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顯密圓通成佛心要集 1.28

English (machine translation) 1.28

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1.28.1

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.

1.28.2

Question: "Since reciting a single dhāraṇī-mantra with single-minded focus brings swift accomplishment, why do you predominantly indicate the Cundī mantra to have people recite it?"
Answer: "First, it is because Cundī completely subsumes all mantras. Cundī can subsume all dhāraṇī-mantras, but other dhāraṇī-mantras do not subsume Cundī, just as the great ocean can contain the hundred rivers, while the hundred rivers cannot contain the great ocean. (Cundī completely subsumes all dhāraṇī-mantras, as explained below.)
Second, it is because the maṇḍala rites of Cundī are easily performed: merely using a new mirror that has never been used constitutes the maṇḍala rite. It is not like the maṇḍala rites established for other dhāraṇī-mantras, which require selecting a pure place, plastering the ground with fragrant mud, broadly fashioning Buddha images, and using many offerings before accomplishment is possible. (Those with material wealth may broadly fashion Buddha images, prepare many offerings, and arrange the mirror maṇḍala before the Buddha images; reciting facing it is even more marvelous.)
Third, it is because Cundī may be recited without discriminating between defiled and pure: regardless of whether one is householder or monastic, drinks alcohol or eats meat, or has a wife and children, all may recite it; it is not like other dhāraṇī-mantras that require upholding the precepts before one may recite and practice them. (Now, for the worldly common folk, possessing wives and children and drinking wine and eating meat are their ordinary occupations. Although they meet monastics who instruct them, their ingrained habits are difficult to reform; if one does not use this great and inconceivable dhāraṇī-mantra rite to save and deliver them, when will such people ever escape birth and death? For those who maintain pure fasting and precepts and recite in accord with the Dharma, it is all the more superior and marvelous. Therefore the Cundī Sūtra says: 'How much more so if one is able to undertake fasting, fully uphold the precepts, and recite in accord with the Dharma: without casting off this mortal body, one goes to the Fourth Heaven and attains the supernatural powers.')
For these reasons, I predominantly indicate the Cundī mantra to have people recite it. If there are those who delight in reciting other mantras, they may do so according to their wishes; one must not rigidly cling to a single path. (Although focusing on the recitation of these two dhāraṇī-mantras, one must first give rise to perfect faith, believing that the dhāraṇī-mantras of all five divisions are gates to attaining Buddhahood; if one accepts one while disparaging the rest, it mostly amounts to slandering the Dharma.)
Furthermore, when the mantra practitioner begins the daily recitation facing the mirror, they may simply rely on the preceding practice of first visualizing atop their own crown a Brahmā letter RAṂ, like a luminous pearl, and then recite the lesson. Moreover, according to the teachings in dozens of texts such as the Mahāyāna Sūtra on Visualizing Maṇḍalas, the Vidyādhara Pitaka Sūtra on Rites of Accomplishment, and the Yoga Practice Method of the Uṣṇīṣavijayā, one may also visualize the letter RAṂ atop one's own crown transforming into a triangular wheel of fire, burning one's body entirely from head to foot, so that across the entire dharmadhātu only purity is seen. (Even if one has the five sins of immediate retribution, burning the body with this syllable will completely eradicate them without remainder.) Next, visualize a Brahmā letter A generating one's own body (this means the letter A is in its essence the signless dharmadhātu, and from the signless dharmadhātu the practitioner's body is generated). Again visualize an AṂ letter within the crisscross seam of one's own crown fontanelle (this means the letter AṂ is in essence the luminous Dharma-water of all Buddhas of the ten directions used to consecrate the crown of the Buddha-child; this is the esoteric consecration teaching). Then recite.
Alternatively, visualize one's own mind as a full, pure moon disk, within which is a Brahmā letter OṂ (when the Tathāgata was on the causal stage, he cultivated the path for many years without attaining bodhi; later he practiced this visualization and attained perfect enlightenment in the first watch of the night. This means that the letter OṂ fully contains immeasurable Dharma gates and is the mother of all mantras; all Tathāgatas attain Buddhahood by visualizing this syllable). Alternatively, visualize within the mind-moon disk a letter A (this means the letter A is the body of Buddha Vairocana, and is also the dharmadhātu and the bodhicitta; if one contemplates it, it can produce immeasurable merits). Alternatively, visualize within the mind-moon disk a letter HŪṀ (this means the letter HŪṀ completely gathers all mantras of the Vajra division, is the body of the lord of the Vajra division, and is also the three gates of liberation; if one constantly contemplates it, it can eliminate all obstacles of sin and accomplish all virtues). Alternatively, visualize a letter RAṂ or a letter HŪṀ upon the tongue; having completed the visualization, then recite.
Alternatively, visualize a great lotus flower emerging from one's own neck, upon which appears a letter A; again visualize the letter A transforming into a moon disk, and the moon disk transforming into the letter HŪṀ, and the letter HŪṀ transforming into a five-pronged vajra pestle; again visualize this pestle moving onto the tongue, which only then is called the 'vajra tongue', and then recite. (Next, also visualize a letter A in both hands; the letter A transforms into a moon disk, the moon disk transforms into the letter HŪṀ, and the letter HŪṀ transforms into a white five-pronged vajra pestle; only then are they called 'vajra hands', and then one binds all mudrās.)
Alternatively, visualize the nine sacred Brahmā syllables of Cundī, each possessing diverse rays of light, placed within one's own bodily parts: namely, visualize the syllable OṂ placed on the head, CALE on the two eyes, CULE on the neck, CUNDE on the heart, SVĀ on the two shoulders, HĀ on the navel (these syllables are arranged as: visualize OṂ placed on the head, CA placed on the two eyes, LE placed on the neck, CU placed on the heart, LE placed on the two shoulders, CUN placed on the navel, DĪ placed on the two thighs, SVĀ placed on the two shins, and HĀ placed on the two feet); having completed this visualization and placement, then recite. (The Vidyādhara Pitaka Ritual Sūtra says: 'If one seeks accomplishment in the rite of Cundī Bodhisattva, first visualize the fundamental subtle syllable-wheel of Cundī Bodhisattva and place it distinctly within one's own bodily parts; all sinful karma created in past lives by this person will be completely eradicated, and whatever they seek will definitely be accomplished.' The arrangement of the nine syllables is stated in several places in the canon.)
All the virtues of visualizing the Brahmā syllables are broadly explained in the various dhāraṇī sūtras. (As for the above visualization gates of the Brahmā syllables, it is even more marvelous if one constantly contemplates them throughout the four deportments. Whenever the sūtras speak of visualizing mantra syllables, they all refer to Brahmā syllables, not the writing of this land; thus the Ritual of the One-Syllable Uṣṇīṣacakra-rāja says: 'What is called contemplating the syllables refers only to gazing upon the Brahmā syllables; they are not the characters of local regions, and possess great supernatural power.')
For those who are unable to visualize the Brahmā syllables, merely reciting with single-minded devotion also endows all samādhis. Thus the Great Compassion Heart Sūtra says: 'The dhāraṇī is the storehouse of dhyāna-concentration, for hundreds of thousands of samādhis constantly manifest before one.'
When one is intensely reciting, if one encounters various demonic obstacles, or sudden dread, or difficulty of the tongue in reciting, or unease of body and mind, or much anger and drowsiness, or sees diverse strange signs, or conversely gives rise to doubt regarding the dhāraṇī-mantra and does not wish to recite, and so forth: as an antidote, one should visualize the Brahmā letter RA, or visualize the letter RAṂ, or visualize the letter A, and so on; merely visualizing any single syllable, that realm will naturally vanish. If conceptual discrimination is excessive, one should visualize the letter SA, which brings about non-discrimination. If attachment to existence is excessive, one should visualize the letter HA, recognizing that conditioned dharmas are fundamentally empty. (The above is merely spoken from one perspective.)

1.28.3

To speak truly of it, any single syllable may be used everywhere, for one syllable truly possesses all syllables and all functions, and is all buddhas and bodhisattvas.) Question: "Why do all Sanskrit syllables have such inconceivable, wondrous functions?" Answer: "Because the substance of each and every syllable is the body and mind of the buddhas and bodhisattvas; and because its substance is the markless dharmadhātu; and because its substance is the teachings, principles, practices, and fruits. Therefore they have inconceivable, wondrous functions." (The Sanskrit syllables of the Western Heavens exist fundamentally as their dharma nature; when the world was first formed, they were transmitted by King Brahmā. They are not like the characters of this land, which were newly invented by Cangjie and others.) "If so, all Sanskrit syllables of the Western Heavens should have inconceivable, wondrous functions; why do you speak specifically only of syllables in mantras?" Answer: "The syllables in mantras possess unique, wondrous functions because they are naturally empowered by the inconceivable power of the buddhas, and because such is the dharma nature. Just like the language of this land: words such as 'Swiftly, swiftly, in accordance with the statutes and ordinances' cause fire not to burn when chanted over, and water not to scald when chanted over, precisely because words used as incantations have a specific efficacy; it is not that all other speech has such efficacy. The characters of the West are also like this: although they are one and the same kind of character, when serving as syllables in mantras they have unique, wondrous functions, whereas not all other characters have such wondrous functions." Question: "Does not facing an altar, forming mudrās, and reciting incantations as described above have marks?" Answer: "Within the substance of the unhindered dharmadhātu of the Perfect School, infinite dharma-gates are inherently complete; the markless dharma-gate of the Chan school is merely one gate among the infinite gates. Now, the altar methods, hand mudrās, and mantras of the Esoteric school are themselves identical in substance to the unhindered dharmadhātu." (As explained in the Huayan jing shuchao regarding the gate of relying on phenomena to reveal the Dharma among the Ten Profound Gates: the golden world is our fundamental nature, Maitreya's tower is the dharma-gate, and the Brahmin Jayoṣmīṣa's heap of fire and mountain of knives are the non-discriminating wisdom of prajñā, and so on. Today, some say: 'Reciting incantations, forming mudrās, and facing an altar is clinging to marks.' This is discussing it solely in terms of the Chan school; it is seeking signlessness outside of marks, which ancient masters pointed out as a heterodox view, not the meaning of the Buddhist teaching. Moreover, the Commentary on the Śūraṅgama Sūtra states: 'Reciting dhāraṇī-mantras can repel all evils and gather all goods.' The ignorant multitude does not know this import; seeing those who recite incantations, they often give rise to slander, saying it is not practice. There has never been a single buddha who did not attain the Way and liberate sentient beings by relying on dhāraṇī-mantras. Please examine this closely so as to reform this defect.) Question: "The ancient masters cited above all say: 'Incantations are the secret dharma of the buddhas, incomprehensible to those in the causal stages.' Why, then, did you previously explain that the syllable A is the body of Vairocana Buddha, the syllable Hūṃ is the three gates of liberation, and so forth?" Answer: "According to Xianshou's Commentary on the Heart Sūtra and Commentary on the Transformation of Spiritual Powers, when distinguishing the intent of the various dhāraṇī sūtras of the esoteric treasury, there are two approaches: First, the approach of the ineffable. This means that incantations are the secret dharma of the buddhas, transmitted between buddhas and beyond the comprehension of others; one should simply recite them without trying to forcibly explain them. Second, the approach of provisional exposition. This means that when taking any single syllable from a mantra, whether explaining it in terms of persons or dharmas, one comprehensively encompasses and freely expounds it horizontally and vertically. To state the essential point, only when all infinite dharma-gates are completely expounded within a single syllable is it the true meaning of a dhāraṇī syllable. In terms of this, even if the buddhas of the ten directions spent kalpas as numerous as the sands of the Ganges together explaining the meaning within a single mantra syllable, they could not exhaust it; how much less could other people. It is difficult even for the speaker, let alone the receiver! Therefore, one temporarily explains a fraction within a single syllable, either as a person or as a dharma. What was previously explained—that the syllable A is the body of Vairocana Buddha, and that the syllable Hūṃ is the three gates of liberation—is merely one fraction and one aspect of provisional exposition. Passages elsewhere that interpret the meanings of syllables and phrases of mantras are all just one fraction and one aspect within this approach of provisional exposition. (If within a single syllable of a mantra one explains two meanings, five meanings, ten meanings, or up to a hundred meanings, it is called a fractional meaning. If one explains a single meaning, it is called a single-aspect meaning.) The previous statement that it is 'known only to buddhas and incomprehensible to others' was spoken on the basis of the ineffable approach of the Esoteric teaching itself." (The meaning of this ineffable approach corresponds to the ocean of fruit-stage realization beyond words in the Perfect Teaching; the meaning of this approach of provisional exposition corresponds to the causal stage endowed with words in the Perfect Teaching.) Question: "If there are sentient beings who wish to eliminate various disasters and hindrances, or wish to increase their blessings and wisdom, or wish to pray to realize the holy fruit, should they merely recite in accordance with the previous ritual manual, or is there another method?" Answer: "Simply recite in accordance with the previous ritual manual; whatever is sought will certainly be accomplished." However, for those who wish to perform separate rituals according to the specific matters sought, I now briefly show the ritual forms. According to the Practice Ritual Sūtra of the Thousand-Handed and Thousand-Eyed Avalokiteśvara Bodhisattva, the Saptakoṭi Mahāvidyā Dhāraṇī Sūtra, the Commentary on the Transformation of Spiritual Powers Sūtra, and various mantra ritual manuals, there are five kinds of altar methods: namely, the method for pacifying disasters, the method for increasing benefits, the method for subjugation and attraction (vaśīkaraṇa), the method for subjugation (abhicāraka), and the supramundane method.

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