Goshinpō (護身法) is a traditional esoteric Buddhist practice for purification and spiritual protection. In this article, I will explain the form of Goshinpō transmitted in the Hōman lineage of the Tendai school.
Please note that this article is intended as an explanation of the practice, not as a formal transmission (denju, 伝授).
Reading this article does not mean that you have received formal authorization or mastered the practice. If you wish to receive an authentic transmission, you should find a qualified Buddhist teacher and receive the teachings directly from them.
I myself am qualified as an ācārya (Japanese: ajari, 阿闍梨) and am authorized to transmit these practices. The Sanskrit word ācārya means “teacher” or “master.”
With that clarification out of the way, let’s take a closer look at the practice!
Before Beginning Goshinpō
Before beginning Goshinpō, first find a clean and quiet place where you can settle your mind.
Sit in either the full lotus position (kekkafuza, 結跏趺坐) or the half-lotus position (hankafuza, 半跏趺坐).
You then perform five mudrās (印, in) and recite the corresponding vidyā (明呪, myōju).
In this article, I will explain these five mudrās and vidyās.
Sitting Posture
There are two ways to sit:
- Full lotus position (kekkafuza, 結跏趺坐): both legs are crossed.
- Half-lotus position (hankafuza, 半跏趺坐): one leg is crossed.
In the full lotus position (kekkafuza), each foot is placed on the opposite thigh.
In the half-lotus position (hankafuza), the right foot is placed on the left thigh.
If you sit in either position for a long time, your legs will go numb😅
What Are Mudrā and Vidyā?
Mudrā (印, in) and vidyā (明呪, myōju) together are called inmyō (印明).
A mudrā is a method of invoking the power of the Buddhas through specific arrangements of the hands and fingers.
In Goshinpō, we will encounter several different ways of forming mudrās with the fingers.
A vidyā (明呪, myōju) is a sacred formula recited aloud.
The practitioner recites the vidyā corresponding to each mudrā.
- Mudrā (印, in): forming specific gestures with the hands and fingers.
- Vidyā (明呪, myōju): reciting a sacred formula aloud.
The Basic Sequence of Goshinpō
Goshinpō proceeds as follows:
- Purify the body with the mudrā and vidyā of Jōsangō (浄三業).
- Receive the protection of the Buddhas through the mudrās and vidyās of the Three Families (三部).
- Put on armor with the mudrā and vidyā of Hikō Goshin (被甲護身).
That is the basic sequence, but the terminology is rather technical. To put it more simply:
- Purify yourself.
- Call upon the power of the Buddhas, bodhisattvas, and Wisdom Kings.
- Put on armor.
It is a little like preparing yourself before going into battle😄
Now, let’s take a closer look at each step.
1. Jōsangō Inmyō (浄三業印明)
Jōsangō (浄三業) means to purify the three kinds of karma.
The name can be understood quite literally:
Purify (浄) + three (三) + karmic actions (業) → Jōsangō (浄三業)
The “three” are the body, speech, and mind.
For example, we may have hurt someone with our body, spoken badly of someone with our speech, or harbored hatred toward someone in our mind. Jōsangō is a practice for purifying such past actions.
In Buddhist terminology, these three are called body, speech, and mind (shin, ku, i; 身・口・意).
I imagine we can all think of something we have done in the past…
- Karma of the body (shingō, 身業): physically harming someone, or killing insects with our hands or feet.
- Karma of speech (kugō, 口業): insulting others, speaking ill of them, or telling lies.
- Karma of mind (igō, 意業): thinking badly of others, harboring resentment, or hatred toward them.
Form the Mudrā and Visualize
First, form the mudrā of Jōsangō.
Begin by bringing your palms together. Keep your hands slightly rounded, like a lotus flower. This is called the Lotus Añjali (蓮華合掌, renge gasshō).
Then, contemplate the following:
May all the past negative actions committed by all beings through body, speech, and mind—the three kinds of karma—be removed and purified.
Recite the Vidyā
Then recite the following vidyā three times.
On sobahaba shuda sarubadaruma sobahaba shudōkan.
(Japanese pronunciation)
oṃ svabhāva-śuddhāḥ sarva-dharmāḥ svabhāva-śuddho ’ham.
(Sanskrit)
Oṃ svabhāva śuddhāḥ sarva dharmāḥ svabhāva śuddho ’ham.
(When reciting in Sanskrit)
The Sanskrit means:
“The essential nature of all phenomena is [originally] pure. My essential nature is [originally] pure.”
With this, your body has been purified.
Finally, release the mudrā above your head—think of this as a reset.
Whenever you complete a mudrā and vidyā, remember to release the mudrā before proceeding to the next one.
The basic procedure is therefore:
- Form the mudrā.
- Visualize or contemplate its meaning.
- Recite the vidyā.
- Release the mudrā and reset.
2. Butsu-bu Samaya (仏部三昧耶)
Next, we seek the power of the Buddhas, bodhisattvas, and Wisdom Kings.
Let us begin with the Buddha.
Butsu (仏) means “Buddha”—here, we can think of Śākyamuni Buddha.
Bu (部) means a group or category. Here, it refers to the Buddha family.
The final word, samaya (三昧耶), is a transliteration of the Sanskrit word samaya.
The Sanskrit word samaya means “commitment,” “vow,” or “bond.”
In other words, Butsu-bu Samaya (仏部三昧耶) means establishing a connection with the Buddha and receiving the Buddha’s power.
Form the Mudrā and Visualize
Now, let us form the mudrā.
Bring your palms together.
Keep your palms slightly rounded, but less so than in the previous mudrā. This is called Koshin Gasshō (虚心合掌).
Open and bend both index fingers so that they touch the first joints of the middle fingers.
Then open the thumbs and press them against the second joints of the index fingers.
Once the mudrā is formed, hold it in front of your heart.
In your mind, visualize the Thirty-two Major Marks and Eighty Minor Characteristics of a Buddha (三十二相八十種好).
In other words, visualize the appearance of Śākyamuni Buddha.
Although Buddhist texts describe these characteristics in great detail, beginners do not need to visualize every single one. Simply visualize the Buddha in your mind.
Recite the Vidyā
Then recite the following vidyā three times.
On tatagyato dohabaya sowaka.
(Japanese pronunciation)
oṃ tathāgatodbhavāya svāhā.
(Sanskrit)
Oṃ tathāgatodbhavāya svāhā.
(When reciting in Sanskrit)
The meaning is:
“For birth from the Tathāgata.”
The word tathāgata is a very important Buddhist term. It is translated into Japanese as Nyorai (如来) and is an epithet of the Buddha.
Here, you can imagine yourself being embraced by the Buddha, like a child protected within its mother’s womb.
You can also imagine yourself being born from the Buddha and becoming a child of the Buddha.
3. Renge-bu Samaya (蓮華部三昧耶)
Next, we seek the power of the bodhisattvas.
In particular, we seek the power of Avalokiteśvara Bodhisattva (観音菩薩, Kannon Bosatsu).
Renge (蓮華) means “lotus.”
As you will see, the shape of the mudrā also resembles a lotus flower.
Form the Mudrā and Visualize
First, bring your palms together.
Keep your palms slightly rounded, but less so than before. This is called Koshin Gasshō (虚心合掌).
Keep the thumbs and little fingers touching each other, while opening the other fingers to form the shape of a blooming lotus flower.
Hold the mudrā in front of your heart.
Then visualize:
Kannon Bodhisattva (Avalokiteśvara).
In other words, visualize the form of Kannon in your mind.
Recite the Vidyā
Then recite the following vidyā three times.
On hadoma dohabaya sowaka.
(Japanese pronunciation)
oṃ padmodbhavāya svāhā.
(Sanskrit)
Oṃ padmodbhavāya svāhā.
(When reciting in Sanskrit)
The meaning is:
“For arising from the lotus.”
After completing the recitation, release the mudrā beside the right side of your head.
Perhaps this mudrā represents Kannon Bodhisattva as a lotus flower.
Or perhaps it represents the lotus seat upon which a Buddha or bodhisattva sits.
4. Kongō-bu Samaya (金剛部三昧耶)
Next, we seek the power of Vajrapāṇi Bodhisattva (金剛手菩薩, Kongōshu Bosatsu).
This bodhisattva holds a weapon called a vajra (金剛杵, kongōsho) in his hand.
This is why he is called Vajrapāṇi—literally, “Vajra in Hand.”
There are three main types of vajra:
- A vajra with one prong at each end is called a single-pronged vajra (独鈷杵, tokko-sho).
- A vajra with three prongs at each end is called a three-pronged vajra (三鈷杵, sanko-sho).
- A vajra with five prongs at each end is called a five-pronged vajra (五鈷杵, goko-sho).
Actual vajras are used by Buddhist monks as ritual implements.
Form the Mudrā and Visualize
For this mudrā, imagine that you are forming a weapon with your hands.
Turn your left hand palm downward and your right hand palm upward.
Place the right hand beneath the left so that the backs of your hands touch.
Then interlock the thumbs and little fingers of both hands.
You have now formed a weapon for shattering evil forces.
In your mind, visualize:
Vajrapāṇi Bodhisattva.
Recite the Vidyā
Then recite the following vidyā three times.
On bajiro dohabaya sowaka.
(Japanese pronunciation)
oṃ vajrodbhavāya svāhā.
(Sanskrit)
Oṃ vajrodbhavāya svāhā.
(When reciting in Sanskrit)
The meaning is:
“For the arising of the vajra.”
After completing the recitation, release the mudrā beside the left side of your head.
The Sanskrit word vajra appears frequently in Esoteric Buddhism. In Japanese, it is translated as kongō (金剛) and literally means “diamond.”
In other words, the vajra symbolizes something extremely hard and indestructible—something that cannot be shattered by anything else.
5. Hikō Goshin (被甲護身)
Finally, we put on our armor.
The character 甲 (kō) can mean a helmet or armor, but here it refers to armor.
The meaning of 被甲護身 (Hikō Goshin) can be understood literally as:
被 — to put on
甲 — armor
護 — to protect
身 — the body
In other words, Hikō Goshin means “putting on armor to protect oneself.”
Form the Mudrā and Visualize
For this mudrā, imagine putting on armor.
Interlock the ring fingers and little fingers.
Raise the middle fingers and bring their tips together.
Bend the index fingers into a hook shape.
Keep the thumbs upright and press them against the ring fingers.
Place the mudrā against your heart and visualize:
May all beings be clothed in vajra armor (diamond armor) and protected from evil forces.
Next, touch the mudrā to five parts of the body.
Imagine that you are putting on your armor piece by piece.
Recite the vidyā once at each point:
- Forehead
- Right shoulder
- Left shoulder
- Heart
- Throat
After completing all five, raise the mudrā above your head and release it.
Recite the Vidyā
On basaragini harachihataya sowaka.
(Japanese pronunciation)
oṃ vajrāgni-pradīptāya svāhā.
(Sanskrit)
Oṃ vajrāgni pradīptāya svāhā.
(Sanskrit pronunciation)
The meaning is:
“May the vajra fire blaze forth!”
Now your armor is on.
Ready for battle! 😄
Conclusion
In this article, we explored Goshinpō, the Esoteric Buddhist practice of self-protection.
To review the whole process once more:
- Purify yourself.
- Receive the power and protection of the Buddha.
- Receive the power and protection of Avalokiteśvara Bodhisattva.
- Receive the power of Vajrapāṇi Bodhisattva and take up the vajra as your weapon.
- Put on vajra armor (diamond armor).
I am also planning to write a guide to the Jūhachidō (十八道, “Eighteen Paths”), the ritual text in which these practices are explained.
See you next time!
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