七佛八菩薩所說大陀羅尼神呪經 1.38

1.38

「誦呪五遍，六色縷結作五結，痛處繫。此呪能令地作水相、水作地相、風作火相、火作風相，三千世界作微塵相、色作虛空相、虛空作色相，下至金剛際、上至淨居天變為非色相。若三千大千世界內有諸行人四大不調，行道滯礙互不調適。我以金色手摩其頂上，授與湯藥，令其所患消滅無餘，行道得進四大輕便。有諸眾生為宿業罪垢纏裹縛束，在三界獄無復出要。我時當以智慧火及禪定水，燒燃洗淨令出三界，以薩婆若膏漬潤令濕，令生法芽、拔其毒鏃，咸使令發無上菩提道心。若諸眾生於今現身欲求所願者，欲求尊貴、欲求聰明、欲求總持、欲求智慧、欲求見十方諸佛面對共語得受記別、欲見我跋陀和菩薩授與四沙門果、欲得命終生兜率天上見彌勒、欲生他方淨佛國土現在佛前，當書寫讀誦修行此陀羅尼，當少欲知足淨持戒地，常當慚愧修質直行，於一日一夜六時之中精進不闕，五辛酒肉不得過口。如是精進一百一十四日，內外明徹，面對十方諸佛面覩受記：『善男子！汝過如是若干劫數當得作佛，國土如是，弟子眾數、壽命如是。』若聲聞人欲求四果者，亦當如是修行此陀羅尼，功用正等無異，隨根利鈍所證差別。我跋陀和菩薩所說陀羅尼句，神力如是，誠諦不虛。」

"Recite the spell five times, tie six-coloured thread into five knots, and bind it to the painful place. This spell can cause earth to take the appearance of water, water to take the appearance of earth, wind to take the appearance of fire, and fire to take the appearance of wind; cause the trichiliocosm to take the appearance of fine dust, form to take the appearance of space, and space to take the appearance of form; and from the vajra-realm below up to the Śuddhāvāsa Heaven above, cause them to transform into non-form. If there are practitioners within the great trichiliocosm whose four great elements are disharmonious, causing obstacles to their practice of the path due to mutual imbalance, I will stroke their heads with my golden hand and bestow medicinal broth upon them, causing their ailments to be eradicated without remainder, so that they may advance in their practice of the path and their four great elements will become light and comfortable. If there are living beings bound and constrained by the sinful defilements of past karma, imprisoned in the jail of the three realms with no way of escape, I will then use the fire of wisdom and the water of dhyāna-concentration to burn and cleanse them, causing them to leave the three realms, and moisten and saturate them with the ointment of omniscience (sarvajñā), causing the sprout of Dharma to grow, extracting their poisonous arrows, and causing all of them to arouse the mind of the path of unexcelled awakening. If living beings in their present body wish to seek their desires—wishing to seek honour and nobility, wishing to seek intelligence, wishing to seek dhāraṇī, wishing to seek wisdom, wishing to see the Buddhas of the ten directions to converse face to face and receive prophecies, wishing to see me, Bhadrapāla Bodhisattva, bestow upon them the four fruits of śramaṇahood, wishing upon death to be born in the Trāyastriṃśa or Tuṣita Heaven to see Maitreya, or wishing to be born in pure Buddha lands of other directions before present Buddhas—they should copy, read, recite, and practice this dhāraṇī; they should have few desires, be content, keep the ground of the precepts pure, constantly have shame and remorse, cultivate upright conduct, and be diligently unflagging throughout the six periods of a day and night, not letting the five pungent roots, wine, or meat pass through their mouths. Being diligent in this way for one hundred and fourteen days, they will become luminous inside and out, and meet face-to-face with the Buddhas of the ten directions, seeing them face-to-face and receiving prophecies: 'Good man! After such-and-such a number of kalpas, you shall become a Buddha; your land shall be like this, and the number of your disciples and your lifespan shall be like this.' If śrāvakas wish to seek the four fruits, they should also cultivate this dhāraṇī in this manner; the efficacy is exactly equal and no different, with differences only in what is realised according to the sharpness or dullness of their faculties. Such is the divine power of the dhāraṇī phrases spoken by me, Bhadrapāla Bodhisattva; it is true and not false."