Pure Avalokiteśvara Samantabhadra Dhāraṇī Sutra (清淨觀世音普賢陀羅尼經)

Pure Guanyin Samantabhadra Dharani Sutra

Translated by Shih Zhitong of Zongchi Temple, Great Tang Dynasty

Thus have I heard:

At one time, the Blessed One was staying on Vulture Peak in Rajagriha with a great assembly of five hundred monks and countless bodhisattvas. At that time, Avalokiteshvara Bodhisattva was seated together with ninety-two kotis of bodhisattvas. Then, in the morning, Avalokiteshvara Bodhisattva rose from his seat, adjusted his robes, folded his hands in reverence, bowed his head to the Buddha's feet, and said to him: "World Honored One! I wish to teach the Samantabhadra Dharani out of compassion and for the benefit of all sentient beings. I received this mantra in the past from the Buddha Moonlight. Now I wish to recite this dharani before the Buddha—I only ask that the World Honored One permit me to speak it." He then spoke the mantra:

Namo ratna-trayāya. Namo ārya Avalokiteśvara-bodhisattvāya, mahāsattvāya, mahā-kāruṇikāya.

Tadyathā: Oṃ, kha-khe, kha-khe, kha-khe, cakṣu-khe, śruta-khe, karṇa-khe, jihvā-khe, kāya-khe, manaḥ-khe, sarva-khe, vimā-khe, śroṇa-khe, nīḍa-khe, pariniṣpanna-khe, samādhi-khe, pāramitā-khe, bodhi-khe.

Sarasara, sarva-buddha-adhiṣṭhita, bharabharabara, dharma-adhiṣṭhita, karakaracara, saṅgha-adhiṣṭhita.

Namo ārya Avalokiteśvara-bodhisattvāya, mahāsattvāya, mahā-kāruṇikāya. Namaḥ sattvānāṃ bodhisattva-koṭīnām. Adhiṣṭhāna-stu, a-yur-balaṃśca, tadastu.

Tadyathā: Suravi suravi, mahā-suravi, muni muni, mahā-muni, mati mati, mahā-mati.

Namo ārya Avalokiteśvara-bodhisattvāya, mahāsattvāya, mahā-kāruṇikāya. Siddhyantu māṃ sarva-maṅgala-dhāraṇī svāhā.

Here ends the fundamental mantra.

The Boundary Dharani Mantra says:

Namo ratna trayaya, Namo arya valokite śvaraya, Bodhisattvaya, Mahā sattvaya, Mahā kāruṇikāya. Tadyathā: Cilimbande, Milimbande, Cilimili mbande, Simam bande, Simam mamika, Ścit tati, Makara matu, Svāhā.

Recite the mantra over water twenty-one times, then sprinkle it in all ten directions—this forms the protective boundary. This dharani mantra must first be received and upheld, with the boundary set beforehand. When the boundary is set as I have described, it will be accomplished.

Namo ratna trayāya. Namo āryāvalokiteśvarāya. Bodhisattvāya mahāsattvāya mahākāruṇikāya. Tadyathā: Cili cili, mili mili, cilili. Hi, bhagavan. Āryāvalokiteśvarāya svāhā.

"If you wish to invoke me, after sincerely calling upon me in your heart as I have described, from the eighth day of the waxing moon until the fifteenth day, bathe three times daily in fragrant water and don fresh clean garments. At each of the three daily sessions, recite the mantra one hundred and eight times. On the fifteenth day, offer even more abundant offerings and recite the mantra as many times as you can. At midnight, Guanyin Bodhisattva will appear to you in a golden body, adorned with noble features and radiating countless lights, shining with a thousand kinds of brilliance. At that moment, the mantra practitioner must not feel fear. Upon seeing this, the practitioner will attain the supreme Dharani Samadhi, and will then behold Akshobhya Buddha in the East, Ratnaketu Buddha in the South, Amitabha Buddha in the West, and Wonderful Sound Buddha in the North. Seeing countless Buddhas of the ten directions with their radiant forms, after passing from this life, one will be reborn in a pure Buddha land, praised by Buddhas everywhere. Thus concludes the Puxian Dharani."

At that time, when Guanyin Bodhisattva spoke this mantra, the great trichiliocosm shook in six ways. From the highest heavens down to the earth, all the gods, dragons, yakshas, ghosts, spirits, humans, and non-humans trembled in fear, their body hairs standing on end. They praised, saying: "Excellent! The divine power of this mantra is inconceivable. All sentient beings will receive its benefits."

Then Guanyin Bodhisattva said to the Buddha: "I ask the Buddha to bear witness! Excellent—may all four assemblies receive, uphold, and respectfully honor this mantra I have spoken with all their hearts."

At that time, Guanyin Bodhisattva said to the Buddha: "Now that I uphold this mantra, the entire earth shakes in six ways, and all sentient beings, along with all the gods and dragons, are filled with fear. The divine power of this mantra is inconceivable. What is the reason that will allow me and all sentient beings who uphold it to attain the Diamond Samadhi, and will allow you and all sentient beings who uphold it to find peace and stability in their minds, so that the merit and divine power they obtain are no different from mine? Let me further explain the functions of this mantra. Recite it twenty-one times in the morning, twenty-one times at noon, and twenty-one times in the evening. If you uphold it constantly without forgetting, it can eliminate the five heinous sins. You will also achieve all samadhis such as the Surangama Samadhi, accomplish all dharani, and attain all the teachings of the Buddha. If you can always recite it mindfully without forgetting, you will often see Shakyamuni Buddha, Samantabhadra Bodhisattva, and Guanyin Bodhisattva, and you will see heavenly maidens who invite you to receive the Buddha's teachings.

If you wish to create an image, you should paint Shakyamuni Buddha seated on a lotus throne, his body golden in color, wearing robes of five colors. On the left side, paint Samantabhadra Bodhisattva seated on Mount Sumeru. On the left side of the mountain, there is a seven-headed dragon coiling around it, its seven heads emerging on the left facing the Bodhisattva. On the right side, there is a five-headed dragon coiling around the mountain, its five heads emerging on the right facing the Bodhisattva. The Bodhisattva sits in full lotus posture, holding scriptures in both hands, reading, wearing robes of five colors. The Buddha's right hand forms a mudra; his left hand holds his robe against his knee as he teaches.

On the right side, paint Guanyin seated on a lotus throne, wearing white robes, kneeling on one knee with palms together, facing the Buddha, listening to his teaching. On Guanyin's left side are three hands—one holding a flower, one holding a water pitcher, and one holding a sutra. On her right side are three hands—one granting fearlessness and offering treasures, one holding a rope, and one holding a pearl. Above the Bodhisattva's head is a Buddha image.

Below, paint a practitioner kneeling, burning incense and holding a pearl, gazing toward the Bodhisattva. Below Samantabhadra, paint the heavenly maiden Vidya, kneeling in reverence, holding a flower garland, wearing white robes, sitting on a mat, looking toward the Bodhisattva. The image must be cleanly painted, using no glue—paint it according to the pure method.

Next, I will explain the method for entering the ritual space to receive and uphold the practice. Beginning on the eighth day of the waxing moon, enter the ritual space. Spread cow dung to prepare the ground and construct an altar, initially four cubits up to eight cubits, done in five colors. You need sixteen jars filled with water, flowers, and fruit. You also need sixteen incense burners and sixteen lamps. If you make a four-cubit altar, place four jars, four incense burners, and four lamps. Offer various foods, fruits, butter, honey, and rock sugar. Burn various incenses without stopping during the six periods of the day. The practitioner should bathe and wear clean robes according to the discipline, and may only eat rice, porridge, milk, yogurt, butter, honey, fruit, rock sugar, dried ginger, pepper, and betel—nothing else.

The food offerings should be placed before the Buddha from the eighth day and not removed until the fifteenth day. On the sixteenth day, collect them and throw them into water or burn them with fire.

From the eighth day upon entering the ritual space, before the Buddha altar, also construct a one-cubit altar made of cow dung. Take dry grain wood and mulberry wood; take one piece, recite the mantra once, and place it in the altar—up to twenty-one pieces total. Then take seven kinds of grains, and with your hand, take some, recite the mantra once, and place it in the fire—up to twenty-one times. This may be done in the daytime or in the dark of night. Do it once daily until the fifteenth day, and do not forget to burn. On the night of the fifteenth day, you must not sleep—recite the mantra with single-minded focus. That night, the earth may shake or a loud sound may be heard. The practitioner should not be alarmed but should calm the mind, continue reciting the mantra, and think of the two Bodhisattvas.

At that moment, Samantabhadra and Guanyin will appear and say to the practitioner: 'What wish do you seek? Whatever you ask for will be fulfilled.' If you do not see them and your wish is not granted, then from the sixteenth day, dismantle the altar and build a new one. Follow the same method as before, practice and recite the mantra, until you see them and your wish is fulfilled.

While inside the ritual space, the practitioner may only see one person to assist with needs and speak with. No one else may speak to or be seen by the practitioner. The practitioner also must not speak while inside the ritual space; if speech is necessary, wait until leaving the space. This completes the full method of the Guanyin–Samantabhadra Dharani practice."

Pure Guanyin Samantabhadra Dharani Sutra