准提三昧行法

I _ EXHORTATION TO PRACTICE:

This Great Dharani has been spoken, is being spoken, and will be spoken by the Buddhas of the three times; our Buddha Shakyamuni likewise expounded it so that sentient beings might obtain benefit and enter bodhi.

Any sentient being who has not yet planted roots of goodness and possesses no share in the factors of bodhi, yet is able to recite it three times, will certainly cause the seed of wholesome roots to sprout and obtain a share in bodhi. If an ordained bodhisattva seeks supramundane siddhi in this very life, concentration and wisdom will become manifest; that bodhisattva will realize the bhumis and paramitas and perfect unsurpassed bodhi.

If a lay bodhisattva seeks in this very life to be reborn in a heavenly realm or become a human king, that person will draw near to sages and worthies, receive the protection of the devas, remain free from calamity throughout life, and have a mind without sorrow. Or, if one wishes to eradicate the five heinous offenses, the ten evils, and all grave transgressions; to accumulate the ten wholesome deeds, the six perfections, and immeasurable merit—the great bodhisattvas will expound the Dharma for that person, who will constantly be able to follow the Buddha realms throughout the ten directions.

If one wishes to cause kings, great ministers, elders, and householders to give rise to love and reverence and to form the intention to confer benefit, then all will be accomplished according to that person’s aspirations, and various blessings will be obtained.

If one’s allotted lifespan is incomplete and one’s life is shortened; if one seeks official rank but receives no advancement and is oppressed by every kind of suffering; if one wishes in this life to obtain the blessings of a wheel-turning king, to be fully endowed with excellent marks and longevity, to possess lofty rank and emoluments, and to enjoy all auspicious circumstances; or even wishes that water cannot drown one, fire cannot burn one, and poison, weapons, enemies, and illness cannot cause harm, while evil is transformed into good—one should establish within the place of practice a definite period appropriate to the undertaking and, with single-minded diligence, cultivate this Cundī Samadhi (Cunãdhe samàdhi).

Because this Dharani is the Secret Treasury of the Buddhas of the three times and was praised and proclaimed by seven kotis of Tathagatas, Nagarjuna (Nàgàrjuna) gathered the twenty-five divisions into a single, distinct practice. It is like the wish-fulfilling jewel, supreme among all treasures; yet if that jewel sinks deep into the great ocean, one’s hope of obtaining it will surely be lost. Now that the Supreme Dharma has been disclosed, one can resolve to cultivate and realize it with wholehearted reverence for the Most Honored One and thereby transcend birth and death.

During one appointed period, one should firmly establish the samadhi even when mindfulness is faint, caring nothing for body or life in order to regain what has been lost. How could one then add further causes by following indolence and delay, hoping to accomplish it at some other time?!…

II _ RECEIVING THE PRECEPTS AND GENERATING THE ASPIRATION:

The Rite of Mindful Recitation states: “Bhikshus and bhikshunis must first observe the precepts in their conduct. Upon entering the place of practice, they should further make vows themselves and undertake the precepts. Laypeople newly entering the place of practice should likewise, according to their capacity, vow to receive the Three Refuges and the Five Precepts, or observe the Eight Fasting Precepts. Therefore, for the Vaipulya Samadhi, they should rely upon a Vinaya master who thoroughly understands both the inner and outer disciplines, openly confess their faults, and receive the twenty-four precepts.”

From this it is known that those wishing to enter the place of practice must once again strictly uphold the precept Dharma, namely shila (‘Sìla—the precepts of cooling purity). If one is not pure, samadhi will not become manifest. To disregard this clear instruction of the Buddha would be contrary to the reverence with which it should be observed.

Having received the precepts, one should generate the vast bodhicitta and practice bodhisattva conduct (Bodhicàrya—bodhi conduct). Bodhicitta is the principal cause of attaining Buddhahood and the root of wisdom. Therefore, from this day forth until the attainment of perfect enlightenment, one should hold solely to the essential intent of the Four Great Vows.

By embracing and maintaining these great vows, one clearly realizes the truth of the principles.

The Rite of the Bodhicitta Precepts states: “All dharmas are equal in selflessness, like space. The mind is originally unborn—empty in nature and perfectly quiescent. One should know that the perfect quiescence of emptiness (‘Sùnyatà—the nature of voidness) is precisely the moment when response and the Way commune. This communion of response and the Way is the point from which bodhicitta arises. Therefore, raise loving-kindness and set compassion in motion; above, seek bodhi, and below, transform sentient beings. Diligently cultivate the six perfections, strive to abide in suchness, depart from the three obstacles, and, through pure vows, perfectly integrate the three virtues, certainly reaching the ultimate source. One must not fail to abide therein.”

These two dharmas—receiving the precepts and generating the aspiration—are the essential gateway by which practitioners commence the practice and are the principal expression of the mind. By properly composing oneself, gathering the mind, and training accordingly, one’s understanding will become clear and illumination will unfold. If one lightly passes over this stage without examining it, would one not merely imitate ascetic practices, expend much effort in vain, and create various obstacles and difficulties?!…

III _ PRACTITIONERS, THE APPOINTED DAYS, AND THE NUMBER OF SESSIONS:

A practitioner of mantra, having obtained external support, should examine the essential framework of the sutra and select ten people of ability equal to that of the practitioner—people who have turned inward, share one mind and one resolve, and are like travelers relying upon the same boat. In addition, one should separately invite an acharya (Aøcàrya—a master of ritual norms) to serve as instructor—that is, a Vinaya master of the Vaipulya Samadhi who understands both the inner and outer disciplines—to clearly reveal the path of contemplation and remove obstructions and difficulties.

In former times, monastics and laypeople stayed together in the same place. Nowadays, if lay practitioners join the cultivation, a boundary marker should be established to separate them. Although they share the same place of practice, they should not share the same ritual mat within the mandala.

This is because laypeople may be lax and thereby impair the purity of the precepts; their deportment on the Way is not yet complete, and their advance and withdrawal may lack harmony, thus becoming a source of disturbance. Therefore, neither status, influence, nor force should be used to compel others to comply; nor, out of personal sentiment and deference to the preferences of the Sangha, should individuals be arbitrarily excluded.

Lay assemblies admit a mixture of differing views; their customs are lax and disorderly and, for the most part, not in accordance with the Dharma. If one wishes sacred responses to manifest distinctly, it is necessary to make a careful and appropriate selection. This is the beginning.

_ APPOINTED DAYS (Duration in Days):

The sutra states: “Seven days, fourteen days, or as many as forty-nine days.”

The Compendium of the Hall of Perfect Penetration determines the period to be 120 days.

Here the Dharma is presented in summary. After carefully examining the foundations, the period is determined to be twenty-one days. For a single period of diligent Dharma practice, the duration may increase from seven or fourteen days to forty-nine days according to each person’s capacity. Yet this applies only to the capacities and degree of advancement of beginning practitioners; those who cultivate throughout their entire lives need not necessarily follow it in full.

Furthermore, before commencing the formal practice, one should undertake preparatory methods. If one does not purify body and mind and become thoroughly trained in the ritual regulations, but hurriedly enters the place of practice, the mind will not be aroused and no response will occur. Therefore, for the first seven days, one should personally sever all entangling conditions, reduce sleep, and regulate food and drink so as to subdue the mind. One should then rehearse the text of repentance and be guided into the path of contemplation, while continuing to seek the aid and protection of the Three Jewels. If, while advancing on the Way, one encounters no demonic obstruction and concentration and wisdom become manifest, siddhi will be perfectly accomplished.

_ NUMBER OF SESSIONS:

The sutra states: “Whether in three sessions, four sessions, or six sessions, one should recite and uphold it according to the Dharma, seeking mundane or supramundane siddhi.”

Thus, three sessions by day and three sessions by night constitute the general rule for advancing in cultivation.

IV _ THE METHOD OF FORMAL PRACTICE:

The Sanskrit text of this sutra contains one hundred thousand verses. At present, there are three translated versions, all of which are extremely terse and obscure. Nevertheless, the methods practiced over an extended period—the three kinds of samadhi gateways of Grasping Appearances, Non-Arising, and so forth—are still complete and lacking in nothing.

The function of this practice, together with the use of Grasping Appearances (holding fast to forms and characteristics), resembles an additional form of praise. Therefore, in the Western Land (India), the practice of mantras broadly assembled the various divisions, mandalas, rites, mudras, and incantations. Subsequently, these were employed here to assist the root mantra, forming a practice of contemplation and conduct called the Rite of Mindful Recitation.

It was translated and transmitted to the Eastern Xia, where successive generations have all recited and practiced it. Yet because of the fault of being overly constrained by numerous ritual procedures, practitioners could not avoid relying upon transmitted mandalas and mudras and becoming inclined toward clinging to written characters and sounds. This is harmful because they have not yet realized that contemplation of principle is primary, while the accumulation of recitation and retention serves only as its support.

I shall now set forth the method. Although there are three kinds of forms of repentance practice by which one cultivates and advances, the contemplation of the principle of Non-Arising is truly the path that precedes them. The emptiness of all dharmas, the uncontrived nature of the myriad practices, the perfect cause, and so forth are taken as the standard. The Great Fruition is taken as the ultimate destination.

In establishing this method, its observable form is the Rite of Recitation. Its names and enumerations are not mistaken, while its earlier and later portions mutually support their respective distinctions. Therefore, I shall first cite the Rite of Recitation and compare it with this method; afterward, I shall formally set forth the ten intentions, according to which one advances in cultivation in their proper sequence.

In that rite, one first constructs the mandala; here, this is the practice of preparing the place of practice.

Next, upon entering the place of practice, one first pays homage to the Buddha, repents, rejoices in merit, entreats the Buddhas to teach and remain, makes vows, and dedicates the merit. Here, paying homage to the Buddha is moved to the sixth step.

The Fivefold Repentance is moved to the eighth step.

Next, one arranges the seat. The mudras and mantras of the Three Divisions correspond here to the universal homage to the Three Jewels and the protection of the body.

Here, the second step—purifying the three karmas and establishing the boundary—is included within adorning the place of practice and welcoming and inviting the sacred assembly.

The fourth step is inviting the Three Jewels and the devas, followed by the five offerings.

The third step is making offerings with the three karmas and chanting praises in Sanskrit.

The fifth step is praising, arranging the syllables, and audible recitation (reciting aloud).

The seventh step is upholding the mantra.

Samadhi recitation is here moved to the tenth step.

When one wishes to leave the place of practice, one should again follow the sequence: the five offerings, the Fivefold Repentance, and sending the sacred assembly back to their original stations. This constitutes the ninth step.

Walking meditation that increases wholesome conduct and the practice of circumambulation accompanied by Sanskrit chanting together bring one period of Dharma practice to completion. One then directs all that was previously cultivated as activity, though it is not yet clearly united with the ocean treasury of the Three Virtues. Furthermore, since the mind abides amid the myriad things to which it clings, their principles are in truth the same.

Again, uniting with the mudras of the Three Divisions is precisely the Three Refuges. Thus, although the earlier and later arrangements differ, the text of repentance is not different. Examined in sequence, the exoteric and esoteric teachings are of one essence.

The ten divisions that elucidate the Dharma universally serve as esoteric causes, while the empowerment of the Three Mysteries equally accomplishes exoteric awakening.

The sequence of the ten intentions of the method is:

1) Adorning and Preparing the Place of Practice

2) Purifying the Three Karmas

3) Making Offerings with the Three Karmas

4) Inviting the Three Jewels and the Devas

5) Praising the Sacred Ones and Extending the Invocation

6) Paying Homage

7) Upholding the Mantra

8) Cultivating the Fivefold Repentance

9) Practicing Walking Meditation and Circumambulation

10) Entering Samadhi

When first entering the place of practice, during the first period of cultivation one should fully perform these ten practices. Thereafter, during each period, the invitation of the Buddhas may be omitted, while the remaining nine steps are performed without alteration. Thus, the meaning is supplemented and refined by the Lotus Samadhi, while visualization, the verses, and the mantra belong to the ritual procedure.

At the time of actual cultivation, one employs contemplation of the principle of Non-Arising to integrate them. One should therefore understand that all ten of these fully possess both practice and principle; all communicate with sympathetic response; all completely encompass the three karmas; all purify the three obstructions; and all converge in the Three Virtues. This is precisely the samadhi of the various schools today.

Having completed contemplation in this way, one uses it to advance in cultivation. This is naturally not the same as taking transmitted mandalas and mudras as the ultimate destination, or regarding adherence to written characters and sounds as the final goal.

1) Adorning and Preparing the Place of Practice:

First, clearly understand how to prepare the altar and adorn the sacred image. Next, clearly understand how to establish the boundary. One should select an excellent site: dig down to a depth of one cubit (the Buddha’s cubit is three feet and six inches), remove the defiled earth, separately obtain fresh earth with which to refill the excavation, and tamp it firmly until level. (Alternatively, on a high plateau or beside a great river, if one digs more than five feet down, the earth there will also be fresh.) Then mix clean earth with fragments of assorted flowers to make a paste, and spread it over an area four cubits wide to form a square mandala. (The sutra prescribes mixing cow dung with earth and spreading it over the altar.

For this, one should use the dung of purebred, well-nourished white cattle from the Snow Mountains, which has a subtle, pure fragrance. Because this method is extremely difficult, fragrant earth as described above may be used instead.) Suspend a jeweled canopy. On all four sides, hang curtains, banners, brilliantly colored streamers, fine silk fans, white fly-whisks, and so forth.

In the center, respectfully install the image of the principal deity, the Cundi Buddha Mother. (Set the throne facing west. This originally derives from the sacred form of the deity. Examining the four homa practices, this is the Homa of Increase, which must indeed be performed facing west.

Here, it is the standard for this supramundane siddhi. Arrange everything appropriately according to one’s means.)

If there is no image of the principal deity, one may instead install an image of the Buddha, relics, or a Mahayana sutra or mantra text. The practitioner should separately place a low seat facing the image. If the ground is low and damp, reed mats should be spread around it.

Then sprinkle fragrant water throughout the terrestrial boundary, marking its limits everywhere so that they conform to the prescribed form. On the first day of entering the altar (which should be a fasting day), use white sandalwood paste to draw eight mandalas shaped like the full moon. (These eight mandalas are the samadhi spheres of the Eight Great Bodhisattvas—that is, the great vidyas of the fundamental minds of the Buddhas and bodhisattvas.

Amoghavajra’s translation speaks of nine sacred stations. This includes the Buddha Mother and is thus so named.)

Then fill new and clean vessels with food and drink, incense, flowers, lamps, and fragrant argha water. According to the extent of one’s means, arrange them as offerings. With a pure mind and wholehearted intent, be solemn, reverent, and in accord with the Dharma. Why is this? Because inwardly one reveres the Three Jewels, which transcend the Three Realms. Now, when one wishes respectfully to invite and make offerings to them, how could one treat this lightly? If one is unwilling to relinquish one’s personal wealth to make offerings to the Mahayana, by what means could one evoke the response of the sages and saints, extinguish grave offenses, and attain the wondrous fruition?!...

_ ESTABLISHING THE BOUNDARY:

The sutra states: “If one wishes to make supplications, one should first recite and empower fragrant water, then sprinkle it in the eight directions, above and below, thereby establishing the boundary. On the four sides of the place of practice, the practitioner should use either five-colored thread or curved barrier objects. First mark the boundary visibly so that the place of cultivation is neat and orderly.

When entering the place of practice, mentally visualize the Buddhas of the ten directions and the principal deity, the Buddha Mother, coming and taking their seats. Therefore, burn incense, scatter flowers, and reverently express gratitude while maintaining the solemn observance. Then take clean water, recite the mantra over it 108 times, and sprinkle it throughout the four directions, above and below, thereby forming the Dharma boundary.”

2) Purifying the Three Karmas:

_ The Rite of Mindful Recitation states: “At one’s dwelling place, bathe and cleanse oneself, and put on new, clean robes. Throughout the four modes of deportment, bring forth the Four Great Vows. In all activities, let the mind remain undistracted.”

_ The Lotus Samadhi states: “When first entering the place of practice, one should bathe with warm fragrant water and put on thoroughly clean robes, such as the great robe and other newly dyed garments. If one has no new garments, one should select the finest of one’s own clothing and use it as the robe for entering the place of practice. Afterward, if one leaves the place of practice and goes to an impure place, one should remove the clean robes and put on unclean garments. When the matter is finished, one should bathe, put on the former clean robes again, enter the place of practice, and perform the Dharma practice.”

_ The Great Compassion Samadhi states: “Even if, for an entire day and night, one has not gone to an impure place, one should still bathe once. Until the completion of a session, remain single-minded and do not engage in idle talk or in any gatherings, inquiries, or exchanges of questions and answers. Until the completion of a session, contemplate in accordance with the sutra, and do not allow even a single kshana of thought to cling to worldly affairs. Even while eating, drinking, or relieving oneself, one should remain mindful and not allow the mind to become scattered. As soon as these matters are finished, immediately enter the place of practice; do not become involved in affairs that cause prolonged delay.”

The essential point is: with regard to the body, know when to uncover and cover it; with regard to speech, know when to speak and when to cease; with regard to the mind, practice cessation and contemplation.

3 ) Making offerings through the three karmas:

( Cessation and Contemplation states: “Burn incense and direct the mind; make offerings through the three karmas.” When the practitioner first enters the place of practice, one approaches the Dharma seat, spreads out the nishidana, stands upright, and joins the palms. One then reflects: “I am a sentient being who has aroused the bodhicitta and brought forth compassionate vows, wishing to rescue and liberate beings, yet I am still beset by shame—how truly pitiable!” Visualize the Three Jewels filling empty space, their images appearing within the place of practice. Holding an incense burner in the hands, burn every kind of renowned incense; invoke the Three Jewels with the mouth and bow with the five limbs touching the ground. Begin by proclaiming: )

_ With complete reverence ( From here onward, all recite together in unison )

_ With one mind, I bow in homage to the eternally abiding Buddhas throughout the Dharma realms of the ten directions.

( Let mind accord with body and speech. Bow with one-pointed, undistracted thought, clearly knowing that this body is like an image and is not real. Neither the one who bows nor those who are bowed to can be apprehended. All sentient beings enter together into this ocean of the Dharma realm. )

_ With one mind, I bow in homage to the eternally abiding Dharma throughout the Dharma realms of the ten directions.

( Here and for the Sangha below, apply the mind as described above. )

_ With one mind, I bow in homage to the eternally abiding Sangha throughout the Dharma realms of the ten directions.

( After bowing to the Three Jewels, kneel, burn incense, and scatter flowers with the hands. Begin by declaring: )

_ May each one among this assembly kneel, reverently holding incense and flowers, and make offerings in accordance with the Dharma.

( From here onward, the assembly chants in unison: )

_ May these clouds of incense and flowers fill the realms of the ten directions. May each and every Buddha-land contain immeasurable adornments of incense, perfect the bodhisattva path, and accomplish the fragrance of the Tathagata.

( Visualize: These flowers and incense of mine pervade the ten directions. There are celestial precious incense, rare foods of the devas, and inconceivable celestial precious garments. From every mote of the wondrous Dharma, all motes stream forth; from each mote, every Dharma flows forth, turning without obstruction and mutually adorning one another.

They arrive before the Three Jewels of the ten directions, and before the Three Jewels throughout the Dharma realms of the ten directions are manifestations of my own body cultivating offerings. Visualize each one filling the entire Dharma realm, each unobstructed, without hindrance or concealment, performing Buddha-work to the utmost reaches of the future and permeating the entire Dharma realm with their fragrance. Through this fragrant influence, all sentient beings arouse the bodhicitta, together enter the unborn, and realize the wisdom of the Buddha.

When the visualization is complete, conclude by declaring: )

The offerings are now complete. With complete reverence ( 1 bow )

4 ) Inviting the Three Jewels and the devas:

_ With one mind, I respectfully invite: Namo the Original Teacher, the Blessed Mother of the Seven Koti Buddhas, the World-Honored Cundī.

_ With one mind, I respectfully invite: Namo the World-Honored Cundī of the Seven Koti Buddhas of the past.

_ With one mind, I respectfully invite: Namo the World-Honored Cundī of the Seven Koti Buddhas of the present.

_ With one mind, I respectfully invite: Namo the World-Honored Cundī of the Seven Koti Buddhas of the future.

_ With one mind, I respectfully invite and take refuge in the ten Buddha World-Honored Ones of the ten directions, beginning with the Buddha Excellent Virtue in the east.

_ With one mind, I respectfully invite and take refuge in the three bodies of the Tathagatas of the Seven Koti, who proclaimed and praised the Cundī Dharani.

_ With one mind, I respectfully invite and take refuge in the Five Families, which encompass all dharanis, together with all revered Dharma beings of the three times and ten directions.

_ With one mind, I respectfully invite: Namo the principal deity, Cundī Bodhisattva Mahasattva.

_ With one mind, I respectfully invite: Namo Great Wheel Vidyaraja Bodhisattva and the Venerable Immovable Vidyaraja Bodhisattva Mahasattva.

_ With one mind, I respectfully invite: Namo Avalokiteshvara Bodhisattva and Vajrapani Bodhisattva Mahasattva.

_ With one mind, I respectfully invite: Namo Amoghapasha Bodhisattva, Y Ca Nhạ Tra Bodhisattva, and Phộc Nhật-La Nẵng Khế Bodhisattva Mahasattva.

_ With one mind, I respectfully invite and take refuge in all bodhisattvas mahasattvas of the three times and ten directions.

_ With one mind, I respectfully invite: Namo Mahakashyapa and all the great shravakas, pratyekabuddhas, sages, and holy venerable ones.

_ With one mind, I respectfully invite: Invincible Bodhisattva, Tara Bodhisattva, Hariti Mother Bodhisattva, and the entire assembly of great wrathful Vidyarajas.

_ With one mind, I respectfully invite: the Venerable Great Brahma Deva, the devas of the Heaven of the Thirty-Three, the Four World-Protecting Kings, the spirits and other beings of the Eight Classes, the two princes of the Pure Abodes, the two Nanda Dragon Kings, the Auspicious Palace Gate deities, and the assembly of vidyadhara sages; all spirits of sacred shrines upon renowned mountains and great rivers within this land; the ghosts and spirits within the territory of the province named ( … ); the guardian deities of the sangharama; and the entire sacred assembly dwelling in this place.

_ We beseech the Original Teacher, the Blessed Mother Cundī of the Seven Koti Buddhas; the Cundī Tathagatas of the three times; the ten Buddha World-Honored Ones of the ten directions… Without departing from the original limit, may you universally diffuse compassionate influence, descend to this place of practice, and bear witness to my performance of this Dharma rite.

May the Cundī Dharani proclaimed by the Blessed Mother of the Seven Koti Buddhas, the secret essential of the Middle Way… manifest within this place of practice and receive my offerings.

May the principal deity, Cundī Bodhisattva Mahasattva, and the bodhisattvas of the same mandala, including Great Wheel and Immovable, rely upon the power of their great vows to come to this place of practice, empower the divine mantra, and fulfill wishes according to the mind.

May Mahakashyapa and the great shravakas all exercise loving-kindness and compassion and arrive here together at the same time.

May the great Vidyarajas, including Invincible, Tara Bodhisattva, Hariti Mother… expound the Dharma for my sake, bestow the joy of the Dharma, drive away all demonic obstacles, and reveal auspicious signs.

May Brahma, Shakra, the Four Kings, the Eight Classes of devas and dragons, the lords of the Pure Abodes, and the vidyadhara sages… all come in response to my invitation, firmly guard this place of practice, and protect the realm of the nation. May they cause what I cultivate not to deviate from the fundamental essence. ( 1 bow )

5 ) Praising the Practice Embodied:

_ One should employ great loving-kindness and compassion

To tame and guide all sentient beings,

And form an ocean of meritorious virtue;

Therefore, I praise and bow in homage.

_ True Suchness is purely the one principle,

Apart from all paths of desire and decay;

Benefiting beings, one abides in quiescent serenity;

Therefore, I praise and bow in homage.

_ Firmly maintaining the pure precepts,

One realizes and enters the gate of liberation,

Dwelling in the realm of supreme merit;

Therefore, I praise and bow in homage.

_ The accumulation of Cundī’s meritorious virtues

Is constantly preserved by the tranquil mind;

None of all the great calamities

Can inflict harm.

In the heavens and among humankind,

One receives blessings equal to those of a Buddha;

Encountering this wish-fulfilling jewel,

One will certainly attain great bodhi.

Through this praise of the Buddha’s meritorious virtues and the cultivation of the unsurpassed roots of goodness of the Mahayana, I dedicate the merit to the devas of the higher realms, the dragons and spirits of the Eight Classes, the earth deities of this realm, and the protectors of the True Dharma.

I further dedicate it to the king and sovereign, teachers and Sangha, parents, spiritual friends, and danapati benefactors, extending universally to all sentient beings throughout the Dharma realm. May these roots of goodness be gathered and cultivated equally by all. May the ten unwholesome deeds, the five heinous offenses, and the three obstacles be extinguished. May merit and wisdom become the two kinds of adornment; may all hear the gateway of dharani and accomplish the wisdom that knows all modes of the path.

6 ) Praise and Homage:

_ With one mind, I bow in homage to the Original Teacher, the Blessed Mother of the Seven Koti Buddhas, the World-Honored Cundī.

_ With one mind, I bow in homage to the World-Honored Cundī of the Seven Koti Buddhas of the past.

_ With one mind, I bow in homage to the World-Honored Cundī of the Seven Koti Buddhas of the present.

_ With one mind, I bow in homage to the World-Honored Cundī of the Seven Koti Buddhas of the future.

_ With one mind, I bow in homage to the World-Honored Excellent Virtue in the Sorrowless World of the east.

_ With one mind, I bow in homage to the World-Honored Sandalwood Virtue in the Joyful World of the south.

_ With one mind, I bow in homage to the World-Honored Immeasurable Light in the World Named Excellent of the west.

_ With one mind, I bow my head in homage to the Blessed One Sign-Virtue in the Immovable World of the north.

_ With one mind, I bow my head in homage to the Blessed One Sorrowless Virtue in the Moon-Bright World of the southeast.

_ With one mind, I bow my head in homage to the Blessed One Bestower of Jewels in the Myriad Signs World of the southwest.

_ With one mind, I bow my head in homage to the Blessed One Flower-Virtue in the Myriad Sounds World of the northwest.

_ With one mind, I bow my head in homage to the Blessed One Practice of the Three Vehicles in the Peaceful and Hidden World of the northeast.

_ With one mind, I bow my head in homage to the Blessed One Luminous Virtue in the Vast World above.

_ With one mind, I bow my head in homage to the Blessed One Vastly Accumulated Virtue in the Myriad Moons World below.

_ With one mind, I bow my head in homage to the Three Bodies of the Seven Kotis of Tathagatas who praised and proclaimed the Cundi Dharani. (3 bows)

_ With one mind, I bow my head in homage to the Five Divisions, which encompass all dharanis and all the honored Dharma teachings of the three times throughout the ten directions.

_ With one mind, I bow my head in homage to the Principal Deity, Bodhisattva-Mahasattva Cundi. (3 bows)

_ With one mind, I bow my head in homage to Bodhisattva-Mahasattva, Vidyaraja of the Great Wheel.

_ With one mind, I bow my head in homage to Bodhisattva-Mahasattva, the Honored Immovable Vidyaraja.

_ With one mind, I bow my head in homage to Bodhisattva-Mahasattva Avalokitesvara.

_ With one mind, I bow my head in homage to Bodhisattva-Mahasattva Vajrapani.

_ With one mind, I bow my head in homage to Bodhisattva-Mahasattva Amoghapasa.

_ With one mind, I bow my head in homage to Bodhisattva-Mahasattva Ekajata.

_ With one mind, I bow my head in homage to Bodhisattva-Mahasattva Vajranakha.

_ With one mind, I bow my head in homage to all bodhisattva-mahasattvas of the three times throughout the ten directions.

_ With one mind, I bow my head in homage to Mahakasyapa, all the great sravakas and pratyekabuddhas, and the Sangha of sages and saints.

7) Upholding the Mantra:

The path of this True Word is vast, perfectly interfused, and is the True Mark that is No-Mark. It is free from all discrimination; its nature is identical to space, fully endowed with the Three Virtues, neither vertical nor horizontal, equally covering and sustaining all as an accumulation of merit. Herein the Buddhas abide in suchness, immovable, skillfully transcending the 160 states of mind without obstruction.

Yet sentient beings cannot realize this for themselves; following ignorance, they sink into the three realms of existence, like one tending a furnace fire that revolves without ceasing. Thus they are stifled and oppressed, and both seeing and hearing become erroneous. Therefore, our Cundi Tathagata possesses boundless compassion.

From the Origin, the Manifestation is extended; through the Three Mysteries, beings are suddenly transformed. Manifest traces are left in accordance with the Origin and Manifestation, and the Nine Syllables all shine brilliantly. They accord with the wisdom-form of the ground of principle, bring forth the condition of sound from the gateway of the teaching, and circulate in fitting accord with the Essence, coalescing into Sanskrit syllables.

This is intended to enable sentient beings to hear the knowledge and vision of wondrous awakening and to accomplish the wisdom-body of their inherent nature. This very hearing and seeing is neither syllabic sound nor an event; it forms the Gateway of the One Principle. Through sound as a condition, one enters wisdom; through the syllables as a cause, one exhausts the nature.

Yet apart from syllabic sound, there is likewise no liberation.

Today, the practitioner arouses the mind and establishes the practice, breaking through obstructions and revealing principle. Unless one arranges the syllables and, through sound as a condition, enters samadhi, one cannot reach the road home. To realize the fruit according to the cause, one should cultivate this Dharma.

Accordingly, two gateways are established: using sound as the condition, the syllables are displayed and upheld so as to enter samadhi; this upholding is named for Nagarjuna. These are the Upholding with Marks and the Upholding without Marks. The Upholding without Marks will be clarified in the tenth section.

The Upholding with Marks means clearly comprehending these sounds and syllables. Kusa grass constitutes the form-dharma and universally serves as the substance of the teaching.

Asvaghosa said: “The nature of form is itself wisdom; this is called the wisdom-body.”

Tiantai said: “Be mindful of the body of the Dharma gateway.”

The Ritual for Mindful Recitation records: “From the crown of the head down to the feet, arrange the Nine Sanskrit Syllables upon the practitioner's body. Therefore:

Place the syllable AN (_ OMÏ) upon the crown of the head, and it becomes the wisdom of all modes.

Place the syllable CHIET (_ CA) upon the two pupils, and they become the two truths, ultimate and conventional.

Place the syllable LE (_ LE) upon the left and right eyes, and they become loving-kindness and compassion.

Place the syllable CHU (_ CU) upon the throat, and it becomes unobstructed eloquence.

Place the syllable LE (_ LE) upon the left and right shoulders, and they become the Four Universal Vows.

Place the syllable CHUAN (_ CUMÏ) upon the heart, and it becomes the Tathagatagarbha.

Place the syllable DE (_ DHE) upon the navel, and it becomes the three samadhis.

Place the syllable SA-BA (_ SVÀ) upon the two calves, and they become the paramita of the earth.

(Tiantai says that the ten bhumis are the shins and feet. The Tiantai Commentary uses the Ten Perfections as the shins of the ten bhumis.)

Place the syllable HA (_ HÀ) upon the two feet, and concentration and wisdom are thereby accomplished.

Know that these dharmas assemble to form the body. Since the nature of form is wisdom, the nature of wisdom is also form. Thus, when this wisdom-body has been arranged and accomplished, could the obstructions therein fail to be broken?! Its virtue is thereby also revealed. Above is the lofty and profound Dharma-essence; below, one should rely upon the form of the wisdom-body received through birth so as gradually to approach its accomplishment.

Furthermore, one should know that the gateway of the Nine Sanskrit Syllables enters the nine stages of sages and saints, with cause and fruit united as one. The lofty and profound body of Dharma-marks thereby functions as the Tathagata's mudra and is the body empowered by the Eight Great Bodhisattvas. Although Origin and Manifestation are uniquely profound and inconceivable, they accord with this supreme Dharma gateway. This is why they exist.

Once the arrangement has been completed, recite aloud. In this method of recitation, first thoroughly realize that the nature of sound is empty (‘Sùnya—emptiness), while the forms of the syllables are markless (Alaksïanïa). The sounds are neither slow nor hurried; the syllables have neither before nor after.

The nature of mind is without inherent nature, and mind is not separate from conditions. The modulations of the Sanskrit sounds and the Nine Sanskrit Syllables are distinct and perfectly clear. The syllables arranged upon the body and each of the nine sacred forms are thoroughly discerned, without obscurity.

If one mindfully upholds them in this way, how could one fail to advance? Discern each one clearly, continuously, and distinctly. One will then naturally behold the radiance and excellent marks of the Principal Deity, surrounded by the retinue, seated face-to-face with oneself.

This is the Dharma of Upholding through Arranging the Syllables and Taking Sound as the Condition.

(Straighten the body and maintain dignified deportment, burn incense and scatter flowers, then together voice this vow:)

I, (name…), now wish to perform mindful recitation. I beseech the Principal Deity, all Buddhas, and bodhisattvas to empower my mindful recitation. May the siddhi I seek according to my aspiration swiftly be perfected. (Recite three times; make one bow.)

At that time, the Blessed One, out of compassion for sentient beings of evil karma and scant merit in the future age, entered the Cundi Samadhi and proclaimed the Dharani previously spoken by the Seven Kotis of Buddhas.

(The assembly together forms the hand mudra, recites the True Word with the mouth, and mentally maintains the arranged Sanskrit syllables.)

Nam mô táp đá nam, tam miệu tam bột đà câu chi nam. Đát điệt tha: Aùn, chiết lệ, chủ lệ, chuẩn đề, sa bà ha

NAMO SAPTÀNÀMÏ SAMYAKSAMÏBUDDHA KOTÏINÀMÏ

TADYATHÀ: OMÏ CALE CULE CUMÏDHE SVÀHÀ

(If it is inconvenient to sit separately within the mandala, recite while walking or standing for 108 repetitions, which fulfills the number for siddhi. Since the three grades of siddhi are now sought, three sets of 108 repetitions are appropriate, neither more nor fewer. At the beginning, count by moving the mala according to the Dharma; when the number is fulfilled, return the mala to its original position. Raise the mudra toward the crown of the head and release it.

The leader announces that the mantra is opened and the stage realized.)

When the Buddha proclaimed this Great Cundi Dharani Dharma, immeasurable sentient beings swiftly departed from defilement and attained realization of the merit of the Cundi Dharani. They beheld the Buddhas, bodhisattvas, and holy assemblies of the ten directions and were assured of accomplishing anuttara-samyak-sambodhi.

(After the announcement, together voice this vow:)

I, (name…), dedicate the merit of this mindful recitation so that the true practices cultivated by all sentient beings may swiftly accomplish the supreme grade of siddhi.

8) Cultivating the Fivefold Repentance:

First is the Dharma of Repentance:

The sutra records: “It eradicates grave offenses, the ten evils, and the five heinous offenses committed since beginningless time. One will forever be free from illness, will not fall into the evil destinies, and wherever one is born will be freed from suffering and attain happiness, draw near to and encounter the Buddha, and accomplish bodhi.”

Yet today I persistently cling to delusion and ignorance. If I refuse to repent, I shall certainly fall into the three evil destinies, enduring suffering for hundreds of kalpas, without a moment’s leisure to seek bodhi or behold the Buddha. Therefore, when I recollect the evil karma of former lives, I am filled with great fear and openly confess and repent.

“Confession” means acknowledging one’s faults and seeking forgiveness. “Repentance” means shame and remorse. To implore compassion and correct one’s faults is true repentance.

Requesting the turning of the Dharma wheel, rejoicing in others’ merit, dedicating merit, and making vows are also called repentance. Although each establishes a distinct practice, all alike have the power to eradicate offenses.

Requesting the turning of the Dharma wheel eradicates the offense of Papiyan, the Evil King, who asked the Buddha to enter nirvana.

Rejoicing in others’ merit eradicates the offense of envying those who cultivate virtue.

Dedicating merit eradicates the inverted mind that seeks the three realms.

Making vows eradicates the fault of losing resolve in cultivation.

Let the three karmas be utterly exhausted; without cherishing body or life, weep blood and shed tears like rain, openly revealing the very roots of one’s offenses.

The Lotus Samadhi states: “Although the nature of karma is empty, its retribution is not lost. Through inverted causes and conditions, grave offenses arise. Shed tears and lament sorrowfully, while with the mouth openly confessing and repenting.”

(First perform universal repentance. Contemplate: Since beginningless time, I and all sentient beings have continually committed grave offenses through the three karmas and the six faculties. Obstructed thereby, we have not beheld the Buddhas, have not known the path by which we must escape, and have followed birth and death without understanding the wondrous principle. Now I understand that, together with all sentient beings, I am burdened by every grave offense and obstruction. Therefore, before the Venerable Cundi Bodhisattva, I take refuge and repent on behalf of all sentient beings. May I receive compassionate blessing so that the obstructions of offense may be extinguished.

Having completed the contemplation, chant:)

Universally on behalf of the four benefactors and all sentient beings throughout the three realms and the Dharma realm, may the three obstructions be eradicated. I take refuge and repent.

(After chanting, prostrate with the five limbs touching the ground, and then perform personal repentance. Chant:)

With utmost sincerity, I repent. I, the bhiksu named …, together with all sentient beings throughout the Dharma realm, possess in the present single thought the vast and perfect luminosity, yet have lost the safeguarding of the Secret Treasury. The six faculties and six sense objects interact, producing defilement and attachment, and we revolve through the three realms without a moment’s pause.

Through body, speech, and mind, there is no evil we have not committed: when wishing to take life, we kill; we steal; engage in sexual misconduct; speak falsely; speak frivolously; speak divisively; speak harshly; and give rise to craving, anger, delusion, wrong views, and ignorance. Such are the ten evils. We have committed them ourselves or caused others to commit them, rejoiced in evildoers, and praised evil teachings.

Furthermore, allowing intensely evil thoughts to arise, we have committed the uninterrupted karmas: killing one’s father, killing one’s mother, killing an arhat, causing the Buddha’s body to bleed, and disrupting the harmonious Sangha. Moreover, in madness, heedlessness, and deluded thought, we have opened the gates of the fetters. We have continually upheld false precepts and accumulated envy and arrogance throughout our lives.

We have not believed in the Vaipulya teachings or in the means that support and guide beings. We have called the Buddha’s Dharma non-Dharma and called non-Dharma the Dharma. We have said that virtuous sentient beings lack virtue, and called what is not unjust unjust.

We have taken no joy in upholding the supramundane Dharma and discipline, the ethical principles that govern the world, or even the transmission of the teachings.

Such offenses are immeasurable and boundless. Upon relinquishing this body and life, we continually fall into evil destinies solely because of attachment to self.

Because the Blessed Cundi, Mother of the Seventy Million Buddhas, has compassion for me, she entered samadhi and proclaimed this Great Cundi Dharani. If sentient beings are able to recite and uphold it, the ten evils and five heinous offenses will all be extinguished. Today, practicing in accordance with the Dharma, I respectfully confess and repent before her, not daring to conceal anything.

I reverently pray that the principal deity, Cundi Bodhisattva Mahasattva, who possesses the five eyes and truly sees and knows, will manifest eighteen arms and compassionately bless and protect me. First, may I behold the sacred assembly in dreams, vomit black substances from my mouth, and have auspicious signs appear upon my body. Next, may I enter samadhi, swiftly perfect siddhi, and encompass all ten bhumis.

May concentration and wisdom manifest before me; may every karmic obstruction be completely eradicated; may I never again undergo any evil retribution in future lives; and may I forever transcend the three realms. May my faculties purify the wondrously profound current of delusion; may the perfectly luminous moon-disc within my heart share the Buddha’s realization and enjoyment; may the gate of dharani be opened; and together with all sentient beings, may I ultimately return to the Secret Treasury.

(This passage, the universal repentance above, and the four acts of repentance below are each to be recited three times. If time is short, recite them three times at night, or they may be recited once; during the day, recite them three times. When the recitation is finished, rise and chant the concluding words.)

The repentance is complete. I take refuge in and bow to the Three Jewels. (One bow.)

_Next, the Dharma of Requesting the Turning of the Dharma Wheel: (Burn incense and kneel.)

I, named …, with utmost sincerity request all Buddhas throughout the ten directions and all those who have presently attained the Way: I now beseech you to turn the Dharma wheel so that all beings may attain peace and happiness. If any Buddha throughout the ten directions intends to relinquish the allotted span of life, I now bow my head and face in homage, beseeching that Buddha to remain in the world for a long time.

The request is complete. I take refuge in and bow to the Three Jewels.

_Next, the Dharma of Rejoicing in Merit:

I, named …, with utmost sincerity rejoice in all merit arising from generosity, observance of precepts, and the cultivation of meditation through body, speech, and mind. I rejoice in all the merit of those who study and cultivate the three vehicles, those who have attained the three vehicles, and all ordinary beings, causing them all to experience joy.

Rejoicing in merit is complete. I take refuge in and bow to the Three Jewels.

_Next, the Dharma of Dedicating Merit:

I, named …, with utmost sincerity dedicate merit. I gather together all the merit and virtue I have acquired and rightly dedicate it, for the sake of all sentient beings, to the Buddha Way. I likewise dedicate to bodhi and to the true suchness of the Dharma realm all the merit arising from repentance for offenses, requesting the turning of the Dharma wheel, and rejoicing in merit.

The dedication of merit is complete. I take refuge in and bow to the Three Jewels.

_Next, the Dharma of Making Vows:

I, named …, with utmost sincerity make this vow: May all classes of sentient beings bring forth the mind of bodhi; may concentration and wisdom always manifest before them; and may they realize the bhumis and paramitas. I vow that when I approach the end of my life, I shall be reborn in the Land of Peace and Bliss. After receiving a prediction of buddhahood, may I return to the Saha world to teach and transform sentient beings.

The making of vows is complete. I take refuge in and bow to the Three Jewels.

9) Circumambulating in Practice:

(Hold the body upright and maintain dignified deportment while circumambulating the Dharma seat clockwise. Burn incense, scatter flowers, and walk serenely. Contemplate that the previously performed offerings, prostrations, recitations, and fivefold repentance are each empty in nature, originally without anything to be attained. As one foot is placed down after the other, do not abide in forms or appearances. Fragrant radiance adorns the body, whose reflection appears throughout the ten directions. Let the mind’s contemplations be like a dream and the Sanskrit chanting like echoes reverberating through a mountain valley. Form the mudra together and chant:)

_Namo to the Buddhas of the ten directions.

Namo to the Dharma of the ten directions.

Namo to the Sangha of the ten directions.

Namo to Cundi Buddha, Mother of the Seventy Million Buddhas.

Namo to the Cundi Dharani of the Mother of the Seventy Million Buddhas.

Namo to the principal deity, Cundi Bodhisattva.

Namo to Avalokitesvara Bodhisattva.

Namo to Vajrapani Bodhisattva.

Namo to Mahacakra Vidyaraja Bodhisattva.

(Recite either three times or seven times. Then return before the Buddha image.)

_Taking refuge in the Buddha, may sentient beings understand the great path of liberation and bring forth the unsurpassed mind.

_Taking refuge in the Dharma, may sentient beings enter deeply into the Sutra Treasury and possess wisdom vast as the ocean.

_Taking refuge in the Sangha, may sentient beings unite the assembly in accord with principle, entirely free from obstruction.

May they be in harmony with the sacred assembly.

10) Entering Samadhi:

After completing the prostrations and repentance, the practitioner should leave the place of practice, select a suitable place, sit upon a bed or seat to which a cord has been fastened, and enter samadhi.

The Rite of Mindful Recitation states: “Keep the body upright, close the eyes, settle the mind, and enter tranquil contemplation. At the breast, clearly visualize a perfectly luminous disc like the full moon. In the very center of the luminous disc, place the syllable ÁN. Arrange the remaining eight syllables clockwise in a circle. While abiding in concentration without distraction or movement, one immediately corresponds with prajnaparamita.”

Then draw the form of a luminous disc. Accordingly contemplate the meanings, forms, and seed-natures of the matrika syllables.

The syllable OṂ ( _ OMÏ ) means: All dharmas are originally unborn. It also means the Three Bodies. It further means that the continuous flow neither arises nor ceases. It also means Supreme Excellence.

The syllable CA ( _ CA ) means Non-Activity (there is no coming, going, or cyclic flow). It also means that all dharmas neither arise nor cease.

The syllable LE ( _ LE ) means Signlessness (there are no characteristics).

The syllable CU ( _ CU ) means No Arising or Abiding (there is neither arising nor abiding).

The syllable LE ( _ LE ) means Stainlessness (there is no defilement).

The syllable CUṂ ( _ CUMÏ ) means Unequaled Awakening (clear understanding without gradations).

The syllable DHE ( _ DHE ) means Neither Grasping nor Rejecting (there is neither holding nor discarding).

The syllable SVĀ ( _ SVÀ ) means Equality Beyond Speech (equality in which there is no speaking).

The syllable HĀ ( _ HÀ ) means Causeless Quiescence and Non-Abiding Nirvana.

The character of this Perfect Radiance, these nine Sanskrit syllables, and the Ten Vehicles taught by present-day schools are entirely without difference. The Ten Vehicles are:

1) Contemplating the inconceivable object

2) Correctly arousing the bodhicitta

3) Skillfully establishing the mind in calm abiding and insight

4) Breaking through one-sided dharmas

5) Knowing what is open and what is obstructed (recognizing passage and blockage)

6) Harmonizing the Factors of the Path (adjusting the Factors of the Path appropriately)

7) Applying countermeasures and aids to facilitate opening

8) Knowing the stages

9) Being able to abide patiently

10) Abandoning attachment to the Dharma

Now their meaning will be explained. The nine syllables of the mantra correspond to the contemplation of the inconceivable object. Beginning with the arousal of bodhicitta, they constitute the nine Dharma Vehicles. The initial character of Perfect Radiance is the object of principle. Perfect Radiance cuts off all expectation; it is originally neither arising nor ceasing, without activity, without characteristics, without arising, without defilement, without gradation, without grasping, without speech, and without abiding. One then follows the truth of these nine syllables and advances together with them.

Because it is originally unborn, one attains non-activity. By proceeding as far as the absence of speech, cause and effect are both forgotten; one accords with prajna and, using non-attainment as the skillful means for entering the reality of ultimate meaning, necessarily realizes suchness. There is neither severance nor continuity, and its revolving has no beginning. This is the Gateway of the Primordial-Source Dharani.

The character of Perfect Radiance is like the body of a wheel, while skillful means are like its complete spokes. If one can cultivate in this manner, samadhi and wisdom will become manifest, one will realize the bhumi-paramitas, and swiftly attain unsurpassed complete perfect awakening. Therefore, one should know that the character of Perfect Radiance, the nine Sanskrit syllables, and the Ten Vehicles mutually support and elucidate one another.

Furthermore, in this Dharma, the practitioner first personally vows to arouse the bodhicitta and, throughout the four modes of deportment, brings forth the Four Great Vows to adorn the Three Bodies, continuing until reaching the bodhi seat. If one does not rely upon true principle, how could one ever leave bondage and attain liberation?!... Reliance upon principle and vows is called correctness. The initial contemplation of the inconceivable object is the root of bodhi, while the following eight syllables constitute the Dharma of accomplished bodhi. Therefore, the syllable OṂ ( OMÏ ) is placed in the center, and the remaining eight syllables are arranged clockwise around the rim of the wheel. Thus, by knowing this sutra, one immediately comprehends the bodhi practice.

Furthermore, this Mantra Path belongs to the Esoteric Perfect Teaching, in which the Ten Dharmas constitute the Vehicle. As a teaching, there are the Exoteric Perfect Teaching and the simultaneous cultivation of the Exoteric and Esoteric Perfect Teachings; thus, there remain two kinds: practice with characteristics and practice without characteristics.

Practice with characteristics reveals the Dharma-gateway Body, which was briefly clarified above.

Practice without characteristics contemplates the Body of True Character. The initial character of Perfect Radiance is the inconceivable object: in a single thought, one clearly manifests Perfect Radiance. Although it fully contains the ten realms, the hundred realms, the thousand realms, and so forth, it nevertheless remains originally unborn and is not cause and effect. The Dharma realm is one suchness, equal and thusly; the path of language is cut off, and the activities of the mind cease. Therefore, whether secretly expounded, indicated, or openly revealed, it cannot be known through consciousness (Vijnõàna). How, then, could it be expressed in words?!... This is the Inconceivable Character of Perfect Radiance.

The syllable OṂ ( OMÏ ) is the arousal of bodhicitta. Having deeply understood Perfect Radiance as the inconceivable object, one further reflects that all sentient beings are likewise so in every thought. Knowing one instance of suffering, one knows all suffering; feeling compassion for one's own former suffering, one likewise feels compassion for others.

One then gives rise to great compassion and the first two Great Vows. Because all dharmas are originally unborn, one liberates the sentient beings of original non-arising within the continuous flow that neither arises nor ceases. Because one severs the afflictions that neither arise nor cease, one knows one happiness and thereby knows all happiness.

In the past, although I and all sentient beings sought happiness, we did not know its cause. Only now do we understand it; therefore, we give rise to great compassion and the latter two Great Vows, study the supreme and unsurpassed Dharma gateways, and accomplish the Three Bodies and the immeasurable Buddha Path.

Because these vows of loving-kindness and compassion and the Perfect Radiance described above are originally neither before nor after but arise simultaneously, it is said that the syllable OṂ is placed in the center. It signifies that the continuous flow of all dharmas is originally unborn, and it also carries the meaning of the supremely excellent Three Bodies.

The syllable CA ( CA ) is the skillful establishment of calm abiding and insight. Above, one deeply penetrated the object and wisdom of Perfect Radiance and set vast loving-kindness and compassion in motion. Now one practices the true vows.

Practice itself is calm abiding and insight. Therefore, one establishes nondual calm abiding and insight within the Dharma-nature, causing them to be quiescent and nondual; this practice thus has the meaning of Non-Activity.

Furthermore, one establishes the mind through the Dharma of Quiescent Calm Abiding. The arising and ceasing of dharmas are now the reality of their essence. Arising is the arising of Dharma-nature; ceasing is the ceasing of Dharma-nature; permanence is Dharma-nature; there is nothing that is not Dharma-nature. This is the meaning that all dharmas neither arise nor cease.

The syllable LE ( LE ) is the breaking through of one-sidedness. If the principle has not yet been revealed, it is because the Three Delusions obscure it. Constantly contemplate that these delusions are originally empty (Śūnya—Emptiness); when contemplative wisdom also ceases, this is the meaning of Signlessness.

The syllable CU ( CU ) is knowing what is open and what is obstructed. If one becomes attached to this faculty of contemplation, obstruction arises within what is open. Knowing this openness and obstruction is the meaning of No Arising or Abiding.

The syllable LE ( LE ) refers to the Factors of the Path. Although contemplation is without characteristics, realization is attained through the Factors of the Path. If these factors have not yet been appropriately harmonized, one has not yet departed from stain and defilement. When the factors proceed to the characteristics of arising, this is the meaning of Stainlessness.

The syllable CUṂ ( CUMÏ ) is applying countermeasures and aids to facilitate opening. Removing what obscures the principle, so that the true suchness that is perceived may be revealed, the work of deliverance aids in opening and showing the shore of wondrous awakening. This is the meaning of Unequaled Awakening.

The syllable DHE ( DHE ) is knowing the stages. Still that coarse mind so as to reach the profound. If one knows the perfect stages, one is freed from overweening pride and does not depart from the noble state. This is the meaning of Neither Grasping nor Rejecting.

The syllable SVĀ ( SVÀ ) is the ability to abide patiently; it is called benefiting one's retinue and leaving the Three Arts. Amid favorable and adverse circumstances, one remains peacefully unmoved. This is the meaning of Equality Beyond Speech.

The syllable HĀ ( HÀ ) is abandoning attachment to the Dharma. Practicing the nine matters above, one transcends inner and outer obstacles. If attachment to the Dharma arises, one clings to a purity resembling the cause and does not abide even for the duration of a breath. If one abandons this attachment, true realization of the Middle Way arises, and one naturally flows into the ocean of Sarva Jnõa (Omniscience). This is the meaning of Causeless Quiescence and Non-Abiding Nirvana.

Those of superior faculties: Upon contemplating the object, they immediately enter the First Abode or the inner and outer stages of ordinary beings.

Those of middling faculties: They proceed from the second through the seventh.

Those of inferior faculties: They make full use of the entirety of nature to initiate cultivation.

The entirety of cultivation lies within nature, and its continuity is solely the one reality; therefore, it is called the Character of True Reality. This is Practice Without Characteristics; the preceding is Practice With Characteristics. Cultivate both together and advance.

If practitioners establish themselves in recitation and retention, or sit down in contemplation, contemplating the inconceivable object without ever vowing to depart from it, this is called practicing in accordance with the teaching. Therefore, the Dharma-gate of arranging the syllables was first established. Now the True Mark of the Ten Vehicles is set forth.

The characteristics of these Ten Vehicles are precisely where the Dharma is established. Since one is caused to practice in accordance with the teaching, this is the cultivation mark at the level of names and words; by concentrating on contemplative practice, one accomplishes all siddhis. The cultivation mark of contemplative practice employs skillful wisdom to enter the ultimate truth.

This is the semblance cultivation mark. When samadhi and wisdom are manifest before one, one realizes the paramitas of the bhumis, up to unsurpassed bodhi; this is the mark of realization, partial and complete.

Furthermore, if practitioners are not yet able to cultivate the two foregoing Dharma methods, they should have profound faith, sever every doubtful thought, and recite this dharani one hundred thousand times. First they will behold signs of purification and the eradication of every kind of offense. Having thus progressed, they will become capable of these two Dharma methods. They will naturally and spontaneously flow into them without obstruction. Therefore, one should know that beginners in cultivation have many kinds of gateways through which to enter, but at the time of wondrous awakening, both principle and response should be relinquished.

V _ SIGNS OF EFFICACY IN RETAINING THE VIDYA:

There are two kinds of signs of efficacy in retention. The first is the preliminary practice; the second is recitation and retention according to the Dharma.

At first, practitioners may be capable only of oral recitation and may not yet have aroused contemplative understanding. Nevertheless, upon completing one hundred thousand recitations, they will in dreams behold Buddhas, worthies, and sages, and will vomit black substances from their mouths. If they have committed the karma of the ten evil deeds, they will not yet see such signs.

They should then recite another one hundred thousand times, whereupon in dreams they will behold heavenly palaces, monasteries, and so forth; or rejoice together with celestial maidens; or ascend mountains and cross seas; or fly through empty space and bathe in a pond; or eat rice with curds; or drink amrita; or sit upon a Dharma seat and expound the Dharma; or sit in a boat and travel about; or behold shramanas or lay practitioners; or behold the sun, the moon, men, or women; or defeat a black-skinned man; or fearfully drive away cattle, horses, and so forth.

They should then know these to be signs of purification and the eradication of every kind of offense.

Suppose someone has committed the five heinous offenses and has extremely grave obstructions, and thus is still unable to behold auspicious signs. If that person adds another seven hundred thousand recitations, they will certainly behold signs such as those described above. Thus, upon completing nine hundred thousand recitations, they will behold these signs.

Concerning those who have committed the ten evil deeds and the five heinous offenses, the Lotus Samadhi states: “If they obtain all manner of good, numinous, and extraordinary dreams, these are the signs of purification of the inferior grade of the faculty of morality.”

Next, there are two kinds of recitation and retention according to the Dharma: the first is audibly reciting while arranging the syllables in accordance with conditions; the second is reciting while entering samadhi. Through these two, whatever siddhis, mundane or supramundane, one vows to seek will all be accomplished.

1 ) AUDIBLY RECITING WHILE ARRANGING THE SYLLABLES IN ACCORDANCE WITH CONDITIONS:

After practitioners arrange upon their bodies the nine syllables of the dharani, accomplishment immediately ensues. Through the Tathagata’s mudra and the empowerment of the bodies of the Eight Great Bodhisattvas, their bodies become those of Cundi, Mother of the Buddhas—vajra and indestructible—eliminating all karmic obstructions and accumulating immeasurable merit. Therefore, upon completing three hundred thousand recitations, they will be led by Vajrapani Bodhisattva into his palace.

Upon completing six hundred thousand recitations, they will behold Avalokiteshvara Bodhisattva, Vajrapani Bodhisattva, Tara Bodhisattva, and others, and their wishes will be fulfilled according to their hearts.

Upon completing one million recitations, the Buddhas and bodhisattvas will expound the Dharma for them, and they will always be accompanied by them. They will also be able to journey to the pure lands of the ten directions, attend upon the Buddhas, draw near to them, and hear the wondrous Dharma.

Moreover, upon reciting one koti of times, without abandoning this fleshly body they will journey to the Tushita Palace, follow Maitreya Bodhisattva, listen to the true Dharma, and attain non-retrogression. Or Invincible Bodhisattva may vow to expound the Dharma for them. Mother Hariti will bestow upon them various Dharma delights.

All these pertain to practicing recitation and retention without entering samadhi. They consist solely of audibly reciting and retaining while arranging the syllables according to the Dharma. Therefore, in the Lotus Sutra’s Practice of Peace and Bliss, without entering samadhi and merely practicing recitation and retention, one may also behold the supremely wondrous form of Samantabhadra.

2 ) RECITING WHILE ENTERING SAMADHI:

Concentrate upon contemplative practice and enter samadhi. Straighten the body, close the eyes, calm the mind, and purify the thoughts. At the chest, one should clearly manifest a perfectly luminous orb like the full moon. Within that perfectly luminous orb, contemplate the seed-syllable nature of the nine syllables, beginning with OṂ. Upon entering the Dharma-gate of the Revolving Dharani, one will assuredly behold the pure mind of the original source—the originally pure mind—and accord with prajnaparamita. Samadhi and wisdom will become manifest before one, and one will realize and enter the ten bhumis.

The Lotus Samadhi states: “While practitioners are walking, sitting, and engaged in recitation, their bodies and minds become tranquil like empty space, and they enter the various quiescent samadhis. Within right wisdom, they behold Samantabhadra Bodhisattva riding a white elephant with six tusks, surrounded by immeasurable bodhisattvas. Assuming an appearance that all sentient beings delight to behold, he manifests before them. Because they behold Samantabhadra Bodhisattva, they immediately attain samadhi together with the Dharani Samadhi.”

Samadhi is meditative concentration. Dharani is wisdom. These are the signs of purification of the two faculties of samadhi and wisdom. One should further consult the three chapters on siddhi in the Susiddhikara Sutra.

THE PRACTICE METHOD OF CUNDI SAMADHI

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