[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [熾盛光道場念誦儀](https://indike.org/pramana/in.bauddha.taisho.1951) › 1.16 # 熾盛光道場念誦儀 1.16 熾盛光道場念誦儀 1.16 - **Language:** Classical Chinese ### [1.16](https://indike.org/pramana/in.bauddha.taisho.1951.1.16) 夫誦呪法者，歷覽念誦部，諸文設軌不同，今取大意略示：或禮佛前及禮後誦，皆須一上滿一百八遍。據此文，須厲聲，令聲不得有間，如鑽火法，若運手間斷，則煙燧歇滅，取火不成，今亦如是。又如𮔴蠦祝蟲為子，聲聲不絕，呪成方罷，今亦如是。若一上發聲，呪未滿百八，則呪功不成，所作空過兼有障難。若水火事急，起時須心念言：「我呪法未斷，即來續之。」至去，須心懸不斷，中間不得接人言語。來時，復心念言：「我已復來，續滿呪數。」除此急外，餘事不得輒開。若故開者，定得障難，宜專慎之！切不得行來做作，手運、口誦及正誦持，應接人語，快須滿數，然後作事。兼並須界內，或跪、或坐誦之，輒不得離界。又壇內，若一日、若二日，至七日，不得一彈指頃，闕人誦呪，唯除禮佛及飲食時。多見時僧不識觸犯，任意亂為，笑語不拘，出入無度，飲食不節，恣飡藥石，果蓏，及食供養三寶并鬼神齋食。坐、立、行、住，皆口誦呪，不拘界內、界外；眼耳不禁聲色，身心不奉節度，非唯自生障道，亦令施主返得災殃。縱未現應，亦全無益，虛消信施，不念地獄。哀哉！苦哉！望善思之，惡切之，語不在讀過，意在行持。近世滋彰，卒難改革，有識之者，寒心思之！ > As for the method of reciting mantras: scanning through the recitation section \[of the canon\], the various texts set forth diverse ritual protocols. Now, taking the general idea, I briefly indicate \[it\]: whether recited before prostrating to the Buddha or recited after prostrating, it must in each sitting be fully \[repeated\] one hundred and eight times. According to this text, one must use a powerful voice and not allow the sound to be interrupted. It is like the method of drilling for fire: if the hand's motion is interrupted, the smoke and sparks will die out and fire will not be produced; so it is here. It is also like the potter wasp incanting a worm into its offspring, utterance after utterance without cessation, resting only when the spell is achieved; so it is here. If one raises the voice in a single sitting and the mantra does not reach one hundred and eight \[times\], then the mantra's efficacy will not be achieved; what is done will pass in vain, and there will moreover be obstacles and difficulties. If there is an urgent matter of water or fire, when rising one must mentally reflect: 'My mantra ritual is not broken; I shall return immediately to continue it.' When departing, the mind must hang upon it without break, and in between one must not engage in conversation with others. Upon returning, one again mentally reflects: 'I have now returned to continue and complete the number of mantras.' Except for such emergencies, other matters must not be casually accommodated. If one willfully opens \[such exceptions\], one is certain to incur obstacles and difficulties; one should be single-mindedly cautious! On no account should one walk around, busy oneself with tasks, moving hands, reciting with the mouth while carrying on activities, or answering people's speech while in the midst of recitation. One should quickly complete the count and only then engage in affairs. Furthermore, all must be within the boundary, recited either kneeling or sitting, and one must never leave the boundary casually. Moreover, within the altar, whether for one day, two days, or up to seven days, not for the snap of a finger may recitation of the mantra lack a person, except only when prostrating to the Buddha and at meal times. Frequently I see contemporary monks who do not recognize transgressions: acting recklessly at will, unrestrained in laughing and talking, coming and going without measure, eating and drinking without moderation, indulging in evening meals, fruits and melons, and consuming food offered to the Three Jewels and food for fasting offerings to ghosts and spirits. Sitting, standing, walking, and dwelling, they constantly recite mantras with their mouths without regard for inside or outside the boundary; eyes and ears are unrestrained before sounds and forms, body and mind do not observe regulations. Not only do they themselves generate obstacles to the path, but they also cause the donors instead to incur calamities. Even if retribution does not manifest at present, there is utterly no benefit; they vainly consume the offerings of the faithful without mindfulness of hell. Alas! How bitter! It is hoped that one reflects on this well and cuts off what is evil; the words are not meant merely to be read through, but the intent is in their practice. In recent times \[such abuses\] have flourished, and they are difficult to reform suddenly; those of discernment, let them reflect on this with chilled hearts! > — English (machine translation) (machine translation) - [Previous: 1.15](https://indike.org/pramana/in.bauddha.taisho.1951.1.15) - [Next: 1.17](https://indike.org/pramana/in.bauddha.taisho.1951.1.17) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1951.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1951~en-mt.1.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1951.1.16](https://indike.org/pramana/in.bauddha.taisho.1951.1.16) · Pramāṇa