顯密圓通成佛心要集 1.28.1

1.28.1

大輪一字呪，即部林是也，亦名末法中一字心呪，此呪於末法時法欲滅時有大勢力，能於世間作大利益，能護如來一切法藏，能降伏一切八部之眾，能摧世間一切惡呪，是一切諸佛之頂，是文殊菩薩之心，能施一切眾生無畏，能與一切眾生快樂，凡有修持隨意得果，同如意珠能滿一切之願。 若誦此呪，於四方面五百驛內，諸惡鬼神皆自馳散，諸惡星曜及諸天魔不敢侵近。 若持誦餘一切真言恐不成就，即用此呪共餘真言一處同誦持之，決定成就； 若不成就及無現驗，其呪神等即當頭破七分。 是知此呪能助一切真言疾得成就，或別持此呪亦得。 （廣如《文殊儀軌經》。 於《末法中一字心呪經》說。 ）上來次第持誦至准提呪，若不能結得准提印者，但以左手作金剛拳印，右手持珠誦之。 或不能從前淨法界真言等次等持誦者，只持准提神呪； 更或根鈍不能具受此准提者，只唵字已下持之，唵字已上是歸敬詞，唵字等是正呪也。 每持誦了，却用右手作金剛拳印，口誦吽字真言而印五處：先印額上、次印左肩、次印右肩、次印心上、後印喉上，印竟頂上散之，能除一切魔障，成就一切勝事。 或比至持課，先印五處亦得。 又隨所住處，欲辟除鬼神，結金剛界，但誦准提真言呪香水二十一遍，八方上下灑之，即成辟除結界。 又正持誦時，准《俱胝陀羅尼經》、《金剛頂經》、《五字陀羅尼頌》等數本經教中說，隨根所樂亦有多種：一、瑜伽持，但想心月中布字，謂想自心如一月輪，湛然清淨內外分明，以梵書唵字安心月中，以折隸主隸准提娑婆訶字，從前右旋次第周布輪緣，（去聲呼之。 ）終而復始。 二、出入息持，謂出入息中想於真言梵字，息出字出，息入字入，字字朗然，如貫明珠不得間斷。 （或息出時，想自心月輪中九聖梵字，字字連環，皆有五色光明，從自口中，流入准提菩薩口中，右旋安布准提菩薩心月輪內。 若息入時，想准提菩薩心月輪中字，亦字字連環，皆有五色光明，從准提菩薩口出，流入自口中，右旋安布心月輪內。 如是終而復始，想之甚妙。 ）三、金剛持，脣齒不動、舌不至㗁，但口中微動。 四、微聲持，但令自耳聞之，不緩不急，字字須得分明稱之。 五、高聲持，令他聞之滅罪。 復有二種持誦：一、無數持誦，謂不持珠定數，常無間斷持之。 二、有數持誦，謂掐數珠，每日須得限定，其數不須闕少。 （若掐數珠所獲功德，諸經廣讚，如《數珠功德經》說。 若有人手持數珠，雖不念誦佛名及陀羅尼者，此人亦獲福無量。 又《金剛頂念珠經》偈云：「若安頂髻淨無間，由戴頂上滅四重，手持臂上除眾罪，能令行人速清淨。 」又《一字頂輪儀》說，若用㘕字真言加持數珠七遍，用持課時，一遍或千遍，若掐數珠，至母珠却迴，不得越過母珠。 ）每日依法持誦時，須限定其時分，若一時持謂早晨，若二時持并黃昏，若三時持加正午。 （若忙務者不拘時分，但有暇時持之。 ）若上根持，謂須得三密相應：一、身密結印，二、語密誦呪，三、意密或想真言梵字，或緣持誦之聲、或想准提菩薩、或想菩薩手中所執杵瓶華果等物。 故《神變經疏》云：「若用三密為門，不須經歷劫數具修諸行，只於此生滿足諸波羅蜜。 」又正持誦未滿一百八遍，不得共人語話； 若欲語話時，於自舌上想一梵書㘕字，縱語話，不成間斷。 問曰：「為當只持一道真言功德成就？ 為復廣持多本真言功德成就？ 」答：「有二門：一者隨根所樂門，謂根有多種、好樂不同，或有樂持三道五道十道乃至百道等，中間隨根所樂不同皆得持誦。 二者疾得成就門，謂欲求一切功德疾得成就，宜專持誦一道真言，成時一切真言功德皆悉成就。 」故《文殊儀軌經》說：「若欲一切功德成就，不得於別真言而起思想」是也。 如上雖有數道真言，皆是持誦准提真言之次第。

The Great Wheel Single-Syllable Dhāraṇī-Mantra is precisely *bhrūṃ*; it is also called the Single-Syllable Heart Mantra in the Final-Dharma Age. In the Final-Dharma Age, when the Dharma is on the verge of extinction, this mantra possesses great power. It can produce immense benefits in the world, protect all dharma treasuries of the Tathāgatas, subdue the hosts of all eight classes [of beings], and destroy all evil spells of the world. It is the uṣṇīṣa of all Buddhas, the heart of Mañjuśrī Bodhisattva; it can bestow fearlessness upon all sentient beings and grant happiness to all sentient beings. Whenever one practices it, one attains results as one wishes; like a wish-fulfilling jewel, it can fulfill all desires. If one recites this mantra, within five hundred stages on all four sides, all evil ghosts and spirits will scatter and flee of their own accord, and evil stars and celestial Māras will not dare draw near. If one fears that the recitation of any other mantras will not reach accomplishment, one should recite and maintain this mantra together with those other mantras in the same place, and accomplishment will certainly be attained; if it should fail to accomplish or show immediate verification, those mantra-deities and their retinue will have their heads split into seven parts. From this we know that this mantra can assist all mantras in swiftly reaching accomplishment; or it is also acceptable to maintain this mantra separately. (Detailed as in the *Mañjuśrī Kalpa Sūtra* and taught in the *Sūtra on the Single-Syllable Heart Mantra in the Final-Dharma Age*.) The above is the order of recitation up to the Cundī Mantra. If one cannot form the Cundī mudrā, simply form the vajra-fist mudrā with the left hand, and hold the prayer beads with the right hand to recite it. Or, if one cannot recite in sequence starting from the previous Mantra for Purifying the Dharmadhātu and so forth, one may simply maintain the Cundī dhāraṇī-mantra. Further, if one's faculties are dull and one cannot fully receive this Cundī [mantra], one may maintain it only from the syllable *oṃ* onward; what precedes the syllable *oṃ* are words of refuge and veneration, while from the syllable *oṃ* onward is the core mantra. Each time after finishing the recitation, then form the vajra-fist mudrā with the right hand, and while reciting the syllable *hūṃ* mantra with the mouth, seal five places: first seal the forehead, next seal the left shoulder, next seal the right shoulder, next seal the heart, and finally seal the throat; having sealed them, disperse it above the crown of the head. This can eliminate all demonic obstacles and accomplish all supreme matters. Alternatively, prior to doing the practice session, sealing the five places first is also acceptable. Furthermore, wherever one dwells, if one wishes to expel ghosts and spirits and establish a vajra-boundary, simply recite the Cundī mantra twenty-one times over fragrant water and sprinkle it in the eight directions, above, and below, and the expulsion and boundary-demarcation will immediately be completed. Furthermore, at the time of proper recitation, based on the teachings in several canonical scriptures such as the *Koṭi Dhāraṇī Sūtra*, the *Vajraśekhara Sūtra*, and the *Verses on the Five-Syllable Dhāraṇī*, according to what accords with one's faculties and inclinations, there are also several varieties: First, yoga recitation: one simply visualizes the syllables arranged within the moon of the heart. That is, visualize one's own heart as a moon disc, clear, pure, and distinct within and without; place the syllable *oṃ* written in Sanskrit in the center of the heart-moon, and arrange the syllables *cale cule cunde svāhā* around the edge of the disc in sequence, circumambulating clockwise from the front (pronouncing them in the falling tone), ending and beginning again. Second, inhalation and exhalation recitation: that is, within inhalation and exhalation, one visualizes the Sanskrit syllables of the mantra; as the breath goes out the syllables go out, and as the breath comes in the syllables come in, syllable by syllable luminous and clear, like a string of bright pearls without interruption. (Or, when the breath goes out, visualize the nine sacred Sanskrit syllables within one's own heart-moon disc, linked syllable to syllable, all having five-colored radiance, issuing from one's own mouth and flowing into Cundī Bodhisattva's mouth, arranged clockwise within Cundī Bodhisattva's heart-moon disc. When the breath comes in, visualize the syllables within Cundī Bodhisattva's heart-moon disc, also linked syllable to syllable, all having five-colored radiance, issuing from Cundī Bodhisattva's mouth and flowing into one's own mouth, arranged clockwise within one's heart-moon disc. Continuing thus, ending and beginning again, to visualize it this way is extremely wondrous.) Third, vajra recitation: the lips and teeth do not move and the tongue does not touch the palate; there is only slight movement within the mouth. Fourth, low-voice recitation: one lets only one's own ears hear it, neither slowly nor hurriedly, pronouncing every syllable distinctly. Fifth, loud-voice recitation: one causes others to hear it to eliminate their sins. There are also two kinds of recitation: First, uncounted recitation: that is, not using beads to fix a number, but constantly reciting without interruption. Second, counted recitation: that is, pinching the prayer beads, where a limit must be set every day, and the count must not be deficient. (As for the merit obtained from pinching the prayer beads, various sūtras praise it extensively, as taught in the *Sūtra on the Merit of Prayer Beads*. If a person holds prayer beads in hand, even if they do not recite a Buddha's name or a dhāraṇī, this person also obtains immeasurable blessings. Furthermore, a verse in the *Vajraśekhara Prayer Bead Sūtra* says: 'If placed uninterruptedly upon the pure topknot, by wearing it on the crown of the head the four grave sins are eradicated; held in the hand or on the arm, all sins are eliminated, swiftly enabling the practitioner to become pure.' Furthermore, the *Manual of the Single-Syllable Uṣṇīṣacakra* states that if one uses the *raṃ* mantra to empower the prayer beads seven times, when doing the practice session, once counts as a thousand times; when pinching the prayer beads, upon reaching the mother bead, one must turn back and not cross over the mother bead.) When reciting daily according to the Dharma, one must fix the time periods: if reciting at one time, it refers to the early morning; if reciting at two times, dusk is added; if reciting at three times, noon is added. (Those busy with affairs are not bound by time periods, but simply recite whenever they have leisure.) If those of superior faculties recite, it means they must attain the mutual resonance of the three mysteries: first, the body mystery of forming mudrās; second, the speech mystery of reciting mantras; third, the mind mystery of either visualizing the Sanskrit syllables of the mantra, or focusing on the sound of the recitation, or visualizing Cundī Bodhisattva, or visualizing the implements held in the Bodhisattva's hands such as the vajra-pestle, vase, flower, and fruit. Therefore, the *Commentary on the Vairocana-abhisambodhi Sūtra* states: 'If one uses the three mysteries as the gateway, one need not pass through kalpas to cultivate all practices fully; in this very life one perfects all pāramitās.' Furthermore, while properly reciting, until one has completed one hundred and eight recitations, one must not speak with others; if one wishes to speak, visualize a Sanskrit syllable *raṃ* upon one's own tongue, and even if one speaks, it will not constitute an interruption. Question: 'Should one maintain only a single mantra to accomplish merit, or should one broadly maintain multiple mantras to accomplish merit?' Answer: 'There are two gateways: The first is the gateway of according with one's faculties and inclinations. That is, faculties are of many kinds and preferences differ; some take pleasure in maintaining three, five, ten, or even a hundred mantras, and anywhere in between, according to what accords with their faculties and preferences, all may be recited. The second is the gateway of swift accomplishment. That is, if one seeks to swiftly accomplish all merits, one should focus exclusively on reciting a single mantra; when it is accomplished, the merits of all mantras are all fully accomplished.' Therefore the *Mañjuśrī Kalpa Sūtra* says: 'If one wishes for all merits to be accomplished, one must not give rise to thoughts regarding other mantras.' This is precisely it. Although there are several mantras above, they are all stages in the recitation of the Cundī mantra.