Translated By Tony Qin
Some people are highly intrigued by the Abhiṣeka initiation rituals performed during Esoteric Buddhist ceremonies. They eagerly participate in such events, hoping to receive blessings from the master and expecting protection and grace. However, many do not fully understand the true meaning of “Abhiṣeka”.
The term “Abhiṣeka” originally refers to the act of pouring water from the four great oceans onto the crown of a person’s head as a symbolic blessing. This was part of an ancient Indian ritual used during the coronation of a crown prince. In Esoteric Buddhism, “Abhiṣeka” refers to a formal ritual through which an Ācārya (master) imparts the Dharma to disciples, certifying their understanding and readiness to receive and practice the teachings.
We should strive to understand what “Abhiṣeka” truly means in its proper context. Fundamentally, it is a sacred transmission of the Dharma between a master and a disciple, embodying a deeply reverent and earnest exchange of spiritual teachings and blessings.
Of course, there are now many skillful adaptations designed to accommodate the needs of ordinary practitioners. For example, after a ceremony, a master might touch the heads of devotees or distribute food and mementos. These gestures serve to inspire respect and joy for the Dharma in the hearts of practitioners. Consequently, some interpret Abhiṣeka as carrying connotations of forming connections, granting blessings, and fostering spiritual affinity.
Since the Buddha Mother Great Peacock King Sutra belongs to the Esoteric tradition, people often ask whether it is necessary to undergo an Abhiṣeka initiation before reciting the sutra. I remember once asking Venerable Jianru about this, and he replied that simply attending the Dharma assembly is equivalent to receiving the Abhiṣeka. This is because the section of the sutra dedicated to the refuge vows includes recitations such as: “I take refuge in the Vajra Master, I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha.” During the assembly, when we recite the sutra, we naturally rely on the guiding master of the ceremony. With joyful and sincere hearts, we follow the entire process of setting up the mandala and establishing its boundaries. Your prayers, offerings, and practices are all included, encompassing the Wisdom King, the Vajra Master, and the many bodhisattvas and protectors within the mandala. The Wisdom King’s mantra is also part of this. In this way, the essence of the Abhiṣeka initiation is already present. So, it turns out that in the Peacock King Dharma assembly, everyone is already receiving the Abhiṣeka!
From Master Amoghavajra’s translation, nowhere does it say that the sutra must only be recited through an oral transmission from the master. In the third volume, in the section on transmission, the text states:
“At that time, the World-Honored One said to Ānanda: ‘Because of these causes and conditions, you should widely proclaim this Dharma to the Four Assemblies—monks, nuns, laymen, and laywomen—as well as to the king, ministers, and the people of the world. Encourage them to wholeheartedly uphold this teaching, share it with others, and copy and circulate the sutra. Ensure that the sutra is properly preserved, and establish a shrine with offerings of incense, flowers, and food. May all sentient beings be freed from suffering, gain immeasurable blessings, always experience peace and happiness, and live for a hundred years.’
After the Buddha spoke these words, the gods, yakṣas, and various spirits, all of them having received the Buddha’s command, did not dare to oppose it, and with compassionate hearts, they protected the sutra. At that time, Ānanda and the assembly of great beings, including the heavenly dragons, yakṣas, Gandharvas, Asuras, and many other beings, heard the Buddha’s teaching. They were filled with great joy, and they accepted and faithfully practiced it.”
In the sutra, the Buddha tells Ānanda that this teaching should be widely proclaimed to the Four Assemblies, the king, ministers, and the people of the world. They should uphold the Dharma, teach it to others, and copy and circulate the sutra to ensure it spreads far and wide. This indicates that although the Buddha Mother Great Peacock King Sutra belongs to the Esoteric tradition, it is still essential for it to be widely disseminated to everyone. This is one of the unique aspects of this sutra.
In my personal opinion, if it is your first time reciting a sutra or mantra, it is best to attend a group practice session. If circumstances do not allow, then it is important to sincerely request a practitioner of the Dharma to transmit the mantra to you orally before you begin practicing on your own. This approach is more in line with proper practice.
As for whether a lay practitioner should recite sutras at home by themselves or join a temple’s group practice, both are equally important. If the opportunity for group practice arises, we should take part, as it allows us to learn from the Dharma master and fellow practitioners. This will help improve our personal practice when we return home. Both methods complement each other and can enhance our overall progress.
