Shèngzhuàng bìyìn tuóluóní jīng 勝幢臂印陀羅尼經
Sūtra of the Triumphant-Banner Arm-Mudrā Dhāraṇī by 玄奘 (Xuánzàng, 譯)
About the work
A one-fascicle Táng dhāraṇī-sūtra translated by 玄奘 Xuánzàng (602–664). The colophon “唐三藏法師玄奘奉詔譯”. The Taishō editors mark “[No. 1364]” — i.e. the work has its parallel in KR6j0594 Miàobì yìnzhuàng tuóluóní jīng (T1364) by 實叉難陀 Śikṣānanda. The bìyìn / yìnzhuàng alternation in the title (and the corresponding Indic alternation between bāhu-mudrā and mudrā-dhvaja) is one of the diagnostic differences between the two recensions.
Abstract
The Buddha sits at the Kailāsa peak’s Tiānxiān shéngōng 天仙神宮 (“Spirit-Palace of the Deva-Sages”) with 1,250 bhikṣus, an immeasurable host of bodhisattvas headed by Mañjuśrī and Bhadrapāla and the sixteen mahā-puruṣas, plus Brahmā and his retinue. Brahmā and Avalokiteśvara petition the Buddha jointly: why does the Buddha, who attained anuttarā samyak-saṃbodhi on the strength of the bodhisattva vow to liberate all beings, now permit beings to fall into hell, preta-realms and animal-births? The Buddha answers by teaching the Shèngzhuàng bìyìn dhāraṇī, the recitation of which effaces the five ānantarya deeds and the ten unwholesome courses, ensures rebirth into noble families, makes one meet the Buddhas in every life, and culminates in anuttarā samyak-saṃbodhi.
This is one of Xuánzàng’s pithier dhāraṇī-translations, doctrinally focused on the karmic-purification function of the vidyā and using crisp karaḥ-karaḥ / kiri-kiri / kuru-kuru — the standard Sanskrit imperative-doublet style of dhāraṇī phrasing. Recorded in the Kāiyuán shìjiào lù; Nanjio N0793.
Translations and research
No substantial secondary literature located.