The Dhāraṇī of the Goddess Cundā 1: 佛說七俱胝佛母心大准提陀羅尼經

1.1

大唐天竺三藏地婆訶羅譯

Translated by Divākara, Tripiṭaka Master of India under the Great Tang

At one time the Buddha was staying in the Jeta Grove, in Anāthapiṇḍada’s park. At that time, the Bhagavān was contemplating and observing the sentient beings of the future. Out of pity for them, he spoke the teaching of the Great Cundī Dhāraṇī, the heart-mother of seven koṭīs of perfectly enlightened buddhas. Thus he spoke the mantra:

1.2

爾時佛在舍衛國祇樹給孤獨園。是時世尊思惟觀察，愍未來諸眾生故，說是七俱胝佛母心准提陀羅尼法。即說呪曰：

At that time, the Buddha was in the country of Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's park. At that moment, the World-Honoured One contemplated and observed [the world], and out of pity for all sentient beings of the future, spoke this ritual of the Cundā Dhāraṇī, the Heart of the Mother of Seven Koṭis of Buddhas. He then spoke the mantra, saying:

1.3

「南謨颯哆南（一）　三藐三勃陀俱胝南（二）　怛姪他（三）　唵折戾（四）　主戾（五）　准締（六）　娑婆訶（七）」

namaḥ saptānāṃ samyaksaṃbuddha koṭīnāṃ tadyathā oṃ cale cule cunde svāhā

1.4

「若有比丘、比丘尼、優婆塞、優婆夷，受持讀誦此陀羅尼滿八十萬遍，無量劫來所造五無間等一切諸罪皆悉消滅，所在生處皆得值遇諸佛菩薩，所有資具隨意充足，生生常得出家，具持菩薩律儀淨戒，恒生人天不墮惡趣，常為諸天之所守護。若有在家善男女等誦持之者，其家無有災橫病苦之所惱害，諸有所作無不諧偶，所說言語人皆信受。若有誦此陀羅尼呪滿十萬遍，夢中得見諸佛、菩薩、聲聞、緣覺，自見口中吐出黑物。若有重罪，誦滿二十萬遍，夢中亦見諸佛菩薩，亦復自見吐出黑物。若有五逆罪，不得如是善夢之者，宜應更誦滿七十萬遍，是時還得如前之相。乃至夢見吐出白色如酪飯等，當知此人即是罪滅清淨之相。

"If there are monks, nuns, laymen, or laywomen who uphold, read, and recite this dhāraṇī a full eight hundred thousand times, all their sins committed throughout immeasurable kalpas, such as the five sins of immediate retribution, will be entirely eliminated. Wherever they are born, they will always encounter buddhas and bodhisattvas; all their material provisions will be sufficient according to their wishes; life after life they will constantly attain the monastic life, fully uphold the pure precepts of bodhisattva discipline, always be born in the human or heavenly realms without falling into the evil destinies, and constantly be protected by the devas. If there are good men and good women at home who recite and uphold it, their households will have no afflictions or harm from calamities, unexpected misfortunes, illnesses, or suffering; whatever they undertake will not fail to succeed, and all their spoken words will be trusted and accepted by others. If one recites this dhāraṇī mantra a full one hundred thousand times, one will behold in dreams the buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas, and see oneself vomiting out black matter from one's mouth. If one has grave sins, upon reciting it a full two hundred thousand times, one will also behold in dreams the buddhas and bodhisattvas, and likewise see oneself vomiting out black matter. If one has the five sins of immediate retribution and fails to attain such auspicious dreams, one ought to recite it further to a full seven hundred thousand times; at that time one will regain such signs as before, even dreaming of vomiting out white matter such as curd or boiled rice. One should know that this person has achieved the sign of the purification and destruction of sins.

“If there are bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās who memorize and recite this dhāraṇī 800,000 times, their deadly karma in every place, created over innumerable eons, will be completely annihilated. In every place where they are born or reside, they will always meet buddhas and bodhisattvas. They will always have adequate resources and abilities to do as they wish. In any birth, they will always be able to leave the home life, and will have the ability to maintain the pure precepts of a bodhisattva. They will be born in human or heavenly realms, they will not fall into evil destinies, and they will always be protected by all the heavenly guardians. If there are virtuous house-holding men or women who recite and maintain it, their households will not encounter harm caused by disasters or suffering caused by unexpected illness. Everything spoken to others will be truthful and accepted by them.

“If the dhāraṇī mantra has been recited a total of 100,000 times, you will see buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas in a dream, and see a dark substance vomited from your mouth. If you have committed serious offenses, you should recite it a total of 200,000 times. Then in a dream you too will see buddhas and bodhisattvas, and also see a dark substance vomited from your mouth. If you have committed any of the five cardinal sins, you may still not yet have this auspicious dream. Then you should then recite more, a total of 700,000 times to attain such a sign. In a dream you may even see a white substance vomited from your mouth, like rice paste, in the similar way. These are signs of purity and cleanliness indicating that the karma has been extinguished.

1.5

「復次我今說此大陀羅尼所作之事。若於佛像前、或於塔前、若清淨處，以瞿摩夷塗地而作方壇，隨其大小。復以花、香、幡蓋、飲食、燈、燭，隨力所辦而供養之。復呪香水散於四方上下，以為結界。於壇四角及壇中央，皆各置一香水之瓶。持呪之者於其壇中，面向東方胡跪，誦呪一千八遍，其香水瓶即便自轉。叉手捧雜花，呪千八遍，散一鏡面；又於鏡前正觀，誦呪亦千八遍，得見佛菩薩像。應呪花百八遍，而散供養，隨請問法無不決了。若有鬼病，以呪茅草而拂病人，即得除愈。若有幼小為鬼所著，以五色縷，應令童女搓以為線，一呪一結滿二十一，用繫其頸，以芥子呪滿七遍，散其面，即便除差。

"Furthermore, I shall now explain the rituals performed with this great dhāraṇī. If before an image of the Buddha, or before a stūpa, or in a pure place, one smears the ground with gomaya (cow dung) to make a square altar according to [the available] size, and further makes offerings with flowers, incense, banners, canopies, food and drink, lamps, and candles according to one's means; and further, having consecrated fragrant water with the mantra, sprinkles it in the four directions, above, and below to establish the boundary; and at the four corners of the altar and in the centre of the altar one places a flask of fragrant water each. The mantra practitioner, inside the altar, kneeling with the right knee on the ground facing east, recites the mantra one thousand and eight times; the flasks of fragrant water will then revolve on their own. Clasping hands and holding assorted flowers, one consecrates them with the mantra one thousand and eight times and scatters them over the surface of a mirror. Again, contemplating correctly before the mirror, one recites the mantra likewise one thousand and eight times, and will be able to see images of buddhas and bodhisattvas. One should consecrate flowers with the mantra one hundred and eight times and scatter them in offering; whenever one asks about the Dharma, all will be resolved. If there is a spirit illness, sweeping the sick person with thatch grass consecrated with the mantra will immediately bring recovery. If a young child is possessed by a spirit, having a maiden twist five-coloured threads into a cord, tying a knot with each recitation of the mantra to a total of twenty-one knots, binding it around the neck, and scattering mustard seeds consecrated with the mantra seven times over the face will immediately bring healing.

“Moreover, I will now teach what may be accomplished with this great dhāraṇī. Standing before an image of the Buddha, or on clean ground before a stūpa, spread gomaya on the ground to create a square maṇḍala, large or small. Set up offerings of flowers, incense, banners, canopies, food, drinks, lamps, and candles, according to your abilities. While reciting the mantra, spray perfume in the four directions, and in the Zenith and Nadir, to seal the boundary of the maṇḍala. In the four corners of the maṇḍala and in the center, place one perfume bottle. You, the mantrin, should be at the center of the maṇḍala, facing East, and kneeling on your right knee. Recite the mantra 1080 times, and the perfume bottles will automatically rotate. Holding a bunch of various flowers as an offering, recite the mantra 1080 times, and then scatter the flowers over the surface of a mirror. Looking straight at the mirror, recite the mantra 1080 times, and you will see images of buddhas and bodhisattvas. You should then mantra with flowers 108 times, and then scatter them as offerings, and the questions you ask will be answered.

“If there is an illness caused by a ghost, mantra with kuśa grass, and then brush the sick person with it, and he or she will be healed. If there are young children possessed by ghosts, have a maiden twist together a multi-colored string using five threads. Then mantra one time for each knot you tie, for total of 21 knots, and fasten the knotted string around the neck of the child. Mantra with mustard seeds a total of seven times, and then scatter them over the face of the child, and it will be removed. Moreover, there is a method in which you stand before a sick person with an ink drawing of him or her. Mantra with a neem branch and strike the drawing, and the illness will be easily removed. There is also a method if there is a sick person who is affected by ghosts, but is in a distant place. You should mantra with a neem branch a total of seven times, and then send another person with the stick, and the illness may also be removed.

1.6

「復次有法，於病者前墨畫其形，呪楊枝打之，亦便除差。

"Furthermore, there is a method: drawing the figure of the sick person in ink before him, and striking it with a willow branch consecrated with the mantra, will also bring healing.

1.7

「復次有法，若有病人為鬼所著，身在遠處，應呪楊枝具滿七遍，寄人持打，即亦除差。

"Furthermore, there is a method: if a sick person is possessed by a spirit and is far away, one should consecrate a willow branch with the mantra a full seven times and send it with someone to strike [the person]; healing will likewise be effected.

1.8

「復次有法，若在路行，誦此呪，無有賊盜惡獸等畏。

"Furthermore, there is a method: if while travelling on a road one recites this mantra, there will be no fear of robbers, thieves, vicious beasts, and the like.

“Moreover, there is a method when one is traveling. Recite this mantra, and you will have no fear of meeting thieves, bandits, wild beasts, and so on. Moreover, there is a method for disputes. If you always maintain this mantra, you will never be without victory. If you wish to sail across great rivers and oceans, recite this mantra, and you will not have difficulties with wild sea creatures. Moreover, there is a method if your body is has been bound and imprisoned. Recite this mantra, and you will be liberated.

1.9

「復次有法，常持此呪，設有諍訟無不獲勝。若欲往渡江河大海，誦呪而渡，無有水中惡獸等難。

"Furthermore, there is a method: if one constantly upholds this mantra, even if there are disputes and litigations, one will not fail to prevail. If one wishes to cross rivers or the great ocean, crossing while reciting the mantra, there will be no danger from vicious beasts in the water and the like.

1.10

「復次有法，若被繫閉枷鎖禁其身，誦此呪者，即得解脫。

"Furthermore, there is a method: if one is bound and imprisoned in stocks and chains, restraining the body, reciting this mantra will bring immediate release.

1.11

「復次有法，若諸國土水旱不調、疫毒流行，應以酥和胡麻、粳米，用手三指取其一撮，呪之一遍置火中燒。或經七日七夜，六時如是相續不絕，一切災疫悉皆消滅。

"Furthermore, there is a method: if across the lands rains and droughts are unseasonal and pestilential epidemics are rampant, one should mix ghee with sesame and non-glutinous rice, take a pinch with three fingers, consecrate it once with the mantra, and cast it into the fire to burn. If this is continued uninterruptedly during the six periods of the day and night for seven days and seven nights, all calamities and epidemics will be completely eradicated.

“Moreover, there is a method for a country that is suffering from flooding, droughts, or epidemics. You should prepare an even mixture of sesame seeds and non-glutinous rice. Use three fingers to obtain a pinch of this mixture. Then mantra with it, and place it in the fire to burn. Continue this for seven days and seven nights, in the six periods of the day and night, uninterrupted. Every disaster and epidemic will be annihilated.

1.12

「復次有法，於河渚間砂潬之上，以印印砂為塔形像，誦呪一遍印成一塔，滿六十萬遍，或見觀世音菩薩、或見多羅菩薩、或見金剛主菩薩，隨心所求皆得滿足，或見授與仙藥，或見與受菩提之記。

"Furthermore, there is a method: on a sandbank between river islets, imprinting the sand with a seal into the form of a stūpa, reciting the mantra once as each stūpa is imprinted, to a full six hundred thousand times, one will either see Avalokiteśvara Bodhisattva, or see Tārā Bodhisattva, or see Vajrapāṇi Bodhisattva; whatever one seeks in one's heart will all be fulfilled, or one will see [the deity] confer the elixir of immortality, or see [the deity] confer the prophecy of bodhi.

“Moreover, there is a method for the sand near a river bank. By means of a stamp, imprint an image of a stūpa in the sand. Recite the mantra one time with the completion of each stūpa, for a total of 600,000 times. Then you may see Avalokitasvara Bodhisattva, Tārā Bodhisattva, or Vajrapāṇi Bodhisattva. You will freely attain everything you are searching for. You may also be granted siddhi medicine, or receive the prediction of Bodhi.

1.13

「復次有法，右遶菩提樹像，誦呪滿千萬遍，即見菩薩為其說法，欲隨菩薩即得隨從。

"Furthermore, there is a method: circumambulating an image of the bodhi tree to the right while reciting the mantra a full ten million times, one will immediately see a bodhisattva expounding the Dharma for oneself; if one wishes to follow the bodhisattva, one will immediately be able to do so.

“Moreover, there is a method for circumambulating an image of a bodhi tree clockwise. After reciting the mantra a total of ten million times, you will see a bodhisattva expounding the Dharma. You will be able to follow this bodhisattva if you wish.

1.14

「復次有法，若乞食時常持此呪，不為惡人惡狗等類之所惱害。若於塔前或佛像前或舍利塔前，誦持此呪三十萬遍，復於白月十五日設大供養，一日一夜不食正念誦呪，乃至得見金剛手菩薩，而彼菩薩即將是人往於自宮。

"Furthermore, there is a method: if when begging for food one constantly upholds this mantra, one will not be troubled or harmed by evil people, vicious dogs, or the like. If before a stūpa, or before an image of the Buddha, or before a relic stūpa, one recites and upholds this mantra three hundred thousand times, and further makes a great offering on the fifteenth day of the bright fortnight, fasting for one day and one night while reciting the mantra with correct mindfulness, one will even see Vajrapāṇi Bodhisattva, and that bodhisattva will then take this person to his own palace.

“Moreover, there is a method if you beg for food often. Maintain this mantra, and no malevolent person or malevolent dog will cause you harm. If you are before a stūpa, before a buddha image, or before a reliquary, recite and maintain this mantra for a total of 300,000 times. Return on the fifteenth day of the month when the moon is bright, and arrange a great offering. For one day and one night, do not eat, and recite the mantra with correct mindfulness. Then you may be able to see Vajrapāṇi Bodhisattva, and this bodhisattva will approach and invite you to go to his palace.

1.15

「復次有法，若於轉法輪塔前、或佛生處塔前、或從忉利天下寶階塔前、或舍利塔前，於如是等諸塔之前誦呪右遶，即見阿鉢羅是多菩薩及訶利底菩薩，隨其所願皆悉滿足，若須仙藥即便授之，復為說法示菩薩道。若有誦此陀羅尼者，乃至未坐道場，一切菩薩常為善友。又此准提大陀羅尼大明呪法，過去一切諸佛已說、未來一切諸佛當說、現在一切諸佛今說，我今亦如是說，為利益一切眾生故、令得無上菩提故。若有薄福眾生，無少善根者、無有根器之者、無有菩提分法者，若得聞此陀羅尼法，速疾證得阿耨多羅三藐三菩提。若有人能常自憶念，誦持此呪，無量善根皆得成就。」佛說此大准提陀羅尼法時，無量眾生遠塵離垢，得大准提陀羅尼大明呪功德，得見十方諸佛菩薩、諸聖眾等，作禮而去。

"Furthermore, there is a method: if before the stūpa of the turning of the wheel of the Dharma, or before the stūpa of the Buddha's birthplace, or before the stūpa of the descent from the Trāyastriṃśa Heaven on the jewelled stairway, or before a relic stūpa, one recites the mantra and circumambulates to the right before such stūpas, one will immediately see Aparājita Bodhisattva and Hārītī Bodhisattva; whatever one wishes will all be fulfilled; if one requires the elixir of immortality, it will be immediately granted, and they will further expound the Dharma, revealing the bodhisattva path. If anyone recites this dhāraṇī, then even before sitting on the seat of awakening, all bodhisattvas will constantly be good friends. Moreover, this great vidyā mantra ritual of the great Cundā Dhāraṇī has been spoken by all buddhas of the past, will be spoken by all buddhas of the future, and is spoken now by all buddhas of the present; I too now speak it in this way, for the benefit of all sentient beings, and to cause them to attain unsurpassed bodhi. If there are sentient beings of meager merit, who lack any root of goodness, lack spiritual capacity, and lack the factors of bodhi, if they come to hear this dhāraṇī method, they will swiftly realise anuttarā samyaksaṃbodhi. If a person can constantly recollect and recite and uphold this mantra on their own, immeasurable roots of goodness will all be accomplished." When the Buddha spoke this ritual of the great Cundā Dhāraṇī, immeasurable sentient beings separated from dust and left behind defilement, attained the merits of the great vidyā mantra of the great Cundā Dhāraṇī, and were able to behold the buddhas, bodhisattvas, and noble assemblies of the ten directions. Having paid homage, they departed.

“Moreover, there is a method if you are standing before the stūpa where the Dharma Wheel was first turned, or the stūpa where the Buddha was born, or the stūpa where the Buddha descended the jeweled steps from Trāyastriṃśa Heaven, or a reliquary stūpa. Before a stūpa such as this, recite the mantra while circumambulating clockwise. Then Aparājitā Bodhisattva and Hāritī Bodhisattva will appear, and your wishes will all be fulfilled. If necessary, you will be given siddhi medicine, and then they will instruct you on the Bodhisattva Path. Although one who recites this dhāraṇī may not have yet sat in a bodhimaṇḍa, all bodhisattvas are his skillful teachers.

“Moreover, this great dhāraṇī of Cundī is a great brilliant mantra teaching that is spoken by all buddhas of the past, all buddhas of the future, and all buddhas of the present time. I also now speak it thusly to benefit all sentient beings, causing them to attain Anuttarā Samyaksaṃbodhi. If there are sentient beings with little merit, who lack good roots, natural ability, and the Factors of Bodhi, if they obtain hearing of this dhāraṇī method, they will quickly realize the attainment of Anuttarā Samyaksaṃbodhi. If there are people who are always able to remember, recite, and maintain this dhāraṇī, they will all obtain immeasurable good roots.”

When the Buddha had spoken this Great Cundī Dhāraṇī teaching, innumerable sentient beings left the dust and dirt far behind, and attained the great merit of the Great Cundī Dhāraṇī. Now able to see the vast multitude of buddhas and bodhisattvas of the ten directions, they paid their respects and departed.

1.16

大明呪藏六萬偈中出此七俱胝佛母心大准提陀羅尼經一卷（垂拱二年於西魏國寺譯）

Extracted from the sixty thousand verses of the Vidyādharapīṭaka: The Sūtra of the Great Cundā Dhāraṇī, the Heart of the Mother of Seven Koṭis of Buddhas, in one fascicle. (Translated in the second year of the Chuigong era [685 CE] at Xiweiguo Monastery.)