Translator’s note: This text, The Method and Independent Division of Seven Koṭis, belongs to the ritual corpus of the Bodhisattva Cundī. Together with T1078, The Great Cundī Dhāraṇī Method of the Heart of the Mother of Seven Koṭis Buddhas, it played a major role in the spread of Cundī practice in China and Japan. It was, in fact, even more influential than T1075–T1077, which are regarded as the long and canonical scriptures, because these two texts explicitly permit “whether living at home or having left the household; if a householder drinks wine and eats meat, and has wives and offspring, whether pure or impure,” all are able to cultivate this mantra and achieve success.
Although this scripture is attributed to Śubhakarasiṃha, its diction is rather rough and its length very short. It is likely a later work by someone else and placed under Śubhakarasiṃha. These two texts are not included in any version of the Tripitaka or catalog in China. There is also no mention in the biography of Śubhakarasiṃha that he translated these two texts. Nevertheless, according to Chinese and Japanese transmission records, the text was circulating in China by the late 12th century at the latest, and in Japan by the 13th century.
Translated by the Tripiṭaka Śramaṇa Śubhakarasiṃha
The mudra that comprehensively gathers the Twenty-Five Divisions of the Great Maṇḍala: using both hands, cross the ring fingers and little fingers inward; the two middle fingers stand upright and lean together; the two index fingers rest upon the first joint of the two middle fingers; the two thumbs pinch the middle joint of the ring fingers of the left and right hands. If there is a summons, the two index fingers move back and forth.
The Buddha said: “This mantra and mudra can extinguish the ten evils, the five heinous offenses, and all heavy sins, and it accomplishes all white dharma and merits. One who cultivates this method—whether living at home or having left the household. If a householder drinks wine and eats meat, and has wives and offspring, whether pure or impure, as long as one follows my method, there will be none who fail to accomplish.”
First: the altar method. Second: the recitation method. Third: the method of obtaining signs of success. Fourth: the method of vast radiance and freedom. Fifth: the divine foot of the devas
First: the altar method.
The Buddha said: “If one seeks accomplishment, one should first perform the altar method. It is not the same as other divisions which, one must broadly cultivate offerings, dig the ground to make an altar, and smear it with fragrant clay. For this altar method, only a single new and clean mirror is used, one that has never been used before. Before the Buddha image, on the night of the fifteenth day of the month, make offerings according to one’s own capacity, burn guggal incense, and offer pure water. One should first quiet the mind, without any thought or contemplation, then form the mudra and recite the mantra. Facing the mirror, recite the mantra one hundred and eight times, then place the mirror in a pouch and always carry it on one’s person. When one wishes to recite the mantra, one only needs to place this mirror before oneself, form the mudra, recite the mantra, and take the mirror as the altar; then accomplishment will occur.”
Second: the recitation method.
The Buddha said: “One who wishes to uphold this method should, on the night of the fifteenth day, bathe in purity, put on new clean garments, face the east, and sit upright in half-lotus. Place the mirror before oneself, and prepare incense, flowers, pure water, and other items according to one’s ability. One should first quiet the mind and cut off thought, then form the mudra and press it upon the heart, and recite this mantra one hundred and eight times. When upholding this mantra, it can cause those of short life to have long life. Even the kāmalā illness can be removed and cured—how much more the remaining illnesses? If an illness cannot be eliminated and cured, it is impossible.
On the first, eighth, fourteenth, fifteenth, eighteenth, twenty-third, twenty-fourth, twenty-eighth, twenty-ninth, and thirtieth days of each month—thus these ten days—each morning rinse the mouth with pure water, face the east, and recite this mantra one hundred and eight times, then take food and drink. Even if one has wives and offspring, and does not cease eating pungent and meat, one will still obtain signs of success.”
Third: the method of obtaining signs of success.
“On the eighteenth day of each month, one should face the mirror, form the mudra, and recite. Except on the ten vegetarian-observance days, when one does not need to face the mirror nor form the mudra; one only needs, in the early morning, before eating the pungents and meat, to recite and uphold this mantra one hundred and eight times. By cultivating in this manner without interruption for forty-nine days, whenever matters of good or evil, auspiciousness or calamity arise, the Bodhisattva Cundī will dispatch two holy ones to follow and guard that person. For all good and evil intentions that arise, recite this mantra seven times, wash the face with water and sprinkle it upon the body, and generate a thought of joy within the mind. This can cause kings, ministers, and elders to give rise to a mind of reverence; when they see one, they immediately feel joy, like ministers honoring their lord, like a father loving his child. Their hearts will accord with the practitioner’s intent, and those persons will not even spare their own lives; the one who upholds the mantra obtains complete accomplishment.
If there are living beings who are short-lived or long-ill, then on the night of the fifteenth day of the month, as dawn approached, burn guggal incense and recite this mantra one thousand times. Māras and ghosts lose their minds and flee in madness; fox-spirits and fierce ghosts all manifest their forms within the mirror. If instructed to kill, they are killed; if instructed to release, they are released, and they will never return, and lifespan increases without measure. If again there are persons without fortune and without auspicious signs, who seek official rank but are not promoted, or are pressed by poverty and hardship, then on the ten vegetarian-observance days constantly recite this mantra. It can cause one in this very life to obtain the throne of a Wheel-Turning King, and all official posts sought will be fulfilled as wished.
If a person has something he desires to undertake or desires to do, he should first contemplate the Holy Cundī, and mentally recite this mantra seven times. If the matter can be carried out, then by sitting upright for a moment, the body naturally moves, and one knows it can succeed, and that there will be auspiciousness. If the body becomes stiff and leans forward or backward, one then knows the matter cannot succeed and that there must be calamity.
If one wishes to summon the Four Heavenly Kings, Brahmā the Lord, Śakra, the Twenty-Eight Classes of Devas, Pāpīyān and the like, then face the mirror, form the mudra, and move the index fingers back and forth; in a pure place recite loudly twenty-one times. Worthies, saints, Yama-king, and hosts of ghosts will come according to one’s intent and do not dare withdraw; all commands will be fulfilled as desired.
If one wishes to know whether this method accomplishs or not, then reciting the mantra according to the method for seven days, if within a dream one sees Buddhas, Bodhisattvas, flowers, and fruits, and the practitioner expelled black things and ate white things, then the practitioner thereby knows accomplishment.”
Fourth: the method of vast radiance and freedom.
The Buddha said: “This dhāraṇī has great power; it can move Mount Sumeru and the great ocean waters. If one recites the mantra toward dried and withered trees, one can cause them to bloom again and bear fruit. If one is able to constantly recite, this person cannot be drowned by water, cannot be burned by fire, and poisons, weapons, enemies, and illnesses cannot harm him. If one knows that treasures are hidden beneath the ground, then by forming the mudra and reciting the mantra seven times, the treasures in the earth naturally surge forth; whatever one desires, all becomes abundant. If one encounters dangers of armies or bandits, then after forming the mudra, point with the fingers toward them, and they immediately scatter and retreat. If someone is suddenly harmed and killed by spirits or demons, form the mudra and recite the mantra seven times, then press the mudra against the person’s heart and chest; even if breath has ceased or severe sickness has reached the brink of death, that person can immediately revive. When a dwelling is disturbed or haunted by spirits, use four pieces of earth empowered by the mantra to suppress the four sides, and the spirits immediately depart. If someone’s six kin are not harmonious, or if he is not loved or cherished by others, then if he is able to uphold the mantra according to the method, wherever he goes, natural harmony arises; as soon as others hear his name or see his form, they give rise to joy and are unwilling to part from him. If one is within fierce flames, point the mudra toward the fire and the fire immediately goes out; if one points the mudra toward flowing water, the waves instantly become still. Whatever is sought or wished for—there is nothing that will not be fulfilled as desired. How much more if one further forms the mudra, keeps the vegetarian precepts, and recites according to the method? Without even needing to transform the physical body, one can be reborn in the pure lands of the four directions.”
Fifth: the divine foot of the devas.
“If one seeks long life, or to command the immortals, or to obtain the medicines of the immortals, then before an ancient stūpa, or within deep mountains, or within a pure room, use the mirror as the altar and cultivate for seven days or for three sets of seven days. Burn blue lotus flowers and guggal incense; at the first part of the night recite the mantra one hundred and eight times, then go to sleep. Either within the dream one obtains and eats the medicine of the immortals, or one obtains the method of gathering the immortals’ medicine. Or within the mirror one sees five-colored radiance, and within the radiance appears the medicine; take and eat it according to one’s intention, and one thereby completes the path of the immortals. The remaining various powers—hundreds of thousands of koṭis in number—cannot be fully spoken.”
The Special Cundī Method
First, fold the left hand’s index finger, ring finger, and little finger into the palm, with the thumb pressing upon the nails of the index, ring, and little fingers; the right hand is likewise. Join the two hands together, and place the tips of the two middle fingers against each other, and recite the mantra.
The barrier-setting mudra: the middle fingers and ring fingers of the left and right hands cross inward; the two little fingers stand upright; the two index fingers press together; the thumbs of both hands pinch the middle joints of the index fingers; recite the mantra.
The protection mudra: fold the two hands; the two index fingers cross outward; both thumbs press upon the middle joints of the index fingers; below and include the middle fingers, the three fingers stand upright and join together. If one encounters robbers, place this mudra upon the crown of the head, then press the mudra upon the left shoulder, then upon the right shoulder, then upon the front of the heart, then upon the crown of the head again, then upon the space between the eyebrows; the robbers will not dare to violate.
The healing mudra: the two index fingers and two middle fingers—these four fingers—cross inward; the two ring fingers and two little fingers—these four fingers—press outward against each other; join the palms; the two thumbs pinch the middle joints of the index fingers.
The comprehensive-gathering mudra: the little fingers and ring fingers of the left and right hands cross and fold into the palms; the two middle fingers stand straight with their tips meeting; the two index fingers slightly parted and slightly bent; the two thumbs press upon the ring fingers. If there is a summons, the index fingers move back and forth. This mudra resembles the lotus pedestal. Recite the mantra seven times, and use the mudra to press in sequence upon the two shoulders, beneath the throat, between the eyebrows, and at the hairline; then place this mudra upon the heart and chest and recite the mantra one hundred and eight times.
The Heaven-Māra-breaking mudra: the four fingers of the left and right hands press the thumbs into the palms, tightly forming fists; raise the fists as if striking toward the opponent. Whenever one meets frightening places, or suspects ghosts, spirits, or poisonous nāgas, form this mudra, glare with wrathful eyes, and recite the mantra aloud.
The spirit-summoning mudra: press the right hand’s middle finger upon the thumb; extend the remaining fingers like fangs; bend the index finger slightly; move the little finger back and forth; recite the mantra seven times. When repeated until the third time, all spirits and gods immediately arrive.
The above are the special ritual procedures of the Seven Koṭis. In former times there was a Vinaya master who saw the “abridged-title” version, in which it was said: whether living at home or having left the household; if a householder drinks wine and eats meat, and has wives and offspring, whether pure or impure. This person misread the script and thought it was a spurious scripture. During the Tenmei era, the śramaṇa Akio clarified his mistake and pointed out that the version titled “complete-title” was the correct text, and that the “abridged-title” version was merely an unrevised draft. The śramaṇa Keiryo then printed and circulated the “complete-title” version in the world. But as I see it, this view is not correct. Raiyu’s Usuzouketsu and Kenmitsumondoushou have all cited this ritual. This year, the various editions stored at Rakuoku Seiwa-in, Rakutō Chishaku-in, and Kawashū Enmei-ji were gathered; they were collated by Dainobu and others from Tōzan Aizen-in, and I also participated in correcting them. In the end, both versions were carved and printed together. Recorded by Kaidō, in the early autumn month of shin’yū, the first year of the Kyōwa reform, in Buzan Myōonrin-ge Sōji-in.
First proofreading completed. Jijun.
Dharma Torch 