Đại Phương Quảng Bồ Tát Tạng Văn Thù Sư Lợi Căn Bổn Nghi Quỹ Kinh quyển 19

THE TATHAGATA TREASURY, THE GREAT DHARMA JEWEL, THE MARKS OF THE DHARMA REALM, INNUMERABLE MERITS, AND AUSPICIOUS PORTENTS—CHAPTER TWENTY-SIX

At that time, the Blessed One, Shakyamuni Buddha, again contemplated the assembly in the Heaven of Pure Light and said to the Youth Manjushri: “Youth! Concerning the Tathagata Treasury (Tathāgata-garbha), the marks of the Dharma Realm (Dharma-dhātu), and the supreme secret form of that jewel of the Great Dharma, sentient beings should each be caused to practice in accordance with it every kind of properly measured activity: seeking the accomplishment of knowledge that verifies omens (Nimitta-jñāna), signs (Cihna), and so forth; accomplishing articles for use; understanding the speech of all bhutas (Bhūta) and the voices (Ghoṣa) of beings belonging to the group of non-sentient and sentient entities (?Asattvasattva);

discerning the presence or absence of the various matters belonging to the rules of all mantras; and even, within all Buddha-Dharmas, using supreme expressions endowed with true meaning and extraordinary expressions endowed with the meaning of impermanence (Anitya).

Regarding such meanings, the essential point is to be free from complexity.

“Again, the deficiencies of mantras concern three kinds of qualities: light (Laghu), heavy (Guru), and medium (Madhya).

“If the sound is exquisitely sublime, it is the voice of a Vidyadhara Deva. Its phrases are entirely complete. Among expressions from scriptures and conventional speech, one separately selects the true meaning endowed with the meaning of the mantra and its distinct practice, free from all complexity.

“Concerning all worldly mantras, one may use one or two syllables to form the sublime sound of a phrase. Or one may use six, seven, or eight syllables; nine or ten syllables; up to ten groups of syllables, thereby forming a mantra complete in sound and meaning. Or one may use twenty syllables, up to one hundred syllables.

“The measure of a mantra accords with the number of its phrases, which are joined into mantra-padas, until one penetrates the meaning of a single syllable; that single syllable then fully contains the meaning of all mantras.

“What the Tathagata has taught becomes an extensive mantra of the superior class. What a son of the Buddha has taught belongs to the middle class. What all worldly devas and humans have taught belongs to the inferior class.

“If the Buddha has taught a mantra of one or two syllables, it contains a thousand meanings. This is the measure of mantras belonging to Buddhas and bodhisattvas. The written sounds employed in that mantra Dharma are all endowed with true meaning and strictly uphold wholesome Dharma (Kuśala-dharma).

“If mantra practitioners seek accomplishment, they use the characteristics of sound as the Dharma of accomplishment. They should rely upon the five sounds and be free from erroneous, abbreviated, and improper pronunciation.

“Only when pronunciation is complete is it perfect, and corresponding accomplishment is then attained. If one does not follow the Dharma and the meaning of the sounds is incomplete, none of the mantras will be accomplished. Nevertheless, if practitioners continue for a long time without interruption and recite quietly, after a very long period they will certainly attain unfailing accomplishment (Amogha: not empty); even in a future life, the Dharma will be easy for them to attain.

“If practitioners who uphold and recite engage in the activities of the three classes, they must understand even all worldly matters of the inferior class. The written mantras spoken by all humans (Manuṣya), nonhumans (Amanuṣya), bhutas (Bhūta), and jealous beings (Samatsara) may consist of one, two, or three units. Various frontier languages and languages of central countries are each composed according to their original practice and their own speech; each has been taught in hundreds of thousands of forms. The wording and meaning of a four-line verse (Śloka), with its fixed structure, and the fixed meanings of the lines of a gatha (Gāthā), mutually support one another according to their original meaning and are applied as stated above.

“If letters are missing, the meaning of the sounds is deficient. If pronunciation is erroneous, abbreviated, or improper, clarity is deficient. If the letters are incomplete, their horizontal and vertical strokes and dots are deficient. Wise persons must avoid all these defects.

“Thus, within any country, if a mantra is diminished according to local pronunciation or dialect, none of the Dharmas can be accomplished.

_ Now, I shall further explain the characteristics of all voiced (Sāsvara) and unvoiced (Anāsvara) mantras.

“If a mantra contains many syllables ŚA (㗣:ŚA), uses the syllable OṂ (㫘:OṂ) as its supreme meaning, and has the syllable TA (ᚌ:TA) as its characteristic, it will certainly be accomplished within the middle class.

“If a mantra begins with the syllable OṂ (㫘:OṂ), ends with the syllable MA (ᛸ:MA), and uses the syllable ŚA (㗣:ŚA) as an appended phrase, then, if the characteristics of its sound are complete, it will certainly attain supreme accomplishment.

“The syllable CA (ᘔ:CA) possesses the characteristics of the four directions. If there is no syllable in an appended phrase, but the two sounds of the syllables TA (ᚌ:TA) and RA (㇂:RA) are complete, then followers of the Two Vehicles mostly use mantras from the group of the syllable TA (ᚌ:TA) as Dharmas of accomplishment.

“The syllable HŪṂ (㜪:HŪṂ) is the Arising of Virtue (Guṇam-udbhava).

“The syllable CA (ᘔ:CA) possesses the characteristics of the four directions and comprehensively can accomplish the meaning of the mantra.

“If the syllables BHA and RA (㇂:RA) are conjoined, with the syllable MA (ᛸ:MA) following them, and the combined sound joins with the syllable MA (ᛸ:MA) or with the group of the syllable NA (ソ:NA), this mantra is also said to be supreme.

“If any mantra contains many syllables TA (ᚌ:TA), that mantra is said to be supremely excellent.

“If the syllable is HŪṂ (㜪:HŪṂ), it pertains to Yama Deva.

“If a mantra contains many syllables TA (ᚌ:TA), it pertains to Indra and Vāyu Deva.

“If the syllable is VA (テ:VA), it pertains to Varuṇa Deva and can benefit the world and bring increase.

“If a mantra contains many syllables E (ㅯ:E), it pertains to Māhendra Deva.

“If a mantra begins with an expression of refuge in the Three Jewels (Tri-ratna-śaraṇaṃ), it is for pacification and produces happiness.

“If refuge is taken separately in a particular deity, that deity is used as the root teacher of the mantra for performing all activities.

“If a mantra frequently employs the syllable ḌA (㇧:ḌA), together with syllables such as PHAṬ (ᛔ㪪:PHAṬ) and HŪṂ (㜪:HŪṂ), it is a great wrathful mantra of mighty power. It is used against extremely evil sentient beings because it can destroy and cut off life. Therefore, practitioners who uphold and recite should single-mindedly avoid it. If they arbitrarily decide to perform it, they will incur grave transgression.

_ Such performance has two meanings.

“If it is for pacification and increase, it may be performed within a single instant. Those who uphold and recite should first recite this mantra, whereupon it will possess great efficacy.

“If it is for all acts of pacification and increase, it may be performed on the bank of the River Kauha, a place that subdues all sinful karma. It must not be performed within the Vajra Family.

“The Buddha originally did not permit the Dharma of subjugation.

“If a mantra was taught by a yaksha king, it may manifest great power as a sign of subjugation in order to tame sentient beings.

“Again, among all the Dharmas taught, there are three kinds of families, and also eight kinds of families. The Tathagata alone has himself accomplished the three kinds, which correspond to the superior, middle, and inferior classes: the Dharma of Pacification (Śāntika), the Dharma of Increase (Puṣṭika), and the Dharma of Subjugation (Abhicāruka).

“In cultivating the mantra rites, it is expressly taught that they must not be used for subjugation. Because this inferior activity cuts off the lives of sentient beings, I, the Omniscient One, do not permit it.

“Now, the essential characteristics of the mantras taught in this King of Ritual Manuals possess great power, and their functions are profound, vast, and extensive. If the Dharma is performed accordingly, without any deficiency, one attains great holy power surpassing every group of worldly and supramundane mantras. Such a person will always acquire innumerable merits and accomplish the mantras.

_ “Manjushri! I shall now reveal the enumeration of the innumerable, the measure of which only a Buddha-Tathagata can know. I shall explain it fully. The numbers begin with one: from 1 (Eka) to 10 (Daśa), then 20 (Viṃśati), and 30 (Triṃśat); next 40 (Catvāriṃśat), 50 (Pañcaśat); then 60 (Ṣaṣṭi), 70 (Saptati), 80 (Aśīti), and 90 (Navati), reaching the complete 100 (Śata).

“Manjushri! After completing the number one hundred, ten times ten are further explained. Ten hundreds are one thousand (Sahasra); ten thousands are one Mayuta; ten Mayutas are one Lakṣa (100,000); ten lakṣas are one Mahā-lakṣa; ten Mahā-lakṣas are one Koṭi; ten Koṭis are one Mahā-koṭi; ten Mahā-koṭis are one Arbuda; ten Arbudas are one Mahārbuda; ten Mahārbudas are one Khaḍa; ten Khaḍas are one Mahā-khaḍga; ten Mahā-khaḍgas are one Kharva; ten Kharvas are one Mahā-kharva; ten Mahā-kharvas are one Padma; ten Padmas are one Mahā-padma; ten Mahā-padmas are one Vivāha; ten Vivāhas are one Mahā-vivāha; ten Mahā-vivāhas are one Māya; ten Māyas are one Mahā-māya; and ten Mahā-māyas are one Samudra.

“The foregoing is Knowledge (Jñāna).

_ “In counting, ten Samudras are one Mahā-samudra; ten Mahā-samudras are one Sāgara; ten Sāgaras are one Mahā-sāgara; ten Mahā-sāgaras are one Praghara; ten Pragharas are one Mahā-praghara; ten Mahā-pragharas are one Aśeṣa; ten Aśeṣas are one Mahāśeṣa; and ten Mahāśeṣas are one Saṅkhya.

“The foregoing is Measure (Pramaṇa).

_ “In counting, ten Saṅkhyas are one Mahā-saṅkhya; ten Mahā-saṅkhyas are one Amita; ten Amitas are one Mahāmita; one thousand Amitas are one Loka; ten Lokas are one Mahā-loka; ten Mahā-lokas are one Tamasa; ten Tamasas are one Mahā-tamasa; ten Mahā-tamasas are one Jyoti; ten Jyotis are one Mahā-jyoti; ten Mahā-jyotis are one Mahā-rāśi; ten Mahā-rāśis are one Gambhīra; ten Gambhīras are one Sthira; ten Sthiras are one Mahā-sthira; ten Mahā-sthiras are one Bahumata; ten Bahumatas are one Sthāna; and ten Sthānas are one Mahā-sthāna.

“The foregoing is Valiant Knowledge (Jñāna-Śūratā).

_ “In counting, ten Mahā-sthānas are one Mita; thereafter Mita becomes Mahārtha; Mahārtha becomes Suśruta; Suśruta becomes Mahārṇava; Mahārṇava becomes Prathama; Prathama becomes Mahā-prathama; Mahā-prathama becomes Śreṣṭha; Śreṣṭha becomes Jyeṣṭha; Jyeṣṭha becomes Mandirasa; Mandirasa becomes Acintya; Acintya becomes Mahācintya; Mahācintya becomes Ghora; Ghora becomes Rāṣṭra; Rāṣṭra becomes Nidhyasta; Nidhyasta becomes Śubha; Śubha becomes Mahā-ceta; Mahā-ceta becomes Ceta; Ceta becomes Citta; Citta becomes Vikṣepa; Vikṣepa becomes Abhilāpya; Abhilāpya becomes Anabhilāpya; Anabhilāpya becomes Viśva; Viśva becomes Mahā-viśva; Mahā-viśva becomes Asvara; Asvara becomes Mahāsvara; Mahāsvara becomes Kharva; and Kharva becomes Mahā-kharva.

“The foregoing is the enumeration of the merits arising from pacification and increase. Later, persons of great wisdom become mentally confused (Vibhrānta: a place of delusion) regarding Dhṛṣṭa and Odaka.

“This is supreme, utterly supreme, extending even to the supreme domain of the Buddha (Buddha-viṣaya). Such enumeration is not something worldly people can know; only a Buddha-Tathagata can calculate and know those numbers. Furthermore, using the supreme domain of the Buddha, one employs as an analogy the minute dust particles in Buddha-fields as numerous as the sands of the Ganges and thereby performs the enumeration. The measure of the enumerated number is a measure known without obstruction by Omniscient Wisdom.

“Manjushri! I formerly made offerings to past Perfectly Awakened Ones (Saṃbuddha) equal to that number. Moreover, throughout an inconceivable number of kalpas, I practiced as a bodhisattva for the sake of sentient beings, and therefore I have now attained Buddhahood. I have now explained the comparison of merits belonging to the foremost and supreme ritual manual of mantra. All Perfectly Awakened Ones of the past, present, and future likewise teach this.

_ “Youth! During the Final Dharma age, I teach the world this extensive King of Mantra Ritual Manuals. Those able to practice in accordance with it will accomplish everything in harmony with all devas and humans, asuras, mighty Narayana Deva, and all powerful worldly and supramundane sages and saints.

“Manjushri! All crafts and skills; the characteristics of the realm of empty space; every kind of calculation; the Inner Science (Adhyātma-vidya); ritual manuals (Kalpa); the science of yin and yang; auspicious and inauspicious omens; the languages of all bhutas (Bhūta); wholesome and unwholesome mental conduct (Citta-carya); signs (Cihna); the dhatus and ayatanas of all worldly (Laukika) and supramundane (Lokottara) things; the causes and effects concerning all sentient beings; the Vedic scriptures; singing and dancing; incense and medicines; methods and techniques; and all kinds of activities—I taught such matters in the past when I practiced as a bodhisattva, in order to benefit and guide all sentient beings.

“Furthermore, because all sentient beings have long dwelt in samsara (Saṃsāra), in hunger, suffering, and other conditions, I acted for them according to their inclinations, enabling them to obtain what accorded with their minds.

“Manjushri! As I abided skillfully and performed Dharmas of benefit, I then skillfully accomplished all kinds of karma and assumed various bodies of sentient beings. I taught them the Dharma of corresponding meanings, enabling the destruction of the various bodily karmas of sentient beings. Those who practiced according to the Dharma attained complete physical marks, wealth, nobility, and longevity.

“Manjushri! All the benefits I bestow are of this kind.

_ “Furthermore, in the past, with a mind of great compassion, a mind of great loving-kindness, and a mind of great vows, I cared for sentient beings and upheld and recited every kind of Dharma. With a mind intent on benefiting them, I transformed my physical appearance. I manifested as Brahma (Brahma), as Indra (Śakra), as Maheshvara (Maheśvara), as Narayana Deva (Viṣṇu or Nārayaṇa), as the Lord of Wealth (Dhanada), as Nairṛta Deva, and as every kind of planetary and stellar form (Graha-rūpa).

Knowing the minds of sentient beings, I acted according to their inclinations and, one by one and in due order, caused them to dwell in peace, tranquility, and happiness. For a long time I revolved and traveled through samsara, observing all sentient beings in the world and proclaiming the characteristics and definitive meaning of secret mantras.

“Again, in accordance with the ritual manual, one successively cultivates contemplation and wisdom. After a long time, one is reborn into the Buddha Family (Buddha-kula). One furthermore abides in the determined practice of selflessness. By practicing accordingly, one attains the bodhi of Buddhahood and obtains supreme peace and happiness, without illness or affliction, without troubles or anxiety—tranquil nirvana and complete liberation.

“Now, for the sake of sentient beings, I have manifested birth in this realm, turned the Dharma wheel, and expounded for practitioners this extensive ritual manual of the Mantra Dharma. However, those who recite must not falsely transmit this extensive ritual manual. They should have faith in, honor, and make offerings to even the worldly mantra ritual manuals, remaining free from all contempt and slander.

“Moreover, practitioners must not speak falsely regarding the meanings of yin and yang, omens, auspicious Dharmas, and other matters in this extensive ritual manual. They should abide in an upright mind. Just as medicines and various substances, once successfully prepared, yield their results, so one should explain the auspicious meaning in the Buddha’s supreme gathas and penetrate their subtle points.

“On an auspicious day during the bright fortnight (Sita-pakṣa), when it accords with a white planet or constellation (Śukla-graha), begin the effort of recitation, seek the mantra, and accomplish all auspicious rules of practice. One must avoid all inauspicious activities. Thus, in the past, for the sake of those who uphold and recite, I fully explained worldly methods concerning yin and yang, the various ritual procedures, causes and effects, correct treatises, the Dharma of subjugation, and every kind of Dharma such as these. This was to benefit all sentient beings and enable all mantra practitioners who receive and uphold them, through the accomplishment of these Dharmas, to proceed toward the Buddha path and attain liberation within all Dharmas.

“Thus, mantra practitioners who receive and uphold these teachings must not perform any accomplished Dharma falsely. They must not use an improper mind to add slander concerning even the supreme worldly and supramundane mantra vidyas. They should worship and make offerings with a sincere, reverent, and faithful mind.

“Furthermore, this Mantra Samadhi has teachers throughout the realms who practice the Buddha’s meditative equipoise (Samāhita). They arrange for the Buddha’s children (Jina-putra) to enter the mandala (Manḍala) together with the Buddha’s Samaya (Samayajña: the divisions of the three times), thereby certainly eliminating all unwholesome karma of the three times—past, present, and future. Regarding what others have attained, even if it is not a mantra of a noble one, they must not show contempt, much less toward one who has attained unfailing accomplishment, or toward the powerful worldly mantras.

“If afflictions have produced the physical marks of a deviant path, one who has attained unfailing accomplishment must not falsely transmit the teaching to such a person. Nor should this Dharma be transmitted to those whose minds are habitually angry and whose speech is excessive. If it is transmitted or practiced in such circumstances, the desired result will certainly not be obtained.

“If the mind abides in tranquility, constantly cultivates meditative equipoise (Samāhita), and recites a single mantra according to the Dharma, the result will certainly be attained.

“If, moreover, one follows each point of the ritual rules, arouses a resolute, excellent, and supreme mind, and upholds, recites, and performs the practice, there is no Dharma that will not be accomplished.

“Furthermore, one who has long cultivated wholesome karma (Kuśala-karma), whose mind is always pure, who arouses an excellent mind within the Buddha-Dharma, and who has faith in and honors the Three Jewels will certainly attain the merit of supreme accomplishment if seeking accomplishment.”

THE GREAT VAST BODHISATTVA TREASURY SUTRA OF MANJUSHRI’S ROOT RITUAL MANUAL—FASCICLE NINETEEN (End)