Đại Phương Quảng Bồ Tát Tạng Văn Thù Sư Lợi Căn Bổn Nghi Quỹ Kinh quyển 20

THE KARMIC REWARDS THAT PRODUCE IMMEASURABLE MERIT—CHAPTER TWENTY-SEVEN

At that time, Śākyamuni Buddha, the Blessed One, again surveyed the devas of Pure Light and said to the Youth Mañjuśrī: “Mañjuśrī! All the mantras, the extensive ritual manuals, and all the secret vidyās—if anyone cultivates them, that person produces immeasurable merit and obtains every karmic reward. For the sake of practitioners, I shall now explain the meaning and measure by which accomplishment may swiftly be attained. If a person has practiced this ritual manual throughout many lifetimes, its Dharma will be easily accomplished, and that accomplishment will be the most supreme.

“O Youth! Any sentient being who can cultivate the Dharma of this secret vidyā in the proper sequence undertakes the most supreme practice and is a person of great wisdom. If one does not follow the Dharma, there is no means by which accomplishment may be attained. If one practices in accordance with the Dharma, in responsive harmony with it, one attains the supreme statement.

“If a person practices in accordance with the Dharma and recites a mantra, one must not allow the mouth to emit a sound. If the mouth produces an audible recitation, that is not true recitation. One should recite silently, and accomplishment will be attained.

“A practitioner of recitation who seeks accomplishment in the Dharma must eat the three white foods, together with fruits and medicines. If one eats in this manner, one will certainly attain accomplishment of the supreme Dharma.

“Furthermore, if one single-mindedly and resolutely engages in visualization, one will attain peacefulness and be free of distress.

“If one’s diet does not accord with the Dharma and one lacks concentration, the mantras one seeks to accomplish will not be accomplished. Even all the mantras of Brahmā and Śakra cannot be accomplished, much less all the mantras of the buddhas and bodhisattvas.

“Furthermore, those who are greedy, conceited, and indolent, who constantly delight in worldly dharmas and cannot abandon desire, have no share in accomplishment, even of the mantra Dharmas of devas, humans, and asuras. If one does not follow the ritual rules and lacks concentration, one must not perform rites of subjugation. If one performs them, one will instead become deluded and foolish. A person who performs rites in such a manner will summon the fruit of an evil destiny in the future.

“If one sees a person belonging to such a group, one should employ the mantra of the Buddha Family to perform a rite of subjugation and then grant that person rescue and protection. Once liberated, if that person again concentrates, follows the proper sequence, and resumes recitation, accomplishment can also be attained. Through the majestic power of that mantra, the person will attain great goodness and tranquility, attain unfailing accomplishment, and become one who subjugates, rescues, and protects. I declare that this person is a good spiritual friend (kalyāṇa-mitra) to sentient beings, swiftly able to accomplish the tranquil and equal path of the Three Vehicles.

“Furthermore, there may be a person who concentrates and whose body and mind recite in accordance with the Dharma, yet who has difficulty attaining accomplishment. This person carries karma of samsara from a former life and must repeatedly repent and seek the eradication of those offenses; liberation will then certainly be attained. Thereafter, the person will attain accomplishment in the mantras and behold their fruits; nothing that person does will prove false.

“If there is a cause (hetu), there is a fruit (phala). If there is no cause, there is certainly no fruit. Causes and fruits come together, and there is arising and cessation. Through causes, one enters the Dharma of the ritual rules and is born in the realm of tranquility. Because that person single-mindedly draws near good spiritual friends, practices the Buddha-Dharma, and performs great Buddha-work, the nature of great goodness arises.

“If, during the Final Dharma age, when people’s minds are inverted, such a practitioner of recitation attains accomplishment in this Dharma, that practitioner will also attain accomplishment in future lives, culminating in ultimate great goodness and tranquility. For the world, that practitioner proclaims the statement of tranquility—uncreated, unperformed tranquility—the pure meaning of the buddhas and tathagatas, the inexpressible teaching of all buddhas.

Within this, the practitioner teaches the secret statement of accomplishment. That secret statement is the source from which the absence of inherent nature (asvabhāva) and the inherent nature (svabhāva) of the Buddha Tathagata arise. Through the power of the Great Dharma, for the sake of the world, it will cause sentient beings to attain certain accomplishment.

“If, moreover, during the Final Dharma age, sentient beings cultivate mantra practice and seek the Buddha’s bodhi but cannot attain accomplishment in true suchness (bhūta-tathatā) and the characteristic of space—the essential nature of true emptiness—they must swiftly practice the Dharma in accordance with the ritual rules during each and every period, without interruption. Relying on the merit of the mantra, they will certainly attain accomplishment.

“Among the practitioners within this teaching, those who cultivated mantra practice while the Buddha remained in the world swiftly attained the supreme grade of accomplishment. After the Buddha’s parinirvana, those who cultivate mantra practice during the Semblance Dharma age (saddharma-pratirūpaka) attain the middle grade of accomplishment. During the Final Dharma age (saddharma-vipralopa), they attain the lower grade of accomplishment. Those who can skillfully cultivate the Dharma practice of mantra during the various periods (kāla) will certainly attain the three kinds of great fruit.

“While the Buddha remains in the world, accomplishment is always attained through the Tathagata Family (tathāgata-kula). After the Buddha’s parinirvana, accomplishment is attained only through the Lotus Family (padma-kula). During the Final Dharma age, accomplishment is especially attained only through the Vajra Family (vajra-kula). Avalokiteśvara Bodhisattva, Mañjuśrī Bodhisattva, Tārā Bodhisattva, Bhṛkuṭī Bodhisattva, and Vajrapāṇi Bodhisattva—bodhisattvas such as these, through the power of their vows, cause sentient beings to attain certain accomplishment in the mantras.

“If, at any time, practitioners deeply cherish the mantras and are resolved to cultivate them, then if they seek to accomplish the sages and subjugate all yakṣas and rākṣasas, they will certainly attain accomplishment by means of a superior mind.

“If, during the Final Dharma age, a practitioner acts in accordance with the stated signs (cihna), then all the worldly ṛṣis, asuras, yakṣas, rākṣasas, garuḍas, and piśācas, even the hosts of bhūtas, lunar mansions (nakṣatra), planets (graha), humans (manuṣya), nonhumans (amanuṣya), and beings dwelling in the desire realm (kāma-dhātu) who bring harm rather than benefit to people and the world—when subjected to rites of taming—will certainly be subdued.

“All those endowed with great merit—Brahmā, Śakra, Rudra, Iśāna, and Nārāyaṇa—such devas of great merit and great power will cause everything done by practitioners to accord with their wishes. Even the most evil bhūtas who torment and disturb people, when subdued through the power of mantra, will all act in accordance with one’s wishes.

“If, during the Final Dharma age and in an exceedingly fearful place, one lacks a superior mind regarding the mantras, one will be unable to cultivate this Dharma diligently, will obtain no karmic reward, and will not attain accomplishment in another life.

“Mañjuśrī! I now confer a prediction upon you. In the exceedingly fearful world of the Final Dharma age, you will be able to rescue, teach, and guide sentient beings possessing wholesome roots: those who have faith in and take refuge in the Buddha, Dharma, and Sangha and make offerings to them. You will even support and protect those who cultivate mantra practice.”

THE SUTRA OF THE FUNDAMENTAL RITUAL MANUAL OF MAÑJUŚRĪ IN THE GREAT AND EXTENSIVE BODHISATTVA PIṬAKA

THE RITUAL RULES OF THE MUDRĀS—CHAPTER TWENTY-EIGHT

At that time, Śākyamuni Buddha, the Blessed One, again surveyed the assembly among the devas of Pure Light and said to the Youth Mañjuśrī: “Mañjuśrī! Listen carefully! Your most supreme secret mantras and their mudrā Dharma must not be taught to sentient beings without faith; to those who lack faith in and reverence for the Buddha’s teaching; to those who have not entered the maṇḍala samādhi; to those who have severed the lineage of the Three Jewels; to those who do not draw near good spiritual friends; to those without merit or virtue; to those who associate with evil persons; to those who associate with sinful companions; to those who remain far from the Buddha-Dharma; to all who are false and deceitful;

to those who, regarding this ritual manual, do not follow the instructions of the ācārya; to those who have not received abhiṣeka; to those who have not beheld your Youth’s Most Supreme Secret Maṇḍala Samādhi; or to those who do not follow the Tathagata Family.

It must not be taught to people of these kinds.

“Why is this? All the bhūtas will neither accept nor obey the mantras maintained by such persons. Because they have no faith in the Buddha-Dharma and remain far from the path of bodhi (bodhi-mārga), none of the mudrā Dharmas or ritual manuals may be transmitted to such persons. Nor may they be revealed before them.

“Those who are extremely ignorant and deluded and whose craving and attachment are profound must likewise not receive this transmission. If it is recklessly transmitted, they will attain no accomplishment in the Dharma. Consequently, the minds of those reciters will become inverted. If they obtain it and arbitrarily undertake its practices, their own bodies will swiftly be destroyed.

“If a person possesses a mind of faith in what is virtuous; has attained the samādhi of true suchness; takes refuge in and reveres the Three Jewels and constantly makes offerings to them; practices the ritual manual within the Buddha-Dharma; or has generated the mind of bodhi, knows how to adorn the mind of bodhi, and always follows the bodhisattva path (bodhi-mārga), then the mudrā Dharma and ritual rules may be proclaimed to people of this kind.

“Furthermore, there are those who practice the Dharma of the mantra ritual manuals, seek samādhi in the proper sequence, and wish to attain the path of great bodhi. There are also those who generate the resolve of bodhisattvas, pratyekabuddhas, or śrāvakas. The secret mudrā Dharma may be proclaimed to them.

“If a person has a faithful mind, remains free from stinginess, jealousy, and envy, and follows the Buddha-Dharma in practicing unobstructed conduct, the secret mudrā Dharma should be proclaimed to that person.

“Mañjuśrī! I declare that the fixed number of mantra mudrās is precisely 108, neither more nor fewer. Even the buddhas of the past used this same number.

“Your Dharma of the Great Ritual Manual of Mañjuśrī is equal and without difference; all the mantra piṭakas taught by every buddha are likewise so.

“Mañjuśrī! Whenever one seeks the accomplishment of a beneficial task, one should cultivate the mantra and the mudrā, bringing each into harmony with the other. Like the two wheels of a cart, neither may be missing; if one is absent, the cart cannot move. All mantras without mudrās are likewise so. If the mantra and mudrā are brought into responsive harmony, the task will swiftly be accomplished, and the three realms will be transformed. No deva, human, or asura will be able to create difficulties, much less when one seeks to accomplish the affairs of the human world. If one practices in accordance with the Dharma, the fruit will certainly be attained.

“The mudrā possesses its mantra; these two kinds correspond. Seek the pure ritual rules and subdue the bhūtas.

“If a person follows the mantras and mudrās of the foremost children of the Buddha in cultivation, the three kinds of endeavor will be as if held in the palm of the hand. The reciter will obtain the riches of the great earth, and everything will accord with that person’s wishes.

“All mantras determine their mudrās, and the mudrās determine their mantras. A mantra must not lack a mudrā, and a mudrā must not lack a mantra. Mudrā and mantra should be brought together in full harmony. Whatever is undertaken will certainly yield the fruit of realization. The mantra and mudrā assist and mutually depend upon one another, just as a cause (hetu) produces its fruit (phala) and the fruit answers the cause. If a practitioner of recitation employs them in accordance with the Dharma, there is no Dharma that will not be accomplished.

“If, in accordance with the ritual rules, one employs all that is sealed by the mudrā and the mantra that has been established to perform an act of invocation, nothing will fail to be accomplished. Even the supreme worlds and all the sentient beings within samsara—when one employs invocation, nothing will fail to be accomplished.

“If something is not accomplished through such an invocation, one should, in accordance with the ritual rules, invite the bodhisattvas of great power and bodhisattvas of the ten bhūmis to support and protect oneself. They will cause all bhūtas and all beings who create obstacles and difficulties to be unable to see or approach the practitioner, thereby enabling the practitioner to attain accomplishment in the Dharma.

“If one possesses these mantras and Dharma mudrās of all buddhas in full, one will be protected while walking and standing.

“Furthermore, within every mantra there is a mudrā, and within every mudrā there is also a mantra. Mudrā and mantra mutually assist in giving rise to one another. If a practitioner recites in accordance with the Dharma and performs homa, all the noble paths (ārya-mārga) arise from within these practices.

“If that practitioner cultivates diligently, without laziness or indolence and without retreating, that person will attain all the unfailing mantras and accomplish what the Buddha has taught; this teaching is not false. If a person constantly practices in accordance with the ritual manual, there will be great benefit.

“O Youth Mañjuśrī! I have repeatedly proclaimed this King of Ritual Manuals, with its mantra and mudrā Dharma, and have also repeatedly proclaimed all its vast benefits and karmic rewards. Thus have I proclaimed the certain Dharma of the vast and most supreme secret mantras and mudrās.”

At that time, Mañjuśrī, appearing in the form of a youth with a joyful countenance, asked the Blessed One: “O Supreme Muni! From what cause do emanated bodhisattvas attain great vigor and the stages of the ten bhūmis (daśa-bhūmi)? That which the buddhas of the past proclaimed—why does the Lion of the Śākyas now also proclaim it? I now have doubts; I pray that you will disclose and explain this.”

Then the Tathagata, the Supreme Muni, spoke in the wondrous Brahmā voice of the kalaviṅka concerning the bodhisattvas’ attainment of the ten bhūmis, and further taught the beneficial matters of mantra.

“Mañjuśrī! Formerly, many kalpas ago in the past, when I was a bodhisattva, there was a buddha named Blossoming Flower King Tathagata (Saṃkusmita-tathāgata). In the presence of that Buddha, I received this secret Great King of Ritual Manuals.

I then used it to benefit sentient beings and, with a compassionate mind, generated this great vow: I vowed to be born within the supreme Buddha-Dharma of the Tathagata and, during the Final Dharma age, to use this teaching to turn that Dharma wheel. Having acted in this manner, throughout immeasurable periods I enabled sentient beings to attain the stages of the ten bhūmis. In a later period, I shall transmit this King of Ritual Manuals to you.

After I enter parinirvana, the world will be empty, and Jambudvīpa will be separated from such a treasury of the Buddha-Dharma. At that time, during the Final Dharma age, you shall instruct those sentient beings to perform this ritual manual. Through this vast King of Ritual Manuals, you shall arouse the great practice for sentient beings.

“During the fearful period of the Final Dharma age, there may be sentient beings who possess no mind directed toward the right path, and human kings (nārendra) who do not practice the true Dharma but constantly use evil minds to torment and harm sentient beings. There will also be evil humans and nonhumans who seek to destroy this Great Teaching and who recklessly increase their slander. For such beings who bring no benefit, you should teach all the secret mantras of this subjugating Dharma treasury.

“O Youth! In the past, for the sake of benefiting beings, you generated the bodhisattva practice and sought this ritual manual. Even after that Buddha entered nirvana, you used the Buddha’s bequeathed teaching—the teaching left for later generations—to perform Buddha-work. In life after life, you assumed the form of a youth and, wherever I practiced, used the form of mantra to teach and transform sentient beings.

“O Youth! This is the power of the vows you made in the past. Now you have again assumed the form of a youth, and I teach this for your sake.

“O Youth! Furthermore, in other buddha lands where no buddha is present in the world, you use the form of mantra for the sake of sentient beings. You instruct all ignorant beings in the path, awakening and transforming them so that they understand the Buddha-Dharma and seek the path of liberation, and you also bestow every kind of wealth upon them.

“O Youth! After my parinirvana, during the Final Dharma age, for the sake of all sentient beings in the world, you shall manifest your supreme youthful form, even beside the Ajiravatī River, where I enter nirvana. In places such as these, you shall perform Buddha-work in accordance with your great vow.”

THE SUTRA OF THE FUNDAMENTAL RITUAL MANUAL OF MAÑJUŚRĪ IN THE GREAT AND EXTENSIVE BODHISATTVA PIṬAKA—FASCICLE TWENTY (End)