七佛八菩薩所說大陀羅尼神呪經 3.28

3.28

「誦呪三遍，縷青黃二色結作六結，繫項。此大神呪乃是過去七十七億諸佛所說。是呪能令諸失心者還得正念、無智慧者令得智慧、無辯才者令得辯才、無陀羅尼者令得陀羅尼，狂者得正，啞者呪其舌根乃至七日還得能語，盲瞎者呪其眼根三七二十一日，日初出時病者東向坐心念口言，令我眼根隨日而生。呪師爾時日日呪之，一日三呪，日初出時、日正中時、日欲入時，乃至三七二十一日，眼根還生即還得眼。若諸眾生手脚攣躄，呪已還復如本無異。有諸比丘懈怠不勤，觸事滯礙闇鈍𧄼瞢，為諸罪垢之所覆蔽。當知是人曾於過去或殺父母、或殺和上阿闍梨、或殺發心菩薩真人阿羅漢、或殺時君國政、破塔壞僧。此人或曾於大眾中作大妄語輕毀眾僧，或時在俗輕枰小斗欺劫百姓，見孤窮者輕毀陵篾，為子不孝、為臣不忠，見人行善輕毀憎嫉、見諸惡人防護佐助。造此眾惡自纏其身，其人命終入阿鼻地獄，動經劫數罪畢乃出還得為人，諸根暗鈍示同人類。如是罪人若得值遇善知識者，得聞說此陀羅尼一逕耳者，復能讀誦修行通利，慚愧自責悔先罪咎，謙敬自卑敬諸比丘、孝順父母恭敬師長、耆舊宿長生謙敬心、愛語和順鄙悼自卑慚愧低頭。或時人請施與飲食，當持此食色香美味施與諸佛和上阿闍梨。『我之鄙惡不消此食，餘殘滓惡我能敢受。』施衣裳、湯藥亦復如是。不自高身卑下他人，恒自改悔無數劫罪。勤心讀誦此陀羅尼，於四十八日在空閑處六時行道，供養禮拜十方諸佛，於一一時中七遍誦此陀羅尼，精誠改悔莫生疲厭，散五色華、三種名香，旃檀、沈水及熏陸香。滿四十八日已，罪垢滅盡無有遺餘。隨其前世根有利鈍，其利根者即得道果第二第三，終不能得阿羅漢果。其根鈍者正得滅罪，不墮地獄。我今所說饒益眾生、分別罪福，令其惺悟善惡報應，是名護法美妙功德。今已說竟。」

"Recite the spell three times, knot threads of two colours, blue-green and yellow, into six knots, and tie it around the neck. This great dhāraṇī spell was spoken by seventy-seven hundred million buddhas of the past. This spell can cause those who have lost their minds to regain right mindfulness, cause the unwise to attain wisdom, cause the ineloquent to attain eloquence, cause those without dhāraṇīs to attain dhāraṇīs, cause the mad to become sane, and for the mute, if one spells their tongue-root for up to seven days, they will regain the ability to speak. For those who are blind, if one spells their eye-roots for three times seven—twenty-one—days, at the time the sun first rises the sick person sits facing east, bearing in mind and saying with their mouth: 'May my eye-roots be born following the sun.' The spell-master at that time spells them day after day, three times each day: when the sun first rises, when the sun is at high noon, and when the sun is about to set, up to three times seven—twenty-one—days, and their eye-roots will be reborn and they will immediately regain their sight. If sentient beings have hands and feet that are crippled or lame, once they are spelled they will be restored to normal without difference. There are monks who are indolent and unenergetic, obstructed and stalled in whatever they encounter, dull-witted and muddled, veiled and obscured by sinful defilements. You should know that such people in the past either killed their parents, killed their upādhyāya or ācārya, killed an awakened bodhisattva or a true person arhat, killed the ruler of the day or disrupted state governance, or destroyed stupas and broke up the Saṅgha. Or this person in the past, amidst the great assembly, uttered great false speech and disparaged the Saṅgha, or while in secular life cheated and plundered the common people with light scales and small bushels, looked down upon and abused the orphaned and destitute, was unfilial as a child, unfaithful as a minister, disparaged, envied and resented those seen practicing good, and protected and aided evil people. Having committed this host of evils they entangled their own person; at the end of their life they entered the Avīci Hell, where they spent an indeterminate number of kalpas, and only when their retribution was finished did they emerge to regain human form, with faculties dull and dim, merely appearing human. If such a sinner happens to meet a good spiritual friend and hears this dhāraṇī once pass through their ear, and can furthermore read, recite, practice, and master it, feeling shame and self-reproach, repenting of former sins and faults, becoming humble and modest, revering all monks, being filial to parents, respecting teachers and elders, generating a humble and respectful mind toward seniors and elders, speaking with gentle words and harmonious accord, grieving over their own wretchedness, bowing their head in shame; or when people invite them to offer food and drink, they should take this food of fine colour, aroma, and delicious flavor and offer it to the buddhas, upādhyāyas, and ācāryas, [thinking]: 'My wretchedness and evil cannot digest this food; only the leftover scraps and dregs do I dare accept'—and do likewise with the giving of clothing and medicine; not exalting themselves while putting down others, constantly repenting the sins of countless kalpas, reciting this dhāraṇī with a diligent mind, practicing the way at the six times of the day for forty-eight days in a secluded and quiet place, making offerings and prostrating to the buddhas of the ten directions, reciting this dhāraṇī seven times during each single period, with dedicated sincerity and repentance without giving rise to weariness, scattering five-coloured flowers and burning three kinds of famed incense: sandalwood, aloeswood, and frankincense. Once forty-eight days are fulfilled, sinful defilements will be completely eliminated with none remaining. According to whether their faculties from previous lives were sharp or dull: those of sharp faculties will immediately attain the second or third fruit of the Path, though they will never be able to attain the fruit of an arhat; those of dull faculties will precisely attain the eradication of sins and will not fall into hell. What I have now spoken brings benefit to sentient beings, distinguishes sins and merits, and causes them to awaken to the retributions of good and evil. This is called the wondrous merit of protecting the Dharma. It has now been fully spoken."