seeing the Self-nature                                                              15
5. The Way of Discovering the Jewel                                                              15
6. The Way of Karma                                                                                    16
7. The Way of Turning the Wheel of a Letter (Aksara-cakra)                             17
8. The Way of Entering the Great Wheel (Cakra)                                              17
9. The Way of Worship                                                                                  18

10.The Way of Wrath                                                                                     19

11.The Way of Assembling the Vow (Samaya)                                                 19

12.The Way of Empowerment                                                                         20

13.The Way of the Seven Heavenly Mothers                                                    20

14.The Way of the Three Brothers                                                                   21

15.The Way of the Four Sisters                                                                        21

16.The Way of Perfection                                                                               21

17.The Way of the Mysteries                                                                           22

Concluding Prayer of Praise                                                                            23

Notes                                                                                                               25

Translator’s Introduction

The Prajnaparamitanaya-[sutra] (Jp. Hannyarishukyo) (Taisho vol. 8, no. 243) consists of three sections: an introduction, the main body of the text, and a dis­course in seventeen chapters (stages), ending with a concluding verse of praise. Each of the seventeen chapters of the discourse consists of three or four parts: an introductory message, the discourse, and its emphasis or religious merits, in which various esoteric symbols such as mantras, mudras, seed syllables (bja), and ritual implements are effectively expressed through a cosmological drama.

Throughout the chapters the importance of human nature, such as the emotions of craving, passion, desire, and anger, is exposed and emphasized as the chief force of enlightenment, leading one toward nirvana. Negative views of human nature, which often appear in other Buddhist schools and are common in other religions, are absent from this text. Instead of a negative view of human nature. the sutra provides a way of magnifying human awareness through which reality is apprehended and embodied. In this process of universalization, various sym­bols, including mantras, seed syllables, bodhisattvas, and mudras, are effectively employed and arranged in seventeen stages to produce a cosmological, religious drama/activity. An ineffable esoteric experience of the Shingon tradition is well expressed and exposed in the particular encountering pattern in which Maha- vairocana Tathagata changes his form in retinue.

More precisely, this literary work (sutra) by an unknown seventh-century Indian Buddhist (or Buddhists) provides a religious pathway by which one may transcend human limitations and discover everlasting peace in this very life. Emphasizing the importance of human nature for enlightenment, it depicts an ideal being, Vajrasattva (Jp. Kongosatta), in its universal drama. The title “The Way of Great Enjoyment” attributed to this sutra means the way of magnifying the scope of human craving or lust (using desire as an incentive), and it is precisely this magnification of desire that becomes the means of salvation.

This literal translation of this text is mainly based on the eighth-century Chinese

 

version by Amoghavajra (Ch. Bukong), taking into consideration the Japanese version translated by Dr. Shoun Toganoo, a modern philologist and scholar in the Shingon Buddhist tradition. Several key terms and crucial words remain in their original Sanskrit in order to avoid further misinterpretation and distortion. My primary aim for this translation is to introduce the religious significance of the sutra to Westerners, considering the context and usage of this text in the modern Shingon tradition.

The Hannyarishukyo has been extensively used in the Japanese Shingon tra­dition, and is still recited daily by all Shingon monks and priests (including myself). Its ritual practice, the Rishu-bo, in the form of a sadhana (ritual formula to be performed for fulfillment), is performed daily for esoteric enlightenment and for many other purposes.

In the context of its use, every word, deity, mantra, mudra, and seed syllable in the sutra is taken seriously as an important religious symbol that evokes or arouses the emotional motivation to transform one’s human condition. The mean­ing of such esoteric symbols is repeatedly explained in the form of a dialogue between a preacher and his assembly/retinue throughout the discourse, emphasizing the way of transformation—the way of universalizing human nature.

The Prajnaparamitanaya-sutra was originally composed in Sanskrit sometime in the seventh century C.E. in India, and the text was introduced to China in the early part of the eighth century when the Indian Buddhist master Amoghavajra (705-774 C.E.), the fourth patriarchal master of the Esoteric Shingon tradition, translated it into Chinese in the capital city, Chang’an. The sutra recited by Shingon monks today is Amoghavajra’s Chinese version. The full Sanskrit title of the sutra is Mahasukhavajra-amoghasamaya-sutra (Ch. Dale jingang bukong zhenshi sanmohe jing), referred to by Japanese monks by the abbreviated title Hannyarishukyo (Ch. Banruo liqu jing). Master Bukong also wrote a vast com­mentary on the sutra. In the early ninth century, Kobo Daishi (Kukai), the founder of Japanese Esoteric Buddhism, brought the text to Japan after his period of study in China. Since its introduction to Japan, the sutra has become the main textual source for esoteric rituals and served as the theoretical basis of Shingon teaching.

Dr. Toganoo made a great contribution by compiling a large commentary on the sutra, the Rishukyo no kenkyu (A Study of the Rishukyo) (Koyasan: Koyasan University Press, 1959), and in 1950 he completed a translation of the text into

modern Japanese, Wabun Kyoten: Hannyarishukyo (Hannyarishukyo in Modern Japanese) (Koyasan: Koyasan Shuppansha, 1973, reprint).

I am not yet fully satisfied with my work here, leaving it to experts to explain in clear English the apparently unintelligible and the esoteric terms, so that the sutra can be understood by all.

For the preparation of this work, I wish to acknowledge my friend, Dr. Richard K. Payne of Los Gatos, California, who made corrections to my first draft. I completed this English translation in 2004, the year of the forty-fifth anniversary of my Buddhist mission in America, and I would like to express my sincere appreciation and gratitude to all the members of the Koyasan Shingon Mission in Los Angeles for their support of my work and financial contribution, which made my Daishi mission possible.I am not yet fully satisfied with my work here, leaving it to experts to explain in clear English the apparently unintelligible and the esoteric terms, so that the sutra can be understood by all.

For the preparation of this work, I wish to acknowledge my friend, Dr. Richard K. Payne of Los Gatos, California, who made corrections to my first draft. I completed this

English translation in 2004, the year of the forty-fifth anniversary of my Buddhist mission in America, and I would like to express my sincere appreciation and gratitude to all the members of the Koyasan Shingon Mission in Los Angeles for their support of my work and financial contribution, which made my Daishi mission possible.

 

  

 

Sutra of the Vow of Fulfilling the Great Perpetual Enjoyment and Benefiting All Sentient Beings Without Exception (Mahasukhavajra-amoghasamaya-sutra):

The Way of the Perfection of Wisdom (Prajnaparam i tanaya)

Translated into Chinese by the Great Vast Wisdom in the Tripitaka,

Sramana Amoghavajra (Bukong) of Daxingshansi Temple, Chang’an，

China, who received the honorary title of Governor General with

Honorary Rank Equal to That of the Three Official Dignitaries in the Court;

the Especially Advanced and [Appointed] Probationary

 Chief Minister of the Court of State Ceremonial; Duke of the

Region of Su with a fief of three thousand households, upon

whom was bestowed the purple robe; the [Judicial] Minister

 of the Civil and Land Services; and the posthumous title

of Dazheng Jian.

Introduction

784a

Thus have I heard: Thereupon, the Glorious One, Lord Vairocana, perfected the wisdom of excellent vow (samaya) of the imperishable empowerment (adhisthana) of all tathagatas. After donning the empowered jeweled crown of all the tathagatas he obtained mastery of the triple world.

Realizing the mastery in unhindered yoga with the wisdom of all wisdoms of all the tathagatas, he equally performed all the various tasks and missions of the sameness of all the mudras of all the tathagatas.

He totally fulfilled every wish of all sentient beings in the worlds without exception; continuously, through three generations and all times he had shown his perpetual [yet harmonious] acts of body, speech, and mind.

Mahavairocana took up his abode in the heavenly pavilion Paranirmi- tavasavartin, which still belongs to the realm of sense desire. This eternal pavilion of all the tathagatas was an auspicious, praiseworthy palace made of great mani jewels. It was bedecked with various silk streamers with wind- bells, fluttering softly in the breezes, and decorated with strings of pearls, jeweled garlands, pendants, and hanging mirrors in the shapes of full and half-moons.

Vairocana Tathagata dwelled together with eighty koti(eight billion) bodhi- sattvas, headed by Vajrapani Bodhisattva-mahasattva, Avalokitesvara Bodhi- sattva-mahasattva, Akasagarbha Bodhisattva-mahasattva, Vajramusti Bodhi- sattva-mahasattva, ManjusrT Bodhisattva-mahasattva, Sacittotpadadharma- cakrapravartin Bodhisattva-mahasattva, Gaganaganja Bodhisattva-maMsattva， and Sarvamarapramardin Bodhisattva-mahasattva, and other great bodhisattvas.

784b

Surrounded and accompanied by those bodhisattvas, he delivered the teaching (Dharma) that is lovely in the beginning, lovely in the middle, lovely in the end, well expressed, immaculate, perfect, and quite pure.

[1. The Way of Supreme Joy]

At that time, the Glorious One, Lord Vairocana, turned the wheel of the Dharma here in making clear the principle that all dharmas are pure in their own being:

Enraptured and embraced in the heart of the Buddha.

Received in the grace of the compassion.

Enclosed in affection of the great, profound love.

One who knows the purity of the true state¹ of the self-nature is a bodhisattva (surata).² An arrow of the craving and eager affection shot.

Quickly reaches and touches the beloved one.

Tied with the threads of immaculate love.

Live in joy and win the mastery of will.

One who knows the purity of such a state [of rapture] is a bodhisattva.

Seeing the Buddha as he is.

Delighting in touch with the beloved one.

Enlarging the scope of love.

Gained in heraldic dignity (dignitary pride).

One who knows the purity of such a state [of enjoyment] is a bodhisattva.

Donning/decorating with a flower garland.

Inspiring the great pleasure in mind (ahladana),

Illuminating the light of compassion.

Rejoice in the physical pleasure.

One who knows the purity of such a state is a bodhisattva.

The color to be seen is Buddha.

The sound to be heard is his voice.

The odor to be smelled is the fragrance of his Dharma.

The taste to be touched is his teaching.

One who knows the purity of such a state [of sensory perception]

is a bodhisattva.

And why? Because all dharmas (things) are pure in their own being. Accordingly, the prajndparamita (perfection of wisdom) is pure and clean.

Vajrapani! If anyone hears the way of perfection of wisdom that consum­mates the words of the purity of all dharmas in their own beings. until reaching at the bodhi seat, he will not fall into hell or on the way to hell even if he has accumulated all obstructions. such as the obstruction of defilements, the obstruction of dharmas, and the obstruction of karma.

And even when he commits serious sins, he is capable of eliminating them without difficulty. If he receives and holds, recites daily, thinks, and meditates [on this sutra], he will attain to the state of eternal samadhi of the equality of all dharmas in this very life, gain mastery of all dharmas, and receive immeasurable joy and pleasure. Moreover, with the sixteen great bodhisattvas’ lives (merits) he will attain to the state of tathagata and [that of] a vajra-holder bodhisattva.

At that time, Lord Vajrapani, great bodhisattva, perfecter of all beneficial tasks, unexcelled conqueror of triple realm, excellent vajra-holder, who resides and dwells in all the mandalas that reveal the vow of the enlightenment of the Great Vehicle of all the tathagatas, wishing to show clearly this sig­nificance again, smiled softly and held the mudra of immovable confidence with his left hand and tossed up the original great vajra implement (five­pronged vajra) in his right hand, forming the posture of courageous pride. Then he uttered the essence of the imperishable vow of fulfilling the great enjoyment/bliss and benefiting all beings without exception as hum.³

[2. The Way of Enlightenment]

Thereupon, Lord Vairocana Tathagata delivered the way of the perfection of wisdom that produces awakening to the sameness of the peaceful, calm Dharma-nature of all the tathagatas.

Where one has awakened to the sameness of the imperishable nature of all being,

There is perfect enlightenment.

784c

Because it is perpetually immovable and adamantine in its own being. (vajra)

Where one has awakened to the sameness of the beneficial nature of existents,

There is great enlightenment.

Because it is beneficent in its own being. (ratna)

Where one has become aware of the sameness of the Dharma (teaching), There is perfect enlightenment.

Because it is pure in its own-being. (dharma)

Where one has awakened to the sameness of karma (activities),

There is the perfect enlightenment.

Because it is nondiscrimination of all discriminated things. (karma)

Vajrapani! If someone listens to this teaching of the four [major] producing dharmas, reads, receives, and holds it, even if in the present he immea­surably commits serious sins, he will surely be able to transcend all evil destinies and, seated on the bodhi seat, he will quickly realize unsurpassed enlightenment.

Then the Lord had thus delivered [this teaching]. In order to show clearly the significance [of the four phases of enlightenment] again, he smiled softly, held the mudra of “wisdom fist,” and manifested the essence of the sameness of the self-nature of all things as 蔽⁴

[3. The Way of Conquest]

Thereupon, Sakyamuni Tathagata, the conqueror/subduer of all evil enemies, delivered again the way of the perfection of wisdom that produces the supreme conquest of the sameness of all dharmas:

Because of the non-obsessed (aprapanca) nature of craving/greed, Anger has non-obsessed nature.

Because of the non-obsessed nature of hate,

Folly has a non-obsessed nature.

Because of the non-obsessed nature of folly,

All things are of non-obsessed nature.

Because of the non-obsessed nature of all things, one should know That prajnaparamita is of non-obsessed nature.

Vajrapani! If anyone listens to this guiding principle and receives and holds it, then even when he harms all beings in the triple world he will not fall into evil destinies. Because he has subdued, he will immediately attain unsurpassed perfect enlightenment.

Then Vajrapani, the great bodhisattva, wishing to clearly expound again this significance, held the mudra of conquering the triple realm (trailokyavijayaraja mudra) with a smiling lotus face, and frowned angrily and glared. Showing his
sharp fangs, he stayed in the standing pose of conquering and uttered the essence of the vajra-hum-kara (wrathful mantra) as hum.

785a

[4. The Way of Seeing the Self-nature]

Thereupon, Lord Svabhavasuddha Tathagata (Avalokitesvara), who has embodied the nature of self-purity, delivered the way of the perfection of wisdom that explicates the seal of cognition, which is seeing skillfully the equality of all dharmas:

Because all worldly greed is purified,

All hatred is purified.

Because all worldly defilements are purified,

All sins are purified.

Because all worldly dharmas are purified,

All beings are purified.

Because the wisdom that comprehends all worldly phenomena is purified,

Prajnaparamita is purified.

Vajrapani! If someone listens to this way of the perfection of wisdom, reads, recites, thinks, and meditates on it, even if he abides in much craving, like a lotus he will not be stained by defilements and will quickly attain unsurpassed perfect enlightenment.

At that time, Lord Bodhisattva Avalokitesvara, wishing again to expound clearly this meaning, smiled softly, formed a gesture of the opening lotus petals, and observed the nondefilement of desire. Then he uttered the essence of the various forms of all existents as hrih.⁶

[5. The Way of Discovering the Jewel]

Thereupon, the Lord Tathagata who has become the king of the entire triple world, again delivered the way of the perfection of wisdom that is called here the source of the consecrated wisdom of all the tathagatas:

One who is empowered with the consecrating water Becomes the king of the triple world.

One who receives the gift of benefiting Fulfills all his wishes and hopes.

One who receives the gift of Dharma (the Buddha’s teaching)

Awakens to the perfection of all Dharma-nature.

One who receives the requisites of life

Rejoices at all the peaceful pleasures of body, speech, and mind.

Then, the great bodhisattva Akasagarbha, wishing to expound this meaning again, smiled gently, place the jeweled vajra crown on his own head, and uttered the essence of the jewel of all consecrated vows as trdm.

[6. The Way of Karma]

Thereupon the Lord Tathagata, who has held the seal of cognition [of the skillful activities] of all the tathagatas, delivered the method of the perfection of wisdom that is called here the way of empowering acts of all the tathagatas with the mudrd of cognition:

Holding the mudrd of the body of all the tathagatas Results in becoming the body of all the tathagatas.

Holding the mudrd of the speech of all the tathagatas Results in attaining the teaching of all the tathagatas.

Holding the mudrd of the mind of all the tathagatas Results in attaining the samddhi of all the tathagatas.

Holding the mudrd of the vajra of all the tathagatas Results in the perfection of the supreme powers of Body, speech, and mind of all the tathagatas.

Vajrapani! If someone listens to this guiding method, receives, recites, reflects on, and thinks it, he will not only gain all the masteries and the wis­dom of knowledge of all phenomena but will also accomplish all activities and all perfections. Then he will succeed in gaining all the powers of the
imperishable nature of all physical, verbal, and mental acts; [consequently,] he will quickly realize unsurpassed, perfect enlightenment.

Then Lord Great Bodhisattva Vajramusti delivered a mudra to express the significance of this method again, smiled softly, and formed the mudra of the samaya vajra fist in his hands. Then he exposed the true essence of the self that is the vow of the perfection of all the firm, indestructible mudras as ah：

[7. The Way of Turning the Wheel

of a Letter (Aksara-cakra)]

Thereupon, the Lord Tathagata, who has liberated himself out of discursive, discriminatory knowledge, delivered the way of the perfection of wisdom that is called here the turning of the wheel of a letter (aksara-cakra):

All things are empty, because of concomitance with The absence of self-nature.

All things have nonappearance, because of concomitance With the markless.

All things are unobtainable, because of concomitance With the non-obtainable nature.

All things are radiant, because of the purity of prajnaparam i ta.

Then the youthful ManjusrT Bodhisattva, wishing to clearly deliver this significance again, smiled softly, and slashing all the tathagatas with his own sword, uttered the most excellent essence of the prajnaparamita as am.⁹

[8. The Way of Entering the

Great Wheel (Cakra)]

Thereupon, the Lord Tathagata who resides in the world of the great wheel delivered the way of the perfection of wisdom that is called here entering the great wheel:

Entering the sameness of adamantine [nature] is Entering the Dharma wheel of all the tathagatas.

Entering the sameness of wealth is

Entering the wheel of the great bodhisattvas.

Entering the sameness of all dharmas is

 Entering the wonderful Dharma wheel.

Entering the sameness of all actions is

Entering the wheel of all karmic acts.

Then, the great bodhisattva Sacittotpadadharmacakrapravartin, wishing

to once again clearly demonstrate this significance, smiled softly and turned

the vajra wheel, then delivered the essence of all the imperishable vows [of entering into the vajra cakra] as hum.¹⁰

[9. The Way of Worship]

Thereupon, the Lord Tathagata, who has held a bowl and performed the grand ritual of worship of all the tathagatas, delivered the way of the perfection of wisdom through which the supremacy of worship is produced and assured.

Giving rise to the mind of enlightenment (bodhicitta) is Extensively worshiping all the tathagatas.

Salvation of all sentient beings is Extensively worshiping all the tathagatas.

Receiving and holding the wonderful sutra is Extensively worshiping all the tathagatas.

Receiving and maintaining, reading, writing, instructing others, copying,

Contemplating, practicing, and variously devoting to (worshiping) the

prajnaparamita are greater worship to All the tathagatas.

Then, the great bodhisattva Gaganaganja, wishing to clearly expound this significance again, smiled gently and uttered all the imperishable essence of the vow of accomplishing all the karmic actions of the worship without fail

as om.¹¹

[10. The Way of Wrath]

Thereupon, Lord Tathagata [Sarvavinayasamartha], who has held the wisdom fists (“wrathful fists”) of discipline, delivered again the way of the perfection of wisdom that is called here “source of the knowledge of wrath”：

Because of the sameness of all sentient beings,

Wrath is sameness.

Because of the disciplining of all sentient beings,

Wrath is discipline.

Because of the Dharma-nature of all sentient beings,

Wrath is Dharma-nature.

Because of the va/ra-nature of all sentient beings,

Wrath is adamantine in nature.

And why?

Because the disciplining of all sentient beings is for the purpose of enlightenment.

Then, in order to expound this meaning the great bodhisattva Sarvamarapra- madin smiled softly, held the va/ra fangs (wrathful fists) in the form of Vajra- yaksa, frightened all the tathagatas, and uttered the essence of the great laughter of vajra fury as hah.¹²

[11. The Way of Assembling

the Vow (Samaya)]

Thereupon, the Lord Tathagata who establishes the sameness of all dharmas again delivered the way of the perfection of wisdom that produces the supreme excellence of the vow of assembling the sameness of all dharmas:

Because all things have the nature of sameness,

Prajnaparamita has the nature of sameness.

Because of the beneficial nature of all things,

Prajnaparamita has the nature of benevolence.

Because of the Dharma-nature of all things,

Prajnaparam ita has the Dharma-nature.

Because of the karmic nature of all things,

Prajnaparam ita has the nature of karma.

So should it be understood.

Then Vajrapani entered the samadhi of the vow of empowerment of all tathagatas and bodhisattvas and uttered the essence of the vow of assembling all the teachings without exception as hum.¹¹

[12. The Way of

Empowerment]

Thereupon, the Lord Tathagata who consecrates all sentient beings delivered again the way of the perfection of wisdom that reveals that all sentient beings are capable of becoming a buddha with their own nature through his empow­ering activities:

All beings are the womb of the Tathagata (tathagatagarbha)

Because they store all with the self of Samantabhadra Bodhisattva.

All beings are the source of the imperishable nature (vajra)

Because they are consecrated by its power.

All beings are the source of the marvelous Dharma Because they can turn it well to all words.

All beings are the source of activities

Because they correspond with the nature of creativity [by means of

making the actions well].

Then the celestial deity [Mahesvara], who resides in the outer cakra of the vajra assembly, raised a clamor of self-satisfaction to show this significance again, and delivered the true essence of his own self of the perpetual mastery and sovereignty as tri.¹⁴

[13. The Way of the Seven

Heavenly Mothers]

At that time, the Seven Deva Mothers knelt down at the foot of the Lord,
paid homage to him, and offered the heart-mantra that produces the vow of

hooking, guiding, destruction, and perfection as bhyo.¹⁵

[14. The Way of the

Three Brothers]

At that time, the heavenly guardians the Three Brothers, including Madhukara,

knelt down together to the Lord, paid homage, and offered the heart-mantra

sva.¹⁶

[15. The Way of the

 Four Sisters]

At that time, the heavenly guardians the Four Sisters [of Tumburu] offered the heart-mantra to the Lord as ham.¹⁷

[16. The Way of

Perfection]

Thereupon, the Lord Tathagata, who embodies the infinite, boundless, yet utmost nature of all dharmas, again delivered the way of the perfection of wisdom that produces the sameness and imperishability [of all the dharmas] in order to empower and ultimately perfect this teaching [mentioned above]:

Because prajnaparamita is immeasurable, all tathagatas are Immeasurable.

Because prajnaparamita is boundless, all tathagatas are Boundless.

Because all things are of one nature, prajnaparamita is Of one nature.

Because all things are ultimate, prajnaparamita is Ultimate.

Vajrapani! If someone listens to this guiding principle, receives and main­tains it, reads it, and meditates on its meaning, he will complete the ultimate conduct in the practice of the Buddha and bodhisattvas.

[17. The Way of the

Mysteries]

Thereupon, Lord Vairocana Tathagata of non-obsession, who gained the secret nature of all dharmas, expounded again the way of the perfection of wisdom that is supreme, without beginning, middle, or end, and which has the imperishable Dharma-nature of the vow of fulfilling the great perpetual bliss and benefiting all beings without exception:

Bodhisattva-mahasattva! Because of the supreme perfection of

great craving (raga),

One attains the supreme perfection of the great bliss.

Bodhisattva-mahasattva! Because of the supreme perfection of great bliss,

One attains the supreme perfection of the great enlightenment of all the tathagatas.

Bodhisattva-mahasattva! Because of attaining the supreme perfection of all the tathagata’s great enlightenment,

One attains the supreme perfection of all the tathagatas, which crushes

the power of all demon Maras.

Bodhisattva-mahasattva! Because of attaining the supreme perfection

of all the tathagatas, which cuts off the power of all demon Maras,

One attains the perfection of sovereign mastery of everywhere in the

triple realm.

Bodhisattva-mahasattva! Because of attaining the perfection of sovereign mastery of everywhere in the triple realm,

One purifies all beings in the world, without exception, abiding in transmigration.

Making great effort, he dwells in samsara the world of birth and death,

And accomplishes all the most excellent ultimate works that save, benefit, and bring peaceful joy to all.

And why?

Because:

Bodhisattvas of great knowledge,

Until the extinction of life and death Constantly benefit sentient beings,

Without entering nirvana.

With wisdom and skillful means,

They completely empower and purify All things and beings.

Subduing the world with desires,

Leads to the attainment of purification.

From the highest heaven to hell They totally subdue all beings.

Like a lotus’ original color That cannot be stained by mud.

So also the nature of many desires does not stain beings;

Rather it benefits them.

Realizing the purity of great desire,

They have peaceful joy and great abundance.

Gaining mastery of the triple realm,

They steadily take on the mission of benefiting others.

Vajrapani! If anyone hears this essential way of the perfection of wisdom, recites it early each morning, and listens to it [in mind], he will not only obtain all peaceful joys and pleasures but will also gain the ultimate per­fection of the vow of fulfilling the great perpetual bliss and benefiting all beings without exception. In the present world he will obtain the blissful mastery of all dharmas, embodying the sixteen great bodhisattvas’ lives (merits), and attain the state of [Mahavairocana] Tathagata and the vajra- holder bodhisattva [Vajradhara].”

[Concluding Prayer of Praise]Thereupon, all the tathagatas and vajra-holder bodhisattva-mahasattvas came together and assembled, because they wished to quickly realize this teaching

and make it a perfect, unhindered [Dharma] without exception. They all together praised Vajrapani, saying:

Well done! Well done! Great Being Mahasattva!

Fine! Fine! Great Peaceful Joy!

Splendid! Splendid! Great Vehicle!

Marvelous! Marvelous! Great Wisdom!

Well [Vajrapani] has skillfully delivered this Dharma teaching, and empowered this vajra sutra!

Those who hold this unsurpassed teaching cannot be destroyed by the Maras.

They attain the highest state of the Buddha and bodhisattvas, and are not long in accomplishing many siddhis.

All the tathagatas and bodhisattvas performed and accomplished this excellent teaching.

In order to perfect quickly those who have held this teaching, everyone [in the assembly] had great joy and faith, and received and practiced [this teaching].

[End of the Sutra of the Vow of Fulfilling the Great Perpetual Enjoyment and Benefiting All Sentient Beings Without Exception]