English (machine translation)

Language: English
Extent: 317 passages, 31,586 words
Text: complete digital text
Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1332 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

1 — 59 parts
2 — 39 parts
3 — 24 parts
4 — 195 parts

Text

1.1

Translated during the Jin dynasty; translator's name lost. Now appended to the Eastern Jin catalog.

Spoken by the first [Buddha], Vipaśyin Buddha: There are eighteen thousand diseases, and with one spell he treated them all. This dhāraṇī is called sūludūhe (in the language of the Jin: "decisive brahma-voice").

1.4

"Recite the spell three times; tie fourteen knots in yellow thread, tying one knot with each recitation, and tie it around the neck. The power of this dhāraṇī is entirely able to subdue and overpower: it moves mountains and cuts off streams, dries up the great ocean, and shatters the various mountains like fine dust. If the sun and moon lose their courses, it can make them proceed properly; it can avert all calamities. If the wind and rain are unseasonable, it can bring them in their proper seasons; if grains do not ripen, it can make them abundant and ripe. If neighboring states invade the borders, it can drive them all back and avert them; if ministers plot rebellion, their evil intentions will instantly perish. When the kalpa of pestilence arises, it can avert it; when epidemic demons enter the state, it can drive them away; when the kalpa of weapons arises, it can crush and extinguish it. The power of this dhāraṇī to avert calamities and eliminate monstrosities is measureless and boundless; if expounded at length, it could not be exhausted even through an exhaustive kalpa. The verses of this dhāraṇī are a dhāraṇī spell spoken by seventy-two hundred million Buddhas."

1.5

The dhāraṇī spoken by the second [Buddha], Śikhin Buddha, is called hūsūduō (in the language of the Jin: "eliminating all oppressive and sultry burning afflictions"). The verses of this dhāraṇī are a dhāraṇī spell spoken by seventy-two hundred million Buddhas.

1.7

"Recite the spell three times; tie three knots in yellow thread and tie it around the neck. The spiritual power of this dhāraṇī can cause the great trichiliocosm to quake in six ways, causing mountains, rivers, and stone cliffs to heave, surge, and submerge; the sentient beings within it will all generate the mind of unexcelled awakening. It can eliminate the grave sins of birth and death from seven thousand hundred million kalpas, and all the pains of illness of sentient beings will be eliminated without remainder. If any sentient beings write down, recite, or read the name of a single verse of this dhāraṇī, their grave sins and karmic obstacles from hundreds of thousands of ten-millions of billions of Ganges-sands of lifetimes will be crushed and destroyed without remainder."

1.8

The dhāraṇī spell spoken by the third [Buddha], Viśvabhū Buddha, is called mìqídōu (in the language of the Jin: "golden drum"). It can crush and extinguish all karmic obstacles, retributive obstacles, and defiled, heavy afflictive obstacles of sentient beings without remainder.

1.10

"Recite the spell seven times; tie four knots in yellow thread and tie it around the neck. The verses of this dhāraṇī were spoken by Buddhas as numerous as the sands of the Ganges. If there are those who write down, read, and recite this dhāraṇī, all the grave evils and extremely heavy retributive obstacles of these persons from kalpas as numerous as the sands of the Ganges, as well as the sins of the five heinous crimes and the icchantika, will be extinguished without remainder; and for other sentient beings, all their grave sins, path-obstructing sinful defilements, and karmic defilements, upon hearing what is spoken, will be extinguished without remainder. As for those who write down, read, and recite it, wherever they go—in states, cities, settlements, mountains, forests, hills, or graves—if the sentient beings therein hear the name of this dhāraṇī pass through their ears but once, then after their lives end they will all attain rebirth in the realm of Akṣobhya Buddha and, until they achieve buddhahood, will not fall into the three bad destinies. To practice this spell method: on the sixteenth day of the fourth month, inside a stupa facing east, circumambulate the stupa eighty times in one day; stand facing east beneath the western wall of the stupa, and recite the spell twenty-four times, up to seven days and seven nights without sleeping. One must place seven sesame-oil lamps at the four corners, bathe purely and put on fresh, clean clothes, and abstain from alcohol, meat, and the five pungent roots. For one day and one night, I will at that time appear before that person, emitting great illumination, and with a golden hand will rub the crown of their head and immediately confer prophecy upon them; all the karmic obstacles, sins, and defilements of this person will be extinguished without remainder."

1.11

The great dhāraṇī spoken by the fourth [Buddha], Krakucchanda Buddha, is called the vajraketu-samādhi. It can also cure the various evil afflictions, sores, warts, and grave illnesses of sentient beings in the three realms and the five defilements, and all karmic obstacles as well as retributive obstacles and various defiled afflictive obstacles can be eliminated. Chánnàdōuxīzhà (in the language of the Jin: "gathering up the sufferings of sentient beings"), causing them to emerge from the mire of sensual desire. Those who hear it are freed from the three defilements of greed, anger, and arrogance.

1.13

"Recite the spell once; tie thirteen knots in yellow thread and tie it around the neck. The verses of the dhāraṇī spoken above and what I have spoken were all spoken by ninety-nine hundred million past Buddhas. If anyone reads, recites, and writes it down, they will attain the vajraketu-samādhi in their present body, all their fetters will be crushed and destroyed without remainder, and the suffering of sentient beings will be eradicated. Its sovereign spiritual power as spoken above is immeasurable."

1.14

The fifth [Buddha], Kanakamuni Buddha, wished to speak the great dhāraṇī called bìzhě'ānóu (in the language of the Jin: "voice shaking the ten directions"); none do not submit to it; it awakens sentient beings like a thunderclap, causing ignorant sentient beings to attain the eye of wisdom. The verses of this dhāraṇī were spoken by seventy-seven hundred million past Buddhas; I now speak them.

1.16

"Recite the spell three times; tie three knots in yellow thread and tie it to the painful place. The power of this dhāraṇī can cause the great trichiliocosm to quake in six ways. If all sentient beings therein hear these verses of the dhāraṇī pass through their ears but once, all their grave sins of slander and the five heinous crimes from hundreds of thousands of ten-millions of billions of nayutas of kalpas will be extinguished without remainder. If there are sentient beings who cultivate, read, and recite it for seven days and seven nights, reducing their sleep, that person will in their present body attain the lion-king concentration samādhi, and hundreds of thousands of Buddhas will appear before them and confer prophecy upon them. Furthermore, if a neighboring powerful enemy wishes to invade and encroach upon their land, the king at that time, together with his ministers, should bathe purely, put on fresh, clean clothes, ascend a high tower, and in accordance with the directions first pay homage to the Buddhas of the ten directions, and afterwards pay homage to me, Kanakamuni Buddha; invoke my name three times, burn incense, and scatter flowers; and at that time immediately speak the verses of the dhāraṇī. Due to the majestic spiritual power of this dhāraṇī, Mahābrahmā, Śakra, and the Four Great Heavenly Kings will rain down knives and swords from the sky; great black winds will arise on all four sides, causing their troops to be unable to see the light of the sun and moon; the yakṣa hosts will suck their vitality so that none should escape, and they will naturally retreat and disperse. Such is the majestic spiritual power of the great dhāraṇī."

1.17

The sixth [Buddha], Kāśyapa Buddha, wished to speak the great dhāraṇī called chūmólítì (in the language of the Jin: "rescuing the multitude of sentient beings"), delivering them from the suffering of birth and death.

1.19

"Recite the spell seven times; tie six knots in yellow thread and tie it to the painful place. The verses of this dhāraṇī were spoken by seventy-seven hundred million past Buddhas. The power of this dhāraṇī can cause a billion Buddha-realms to quake in six ways, causing all mountains, rivers, and stone cliffs to be pulverized like fine dust, merging into a single Buddha-realm, in which all myriad things turn golden, and what was vast, churning, and boundless disappears, so that only the golden color is seen and no other color. Due to the power of this dhāraṇī, the past-life grave sins and the sufferings of the three bad destinies of sentient beings in a hundred Buddha-realms are extinguished without remainder. If sentient beings therein cultivate, read, and recite this dhāraṇī, those who have not generated the mind of unexcelled awakening will all be caused to generate that mind up to non-retrogression; those who have already generated that mind and cultivate this dhāraṇī will surpass the seventh stage and even up to the tenth stage. This dhāraṇī is the adamantine samādhi and the great liberation gate of emptiness; when a bodhisattva from first generating the mind cultivates this samādhi, right up to entering the adamantine concentration beneath the bodhi tree at the bodhimaṇḍa, it is entirely due to this."

1.20

The seventh [Buddha], Śākyamuni Buddha, wished to speak the great dhāraṇī called wūsūqízhòunìduō (in the language of the Jin: "Golden Light Resplendence"), eliminating the darkness, gloom, and stagnation of sentient beings in the three realms, and pulling them out of peril and distress. The verses of this dhāraṇī were spoken by ninety-nine hundred million past Buddhas; I now speak them.

1.22

"Recite this spell fourteen times; tie fourteen knots in yellow thread and tie it to the painful place. The power of this dhāraṇī can cause the great trichiliocosm to quake in six ways. Sentient beings therein whose past-life sinful defilements entangle and bind them, dwelling in darkness and concealment, upon hearing a single sound of this dhāraṇī pass through their ears, will all attain rebirth in the Trāyastriṃśa Heaven. If there are practitioners who uphold, read, recite, and write down this dhāraṇī, those who have not generated the mind will all be caused to generate the mind up to the firm stage; those who have already generated the mind will enter into the stream of the Dharma, matching the level of the eighth stage and swiftly arriving at the Buddha stage. Due to the power of this dhāraṇī, with a single leap they surpass up to the foot of the bodhi tree, and even to sitting at the bodhimaṇḍa in the Buddha stage. This samādhi is named the Golden Light King concentration; it awakens the multitude of sentient beings, leaps out of the three realms, eradicates all distress and adversity, surpasses all the hosts of sages, and swiftly perfects the Buddha way. If there are sentient beings who wish to cultivate this dhāraṇī, wish to attain in their present body the four fruits of śramaṇahood, and wish to eliminate the path-obstructing five heinous crimes and violations of the four grave prohibitions from hundreds of thousands of kotis of past kalpas, eradicating them in the present life without any remainder, they should cultivate this dhāraṇī. For three times seven, twenty-one days, guard and maintain the prohibitive precepts like a bright pearl; for one day and one night, circumambulate the path during the six intervals of the day and night to repent before the ten directions; bathe purely, wear fresh, clean clothes, and make offerings by scattering seven-colored flowers and three kinds of famous incense to Śākyamuni Buddha; and before a relic stupa, throw the five limbs to the ground, repenting faults and reproaching oneself. At that time, one must recite these verses of the dhāraṇī eighty-one times, doing so day after day up to seven days. If not attained in one week, proceed to two weeks, and up to three weeks; all grave sins from hundreds of kotis and nayutas of kalpas will be extinguished without remainder, and the Buddhas of the ten directions will emit great illumination to touch their body. That person's mind at that time will be joyous and serene, just like a monk attaining the third dhyāna. At that time, Mahābrahmā, Śakra Devānām Indra, and the Four Great Heavenly Kings will immediately bestow the four fruits of śramaṇahood. In the Great Collection it is said that the necklaces that adorn the Great Vehicle are four: morality, concentration, wisdom, and unexcelled dhāraṇī. Therefore, one should properly uphold the precepts; precepts can give rise to concentration, and concentration can give rise to wisdom."

1.23

The dhāraṇī spoken by the first [Bodhisattva], Mañjuśrī Bodhisattva, is called yánfúmódōu (in the language of the Jin: "untying the bonds of sentient beings"). Present pains of illness are all eliminated; it can turn back obstacles to the path, pluck out the arrows of the three poisons, gradually eradicate the ninety-eight proclivities, cross over the stream of the three realms of existence, and attain the way in this present body.

1.25

"Recite the spell three times; tie two knots in five-colored thread and tie it around the neck. This dhāraṇī was spoken by forty-two hundred million Buddhas. If practitioners can write down, read, and recite this dhāraṇī, in the present life they will be protected by a thousand Buddhas; after this person's life ends, they will not fall into the bad destinies, but will be reborn in Tuṣita Heaven and behold Maitreya face-to-face. Furthermore, if there are sentient beings who can cultivate this dhāraṇī, fasting for seven days and taking solely cow's milk, eating only once at midday and having no other miscellaneous food, repenting during the six intervals of the day and night throughout one day and one night, paying homage to the Buddhas of the ten directions and repenting their committed sins, all their grave sins from hundreds of thousands of kotis and nayutas of kalpas will be entirely exhausted at once; their partial breaking of the precepts will also be entirely exhausted; and the miseries and evils of the five heinous crimes as well as the icchantika, upon earnest and solemn repentance, will also be extinguished. During the six intervals, recite it ten times per interval, in an empty, quiet chamber or within a stupa. If this person's mind is pure and earnest, I will at that time go to their location. Because this person sees me, their mind will become increasingly pure and earnest; because their mind is pure and earnest, they will see a thousand Buddhas rubbing their heads with their hands and immediately conferring prophecy upon them; their past sins, disasters, and evils will be permanently extinguished without remainder."

1.26

The second [Bodhisattva], I, Ākāśagarbha Bodhisattva, wish to speak the great dhāraṇī called ānàqízhòuníng (in the language of the Jin: "eradicating the sufferings of sentient beings"); it is extraordinarily preeminent and peerless in the three realms. If there are sentient beings whirling in the waves of the six destinies with none able to rescue them, I rescue them, enabling them to escape distress."

1.28

"Recite the spell five times, tie five-coloured thread into fourteen knots, and bind it to both hands. These dhāraṇī phrases were spoken by seventy-two billion Buddhas of the past; I now speak them because I wish to protect the True Dharma, to cross living beings over, to bring practitioners to fulfillment so that they may practice the myriad conducts, to cause those śrāvakas who have not yet realised the fruits to attain the fruits, to cause pratyekabuddhas to cross the great river of the twelve links of conditioned arising and rescue the multitude of living beings, and to cause bodhisattvas from their first arousal of the mind up to the tenth stage to have the fruits of their vows fulfilled—for these reasons I speak this dhāraṇī. Furthermore, the power of this dhāraṇī can cause living beings in the great trichiliocosm who abide in darkness and the suffering of the three bad destinies, upon this dhāraṇī once passing through their ears, to attain the knowledge of past lives and attain liberation for up to fourteen births. If good men or good women wish to practice this dhāraṇī, they should purify and bathe themselves for three weeks (twenty-one days), put on fresh, clean clothes, and in a temple or on pure ground, during the last watch of the night when the morning star appears, say to this great morning star: 'Speak on my behalf to Ākāśagarbha Bodhisattva.' Speak thus three times. 'Eradicate my root transgressions.' Speak thus three times. 'Eradicate my transgressions that obstruct the path.' Speak thus three times. 'Bestow upon me the four fruits of śramaṇahood.' Speak thus three times. At that time, I will immediately go to their place, stand before that person, and bestow upon them the four fruits of śramaṇahood. 'I vow that I shall bestow them.' Speak thus three times, burn aloeswood incense, and if in a dream one obtains an āmalaka fruit, a harītakī fruit, a bibhītaka fruit, a vibhītaka fruit, or apricots and the like, then one should be vigorously diligent. If one dreams of a hen's egg or a fist and the like, then when the morning star appears, recite the spell seven times; if one's mind is serene, recite it again seven times. Ākāśagarbha Bodhisattva constantly roams the various lands so that practitioners may practice the myriad conducts."

1.29

"Third: I, Avalokiteśvara Bodhisattva, wish to speak a great dhāraṇī named anaqibuzhijiulizhina (in Jin: 'Great Rescue and Deliverance'), extending everywhere to boundless living beings in the ten directions.

1.31

"Recite the spell five times, tie five-coloured thread into twenty-four knots, and bind it to the neck. These dhāraṇī phrases were spoken by ninety-nine billion Buddhas of the past. The Buddhas caused all practitioners who cultivate the six perfections but have not yet aroused the mind, or śrāvakas who have not yet realised the fruits, or divine seers (ṛṣis) within the great trichiliocosm who have not aroused the mind of unexcelled awakening, to arouse the mind. As for ordinary beings who have not attained faith, I use this seed to make the sprout of Dharma grow. By the majestic divine power of this dhāraṇī and by my power of skillful means, I cause whatever they cultivate to be completely accomplished. Furthermore, living beings in the great trichiliocosm who are in secluded darkness, obstructed, and in the three bad destinies, upon hearing this dhāraṇī of mine, all attain extraction from suffering.

1.32

"Moreover, bodhisattvas who have not attained the first abode are caused to attain the first abode, and in sequence are caused to attain up to the tenth abode. Those who have already attained the stage of the ten abodes, because they have acquired the mighty power of this dhāraṇī, straightaway reach the stage of a Buddha in a single thought-moment, with the thirty-two marks and eighty minor signs naturally matured. If śrāvakas once have this dhāraṇī pass through their ears, and recite, copy, and practice this dhāraṇī, abiding in accordance with the Dharma with an upright mind, they will obtain the four fruits of śramaṇahood without seeking them. By the power of this dhāraṇī, the mountains, rivers, stone cliffs, and the waters of the four great oceans of the great trichiliocosm can be made to boil up; Mount Sumeru and the Iron Enclosing Mountains can be reduced to fine dust, and the living beings therein will all arouse the mind of unexcelled awakening. If there are bodhisattvas and śrāvakas practicing whose bodies are afflicted with suffering from obstructions to the path, I will rescue them all, causing them to escape danger and causing whatever they cultivate to be completely accomplished. If there are living beings who seek their wishes in this present life, who practice this dhāraṇī, for three sevens, twenty-one days, upon ground of pure observance of the precepts, they should practice the path during the six periods of a day and night, burn assorted famous incense, scatter five-coloured flowers, repent before the ten directions, blame themselves for their faults and transgressions, and reprove themselves with shame and remorse from the bounds of birth and death to the bounds of birth and death. At that time, invoke my name, Avalokiteśvara Bodhisattva, three times, burn incense, scatter flowers, kowtow to seek mercy, and repent and blame oneself: all heavy sins of hundreds of millions and billions of kalpas will be extinguished in a single thought-moment, purifying body, speech, and mind. At that time, one should recite this dhāraṇī three times seven, twenty-one times, during the six periods of the day and night, from the first day up to seven days, up to three times seven, twenty-one days. For those of dull faculties who have not yet attained the first fruit, I will at that time bestow upon them the first fruit, the second, the third, up to the fourth fruit, according to what is appropriate to the gradation of their sharp or dull faculties. If bodhisattvas who wish to proceed to realise the stages are hindered and cannot advance, if they practice in accordance with the Dharma, they will immediately realise the stages like the previous net of the Dharma. Now as I speak these dhāraṇī phrases, the Buddhas, bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, the seers, and the nāga kings within the great trichiliocosm all witness and know that this great vow is accomplished and its fruit is not in vain, truly being so."

1.33

"Fourth: I, Trāṇamukta Bodhisattva, wish to speak a great dhāraṇī named anaqizhila (in Jin: 'Rescuing from Various Sicknesses and Sufferings'), which dispels all poisons, rescues living beings to bring them out of birth and death, crosses over those who are not crossed over, sets at ease those who are not at ease, and causes those who have not attained nirvāṇa to attain nirvāṇa. These dhāraṇī phrases were spoken by seventy-seven billion Buddhas of the past, and I now wish to speak them.

1.35

"Recite the spell three times, tie five-coloured thread into six knots, and bind it to both shoulders. When I now speak these dhāraṇī phrases, all the sinful defilements, evils, and grave sicknesses of all living beings within the great trichiliocosm will, by my voice of the Dharma shaking the trichiliocosm and dispersing into the pores and six sense faculties of all living beings, be completely eradicated without remainder—including present burning suffering, oppressive vapors, toxic air, and the distress and fever of past karmic fetters. Furthermore, if practitioners loathe and wish to leave the three realms, seeking the way of escape but cannot find it, I will devise immeasurable skillful means for them so that what each of them seeks is accomplished. If their state has neighbouring enemies wishing to invade, I will rescue them, causing them to escape danger. At that time, the king of the state should feel shame, repent of his faults, blame himself, offer apologies to the myriad people, bathe purely, put on fresh, clean clothes, and on a high tower or in a palace, burn incense, scatter flowers, and pay homage to the Buddhas of the ten directions. At that time, he should call my name, Trāṇamukta Bodhisattva, three times: 'I now take refuge.' Speak thus three times. Then, he should immediately recite this dhāraṇī three times seven, twenty-one times. In whatever direction the thieves come from, there will at that time be ghosts and spirits of the eight classes who will rain down gravel and stones, unleash a great black wind, and bring thunder and lightning strikes, shaking heaven and earth as if the sky were collapsing; at that time, the enemy thieves will naturally retreat and scatter. Such is the divine power of myself, Trāṇamukta Bodhisattva, in rescuing living beings."

1.36

"Fifth: I, Bhadrapāla Bodhisattva, wish to speak a great dhāraṇī. These dhāraṇī phrases were spoken by seventy-seven billion Buddhas of the past, and I now wish to speak them. There is a dhāraṇī named anaqizhilu (in Jin: 'Delivering and Liberating Living Beings'); the sufferings of old age, sickness, and death, as well as the sufferings of the three bad destinies, and the present sickness and suffering of living beings are all rescued.

1.38

"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."

1.39

"Sixth: I, Mahāsthāmaprāpta Bodhisattva, wish to speak a great dhāraṇī named anaqizhilu (in Jin: 'Rescuing from Various Sicknesses and Sufferings'), which cuts through the net of doubts, pulls out the poisoned arrows of the four inverted views, and causes escape from the three realms."

1.41

"Recite the spell three times, knot three strands of three colours into three knots, and tie it around the neck. This dhāraṇī spell was spoken by seventy-seven hundred million Buddhas; I have now spoken it. By the power of this dhāraṇī, the earth throughout the great trichiliocosm can be caused to quake and split open, and the sentient beings within it will spontaneously leap forth. At that time, by my power of wisdom, I will instantly gather them and place them in one spot, and immediately wash away their dust and defilement with the cooling Dharma-water of meditative concentration, wiping and brushing them and comforting their minds, just like a monk entering the third dhyāna. Afterwards, in accordance with the sharpness or dullness of their faculties, to those who should attain unexcelled complete awakening, I will grant it to all of them according to their stages. If they are śrāvakas who should attain the four fruits of śramaṇahood, I will grant them in succession so as to fulfill their wishes. If practitioners copy, read, and recite the phrases of this dhāraṇī, the four hundred and four ailments within their present bodies, breaches of precepts, the five heinous crimes, sins that obstruct the Way, and slight misfortunes from past lives will all be extinguished without remainder. Because of my majestic spiritual power as Mahāsthāmaprāpta Bodhisattva, I will cause what these practitioners cultivate to become ever more excellent and fully achieved. Practitioners will attain knowledge of past lives wherever they are born, penetrating unobstructed through a hundred lives, a thousand lives, a hundred thousand myriads of koṭis of lives, as though viewing an āmalaka fruit in the palm of their hand. If they wish to attain the dhāraṇī of retaining what is heard, the dhāraṇī of turning, or universal retention, wish to attain the four unhindered eloquence to preach the Dharma without obstruction, wish to attain the Buddha's ten powers and four fearlessnesses, or wish to cultivate the Buddha's thirty-two marks and eighty minor signs, these will be swiftly accomplished. If they wish to attain the vajra-samādhi, transcend the ten grounds, and enter the Buddha's true rank, they should copy, read, recite, and cultivate this dhāraṇī, never abandoning or forgetting it during the six periods of the day and night, purely maintaining the ground of precepts, completely abstaining from the five pungent roots, alcohol, and meat, having few desires and knowing contentment, and cultivating upright conduct. Because they cultivate this dhāraṇī, no non-human being will be able to trouble or disturb them. I will then go together with Śakra, Brahmā, and the Four Heavenly Kings to the dwelling of this person, comfort their mind, and cause their practice to expand day by day."

1.42

Seventh: I, Bodhisattva Mahāsthāmaprāpta, wish to speak the great dhāraṇī named Wusubozhilou (in Jin language: 'Rescuing from Various Ills and Sufferings'), to deliver all living beings out of the three realms and allow all practitioners to fulfill the myriad practices.

1.44

"Recite the spell five times, knot three strands of three colours into three knots, and tie it around the throat. These phrases of the dhāraṇī were spoken by past Buddhas equal in number to the sands of forty hundred million Ganges Rivers; I have now spoken them. By the power of this dhāraṇī, the realms of ten Buddhas can be made to quake in six ways, and as the Dharma-sound and radiance of this dhāraṇī enter the pores of all the sentient beings therein, their dust-toil, defilements, and habitual propensities will be eliminated at once. By my majestic spiritual power as Mahāsthāmaprāpta and the majestic spiritual power of this dhāraṇī, after these sentient beings end their lives, they will all be reborn in the Trāyastriṃśa Heaven and meet Maitreya face to face. If practitioners wish to seek liberation but are obstructed by karmic obstacles, become indolent and lazy, and fail to be diligent in the three karmas, I will immediately use the fire of wisdom and the water of meditative concentration to burn away and wash clean the karmic defilements that obstruct the Way, causing them to awaken, and causing them all to produce the mind of awakening. If there are practitioners whose four great elements are disharmonised and whose bodies are afflicted by painful illnesses, and there are those able to read and recite this dhāraṇī, I will then go to that person's place together with the ghosts and spirits of the eight classes and the Four Great Heavenly Kings, and immediately bestow agada medicine and wish-fulfilling gems so that they lack nothing. By my spiritual power and the power of the dhāraṇī, because these good men and good women redouble their diligence, they will immediately attain the great fruit."

1.45

Eighth: I, Bodhisattva Dṛḍhavīrya, wish to speak the great dhāraṇī named Anaqizhilou (in Jin language: 'Delivering and Rescuing Sentient Beings'), delivering them from the suffering of birth and death and rescuing the impoverished sentient beings of the three realms, like Bodhisattva Ratnahasta; and like a king untying the bright jewel from his topknot to give it to the poor, or like a loving father showing his son a treasure vault—the power of this dhāraṇī is also like this.

1.47

"Recite the spell three times, knot three strands of three colours into seven knots, and tie it to the painful area. These phrases of the dhāraṇī were spoken by seventy-seven hundred million Buddhas of the past; I speak them now. If there are kings whose realms suffer from unseasonable floods and droughts and whose crops do not ripen, they should then recite this dhāraṇī seventy-seven times and call my name, Dṛḍhavīrya Bodhisattva, three times. I will then command the great nāga Anavatapta and Nāga Sāgara to instruct the lesser nāgas to provide sufficient water, making the kingdom abundant and fruitful. If epidemics spread in their realm and sentient beings are afflicted by disease and suffering in their bodies, I will then go to those persons and provide treatment and relief according to what has broken out. If there are sentient beings lacking wealth and property, I will bestow it upon them so that they lack nothing. If kings wish to seek their desires, they should cultivate this dhāraṇī: either within a stupa or in an open, quiet place, wash and bathe cleanly, put on new, clean clothes, uphold the eight precepts for seven days and seven nights, practice circumambulation during the six periods of the day, and in each period recite this dhāraṇī seven times. If the king's mind is pure and earnest, he will obtain what he desires within three days and three nights; reaching the seventh day at the latest, he will unfailingly bear fruit. Burn black agallochum and white sandalwood incense, scatter flowers of five colours, light lamps of sesame oil, and on the eighth, fourteenth, and fifteenth days of the month, call my name, Dṛḍhavīrya Bodhisattva, three times at that time. I will then go to that person's place with the devas, nāgas, and the rest of the eight classes, and grant him his wishes. If this person, whether in a dream or in an awakened state of mind, obtains precious jewels, sees a white elephant, or obtains fruits, they should know that at that time they have obtained what they desired." (Originally, there were twenty-nine lines of Mañjuśrī's Wusuzha Spell here, which are absent in the Dan edition. Since this spell is found in all editions after the spell of the wilderness ghost, and the two editions mistakenly placed it here again, it is now omitted here.)

1.48

(From 'Mingzhibozhou' down to two sheets and fifteen lines after the Ākāśagarbha Bodhisattva Dhāraṇī, this is found only in the two editions and is entirely absent in the Dan canon.)

1.50

"If someone is able to sit facing directly east and recite this Samantabhadra Bodhisattva Spell, if they have sharp faculties they will immediately see Samantabhadra Bodhisattva; if they have dull faculties, they will immediately extinguish all obstacles.

1.52

"To practice this method, in a quiet place or in an araṇya, practice circumambulation and recite it before an image of Avalokiteśvara for one day and one night, and one will immediately see Avalokiteśvara.

1.53

"'Homage to Avalokiteśvara Bodhisattva, rescuer and protector of the world! I, so-and-so, now sincerely take refuge. What I wish to seek, grant all of it to me.' If one wishes to practice dhyāna, to read and recite, wishes to hear much of the teachings, wishes to preach the Dharma to others to convert wrong views, or wishes to seek food, clothing, and offerings, all that one wishes for will certainly be obtained. If one can refrain from eating for one day and one night, bathe cleanly, wear clean clothes, and walk in circumambulation in solitude reciting this dhāraṇī, what one wishes will certainly be obtained." Then the dhāraṇī phrases were spoken:

1.54

"Homage to Avalokiteśvara, / Voice of lion-like fearlessness, / Voice of great kindness and gentleness, / Voice of Mahābrahmā's purity, / Voice of great light shining universally, / Voice of the Hero of devas and humans, / Able to bestow joy upon sentient beings, / Delivering across to the shore of birth and death."

1.55

Dhāraṇī of Avalokiteśvara Bodhisattva

1.57

If one recites this dhāraṇī three times at dawn, all will be auspicious.

1.58

Dhāraṇī of Rejoicing in Ākāśagarbha

1.60

This dhāraṇī must be recited eight hundred times on the fourteenth and fifteenth days of the month when the bright star emerges; burn fine agallochum incense without the smoke ceasing, and eight hundred yellow flowers must be used, which causes people to obtain blessings. If a good man seeks the wishes in his mind while at ease in his present body, there is nothing he will not obtain. If it is a woman, she will transform into a man. For one who is able with a sincere mind to practice circumambulation and recite it during the six periods of the day and night for one day and one night, the sins of three kalpas will be eliminated, and they will never enter the bad destinies. One must use the cool times of spring and autumn—the third and eighth months, or the fourth and ninth months; other times are not as good.

1.61

Dhāraṇī of Ākāśagarbha Bodhisattva

1.63

If there are sentient beings pressed by various illnesses in their bodies, their minds scattered, deaf, blind, mute, lacking complete faculties, with disjointed limbs, and on the verge of showing signs of death: for matters such as these, single-mindedly recite the dhāraṇī of Ākāśagarbha Bodhisattva.

1.64

I, Bodhisattva Śākyamālin, now wish to speak a great dhāraṇī spell to guard and protect sentient beings, so that the decline and weakness of kingdoms, wars, bandits, and epidemics will all be eliminated. The efficacy of the great dhāraṇī spell spoken is like this.

1.66

"Recite the spell three times, knot eight strands of eight colours into four knots, and tie it to both feet. The power of this dhāraṇī spell can cause a hundred Jambudvīpas, a thousand Jambudvīpas, or ten thousand Jambudvīpas to quake in six ways; it can accomplish this across the entire realm of a Buddha. When the kings therein govern the people and resources without moderation, thereby causing neighboring countries to raise armies and battle each other, and devas and nāgas to be enraged with unseasonable droughts and floods: the king at that time should reprove himself, cultivate virtue, bestow kindness upon all under heaven, show leniency toward the people and resources, promote good, abandon evil, be generous to sentient beings, repent with a sense of shame, and make a new start with the people. From then on, day and night, the myriad evils will all cease and all goods will assemble, devas and nāgas will rejoice, the rains will fall in season, the five grains will ripen, and epidemic qi will be extinguished. The king at that time should read and recite this dhāraṇī three times every day, and his wishes will be fulfilled, real and not in vain. What I, Bodhisattva Śākyamālin, have spoken is like this, entrusting these matters to kings."

1.67

The Dhāraṇī Spell Spoken by the Monk Ānanda:

1.69

The power of this dhāraṇī can cause the minds of sentient beings to attain liberation, to reach the ultimate Single Vehicle without falling into the lesser vehicle, completely pure, consummate, and fulfilled. If there are sentient beings deluded regarding the Mahāyāna, by the power of the spell they will regain certainty, just like placing a miraculous jewel in muddy water, which makes the water clear and calm by the power of the jewel. Wherever the power of this dhāraṇī extends, sentient beings receive protection and all attain liberation. By this dhāraṇī spell, the Sumeru king of mountains in the trichiliocosm is shaken and unsettled, and the heavenly king Śakra comes out of his palace in fear, wondering whose spiritual transformation could be like this. The palaces of the nāga kings all tremble, anxious and uneasy like flowering trees in motion, and the nāgas flee in terror, scurrying into holes. The minds of the divine ṛṣis become confused and dizzy, mountains collide against each other and are unsettled, the waters of the four great oceans surge and boil, and fish, turtles, and alligators hide away in holes. The power of this great dhāraṇī spell is like this. If anyone reads, recites, or writes it on bamboo or silk, this person will in their present life attain the samādhi of the Buddha's light, and will be able to eliminate the heavy sins of birth and death spanning seven hundred and seventy hundred million kalpas, extinguishing them without remainder. The monk Ānanda spoke this dhāraṇī spell, which is truly like this.

1.70

Sūtra of the Great Dhāraṇī Spell Spoken by Samantabhadra Bodhisattva

1.72

This spell can cause the minds of sentient beings to attain liberation, extinguish the diseases of the three poisons, avert sins that obstruct the Way, completely crush enemies and bandits from other realms, and dispel all enemies, bandits, and robbers within one's territory. If one travels through the wilderness, wild beasts and venomous insects, upon hearing this great dhāraṇī spell, will have their mouths shut and be unable to do harm. This dhāraṇī spell was spoken by past Buddhas numbering forty hundred million; I speak it now. For anyone who cultivates this dhāraṇī, the resulting fruit will not be in vain, hence I have now spoken it briefly.

1.73

The Great Dhāraṇī Spell Spoken by the Greatly Compassionate Avalokiteśvara Bodhisattva Mahāsattva:

1.75

As for this dhāraṇī, if a person has leprosy, whether white leprosy, red leprosy, or yellow leprosy, or has been bitten by a rabid dog, or has malignant sores on their body, or has been struck by arrows or wounded by swords and spears: empower earth with this dhāraṇī spell three times seven (twenty-one) times and apply it onto the sores, and they will be cured immediately; it is truly like this.

1.76

Fifteen Wishes and Fruits of Avalokiteśvara Bodhisattva

1.78

To practice this spell ritual: On the fifteenth day of the second month, smear the ground with cow dung. Use fine new earthenware vessels to hold incense, and eleven earthenware vessels to hold milk. One lamp is needed, and fine incense and flower garlands must be burned and offered. Fast for three days, bathe three times a day, and spread grass upon the ground. Recite the spell eight hundred times over seven days. Facing an image of Avalokiteśvara, wear fresh, clean robes, burn dark, hard aloeswood incense, and recite this spell at the three intervals of the day; you will certainly obtain auspiciousness, and whatever you wish for in your heart will surely be fulfilled, never in vain. If you empower water, empower earth, tie knotted cords, empower mustard seeds and burn them, or empower grass, use them as appropriate to treat bodily illnesses. One must empower them before meals, and all illnesses will be dispelled and cured. This spell fulfills one's wishes according to one's heart; it should be practiced for seven days and seven nights. It also causes all that has been explained above to be auspiciously accomplished. This spell is the Spell of Complete Freedom According to One's Heart; because of the great compassion of the bodhisattva mahāsattva Avalokiteśvara, it is spoken so that whatever desires one seeks will all be granted according to one's wish. This spell can extinguish all dreads, eliminate all pains and illnesses, untie all bonds and fetters, remove all hostilities and harms, eradicate all gu poisons, extinguish all feverish illnesses, subdue all demonic foes, and eliminate all ghost afflictions of madness. If you wish to travel far, recite this spell and knot the corner of your robe yourself; it can dispel all myriad evils. If you tie a dyed cord to a sick person's body, there is nothing that will not be cured. If sprinkled with soaked water, or if tied with a black cord, it can protect one's own body as well as protect others, and can cause even those who have fallen into hell to completely obtain liberation. This is the original vow of the bodhisattva mahāsattva Avalokiteśvara to rescue and liberate all beings and extensively deliver them; it is truly like this, sincere and truthful, not false.

1.79

Sūtra of the Great Dhāraṇī Spells Spoken by the Seven Buddhas and Eight Bodhisattvas, Fascicle One

1.80

Sūtra Spoken by Mañjuśrī Bodhisattva

1.81

I, Mañjuśrī, wish to preach a divine spell to rescue and save all sentient beings and remove their root of lustful desire. There is a spell named *usuṭa* (in the Jin language: 'dispelling lust') [that functions] to repel conceit.

1.83

"Recite the spell three times, tie a cord of three colors into seven knots, and bind it to the foot. This spell can cause those who have lost their minds to regain right mindfulness, extinguish the fire of lustful desire, bring cool clarity to the mind, eliminate their conceit, extinguish the fire of the fetters, and completely purify the defiled obstacles of the three poisons. If a good man or good woman's spirit dwells in the deep abyss of ignorance, dwelling long in birth and death unable to escape, swept away by the four currents and drowning in the sea of lustful desire, unable to realize it and not knowing how to seek escape—alas, how lamentable! If a good man or good woman awakens in mind and comes to loathe lustful desire, one should give them this dhāraṇī and have them read and recite it; the fire of lustful desire will gradually be extinguished. When lustful desire is extinguished, the conceited mind will naturally cease; when the conceited mind has ceased, their mind will become concentrated; when their mind is concentrated, the fetters will be completely extinguished; when the fetters are extinguished, the mind will attain liberation; and having attained liberation of mind, they will immediately attain the fruits of the Way. This is called the power of the Fire Spirit Spell; sincere and truthful, not false, its efficacy is like this. Abstain from wine, meat, and the five pungent roots for forty-nine days; do not consume any impure meat. For forty-nine days, diligently read and recite it at the six times of the day and night, burn dark aloeswood incense and white sandalwood incense, and scatter flowers in offering to the Buddhas of the ten directions. Read and recite it at the six intervals of the day without ever neglecting or forgetting it. When the number of days is complete, the fetters will be extinguished, one's mind will be tranquil and at ease, and there will be no more lustful desire.

1.85

"Brahmin! This dhāraṇī is the Sūtra for Crushing the Assemblies of Demons, spoken in unison by the Buddha World-Honoured Ones of the past, future, and present. Brahmin! When this Sūtra for Crushing the Assemblies of Demons is recited, all the palaces of the demons tremble and violently shake, greatly rocking and swaying, and all the demons each fall tumbling down from their original seats, unable to speak. Why is this? Because they have constantly worked disadvantage for many people, constantly caused suffering and affliction to many people, and caused them to lose benefit. Because of these actions, they presently receive such terrifying retribution. Just as the Buddha World-Honoured One constantly bestows joy upon all sentient beings, extending to loving-kindness, compassion, sympathetic joy, and equanimity, he therefore causes all those [demons such as] Pāpīyas to generate terror. Brahmin! If there is further someone who can turn this Sūtra of Generating Bodhi, there will be no obstacles for that person. If heavenly beings, nāgas, yakṣas, humans, non-humans, Māra, Māra's sons, or Māra's retinue; if water, fire, swords, or staves; if evildoers; if vicious beasts; if bodily suffering or mental suffering should befall them—there is no such possibility. Why is this? Because that good man or good woman constantly performs beneficial actions for the well-being and happiness of many people, constantly acts out of pity for many people, and acts as a protection and shield for heavenly beings and humans; and because of the power of the practice of loving-kindness of those good men and good women, it should be known thus. Brahmin! Because that good man or good woman does not commit evil actions of body, does not commit evil actions of speech, and does not commit evil actions of mind, those various painful matters do not oppress their bodies nor do they oppress their minds. Brahmin! Because of these causes and conditions, it can extinguish all suffering." At that time, the World-Honoured One, reiterating this meaning, spoke verses saying:

1.86

"The demons strive against this sūtra,
wishing to destroy and extinguish it;
Therefore this scripture
is now proclaimed by the Tamer.
Causing all demons to fall into confusion,
to huddle together in their seats and tremble,
Looking at one another, unable to speak.
Such is the retribution of evil deeds:
Because they terrorized sentient beings
and constantly harbored malicious intent,
They fall down tumbling in confusion,
and thus receive their present retribution."

2.1

Translated under the Jin dynasty; the Tripiṭaka master's name is lost; now appended to the Eastern Jin catalog.

2.2

Sūtra of the Spell of the Wilderness Spirit Āṭavaka, Spoken by the Buddha, Dispelling Sentient Beings' Pains, Afflictions, and All Illnesses. At that time, the spirit uttered the spell, saying:

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