仁王護國般若波羅蜜多經陀羅尼念誦儀軌 1

English (machine translation) 1

Language: English

1.1

Preface to the Recitation Ritual Manual for the Newly Translated Humane Kings Prajñā Sūtra Dhāraṇī

1.2

Composed by Huiling, scripture-translating monk of Daxingshan Monastery

The sagely virtue of our Emperor is vast in its operation, benevolently nurturing all beings. Having succeeded to the throne, he blew the great Dharma-conch, corrected the gravity and lightness of the Sanskrit phrasing, and awakened the ears and eyes of the deluded throng—magnificent indeed! Thereupon he summoned Amoghavajra, Tripiṭaka Master of Vast Knowledge and Wisdom from Daxingshan Monastery, together with Liangbi and fourteen other doctrine-studying monks, as well as Palace Commissioner Yu Chaoen, Hanlin Academician Chang Gun, and others; in the fourth month of summer last year, at the Southern Peach Orchard, they retranslated this sūtra. In the ninth month of autumn, an edict ordered the establishment of one hundred seats at Zisheng and Ximing [monasteries] to expound it. Descending from the Purple Forbidden Enclosure, five-colored clouds gathered in embrace; passing through the grand thoroughfares, the myriad people bowed in reverence, and the roads and suburbs were packed like solid walls. Examining the black robes [of the saṅgha] and perusing the blue annals, from Kāśyapa Mātaṅga's entrance into the Han to Saṅghavarman's travel to Wu, never has the advent of an auspicious Dharma matched this in grandeur. The sūtra says: 'If in future ages there are kings who establish the correct Dharma and protect the Three Jewels, I will dispatch the Bodhisattvas of the Five Directions to go and protect their states, keeping them free of disasters and perils.' It also says: 'The Five Bodhisattvas themselves made a great vow before the Buddha: "We possess dhāraṇīs capable of conferring adhiṣṭhāna and protection; they are the speedy gateway practiced of old by all Buddhas. If a person hears it but once through their ears, all their sinful obstructions will be completely extinguished—how much more so if they practice, recite, and master them!" The Buddha then praised them, saying: "If one recites and upholds this dhāraṇī, I and all the Buddhas of the ten directions will constantly protect them; all evil spirits and deities will revere them as they do the Buddha, and before long they will attain anuttarā samyaksaṃbodhi."' Thus we know that this dhāraṇī is the foundation of the syllabary and the marsh of the various yogas, just as water and trees return to their roots and sources. Therefore, bodhisattvas expound it, sovereigns establish it, common folk recite it, and all Buddhas praise it, causing you to flourish and prosper, causing you to be blessed and benefited—whereby the heart of the sage may be seen. Since its benefits are so vast and its ritual procedures so wondrous, if one's sincerity is lacking, how could auspicious blessings descend? Thus the Tripiṭaka Master translated the palm-leaf texts, and Dharma Master Liangbi received and compiled them onto plain silk: beginning with the preparatory expedients of the site, and concluding with the rules of contemplative practice, it is arranged into five gates, ordered by successive stages, each made clearly evident so that none may be bewildered. All among our monastics and laity who wish to preserve their persons, fulfill their vows, tread the path of bodhi, and enter the realm of benevolence and longevity—how could they not follow this path?

1.4

Translated under imperial decree by Amoghavajra, Open-Governing Facilitator of Equal Rank with the Three Excellencies, Specially Advanced, Probationary Chamberlain for the Court of Imperial Entertainments, Duke of the State of Su with a Benefice of Three Thousand Households, Purpled, Posthumously Conferred Minister of Works, Posthumously Bestowed Canonical Name Dajian, Bearing the Official Title Vast Knowledge and Wisdom, Tripiṭaka Monk of Daxingshan Monastery

1.5

First: Clarifying the Manifestation of the Awesome Virtues of the Five Bodhisattvas

1.6

First: Vajrapāṇi Bodhisattva of the Eastern Direction

1.7

The sūtra says: 'In the eastern direction, Vajrapāṇi Bodhisattva Mahāsattva holds a vajra pestle in his hand, emits blue light, and together with four koṭis of bodhisattvas goes to protect that state.'

1.8

The commentary states: 'Vajrapāṇi'—according to the Sanskrit text of the Vajraśekhara Yoga Sūtra preserved by the Tripiṭaka Master, it means firmness and effective utility, possessing both senses. According to that sūtra, the Five Bodhisattvas manifest their bodies differently based on two types of wheels: first, the dharma wheel, manifesting their true body, because it is the body attained as the retribution for their practiced vows; second, the injunction wheel, showing an awesome and wrathful body, because they manifest awe-inspiring fierceness out of great compassion. This Vajrapāṇi is none other than Samantabhadra Bodhisattva. As for holding a vajra pestle in his hand, it signifies the arousal of correct wisdom, which, like a vajra, is able to cut through the subtle obstructions of self and dharmas. In accordance with the injunction wheel, he manifests as the awe-inspiring and wrathful Trailokyavijaya Vajra, with four heads and eight arms, subduing all the demon armies and hosts of Maheśvara Great Sovereign Deva that harm the correct Dharma and injure sentient beings, in order to tame them. Emitting blue light signifies the ability to dispel demons and similar hordes. Accompanied by Dhṛtarāṣṭra, Heavenly King of the eastern direction, who leads immeasurable retinues of gandharvas and piśācas, he goes with four koṭis of bodhisattvas to protect that state.

1.9

Second: Vajraratna Bodhisattva of the Southern Direction

1.10

The sūtra says: 'In the southern direction, Vajraratna Bodhisattva Mahāsattva holds a vajra-maṇi in his hand, emits sunlight-colored radiance, and together with four koṭis of bodhisattvas goes to protect that state.'

1.11

The commentary states: The one called 'Vajraratna' is Ākāśagarbha Bodhisattva, as stated in that sūtra. In accordance with the aforementioned dharma wheel, he manifests an exceedingly wondrous body, practicing giving and other actions with the three wheels purified. As for holding a vajra-maṇi in his hand: in Sanskrit it is called maṇi, translated here as 'jewel'; its substance is pure, firm, and dense like a vajra, meaning it is a vajra wish-fulfilling jewel, granting whatever sentient beings seek. In accordance with the injunction wheel, he manifests as the awe-inspiring and wrathful Amṛtakuṇḍalī Vajra, displaying eight arms, subduing all the hosts of asuras and their retinues of evil spirits and deities that afflict sentient beings and spread pestilence, in order to tame them. Emitting sunlight-colored radiance signifies the ability to dispel asuras and the like. He is accompanied by Virūḍhaka, Heavenly King of the southern direction, who leads immeasurable retinues of kumbhāṇḍas and pretas. As for 'four koṭis': as for a single koṭi, the Avataṃsaka Sūtra states that one hundred lakṣas make one koṭi, which corresponds to the number of one hundred million in this land. The remaining three koṭis should be understood accordingly. Together with such hosts, he goes to protect that state.

1.12

Third: Vajratīkṣṇa Bodhisattva of the Western Direction

1.13

The sūtra says: 'In the western direction, Vajratīkṣṇa Bodhisattva Mahāsattva holds a vajra sword in his hand, emits golden light, and together with four koṭis of bodhisattvas goes to protect that state.'

1.14

The commentary states: The one called 'Vajratīkṣṇa' is Mañjuśrī Bodhisattva, as stated in that sūtra. In accordance with the aforementioned dharma wheel, he manifests an exceedingly wondrous body, having perfected correct wisdom and attained mastery. As for holding a vajra sword in his hand, it shows that his deeds are able to sever the innate obstructions of self and others. In accordance with the injunction wheel, he manifests as the awe-inspiring and wrathful Ṣaḍmukha Vajra, with six arms and six feet, seated upon a water buffalo, subduing all evil, venomous dragons that raise noxious winds and rains to injure sentient beings, in order to tame them. Emitting golden light signifies the ability to dispel evil dragons and the like. Accompanied by Virūpākṣa, Heavenly King of the western direction, and immeasurable hosts of dragons and pūtanas as his retinue, he goes with four koṭis of bodhisattvas to protect that state.

1.15

Fourth: Vajrayakṣa Bodhisattva of the Northern Direction

1.16

The sūtra says: 'In the northern direction, Vajrayakṣa Bodhisattva Mahāsattva holds a vajra bell in his hand, emits vaidūrya-colored light, and together with four koṭis of yakṣas goes to protect that state.'

1.17

The commentary states: In Sanskrit it is yakṣa; here translated as 'awesome virtue', and also translated as 'destroyer', because he can destroy all foes; as stated in that sūtra, he is Sarvamāropramardin Bodhisattva. In accordance with the aforementioned dharma wheel, he manifests an exceedingly wondrous body, having perfected action-wisdom and attained mastery. As for holding a vajra bell in his hand, its ringing sound awakens sentient beings, symbolizing the rousing of the deluded masses with prajñā. In accordance with the injunction wheel, he manifests as the awe-inspiring and wrathful Viśuddhadeha Vajra, displaying four arms, subduing all fearsome yakṣas who constantly seek an opportunity day and night to drain humans of their vitality and harm sentient beings, in order to tame them. Emitting vaidūrya-colored light signifies the ability to dispel yakṣas and the like. Accompanied by Vaiśravaṇa, Heavenly King of the northern direction, who leads immeasurable retinues of yakṣas and rākṣasas, he goes with four koṭis of bodhisattvas to protect that state.

1.18

Fifth: Vajrapāramitā Bodhisattva of the Central Direction

1.19

The sūtra says: 'In the central direction, Vajrapāramitā Bodhisattva Mahāsattva holds a vajra wheel in his hand, emits five-colored light, and together with four koṭis of bodhisattvas goes to protect that state.'

1.20

The commentary states: The one called 'Vajrapāramitā'—translated here as 'reaching the other shore'—is Dharmacakrapravartaka Bodhisattva, as stated in that sūtra. In accordance with the aforementioned dharma wheel, he manifests an exceedingly wondrous body, his practices and vows being complete, abiding in the stage of equal enlightenment. As for holding a vajra wheel in his hand: when Vairocana first attained correct enlightenment, he was requested to turn the dharma wheel, which this symbolizes; moreover, it is because he transforms and guides sentient beings with the dharma wheel, causing countless and immeasurable [beings] to reach the other shore. In accordance with the injunction wheel, he manifests as the awe-inspiring and wrathful Acala Vajra, subduing all demonic ghosts that cause confusion and create obstructions and afflictions, in order to tame them. Emitting five-colored light signifies being endowed with myriad virtues to destroy the aforementioned darknesses. Accompanied by Śakra Devānām Indra, who leads immeasurable devas as his retinue, he goes with four koṭis of bodhisattvas to protect that state.

1.21

Second: Ritual Procedure for Erecting the Maṇḍala

1.22

Now, for one who, relying on the sūtra, establishes the ultimate maṇḍala for protecting the state, protecting the home, and protecting the body, eliminating disasters and transforming obstructions, and practicing yoga to advance from ordinary being to sage: first, at a quiet and clean place—a place with relics being the most superior; or in a quiet room; or in a mountain forest or rock cave; or at a confluence of two rivers; or in a park or orchard with lush flowers and fruits beside a lotus pond; or at a place where sages have attained the Way; or at a place delighting the practitioner; or on a boat, in an upper story of a multi-tiered pavilion, on a large flat rock, or under delightful trees of a grove—in such places as these, construct the maṇḍala. On an auspicious day, dig the ground to a depth of two cubits and a width of four cubits, six cubits, or up to twelve cubits; remove rubble, hair, fur, ash, bones, and all miscellaneous impurities. Obtain separately pure soil, or soil from the banks of two rivers, and construct the altar according to the ritual rules. If at the excavated site there are no impurities, backfill it with the original soil. If soil remains surplus, it is land of the highest grade, and one's prayer will be quickly fulfilled; if it fills it to level, the land is middling, and what is sought will be middling; if the soil is insufficient, the land is inferior, what is sought will be slow and delayed, and difficult to accomplish. Pack and level it fully. If under a relic stupa, on a boat, in an upper story of a multi-tiered pavilion, on a flat rock, or on land that is thoroughly pure and without impurities, one simply erects the maṇḍala according to the rules, without needing to dig. Having leveled and filled the center of the altar, select an auspicious day at the first part of the day, dig a hole one span deep and of the same length and width, take a small portion each of the seeds of the five grains and various fragrant herbs and medicines, and place them inside, reciting the mantra of the Earth Deva:

1.24

Recite it twenty-one times, conferring adhiṣṭhāna upon the incense and other substances, place them inside, and fill it with earth until level. Next, seated facing east upon the altar, take various perfumed waters and smear a circular altar one cubit in length and breadth at the center of the altar, scatter seasonal flowers all over it, and with milk gruel, precious fruits, and food and drink, make offerings with utmost sincerity. Press the right hand upon the altar and recite the mantra of the Earth Deva one hundred and eight times. Then speak the verse:

1.25

"You, O Deva, in the presence of the Buddha,
Personally witnessed and attained correct enlightenment;
As I now construct this maṇḍala,
I pray that you will ever grant your adhiṣṭhāna and protection."

1.26

Having recited the verse three times, take cow dung that has not fallen to the ground, use a clean implement to take it and blend it with various perfumed waters, and recite the preceding mantra twenty-one times to consecrate it. Then, beginning from the northeast corner of the maṇḍala with the right hand, smear it progressively and according to the ritual method by circumambulating to the right. Recite the preceding mantra continuously without interruption until the smearing of the altar is completed, and do not utter any other words. Once the altar has dried, follow the preceding method again using pure cow-dung liquid, smearing it once more as before, reciting the preceding mantra entirely as above. Once it is dried, take Eclipta prostrata, or hollyhock leaves, or Solanum nigrum leaves, crush them and use them to polish and adorn it, making the altar first clean and pure. Next, hang a blue-green canopy over the altar, matching the size of the altar. Around the altar hang twenty-four banners. Next, paint the altar according to the ritual method; the painter must bathe, put on fresh and clean clothes, and receive the upavāsa precepts. The altar has three tiers. Do not use animal hide glue; use fragrant plant resins. If there is no fragrant resin, decoct glutinous rice liquid to mix the colours. In the centre of the altar, paint a twelve-spoked wheel. In the east, paint a five-pronged vajra pestle; on the south side, paint a vajra jewel; on the west side, paint a vajra sword; on the north side, paint a vajra bell. These five items above are the secret seals held in the hands of the bodhisattvas of the five directions. In the southeast corner, paint a three-pronged vajra pestle; in the southwest corner, paint a jewelled crown; in the northwest corner, paint a harp; in the northeast corner, paint a karma-vajra pestle. At the four corners, place four vases of abundance—gold, silver, bronze, or porcelain, or new earthenware is also acceptable. Holding one sheng or less, fill the vases with water and insert branches and flowers. Use four colours of silk, each four cubits long—blue-green, yellow, red, and green—and tie them around the necks of the four vases in the sequence given above. Next, on the third tier, at the east gate paint a vajra hook, at the south gate paint a vajra noose, at the west gate paint a vajra chain, and at the north gate paint a vajra bell. In the southeast corner paint an incense burner, in the southwest corner paint a lotus leaf with assorted flowers in its centre, in the northwest corner paint a lamp, and in the northeast corner paint a vessel of perfumed unguent. The painted pestles and other emblems all have radiant flames. Outside the three-tiered altar there is one perimeter border path, with gates painted on four sides. Along the outer border path, at the four corners of the altar, drive in pegs of khadira wood. If there are no pegs of this wood, iron or red sandalwood pegs are also acceptable; they are twelve finger-breadths long and enter the earth by four finger-breadths. Recite the third vajra mantra below, and having empowered the pegs twenty-one times, then drive them in. Have a maiden ply five-coloured threads together toward the right, as thick as a little finger, to tie around the heads of the pegs, encircling the altar. At the four gates of the altar, place four incense burners and burn agarwood, sandalwood, frankincense, storax, and other incenses. At the four corners of the altar, paint three-and-a-half-pronged vajra pestles; on each of the four corners, light a lamp. Outside the four gates, on both the left and right sides, place two porcelain bowls (gold, silver, or bronze are also acceptable) filled with argha perfumed water; change this water at every period, and sprinkle it in a clean place where it cannot be trodden upon. If praying for an urgent purpose for one week, two weeks, or up to seven weeks, then each morning reverently present offerings with fresh purity daily: eight bowls of milk porridge, eight bowls of curd rice, eight plates of fine fruits, and eight plates of sweet, crispy delicacies. If not for an urgent prayer, offer the ordinary offerings daily: burning incense, lighting lamps, offering argha and perfumed unguent, and picking seasonal flowers. On the fourteenth and fifteenth days of each month, on these two days present offerings of porridge, rice, fruits, and so on as described above. For dispelling disasters for the state, family, or oneself, sit facing north, visualize the principal deity and all offerings as white, and recite silently in stillness. For seeking increase, sit facing east, visualize the principal deity and all items as yellow, and recite in joy and stillness without uttering sound. For subjugation, sit facing south, visualize the principal deity and all items as blue-black, internally arouse great compassion while externally manifesting awesome wrath, and recite in a loud voice. For seeking love and respect, sit facing west, visualize the principal deity and all items as red, and recite aloud with a mind of joy and wrath. In accordance with these four kinds: for disaster-calming, from the first day to the eighth day of the month; for seeking increase, from the ninth day to the fifteenth day of the month; for seeking love and respect, from the sixteenth day to the twenty-second day of the month; for subjugation, from the twenty-third day to the end of the month. Establish the place of practice, cycling from end to beginning. If there is an urgent matter and one cannot follow the days, simply establish it according to the periods of day and night: for disaster-calming, take the first watch of the night; for increase, take the early part of the day; for love and respect, take the late watch of the night; for subjugation, take midday and midnight. If establishing the place of practice and reciting for the four kinds of urgent prayers, follow the days and times above as the regular rule; but for practitioners of yoga who seek departure [from saṃsāra] and unexcelled bodhi, mentally offering during the four periods of day and night—the late watch of the night, midday, dusk, and midnight—is the supreme practice, which will be fully explained below. Fearing that people might find it difficult to understand, the altar is illustrated here.

1.27

Third: Ritual for Entering the Place of Practice

1.28

If a practitioner seeks to calm disasters, they must first bathe and put on fresh and clean clothes; if a householder, they must receive the upavāsa precepts. They should arouse an earnest mind of the Great Vehicle, not begrudging body or life in seeking accomplishment, and broadly arouse the compassionate vow to deliver boundless sentient beings. One who can do so will quickly attain accomplishment. Having entered the place of practice, cast the five limbs to the ground and pay universal homage to all Three Jewels of the dharma-realm; touch the right knee to the ground and repent all sins and hindrances of the three karmas; entreat the Buddhas of the ten directions to turn the wheel of the True Dharma; request all Tathāgatas to abide long in the world; and rejoice in the merit and wisdom cultivated by the three vehicles. [Then recite:] 'May whatever merits cultivated by me, [name], be entirely dedicated to unexcelled bodhi; may the siddhis sought by all sentient beings together with the dharma-realm be swiftly fulfilled.' Next, sit cross-legged. If lacking the circumstances and unable to bathe, anoint both hands with perfumed paste, arouse an earnest mind, and form the purification mudrā: with both hands before the heart, make a hollow-palmed añjali like an unblown lotus flower, and recite the mantra:

1.30

Recite this mantra three times. While reciting it, mentally project and broadly spread [the realization that] all dharmas are originally pure, and therefore my body is also completely pure. Then close the eyes and mentally visualize the assemblies in the places of practice of all the Buddhas and Bodhisattvas filling the entire empty space. Holding various supremely wondrous incense and flowers, pay homage with sincerity of the three karmas, bowing the head to the ground.

1.31

First: Forming the Tathāgata Family Samaya Mudrā

1.32

Interlace the fingers inward before the heart to make a fist, and stand the two thumbs erect together. Recite the mantra:

1.34

Recite this mantra three times without sound—let this be known as the rule for all below—and release it above the crown. Because of forming this mudrā and reciting this Tathāgata Family Samaya mantra, all the Buddhas of the dharma-realm of the ten directions gather like clouds to fill empty space, bestowing adhiṣṭhāna upon the practitioner to be free from all obstacles and afflictions, to have their three karmas purified, and quickly to accomplish the practices and vows they cultivate.

1.35

Second: Forming the Bodhisattva Family Samaya Mudrā

1.36

Form fists with both hands before the heart as before, and bend the left thumb into the palm. Recite the mantra:

1.38

Following the preceding method, recite it three times and release it above the crown. Because of forming this mudrā and reciting this Bodhisattva Family Samaya mantra, Avalokiteśvara Bodhisattva and all the other bodhisattvas of the dharma-realm of the ten directions gather like clouds to fill empty space, bestowing adhiṣṭhāna upon the practitioner so that their three karmas are purified and free from all calamities and disasters; that is to say, these bodhisattvas, in accordance with their original compassionate vows, cause all that is presently sought to be completely fulfilled.

1.39

Third: Forming the Vajra Family Samaya Mudrā

1.40

As in the preceding mudrā, extend the left thumb and bend the right thumb into the palm. Recite the mantra:

1.42

Following the preceding method, recite it three times and release it above the crown. Because of forming the mudrā and reciting the Vajra Family Samaya mantra, all the vajras of the dharma-realm of the ten directions manifest bodies of awesome wrath and gather like clouds to fill the realm of space, bestowing adhiṣṭhāna upon the practitioner so that their three karmas are adamantine like a vajra; that is to say, these holy ones, in accordance with the Buddha's spiritual power and by their own vow-power, protect the realm of the state on a large scale so that it is free of disasters, and down to an individual's single person on a small scale so that it is free of all distress.

1.43

Fourth: Forming the Body-Protection Mudrā

1.44

Use again the mudrās formed for the three families and recite the mantras, empowering five locations: namely, the five places of the forehead, right shoulder, left shoulder, heart, and throat; then release it above the crown. This accomplishes the donning of adamantine, impenetrable armour. Due to this empowerment, the practitioner's entire body blazes with majestic radiance, and all māras that create obstacles and distress will not dare to look with their eyes, fleeing swiftly away.

1.45

Fifth: Forming the Mudrā for Expelling and the Mudrā for the Vajra Cardinal-Direction Jewelled Boundary

1.46

Using the previous Vajra Family mudrā, recite its mantra and circumambulate the altar three times to the left, which will expel all māras of great power, and cause those who skilfully conceal or reveal themselves around the Buddhas and Bodhisattvas to go far away to other realms. Then, as large or small as one's mind intends, circumambulate three times to the right; this completes the vajra cardinal-direction jewelled boundary, which even Buddhas and Bodhisattvas do not cross, much less could those who cause obstacles and distress gain advantage over it. Release it above the crown.

1.47

Sixth: Forming the Mudrā for Inviting the Holy Assemblies to Descend to the Altar

1.48

Use the mudrās and mantras of the preceding three families, beckoning inward toward the body with the thumb, three times with three beckonings. Then the holy assemblies of the three families who previously filled space each abide peacefully in their original positions without obstructing one another. Release it above the crown.

1.49

Seventh: Mudrā for Offering Argha Perfumed Water

1.50

Holding and raising a mani-jewel vessel with both hands, filled to the brim with perfumed water, place it between the eyebrows and recite the mantra:

1.52

Following the above, recite three times. Mentally project and broadly spread [the visualization of] universally bathing all holy assemblies in sequence, then release it above the crown. Because of offering argha, from the adhimukticaryā-bhūmi up to the dharmameghā-bhūmi, on each and every stage the Buddhas and Bodhisattvas of the dharma-realm of the ten directions all bestow protection and one obtains all consecrations.

1.53

Eighth: Mudrā for Offering the Jewelled Seat

1.54

Before the heart, make a hollow-palmed añjali with both hands; keep the two thumbs and the two little fingers joined and slightly bent, while the remaining six fingers are spread apart and slightly bent, like an open-bloomed lotus flower. The mantra says:

1.56

By forming the mudrā and reciting the mantra, the offered jewelled seats are enjoyed by all the holy assemblies as they truly are, and the practitioner is caused to obtain an adamantine, indestructible jewelled seat upon reaching the fruit stage.

1.57

Ninth: Forming the Universal Offering Mudrā

1.58

Join both hands in añjali, interlace the ten fingers with the right pressing upon the left, and place them over the heart. Recite the mantra:

1.60

By forming this mudrā and reciting the mantra, mentally project and broadly spread universal rains of all offering implements throughout the ocean-like assemblies of the places of practice of the Buddhas and Bodhisattvas across the dharma-realm. When reciting the first time, jewelled vessels as numerous as dust and sand filled with perfumed paste universally anoint the holy assemblies. When reciting the second time, various flower garlands universally adorn them. When reciting the third time, various incenses are burned as a universal offering. When reciting the fourth time, rains of supremely wondrous food and drink of the devas are placed in jewelled vessels as a universal offering. When reciting the fifth time, rains of mani jewels serve as lamp-lights, universally offered to the Buddhas and Bodhisattvas. Through the power of the mantra's empowerment, the offered incenses and other gifts are made truly real across all the ocean-like assemblies and enjoyed by the holy assemblies, and the practitioner shall constantly obtain them in the future.

1.61

Tenth: Forming the Fundamental Mudrā of Prajñāpāramitā

1.62

Next, join the backs of the two hands together, bend the two index fingers, fold the two little fingers into the palms, and press the tips of the two [middle and ring] fingers with each thumb; place them over the heart. Recite the dhāraṇī in the sūtra seven times. By forming this mudrā and reciting the dhāraṇī, the practitioner's own body is immediately transformed into Prajñāpāramitā Bodhisattva, the Mother of all Buddhas. The image of the bodhisattva sits cross-legged on a white lotus; her body is golden in color, adorned all over with various jewel necklaces; upon her head she wears a jeweled crown, and white silk ribbons tied to the crown hang down on both sides. The left hand holds a Sanskrit pothī of the Prajñā at the heart; the right hand forms the teaching mudrā before the breast, pressing the tip of the ring finger with the thumb. One should then visualize light flowing forth from every pore of the bodhisattva's body from head to foot, displaying various colors and filling the entire dharmadhātu, with immeasurable transformation Buddhas in each ray of light filling empty space. Throughout all worlds, they universally expound the profound Dharma of the Prajñāpāramitā for sentient beings in accordance with their capacities, causing them all to understand and abide in samādhi. Having performed this visualization, the practitioner releases the mudrā above the crown, holds the prayer beads in the palms, joins the palms before the heart, and recites the mantra:

1.64

Recite this three times to empower the prayer beads with adhiṣṭhāna. Having lifted them above the crown, then support the beads before the heart with the left hand and move the beads with the right hand, thought after thought in correspondence, abiding in the samādhi of the Mother of Buddhas, with the mind of visualization uninterrupted; recite one hundred and eight or twenty-one times. Having completed counting the beads, lift the prayer beads to the crown, place them in their original spot, form the samādhi mudrā by spreading both hands horizontally, placing the right over the left below the navel. Straighten the body, close the eyes, slightly bow the head, fix the mind upon the heart, and clearly visualize the mirror wisdom, perfectly luminous, one cubit in extent, gradually pervading the dharmadhātu. Arrange the letters in a row, turning clockwise, and sequentially visualize each letter brilliantly shining through. From the outside inward up to the syllable "dhi", and from the inside outward gradually visualizing all the syllables, cycling through again and again. Upon the third repetition, the mind is well pacified and concentrated, clearly and distinctly contemplating the signified meaning as neither arising nor ceasing, each equal and all pervading the dharmadhātu, neither moving nor still, with the joint practice of śamatha and vipaśyanā permanently free from all characteristics—this is the Prajñāpāramitā samādhi visualization.

1.65

From here, wishing to form the Prajñāpāramitā mudrā, recite the dhāraṇī seven times and release it over the crown. Next, form the universal offering mudrā and mentally offer successively as before. Before the holy assembly, take all the merit generated from what was practiced to aid and fulfill all the vows sought—benefiting others to completion for the state and for the family—and thereafter dedicate it as a gift to sentient beings, dedicate it to embellishing the pure land, dedicate it toward reality (bhūtakoṭi), and dedicate it to seeking supreme bodhi, wishing that all sentient beings together swiftly reach the other shore. Next, form the previous boundary-bounding (sīmābandha) mudrā, recite the previous mantra three times, turning it counterclockwise, which effects the releasing of the boundary (sīmāmocana). Next, form the mudrās of the previous three families, recite the previous mantras three times, in each case flicking the thumbs outward, which effects the sending off (visarjana) of the holy assembly, each returning to their original realm. The practitioner pays homage and departs, engaging in walking meditation, upholding, reading, and reciting the Mahāyāna as usual, not becoming scattered or agitated.

1.66

Fourth: Explanation of the method of visualization practice on the letters of the dhāraṇī.

1.68

Fifth: The wheel for visualizing and arranging the letters of the dhāraṇī.

1.69

If a practitioner is able to cultivate yogic contemplative wisdom regarding this Prajñāpāramitā Sūtra, then for all the letters in this dhāraṇī from beginning to end, contemplating and visualizing each phrase and each letter, visualize a golden wheel upon the pure, perfectly luminous great perfect mirror within their own heart: the first outer tier has sixteen spokes, on which one visualizes the sixteen phrases clearly manifesting in clockwise order; the second tier has twelve spokes, on which one visualizes the twelve syllables arranged turning clockwise; the third tier arranges ten syllables, and among the ten syllables there is one syllable "dhi". The meaning here is that the preceding prose passages up to the Great Prajñā of the various assemblies are condensed into sixteen phrases, the sixteen phrases are condensed into twelve syllables, the twelve syllables are condensed into their ten syllables, and those ten syllables are gathered into one single syllable, progressing from extensive to condensed, gradually diminishing and deepening. When the single syllable appears before one, it pervades the dharmadhātu, because its nature and characteristics are equal up to the ultimate. Thus the practitioner visualizes all the Sanskrit syllables clearly and distinctly, cycling through again and again. If the mind is focused upon the sequential curves of the letters and does not fixate on other conditions, this constitutes the factor of concentration (śamatha); when contemplating the principle signified, this constitutes the factor of wisdom (vipaśyanā). When both dharmas are practiced jointly and manifest effortlessly, penetrating without obstruction, in every thought-moment eradicating all karmic obscurations, retributive obscurations, and afflictive obscurations, both body and mind undergo transformation of the basis (āśrayaparavṛtti) and attain mastery; obtaining all supernormal powers, one reaches the ultimate stage, and the three bodies are complete.

1.70

Ritual Manual for Reciting the Dhāraṇī of the Sūtra of Humane Kings on the Prajñāpāramitā for the Protection of the State

Linked texts (1)

仁王護國般若波羅蜜多經陀羅尼念誦儀軌 — Classical Chinese