T20n1156A_大隨求即得大陀羅尼明王懺悔法
大正藏第 20 冊 No. 1156A 大隨求即得大陀羅尼明王懺悔法
No. 1156A
大隨求即得大陀羅尼明王懺悔法
隨求八印
第一懺悔印 亦名菩提心印 仰兩手。以右手無名指。繞于中指后。以頭指句無名指頭。左手如之。以左右手大指。各捻小指甲上。中指頭相柱仰掌向上稍當心誦咒。
第二菩提根本契 亦名授記頂契印 準前印。改小母掌內交。二大母指左押右各捻本。小母指押甲上。頭指捻中指背上節文。
第三如來平等契 亦名施清涼契印 右手頭指以下三指直申。以大母捻小指背第一文。不言左手 如來清凈契 先左右手合掌。二小指相叉于掌內右押左。頭已下三指合頭。大母指亦合頭。藏於掌內。
第四如來消一切毒惡契 亦名一切歡喜契 依平等印。交腕右押左。仰掌向上。若外有事。迴向外托之。是滅毒契。
第五名一切蟲得佛記契 先合掌二小指直豎。二無名指掌內屈。二中指右押左掌內反相叉。二頭指各句二中指。二大指各捻頭指中文側。二小指並曲勿著無名指。
第六秘密契 亦名心中印 先合掌以頭指無名指小指。反相叉掌內。以大母指藏頭入掌內。各捻三指甲上。
第七解脫契 亦名護念十方
【現代漢語翻譯】 現代漢語譯本 大正藏第 20 冊 No. 1156A 大隨求即得大陀羅尼明王懺悔法
No. 1156A
大隨求即得大陀羅尼明王懺悔法
隨求八印
第一懺悔印，亦名菩提心印：兩手掌心向上。用右手無名指繞過中指後方，用食指彎曲勾住無名指指頭。左手做法相同。左右手大拇指分別按在小指指甲上，中指指頭相抵，掌心向上，稍稍對著心口誦咒。
第二菩提根本契，亦名授記頂契印：按照前一個手印的做法，改變為小拇指在掌內交叉，兩個大拇指左邊壓住右邊，分別按在本位上。小拇指按在指甲上，食指按在中指背上的關節紋路上。
第三如來平等契，亦名施清涼契印：右手食指以下的三根手指伸直，用大拇指按在小指背面的第一個關節紋路上。沒有提到左手。如來清凈契：先將左右手合掌，兩個小指在掌內交叉，右邊壓住左邊。食指以下的三根手指合攏指頭，大拇指也合攏指頭，藏在掌內。
第四如來消一切毒惡契，亦名一切歡喜契：按照平等印的做法，手腕交叉，右邊壓住左邊，掌心向上。如果外面有事情，就向外托起。這是滅毒契。
第五名一切蟲得佛記契：先合掌，兩個小指直立，兩個無名指在掌內彎曲，兩個中指在掌內反向交叉，右邊壓住左邊。兩個食指各自勾住兩個中指。兩個大拇指各自按在食指中間的側面。兩個小指併攏彎曲，不要碰到無名指。
第六秘密契，亦名心中印：先合掌，用食指、無名指、小指反向在掌內交叉。將大拇指藏在掌內，按在三個手指的指甲上。
第七解脫契，亦名護念十方
【English Translation】 English version Taisho Tripitaka Volume 20, No. 1156A, The Repentance Method of the Great Dharani Bright King Who Grants Wishes Immediately (Mahāpratisarā)
No. 1156A
The Repentance Method of the Great Dharani Bright King Who Grants Wishes Immediately (Mahāpratisarā)
The Eight Mudras of the Mahāpratisarā
First, the Repentance Mudra, also known as the Bodhicitta (awakened heart) Mudra: Place both hands with palms facing upwards. Wrap the ring finger of the right hand behind the middle finger, and hook the tip of the index finger over the tip of the ring finger. Do the same with the left hand. Place both thumbs on the nails of the little fingers respectively. The tips of the middle fingers should touch each other. Raise the palms upwards slightly towards the heart while chanting the mantra.
Second, the Root Bodhi Samaya (agreement) Mudra, also known as the Prophecy Crowning Mudra: Based on the previous mudra, change it so that the little fingers cross inside the palms. The two thumbs, with the left pressing on the right, are each placed on their respective bases. The little fingers press on the nails, and the index fingers press on the back of the middle fingers at the joint lines.
Third, the Tathāgata (Thus Come One) Equality Samaya Mudra, also known as the Cooling Gift Mudra: Extend the three fingers from the index finger downwards on the right hand straight. Press the thumb on the first joint line on the back of the little finger. No mention of the left hand. The Tathāgata Pure Samaya Mudra: First, bring both hands together in prayer. Cross the two little fingers inside the palms with the right pressing on the left. Bring the tips of the three fingers from the index finger downwards together. The thumbs also bring their tips together and hide them inside the palms.
Fourth, the Tathāgata Eliminating All Poison and Evil Samaya Mudra, also known as the All Joy Samaya Mudra: Based on the Equality Mudra, cross the wrists with the right pressing on the left, and raise the palms upwards. If there is something external, turn outwards and support it. This is the Poison-Eliminating Samaya Mudra.
Fifth, named the All Insects Receiving Buddha's Prediction Samaya Mudra: First, bring the palms together, raise the two little fingers straight. Bend the two ring fingers inside the palms. Cross the two middle fingers reversely inside the palms with the right pressing on the left. Each of the two index fingers hooks the two middle fingers. Each of the two thumbs presses on the side of the middle of the index fingers. Join and bend the two little fingers without touching the ring fingers.
Sixth, the Secret Samaya Mudra, also known as the Heart Mudra: First, bring the palms together and cross the index finger, ring finger, and little finger reversely inside the palms. Hide the thumbs inside the palms and press them on the nails of the three fingers respectively.
Seventh, the Liberation Samaya Mudra, also known as the Protecting and Remembering the Ten Directions
契 先合掌當心。以頭指無名指小指。少屈于掌內令甲相背。以大母指藏頭。入本掌內。捻無名指中節側。中指平展節相背。
第八如來心契 先仰右掌以凈心觀之。以大母指捻無名指中文側。四指把拳。
佛告諸大眾。如是懺悔者。從菩提生一切諸佛。發菩提心時。自取不劣不覆諸罪。即菩提心故。善男子當知此菩提心契不思議。何以故。我念往昔修菩薩行。經無量劫積功累德。亦過無量劫。如是苦行修學。經千恒河沙劫。了無一記。何以故。為心劣故。為有餘罪。劫懺謝皆不得盡。為懺不盡。致殃宿昝。皆悉引前作諸障難。致使如是不得成佛。我于自心諦求諸佛。發若干誓願。發願以訖。須臾凈信便得此契。稱為一切諸佛大菩提心。我結此契便即懺悔。所有障難一時蕩盡。十方諸佛受記號吾。當來得名釋迦牟尼。具足十力四無所畏。善男子假使眾生。出十佛身血百佛身血。千佛身血萬佛身血。百千億佛身血。乃至無量恒河沙數佛身血。不可數不可數佛身血者。結我此契。誦我隨求即得陀羅尼三遍等一遍一句。一稱名字。若有殘罪露及眾生。無有是處。何以故。若有殘罪于眾生者。一切諸佛便失菩提。善男子若有一人起慈悲心。結我此契。普為大千稱說。眾生舉印指於十方界。所有眾生一切罪障病苦惱
【現代漢語翻譯】 現代漢語譯本 手印：首先雙手合掌于胸前。將食指、無名指、小指稍微彎曲于掌內，使指甲相背。將大拇指藏於食指下方，置於掌內。用大拇指捻住無名指的中間關節側面。中指平直伸展，兩指背相靠。
第八如來心印：首先仰起右手掌，以清凈之心觀想。用大拇指捻住無名指的中間關節側面。其餘四指握拳。
佛告訴諸位大眾：像這樣懺悔的人，從菩提心中生出一切諸佛。發起菩提心時，自然不會輕視或隱瞞任何罪過，因為這就是菩提心的緣故。善男子，應當知道這菩提心印不可思議。為什麼呢？我回憶往昔修行菩薩道時，經歷了無量劫積累功德，也經歷了無量劫。像這樣苦行修學，經歷了千恒河沙數劫，卻沒有任何成就的記載。為什麼呢？因為心志不夠堅定，因為還有未消除的罪過，所以懺悔始終不能徹底。因為懺悔不徹底，導致過去的罪業招致災禍，都在我成佛的道路上設定障礙，導致我無法成佛。我于自心中認真尋求諸佛，發下了若干誓願。發願完畢后，須臾之間，以清凈的信心便得到了這個手印，被稱為一切諸佛的大菩提心。我結此手印便立即懺悔，所有障礙一時蕩然無存。十方諸佛為我授記，預言我將來得名釋迦牟尼（Sakyamuni），具足十力四無所畏。善男子，假使有眾生，取出十佛的身血、百佛的身血、千佛的身血、萬佛的身血、百千億佛的身血，乃至無量恒河沙數佛的身血，不可數不可數佛的身血，只要結我此手印，誦我隨求即得陀羅尼（ Dharani）三遍，甚至一遍一句，一聲稱念我的名字，如果還有殘餘的罪業顯露出來，那是不可能的。為什麼呢？如果還有殘餘的罪業存在於眾生身上，那麼一切諸佛便失去了菩提心。善男子，如果有一個人發起慈悲心，結我此手印，普遍為大千世界稱說，眾生舉起手印指向十方世界，所有眾生的一切罪障、病苦、煩惱
【English Translation】 English version Mudra: First, bring your palms together at the heart. Slightly bend the index, ring, and little fingers into the palm, so that the nails face each other. Conceal the thumb beneath the index finger, inside the palm. Press the thumb against the side of the middle joint of the ring finger. Extend the middle finger straight, with the backs of the fingers touching.
Eighth Tathagata Heart Mudra: First, raise the right palm and contemplate it with a pure mind. Press the thumb against the side of the middle joint of the ring finger. Form a fist with the other four fingers.
The Buddha told the assembly: Those who repent in this way give rise to all Buddhas from the Bodhi mind. When generating the Bodhi mind, they naturally do not belittle or conceal any transgressions, because this is the Bodhi mind. Good men, you should know that this Bodhi mind mudra is inconceivable. Why? I recall that in the past, when practicing the Bodhisattva path, I accumulated merit and virtue through countless kalpas, and also experienced countless kalpas. Practicing asceticism in this way, through thousands of Ganges river sand kalpas, there was no record of any achievement. Why? Because the mind was not firm enough, because there were still uneliminated transgressions, so repentance was never thorough. Because repentance was not thorough, past karma brought misfortune, setting obstacles on my path to Buddhahood, preventing me from becoming a Buddha. I earnestly sought the Buddhas in my own mind and made several vows. After making the vows, in an instant, with pure faith, I obtained this mudra, which is called the Great Bodhi Mind of all Buddhas. I formed this mudra and immediately repented, and all obstacles vanished instantly. The Buddhas of the ten directions bestowed predictions upon me, foretelling that I would be named Sakyamuni (Sakyamuni) in the future, possessing the ten powers and four fearlessnesses. Good men, suppose there are beings who draw the blood from the bodies of ten Buddhas, a hundred Buddhas, a thousand Buddhas, ten thousand Buddhas, hundreds of thousands of millions of Buddhas, even countless Ganges river sand number of Buddhas, countless uncountable Buddhas, as long as they form this mudra of mine, recite my Dharani (Dharani) of following requests three times, even one verse, one sentence, one recitation of my name, if there are any remaining transgressions revealed, that is impossible. Why? If there are any remaining transgressions existing in beings, then all Buddhas would lose the Bodhi mind. Good men, if one person generates a compassionate mind, forms this mudra of mine, and universally proclaims it to the great thousand world, and beings raise the mudra and point it towards the ten directions, all the transgressions, illnesses, sufferings, and afflictions of all beings
等。一時消滅無有遺余。便得初地。一切眾生亦所不覺。若入魔宮結持此契。魔王順伏追舍魔業。若入王宮結持此印。即起慈忍正法治人。若遭王難等。入州縣等在枷鎖。結持此印。枷鎖解脫。官自開恩兩得和可。若人能日日作此者。一切世間無不調順。龍王歡喜以能降雨。一切世間所有[石*(ㄙ/大/木)]毒害心皆和悅。若入鬥戰。以印指之。兩軍和解一無所損。善男子我以此印不可為比。以一喻知。善男子十方諸天共為萬。不及一那羅延力。十方世界那羅延共為萬。不及菩薩一節之力。十方世界一切菩薩共為萬。不及如來一毛端力。善男子假使一佛能作種種不思議力。猶亦不如無量諸佛之力。何以故。一切如來共住持故。共隨喜故。共印可故。十方如來從此生故。菩薩金剛常祐助故。等至菩提無二見故。善男子若說此契功用。窮劫不盡不可思議。若有眾生欲至佛位。始得此契小小初地。亦未聞知。不可具說。菩提根本者從一心生。從一法生。從異見生。從斷愛憎生。從離殺業生。從無始凈土生。從決定生。從質直無為生。從柔和善忍生。從勇猛精勤生從憐愍一切眾生生。從大慈悲生。從無畏生。從難苦生。從不捨眾生生。從敬養父母孝順師長生。從心不跳躁生。從不下劣生。從凈三業生。善男子此是菩提根本
【現代漢語翻譯】 現代漢語譯本： 等等，（通過手印）一時之間消滅得乾乾淨淨，沒有絲毫剩餘，便可證得初地（菩薩十地之第一地，歡喜地）。一切眾生也不會察覺。 如果進入魔宮，結持此契印（手印），魔王也會順從降伏，放棄魔業。如果進入王宮，結持此印，就能以慈悲忍辱的正法治理人民。 如果遭遇王法災難等，被關入州縣監獄，戴上枷鎖，結持此印，枷鎖就能解脫，官員也會開恩，雙方達成和解。 如果有人能每天都這樣做，一切世間都會調和順暢。龍王也會歡喜，從而降下雨水。一切世間所有帶毒害的念頭都會變得平和喜悅。 如果進入戰場，用手印指向對方，兩軍就能和解，不會有任何損傷。善男子，我所說的這個手印，其功德是無法比擬的，可以用一個比喻來理解。 善男子，十方諸天的力量加起來，也比不上一個那羅延（Narayan，毗濕奴神）的力量。十方世界所有那羅延的力量加起來，也比不上菩薩一節肢體的力量。十方世界一切菩薩的力量加起來，也比不上如來一根毫毛的力量。 善男子，假使一尊佛能展現種種不可思議的力量，也比不上無量諸佛的力量。為什麼呢？因為一切如來共同住持，共同隨喜，共同印可，十方如來都從此（手印）而生，菩薩金剛常加護佑，直至菩提，沒有二見。 善男子，如果訴說此契印的功用，窮盡劫數也說不完，不可思議。如果有眾生想要達到佛的果位，剛開始得到此契印，證得小小的初地，也未曾聽聞了解過，無法完全訴說。菩提的根本，是從一心生起，從一法生起，從去除異見生起，從斷除愛憎生起，從遠離殺業生起，從無始以來的清凈心生起，從決定心生起，從質樸正直無為生起，從柔和善良忍辱生起，從勇猛精進勤奮生起，從憐憫一切眾生生起，從大慈悲心生起，從無畏心生起，從難行苦行生起，從不捨棄眾生生起，從尊敬供養父母孝順師長生起，從內心不浮躁生起，從不自輕自賤生起，從清凈身口意三業生起。善男子，這就是菩提的根本。
【English Translation】 English version: Etc. In an instant, (through the mudra) it is completely eradicated without any residue, and one attains the first Bhumi (the first of the ten Bodhisattva grounds, Joyful Ground). All sentient beings will also be unaware. If one enters the demon palace and forms this Mudra, the demon king will submit and abandon his demonic deeds. If one enters the royal palace and forms this Mudra, one can govern the people with the righteous Dharma of compassion and forbearance. If one encounters royal calamities, etc., and is imprisoned in state or county jails, wearing shackles, forming this Mudra will release the shackles, and the officials will show mercy, and both parties will reach a reconciliation. If a person can do this every day, all the world will be harmonious and smooth. The Dragon King will also be pleased and bring rain. All harmful thoughts in the world will become peaceful and joyful. If one enters a battlefield and points at the opponent with the Mudra, the two armies will reconcile and there will be no damage. Good man, the merits of this Mudra I speak of are incomparable, and can be understood with an analogy. Good man, the combined power of all the gods in the ten directions is not equal to the power of one Narayana (Vishnu). The combined power of all the Narayanas in the ten directions is not equal to the power of one joint of a Bodhisattva's body. The combined power of all the Bodhisattvas in the ten directions is not equal to the power of one hair tip of a Tathagata. Good man, even if one Buddha can manifest all kinds of inconceivable powers, it is still not equal to the power of countless Buddhas. Why? Because all the Tathagatas dwell together, rejoice together, and approve together. The Tathagatas of the ten directions are born from this (Mudra), and the Bodhisattvas and Vajras constantly protect and assist, until Bodhi, without dualistic views. Good man, if one were to describe the functions of this Mudra, it would be inexhaustible even after countless kalpas, it is inconceivable. If there are sentient beings who wish to attain Buddhahood, having just obtained this Mudra and attained the small first Bhumi, they have not yet heard or understood it, and it cannot be fully described. The root of Bodhi arises from one mind, arises from one Dharma, arises from eliminating different views, arises from cutting off love and hatred, arises from abstaining from killing, arises from the pure mind from the beginningless past, arises from a determined mind, arises from simplicity, honesty, and non-action, arises from gentleness, kindness, and forbearance, arises from courage, diligence, and effort, arises from compassion for all sentient beings, arises from great compassion, arises from fearlessness, arises from difficult practices, arises from not abandoning sentient beings, arises from respecting and supporting parents and being filial to teachers, arises from a calm mind, arises from not belittling oneself, arises from purifying the three karmas of body, speech, and mind. Good man, this is the root of Bodhi.
契。善男子一切天仙龍神四天王金剛。聲聞辟支佛四果聖眾。及菩薩摩訶薩。行此菩薩事。得徹到者。無有是處。何以故。如此事者是諸佛行。除佛以外能行此者。即是佛身不可思議。非菩薩也。善男子乃至菩薩金剛不持此契。縱至法雲地。亦不得受記。何以故。無菩提故。善男子若有或修一法百法千萬法不可數法。不持此契。無一法之分。眾聖不喜天神不衛。所修靈業雖得小通。魔王共為亦非正仕。若持此契。無間凈與不凈。持與不持。供養與不供養。乃至一切諸不善業悉皆具造。能於一念之間。暫憶此契記持不忘。臨命終時生善住天證菩提王。亦得作灌頂金輪王于大千界。若能凈心及身。日十二時。十時造惡。二時憶念。思法涅槃不謬不退。肉身即證菩提。游騰十方如佛無異。善男子如此契者。十方世界所有印契之根原也。若常持此契不捨。能動十方世界。時大神大藥叉王。菩薩金剛龍天八部。常來衛護如佛無異。唯除如來余無此力。諸有所須便自持來亦無乏少。智惠門聞佛智者悉皆解了。菩薩之智亦不足言。此契無本流行。秘之不得輒說如此神通加護。已告眾人。雖見眾不借人。何以故。疲命根故。所得神通但自知之。
八家祕錄云。大隨求八印法一卷(惟謹仁運)蓋當此法延寶三乙卯年正月寫挍訖。
【現代漢語翻譯】 現代漢語譯本： 契（Qì，梵文 Mudra 的音譯，意為手印、印契）。善男子，一切天仙（tiān xiān，指天界的仙人）、龍神（lóng shén，指龍族的神靈）、四天王（Sì Tiānwáng，佛教護法神）、金剛（jīngāng，佛教護法神）、聲聞（shēngwén，聽聞佛陀教誨而證悟的修行者）、辟支佛（pìzhīfó，又稱緣覺，不依師教，自身證悟的修行者）、四果聖眾（sì guǒ shèngzhòng，指證得須陀洹果、斯陀含果、阿那含果、阿羅漢果的聖者），以及菩薩摩訶薩（púsà móhēsà，指大菩薩），如果修行這種菩薩行，想要完全通達，是不可能的。為什麼呢？因為這種行為是諸佛（zhū fó，指所有的佛）的行為。除了佛以外，能夠做到這些的，就是佛身，不可思議，不是菩薩能夠做到的。善男子，即使是菩薩金剛（púsà jīngāng，指具有金剛般堅定意志的菩薩）如果不持此契，縱然到達法雲地（fǎ yúndì，菩薩十地中的第十地），也不能得到授記（shòujì，佛對菩薩未來成佛的預言）。為什麼呢？因為沒有菩提（pútí，指覺悟）的緣故。善男子，如果有人修習一種法、一百種法、一千種法、一萬種法，乃至無數種法，但不持此契，那麼他沒有獲得任何法的機會。眾聖（zhòng shèng，指諸位聖人）不喜悅，天神（tiānshén，指天界的神靈）不護衛。所修的靈業即使得到一些小神通，也是魔王（mówáng，指障礙修行的魔）共同作用的結果，不是真正的修行。如果持有此契，無論清凈與不清凈，持有與不持有，供養與不供養，乃至一切諸不善業全部都造作，如果能在一念之間，暫時憶起此契，牢記不忘，臨命終時，就能往生善住天（shàn zhù tiān，指天界），證得菩提王（pútí wáng，指覺悟的佛），也可以成為灌頂金輪王（guàndǐng jīn lún wáng，指統治世界的轉輪聖王）于大千世界（dàqiān shìjiè，指廣大的世界）。如果能夠清凈身心，每天十二個時辰，十個時辰造惡，兩個時辰憶念，思維佛法涅槃（nièpán，指寂滅）的道理，就不會有謬誤和退轉，肉身就能證得菩提，遊歷十方世界，和佛沒有差別。善男子，這種契，是十方世界所有印契的根源。如果經常持有此契不捨棄，能夠震動十方世界。那時，大神（dàshén，指強大的神靈）、大藥叉王（dà yàchā wáng，指強大的藥叉之王，藥叉是一種守護神）、菩薩金剛、龍天八部（lóng tiān bā bù，指天龍八部，佛教的護法神）會經常來衛護，和佛沒有差別。只有如來（rúlai，指佛）才有這種力量，其他人都做不到。他們會自己帶來你所需要的一切，不會有任何缺乏。智慧之門，聽聞佛的智慧的人，全部都能理解。菩薩的智慧也不足以形容。這種契沒有原本流傳，要秘密儲存，不能輕易說出這種神通加持。已經告訴了眾人，即使看見眾人也不借給他們。為什麼呢？因為會耗盡他們的生命力。所得的神通自己知道就好。
《八家祕錄》記載，《大隨求八印法》一卷（惟謹仁運）。大概是此法在延寶三年乙卯年正月抄寫校對完畢。
【English Translation】 English version: Mudra (Qì, transliteration of Sanskrit Mudra, meaning hand seal or symbol). Good man, all Devas (tiān xiān, celestial beings), Nagas (lóng shén, dragon deities), Four Heavenly Kings (Sì Tiānwáng, Buddhist guardian deities), Vajras (jīngāng, diamond-like beings, Buddhist protectors), Sravakas (shēngwén, disciples who hear the Buddha's teachings and attain enlightenment), Pratyekabuddhas (pìzhīfó, also known as Solitary Buddhas, who attain enlightenment on their own without a teacher), the Four Fruition Saints (sì guǒ shèngzhòng, those who have attained the four stages of Arhatship: Srotapanna, Sakrdagamin, Anagamin, and Arhat), and Bodhisattva Mahasattvas (púsà móhēsà, great Bodhisattvas), if they practice this Bodhisattva conduct, it is impossible to fully comprehend it. Why? Because this conduct is the conduct of all Buddhas (zhū fó, all Buddhas). Apart from the Buddhas, those who can accomplish this are the Buddha's body, inconceivable, not something a Bodhisattva can do. Good man, even a Vajra Bodhisattva (púsà jīngāng, a Bodhisattva with diamond-like resolve) without holding this Mudra, even if they reach the Dharma Cloud Ground (fǎ yúndì, the tenth and final Bhumi of a Bodhisattva), they cannot receive prediction (shòujì, Buddha's prophecy of a Bodhisattva's future Buddhahood). Why? Because they lack Bodhi (pútí, enlightenment). Good man, if someone practices one Dharma, a hundred Dharmas, a thousand Dharmas, ten thousand Dharmas, even countless Dharmas, but does not hold this Mudra, then they have no share in any Dharma. The Saints (zhòng shèng, all the Saints) are not pleased, the Devas (tiānshén, celestial beings) do not protect. The spiritual deeds they cultivate, even if they gain some minor supernatural powers, are the result of the Mara King's (mówáng, demon king who obstructs practice) influence, not true cultivation. If they hold this Mudra, regardless of purity or impurity, holding or not holding, offering or not offering, even if they commit all kinds of unwholesome deeds, if they can, in a single thought, temporarily remember this Mudra, remember it without forgetting, at the time of death, they will be reborn in the Good Abode Heaven (shàn zhù tiān, a heavenly realm), attain the Bodhi King (pútí wáng, the enlightened Buddha), and can also become a Crown-Anointing Wheel-Turning King (guàndǐng jīn lún wáng, a Chakravartin, a universal monarch) in the Great Thousand World (dàqiān shìjiè, a vast world system). If they can purify their mind and body, twelve hours a day, ten hours creating evil, two hours remembering, contemplating the Dharma of Nirvana (nièpán, cessation), they will not be mistaken or regress, and their physical body will attain Bodhi, traveling the ten directions, no different from the Buddha. Good man, this Mudra is the root of all Mudras in the ten directions. If they constantly hold this Mudra without abandoning it, they can shake the ten directions. At that time, great gods (dàshén, powerful deities), great Yaksha Kings (dà yàchā wáng, powerful Yaksha kings, Yakshas are guardian spirits), Vajra Bodhisattvas, and the Eight Divisions of Dragons and Devas (lóng tiān bā bù, the eight classes of beings, protectors of Buddhism) will constantly come to protect them, no different from the Buddha. Only the Tathagata (rúlai, the Buddha) has this power, no one else can do it. They will bring everything you need themselves, without any lack. The gate of wisdom, those who hear the Buddha's wisdom, all can understand. The wisdom of Bodhisattvas is not enough to describe it. This Mudra has no original transmission, it must be kept secret, one cannot easily speak of this supernatural blessing. I have already told everyone, even if I see them, I will not lend it to them. Why? Because it will exhaust their life force. The supernatural powers they obtain, they should know for themselves.
The 'Eight Houses Secret Records' states, 'The Great Compassion Dharani Eight Mudra Method,' one volume (Wei Jin Ren Yun). It is likely that this Dharma was copied and proofread in the first month of the third year of the Enpō era (1675).
金剛乘佛子凈嚴(三十七)
天明改元辛丑年閏五月。以宇治慧心院藏本書寫竟。 智積院東武慈忍
享和改元酉秋七月。以件本令寫之。更校對點國字。命工上木。 豐山沙門快道志
一校畢
享和三年四月五日
暉時閣筆 慈順
【現代漢語翻譯】 現代漢語譯本： 天明改元辛丑年閏五月。以宇治慧心院藏本書寫完畢。智積院東武慈忍。
享和改元酉秋七月。以該版本令人抄寫。重新校對並標點國字。命工匠刻板。豐山沙門快道志。
一校完畢
享和三年四月五日
暉時閣筆 慈順
【English Translation】 English version: In the intercalary fifth month of the Xin Chou year (1781) of the Tenmei era, completed the transcription based on the book stored at Uji Eshin-in (宇治慧心院). Written by Jionin Tobu (智積院東武慈忍) of Chishaku-in (智積院).
In the seventh month of the autumn of the You year (1801) of the Kyowa era, ordered the transcription of this version. Re-collated and added punctuation to the national characters. Ordered the craftsmen to carve the woodblocks. Written by Kaido-shi (快道志), a monk of Mt. Toyo (豐山).
First proofreading completed.
April 5th, Kyowa 3 (1803)
Written by Kishun (慈順) at Kitoki (暉時閣).