七佛八菩薩所說大陀羅尼神呪經 2

English (machine translation) 2

Language: English

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:

"World-Honoured One! The phrases of this dhāraṇī bring tranquility and security to the fourfold assembly, and separation from all afflictions and distresses. For demonic hosts and evil spirits, thieves and bandits, water and fire, fierce whirlwind gales, rākṣasa evil spirits, feverish diseases, cold diseases, wind diseases, diseases of humoral imbalance, decline of family livelihood, adversity in all undertakings, and sudden violence of savage beasts—recite this spell urgently, and all will be liberated. Now I shall once again speak the dhāraṇī spell:

2.6

"'Now, for [so-and-so], perform protection wherever they are. If there are ghosts who eat human vital energy, or those who damage people's assets or consume people's wealth, against all such fears and terrors, perform immeasurable rescue and protection for [so-and-so].' Then he spoke the spell, saying:

2.8

"As stated above, let not [so-and-so] have fear of kings, bandits, water, fire, wind, the sun, moon, stars, constellations, ghosts, spirits, and the like. If there are other bad friends harboring malicious harm, cause them to bring calamities and painful afflictions upon themselves. Not transgressing this boundary and not violating this spell, all asuras, yakṣas, rākṣasas, various nāgas, and other evil humans and non-humans will be unable to cause harm." At that time, the fourfold assembly, having heard this spell preached, rejoiced and practiced it with devotion.

2.9

(The Song edition has twelve lines of Ākāśagarbha Bodhisattva's mantra here; upon examination, it is what appeared above on the twenty-second folio of Fascicle One, and is now deleted here.)

2.10

Sūtra of the Dhāraṇī for Gathering the Joy of the Dharma and Renouncing Suffering (This spell is absent from the Red Edition)

2.12

At that time, the Buddha addressed the great assembly, saying: "In the past, during incalculable kalpas when I was an ordinary being, my name was Jātata. In the kingdom of Kāthura, I worked as a merchant engaging in trade. Deceitful and untrue, I committed countless evil deeds; my lustful depravity was unprincipled beyond description. At that time, in my delusion, I killed my father and had lustful relations with my mother. Over several years, the people of the entire country all came to know of it, raising their voices and proclaiming: 'This Jātata has killed his father and had lustful relations with his mother for several years now.' I then reflected that I was no different from beasts and no longer possessed human conduct; then in the kingdom of Kāthura, I leaped over the city wall, fled, and headed for the deep marshes. At that time, the king of this country, named Vija, proclaimed to the people of the kingdom: 'This Jātata's lustful depravity was unprincipled, which brought about these acts. Whoever is able to capture this person will be lavishly rewarded with precious treasures.' Thereupon, the people of this country each eagerly desired to apprehend me. At that time, terrified, I immediately fled the country and became a śramaṇa. In another country, I practiced the ten virtues and meditated in study of the Way, weeping tears day and night for thirty-seven years. Because of the obstacle of the five heinous crimes, my mind was unsettled, and my sorrow and grief were unbearable. During those thirty-seven years, dwelling in a mountain cave, I constantly wept aloud: 'How bitter, how bitter! With what mind can I cast off this suffering?' While lamenting and descending from the cave to beg for food, I found a large bowl on the ground along the way, inside of which was a sūtra box. There were no other scriptures, only the Dhāraṇī for Gathering the Joy of the Dharma and Renouncing Suffering. It explained that when the past Buddhas, numerous as the sands of the Ganges, were about to enter nirvāṇa, they always preached this dhāraṇī in the kingdom of Viyala and entrusted it to the great bodhisattvas. If someone later gets to hear this dhāraṇī, this person must have cultivated and maintained the five precepts and ten virtues in past lives to be enabled to hear it. If someone hears it, yet does not keep it in mind and does not cultivate and collect it, this is called being without karmic connection. This dhāraṇī can eradicate the great sins of the five heinous crimes and birth and death of ten billion kalpas; if someone upholds, reads, and recites it, they will never fall into the three bad destinies: hell, hungry ghosts, or animals. Why is this? When the past Buddhas were about to enter nirvāṇa, they would inevitably preach it, revering and praising it, declaring its merit to be immeasurable, and entrusting it to the bodhisattvas. If subsequent sentient beings get to hear this dhāraṇī, cultivate it, and keep it in mind, their retributive blessing will be hard to calculate. It is like Mount Sumeru or the treasure ocean, which ordinary beings cannot measure. If someone commits evil deeds, secretly hears the name of this dhāraṇī without time to practice it, but once holds it in their heart, when they fall into hell, all those in hell will receive this person's grace and their suffering will cease. If someone is able to practice, diligently cultivate, and attain it in their present body, they will behold hundreds of thousands of millions of Buddha lands and obtain immeasurable blessings beyond full description. Only Buddhas and bodhisattvas can exhaustively know it; śrāvakas and those of the two vehicles cannot comprehend it. Why is this? This dhāraṇī was not spoken by one or two Buddhas, but by past Buddhas as numerous as the sands of the Ganges. At that time, when I obtained this sūtra, I did not continue begging for food, but returned joyfully to the cave. Reaching the cave, I burned incense, paid homage, and praised it with tears of sorrow. Cultivating, praising, and reciting it in the cave, it took a whole year before I began to grasp it; because of the obstacle of sinful karma, I was unable to take it into my heart. Thereupon, on an autumn night, I bathed and practiced for seven days; like a child first learning, I was not a little bewildered. I then practiced for another seven days, and was just as bewildered without difference. Sorrowful and troubled in heart, not knowing what to do, I quietly contemplated the words of this dhāraṇī in my mind; after several repetitions, my mind suddenly became settled. I was then as overjoyed as a person who finds hundreds of thousands of catties of gold in the ground: with no one else knowing, the inner joy never ceases; so it was with me at that time. Cultivating for several years, I flew through the air without obstruction and beheld the Buddhas of the ten directions and the three times. Future practitioners should practice it according to the Dharma."

2.13

I, Mañjuśrī, now 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) to dispel lustful desire and repel conceit.

2.15

"Recite the spell three times, tie seven knots in thread, and bind it to the foot. This spell can cause those who have lost their minds to regain right mindfulness, extinguish the fire of lust, make their minds pure and cool, remove their self-conceit, extinguish the fire of the fetters, and completely eradicate the impurities and obstacles of the three poisons. If women or good men have their spirits trapped beneath the deep abyss of ignorance, dwelling long in saṃsāra unable to find an escape, swirling in the waves of the stream of saṃsāra and drowning in the sea of lust, with no one capable of waking them and no one knowing how to seek escape—alas, how deeply pitiable it is! If a good man or good woman attains awakening in mind and turns away from lust with revulsion, one should give them this dhāraṇī spell to read and recite. The fire of lust will gradually be extinguished. When lust is extinguished, conceit naturally ceases. When conceit ceases, the mind becomes concentrated. When the mind is concentrated, the fetters are wholly extinguished. When the fetters are extinguished, the mind attains liberation. When the mind is liberated, one immediately attains the fruits of the path. This is called the power of the great dhāraṇī spell. Truly true and not in vain, its divine power is like this. Abstain from wine and the five pungent roots for seven times seven, forty-nine days, and eat no impure meat whatsoever. If a man practices this, it is for nine times nine, eighty-one days; if a woman practices this, it is for seven times seven, forty-nine days. Furthermore, during the six periods of the day and night, read and recite it with a diligent mind, burn black aloeswood and white sandalwood incense, scatter flowers in offering to the Buddhas of the ten directions, and read and recite it throughout the six periods without ever neglecting or forgetting it. When the number of days is complete, the fetters will immediately be extinguished, the mind will be tranquil, and there will be no more lust."

2.16

"I, Mañjuśrī Bodhisattva, now wish to speak the name of a great dhāraṇī spell that eradicates all possessing spirits, ghosts, demonic sorceries, and gu poison. There is a spell named Oudidounang (in the language of Jin: 'dispels the illnesses of sentient beings, cleanses their five viscera, six bowels, and triple burner, and washes them clean with the water of dhyāna-concentration').

2.18

"Recite the spell seven times, tie seven knots in thread, and bind it to the foot (one edition has 'knee'). This great dhāraṇī spell can cause the practitioner's mind to attain purity and be freed from all diseases, achieve liberation of mind and liberation by wisdom, neutralize all poisons, become free of all afflictions and disasters, and completely eradicate all demonic sprites and possessing spirits. As it is for one person, so it is for many. One should read and recite it so that it flows with utter fluency. Wherever it may be, for the sake of the sentient beings of Jambudvīpa, I have established this dhāraṇī spell to cure all gu poisons and possessing spirits and to neutralize all toxic substances; let it be circulated throughout Jambudvīpa. Sentient beings of the Latter Dharma age, owing to their meager merit, will all be plagued by these various evils; diligently instruct them to read and recite it, making it universally known."

2.19

"I, Samādhirājavicaraṇa Bodhisattva, have now come from the World of Abhirati to this Sahā World for the sake of sentient beings of the five turbidities, to remove obstacles to dhyāna-concentration, uproot the darkness of ignorance, open their eye of wisdom, bestow upon them the water of dhyāna-concentration, wash clean the defilements and obstacles of their minds, plant the sprouts of bodhi so that they gradually grow lush and tall, open and expound the gates of the three vehicles, and reveal the true characteristics of their fruits. There is a spell named Qiuzhidou (in the language of Jin: 'summons light and repels darkness, removes sins and cleanses the defilements of the eye of wisdom').

2.21

"Recite the spell three times, tie three knots in thread of five colors, and bind it to the foot. The range of influence of this great dhāraṇī spell reaches everywhere in Jambudvīpa. If practitioners wish to cultivate dhyāna-concentration and are disturbed by the heavenly Māra, various demons, or gu-sprites, then through the disturbance of demons various conditioned affairs will arise, external bad friends will vie with one another to harass them, and through being harassed, internal evils will arise again, so that seeking fame, gain, and offerings, flattery, deviousness, jealousy, arrogance, and haughtiness will gather in their minds. The practitioner should at that time reprove himself: 'I have done what is unwholesome and have been bound by Māra.' Ashamed, he should reprove himself, bowing his head in shame before the Buddhas and all the worthy and noble ones: 'In kalpas past, I fell into the great hells, the beasts, and the hungry ghosts, swirling through the six destinies and repeatedly undergoing birth and death. Now that I have attained a human body, my faculties are dull and my wisdom is meager; I wish to cultivate dhyāna-concentration but cannot succeed, covered over by the fetters. I would rather shatter my body into dust than ever be covered by these fetters.' Having made this vow, he throws his five limbs to the ground, taking refuge in the currently present Buddhas of the ten directions, the tathāgatas, arhats, samyaksambuddhas: 'Pardon my transgressions, eradicate my sins, wash my eye of wisdom to make it bright and pure, wash away the defilements of my mind with the water of loving-kindness and compassion, and illuminate my mind so that it is clear within and without.' Having repented in this way, he again throws himself to the ground. In this manner three times, he rises again and prostrates. Having repented, he sits back down, and having purified his body and speech, he recites this dhāraṇī spell twenty-one times. At that time, he should three times call upon my name, Samādhirājavicaraṇa Bodhisattva, repenting his transgressions and faults, speaking thus three times. With single-minded dhyāna-contemplation, repenting and reproving himself in each period, according to whether his faculties are sharp or dull, the heavy, evil karmas of hundreds of kotis of nayutas of kalpas that obstruct the path in darkness, along with the sins and defilements of various demons, gu-sprites, and heavenly Māras, will all be eradicated without remainder. I shall then go to that person's place together with an assembly of great bodhisattvas, and according to whether his faculties are sharp or dull, show him the signs of realization. The dhāraṇī spell spoken by me, Samādhirājavicaraṇa Bodhisattva, is truly true and not in vain; its divine power is like this."

2.22

"I, Sunetra Bodhisattva, have now come from the realm of the Buddha Candrasūryapradīpa to this Sahā World for the sake of the great arhats who wish to attain the first dhyāna, the three vidyās, and the six supernormal powers. I now wish to speak a dhāraṇī spell to make them swiftly accomplish this, removing the defilements of their habit-fetters as well as subtle obstacles, purifying their divine eye, their karmic traces of the knowledge of past lives, and clarifying their knowledge of the minds of others, all future events, the names of lands, the lifespans and numbers of kalpas of the assemblies of disciples, all supernormal occurrences, the unobstructed hearing of the ear faculty regarding the affairs of a hundred Buddha-worlds, the supernormal bodily power to fly through the air without hindrance by stony mountains, and having extinguished feeling and perception, the destruction of the outflows is now spoken of completely. There is a dhāraṇī spell named Ou'anbozhilu (in the language of Jin: 'all burdens are completely exhausted, fully endowed with the three vidyās, the six supernormal powers, and the eight liberations').

2.24

"Recite the spell three times, tie six knots in thread of three colors, and bind it to the neck. This great dhāraṇī spell can cause the practitioner to sever habit-energies and the defilements that obstruct the path, and wash clean the three vidyās and six supernormal powers to make them pure. One should chant and recite it so that it flows with utter fluency. I, Guṇavyūha Bodhisattva, have now come from the realm of Amitābha Buddha. I now wish to encourage and help [practitioners] to succeed as bodhisattvas, teaching them the subtle and skillful means of the hundred merits so that they may swiftly attain the first stage and be endowed with all the physical marks; thus with wonderful and skillful means I teach them to practice it. What are the wonderful practices? First, their merit is vast, extending universal loving-kindness to sentient beings; second, they shelter all beings like a mother loving her child, never seeing their faults; third, they accumulate virtue and perform good deeds without reckoning their own toil; fourth, they diligently cultivate, renounce with wisdom, vigorously advance, and turn around to transform others; fifth, they practice the ten wholesome deeds and turn around to teach sentient beings; sixth, they uphold the precepts purely, like a bright jewel, clear within and without without taint or dust; seventh, the teachings given forth from their bodily, verbal, and mental actions take loving-kindness and compassion as their root; eighth, their undertakings prioritize rescuing and aiding others; ninth, they always expound the Dharma to the assembly with subtle, skillful means, with gentle expressions and pleasing demeanor, never going against their wishes; tenth, they constantly travel to various lands as great national preceptors, bearing the burden of sentient beings and embracing all without mental weariness. These are called the ten great, subtle practices of a bodhisattva when first generating the mind wishing to ascend to the first stage. Ten times ten like this are called the hundred merits, accomplishing a single physical mark; I have now spoken of them in brief. I now wish to speak a spell to cause them to be swiftly accomplished. There is a spell named Tuomoluogudi (in the language of Jin: 'accomplishing the marks and characteristics, adorning merit, severing habit-energies, and eradicating the sins that obstruct the path').

2.26

"Recite the spell five times, tie three knots in thread of two colors, blue and green, and bind it to the waist. This spell can cause the practitioner to adorn merit, be endowed with all the marks and characteristics, and surely ascend to the first stage. Diligently read and recite it so that it flows with utter fluency; chant and recite it day and night without letting the mind abandon it for a moment, and pass it on to instruct other practitioners."

2.27

"I, Suvikrāntagāmin Bodhisattva, have now come from the northern realm of the Buddha Śāntacandraghoṣa. In this Sahā World, the Buddha's Dharma is on the verge of extinction; people commit many evils, greedily cling to gain and offerings, and criticize one another; there is no righteousness between ruler and minister, father and son, nor is there propriety between teacher and disciple. The five turbidities boil over and the three poisons rage; this is all because in previous lives they did not cultivate virtuous conduct and accumulated many evil habits. Having now obtained this body, though they have received a human body, their minds are like those of beasts and rākṣasa demons—a human body with an animal's mind, outwardly appearing as humans. Alas, great suffering! In the final era of a thousand years, among them there may be one or two sentient beings who have strayed and fallen into the lower stream. It is indeed out of pity for these sentient beings [that I come]. I now wish to speak a spell to rescue and assist them, so that their original practice may be restored as before. There is a spell named Yunruomidou (in the language of Jin: 'uproots the roots of practitioners' sins and defilements, rubbing, washing, and wiping them clean to make them fresh and white').

2.29

"Recite the spell three times, tie three knots in thread of two colors, yellow and white, and bind it to the neck. This great dhāraṇī spell is like a great canopy sheltering all, like a great rain moistening all, and like a bridge or boat carrying all across; of the myriad sprouts in the three realms, none fails to rely on it. Though monastics and laypeople differ, the taste they receive is one; the myriad kinds of living beings converge into the one emptiness. The reason bodhisattvas use skillful means to adapt their teaching is simply to liberate the various beings. I now speak this spell for the sake of practitioners, rescuing and delivering them so that they may swiftly attain the noble fruits of the three vehicles. I enjoin all practitioners to read and recite it diligently; truly true and not in vain, they will surely attain the path."

2.30

"Ratnacandraprabhā Bodhisattva now wishes to speak a great dhāraṇī spell to remove all sins regarding dhyāna-concentration and dispel all defilements and obstacles, completely dispelling all illnesses of the five aggregates and four elements. For measureless kalpas sentient beings have been unable to cultivate dhyāna-concentration, and therefore have long wandered and drowned in the sea of birth and death, swirling in the waves of the stream of birth and death with no one capable of waking them. Pitying these beings, I now wish to speak a great dhāraṇī spell to remove the defilements of their three poisons, uproot their feet of ignorance, illuminate them with the mirror of wisdom, bestow upon them the water of dhyāna-concentration, grow the sprouts of bodhi, and cause them to reach the shore of nirvāṇa. There is a spell named Wushe (in the language of Jin: 'removes the defilements of dhyāna-concentration, dispels the sins that obstruct the path, and is fully capable of destroying all demons and evil spirits').

2.32

"Recite the spell three times, tie eight knots in thread of two colors, yellow and purple, and bind it to the painful area. This spell can cause those who have lost their minds to regain right mindfulness, and can crush and eradicate all heavy sins of hundreds of kotis of nayutas of kalpas without remainder. If there are sentient beings who wish to cultivate dhyāna-concentration, but whose minds are distracted and dark so that they cannot see the realms [of meditation], with afflictions frequently arising and being covered by torpor and sleep, such persons should at that time think: 'I am covered over by the hindrances of past sins.' They should feel shame, repent, and reprove themselves, light lamps to continue the illumination, burn incense, and scatter flowers in offering to the Buddhas. Having made offerings to the Buddhas, they should separately make offerings to me, Ratnacandraprabhā Bodhisattva, lighting seven-branched lamps, burning aloeswood incense, reducing sleep for seven days and seven nights, and during the six periods of the day and night deeply reproaching themselves and speaking in repentance of their past sins: 'The Tathāgatas, Arhats, Samyaksambuddhas know beings and see beings, clearly seeing the marks of sins committed by this disciple. The Buddhas and great bodhisattvas of the ten directions, Śakra, Brahmā, and the Four Heavenly Kings also all bear witness and know, clearly seeing the marks of sins I have committed. That I now repent, they also all bear witness and know; may my sins be eradicated so that none remain.' In each period, having finished repenting, they recite this dhāraṇī spell seven times and then stop. Having recited it seven times, they sit silently, in single-minded dhyāna-contemplation; in this way, the sins and defilements will gradually be eradicated, their minds will become increasingly concentrated, and the realms [of meditation] will become clear. Those whose faculties are sharp will, in three or four days up to seven days, immediately see me, Ratnacandraprabhā Bodhisattva, who will remove their obstacles, eradicate their sins, and confer the fruits upon them. Those whose faculties are dull will do so in two or three weeks; for those of the dullest faculties, in seven times seven, forty-nine days, some will attain concentration of mind and some will attain the fruits; none will pass [the time] in vain. The power of this great dhāraṇī spell is like this."

2.33

I, the Bodhisattva of the Northern Star, am named Miaojian (Wondrous Sight). Now I wish to proclaim a dhāraṇī spell to guard and protect all realms. Because what I accomplish is exceedingly marvelous and extraordinary, I am called Miaojian. Dwelling in Jambudvīpa, I am supreme among all the stars, an immortal among divine immortals, a great general among bodhisattvas, illuminating all bodhisattvas, vastly delivering all living beings. There is a great dhāraṇī spell called Gunaibo (in the language of Jin: [a spell that] guards and protects realms, aids all kings, dispels calamities, and repels enemies; none [of these] do not proceed from it).

2.35

“Recite the spell five times, tie threads of seven colors into three knots, and bind it to the painful place. This great dhāraṇī spell was spoken by past buddhas [as numerous as] the sands of forty Ganges Rivers. In the past, I heard this great dhāraṇī spell and its power from those buddhas. Ever since then, across seven hundred kalpas, I have dwelt in Jambudvīpa as a Great State Preceptor, commanding the kings among all stars across the four continents, having attained the utmost sovereignty; all affairs of state throughout the four continents are taken up by me. If human kings do not employ their ministers according to the correct Dharma, are shameless in heart, violent, hollow, turbid, and disordered, indulging their various ministers to treat the common people with cruelty and tyranny, I can depose them, summoning the worthy and capable to replace their royal throne. If they can feel shame, reform evil, cultivate goodness, employ the good, and dismiss evil persons; if their minds are broad and universally compassionate toward all, accepting and rescuing like a bridge or a boat, embracing the people and things like a father and mother; if there are worthy and capable ones in the realm, they should summon them, revering the worthy and honoring the noble as if seeing their own parents; if the king personally attends court to judge affairs, not wronging the people and things, like a clear mirror—if that king can cultivate these virtues, reform past conduct, cultivate the future, repent of sins previously committed, and feel ashamed, reproaching himself and grieving over faults and blunders; having repented and reproached himself, he must cultivate the three virtues: first, revere the Three Honored Ones; second, pity the poor, caring for and consoling orphans and the elderly in the realm; third, keep an impartial mind between enemies and kin, adjudicating grievances and wrongs without injustice to the people and things. If he can practice the virtues above, I shall then lead the great heavenly kings, the devas, Śakra, the Commissioners of Destiny, and the Commissioners of the Heavenly Offices to eradicate death and determine life, diminish sin and increase merit, and add to his tally of years to prolong life. I shall announce to the Heavenly Offices to dispatch one thousand seven hundred good spirits to patrol and guard the borders of his state and protect the realm, eradicating its calamities and misfortunes, extinguishing its treachery and evil, making wind and rain seasonal, grain abundant, pestilence dispelled, and free from mighty enemies, with the people peaceful and joyous, praising the king's virtue. If this king can additionally recite this dhāraṇī, he will be like a wheel-turning sage king obtaining a wish-fulfilling jewel; the spiritual aura of this jewel dispels and subdues calamities and disasters. Now, by the power of this great dhāraṇī spell, all the virtues above can be accomplished, and the extinguishing and dispelling of calamities and evils is likewise so. Know that the power of this great dhāraṇī spell is just like the king's bright jewel.”

2.36

I, the Immortal Taibai (Venus), now wish to proclaim a dhāraṇī spell. I am a five-superknowledge immortal cultivating the bodhisattva practices, supreme among the five planets. Among divine immortals, my supernatural penetrations and radiance are supreme. I govern the four continents as well as the affairs of humans and gods: disasters and anomalies in realms, the lengthening and shortening of lifespans, yin and yang and cyclical changes, diagrams, books, prophetic texts, and the like, treacherous falsehoods and straightforward matters, expiating calamities and eradicating treachery and evil, that which should wax and wane—all are known to me. Pitying all living beings, I now wish to proclaim a dhāraṇī spell and protect their realms. There is a spell called Anahuzhalu (in the language of Jin: for the sake of protecting realms and living beings in a quarter of Jambudvīpa).

2.38

“Recite the spell three times, tie threads of two colors—yellow and white—into two knots, and bind it to the neck. This great dhāraṇī spell was spoken by past buddhas [as numerous as] the sands of three Ganges Rivers. In the past, I heard this spell from those buddhas. Ever since then, one hundred kalpas have passed; among divine immortals, none can equal the merit and virtue I have cultivated. Internally, I conceal the Mahāyāna precepts and conduct of a bodhisattva; externally, I manifest as a divine immortal. Having fully cultivated the pure Dharma-body and the bodhisattva's six perfections, the pāramitās, I externally manifest skillful means, dwelling among divine immortals; although blending my light, I do not mingle with their dust. This is called a bodhisattva's skillful dwelling in a body through upāyakauśalya. If the kings of realms in Jambudvīpa possess scant merit from previous lives, dwell in the Latter Dharma, and have become human kings through slight and minute good roots, their bodies lack the power of merit, their minds are dark and lacking in wisdom, and they furthermore encounter dull and turbid living beings of the five defilements. They are like a foolish person with a broken cart and a sluggish ox wanting to traverse a perilous road—it is exceedingly difficult to cross. Having seen this, out of a compassionate heart I take pity; to deliver submerged and toiling living beings, to lead them out of distress, and to relieve the king of the plight of the sluggish ox, I proclaim this dhāraṇī spell today. If that king, hearing these words, gives rise to shame in his heart, realizes his scant merit, reforms past conduct, cultivates the future, gives rise to a vast mind, overlooks and pities suffering beings with kindness and compassion, endures evil, cultivates good, does not wrong people and things, establishes and protects the correct Dharma, appoints the worthy and employs the wise, summons the good, dismisses the evil, and begins anew with the people—if that king can cultivate these virtues and can furthermore read and recite this dhāraṇī, recollecting it single-mindedly day and night without abandoning or forgetting it, the king's mind will then become increasingly clever and eloquent, his temperament harmonious and gentle, not thinking of evil. Good gods of the various heavens will gradually draw near to him, increasing his wisdom and augmenting his spiritual power. Being protected by the devas, he will become increasingly vigorous; because of his vigor, we, the devas, the sun, moon, five planets, and twenty-eight lunar mansions, will all come to protect him, granting whatever wishes are sought, dispatching nāga kings to supply rain, making grain abundant, pestilence dispelled, all calamities eradicated, and auspicious omens arising daily. Know that all this is the power of the great dhāraṇī spell. / I, the Immortal Yinghuo (Mars), now wish to proclaim a dhāraṇī spell to guard and protect all realms, deliver all living beings, eliminate their arrogance, eradicate all treachery and wrongdoing, suppress all poisons, and dispel and subdue all that is contrary to Dharma. I am a five-superknowledge immortal who dispels and subdues all treacherous ghosts. All affairs of realms, the world's omens and calamities, warfare and pestilence, famine and abundance, neighboring states giving rise to evil intents, ministers plotting treason—such calamities as these, I know them all. The Son of Heaven's decline and taboos, concealment and eclipse, the subtraction of tallies and the increase of lifespan—all are known to me. If one wishes to dispel calamities, I can also accomplish it. Repelling enemies and treachery, I can also suppress them. Dispelling calamities and anomalies—all proceed from me. Among the five planets, I am supreme in cleverness and sharp wisdom, swift mechanics of eloquence, and fierce supernatural penetrations. Throughout the four continents, my supernatural penetrations and swiftness are supreme. Throughout the four continents, none can equal me. Therefore, today I wish to proclaim a great dhāraṇī spell, named Jūzhǎhūlúdōu (in the language of Jin: guarding and protecting realms, delivering kings from distress, dispelling and subduing all treachery and wrongdoing, curing the illnesses of living beings, sorcery, and poisonous auras).”

2.40

“Recite the spell three times, tie a thread of a single scarlet color into seven knots, and bind it to the painful place. For all kings as well as all realms to be entirely at peace, with calamities dispelled and misfortunes averted—none do not proceed from this great dhāraṇī spell. All practitioners and those who are ill should read and recite it, making themselves thoroughly fluent in it. If one wishes to practice this dhāraṇī: first, abstain from alcohol; second, abstain from meat; third, abstain from pungent roots. For three weeks (twenty-one days), bathe in fragrant water, put on new, clean clothes, and set up a Buddha image either in a stupa or in an empty, quiet place. Burn incense, scatter flowers, stay away from noisy crowds, and diligently read and recite during the six periods of the day, repenting toward the ten directions with shame and self-reproach. Having purified body and speech, one should read and recite it: twenty-one times during each period. Having recited it, sit silently, single-mindedly recollecting me, the Immortal Yinghuo, a bodhisattva of the five abodes. Say three times: ‘I now take refuge.’ Having spoken thus, sit silently. I will then go to that place, causing whatever is sought to be accomplished, and will also bestow a wish-fulfilling jewel, extinguish the fire of the fetters, and avert the realm's calamities and portents, famine, abundance, and pestilence. Know that this is the power of the great dhāraṇī spell.”

2.41

I, Mahābrahmā, wish to proclaim a great dhāraṇī to protect living beings. There is a dhāraṇī named Hulubodou (in the language of Jin: curing living beings' illnesses, sheltering and nurturing the three realms, and relieving all poverty).

2.43

“Recite the spell three times, tie threads of two colors—blue and green—into seven knots, and bind it between the two breasts. This great dhāraṇī spell was spoken by past buddhas. Pitying all living beings now, to liberate them, to pull up the root of toilsome suffering in the three realms, to vastly spread the Buddha's correct Dharma, I am universally compassionate toward living beings like a loving father. The spiritual power of this dhāraṇī extends wherever the sun and moon shine; throughout the four continents, none do not rely on it. By the power of this dhāraṇī, one can cause the four seas to boil, Mount Sumeru to collapse into fine dust, and the ten jewel mountains, the four great ocean waters, the Yangtze, Yellow, Huai, and Ji Rivers to enter into a single pore—throughout the four continents, it can accomplish all of this. If a kalpa of pestilence arises in a realm, the king at that time should be vigorous, upholding the eight precepts for seven days and seven nights; he should purify his mind, practice the path during the six periods, and tame his mind for the sake of the myriad people. He must order all people within his borders, encouraging them with a compassionate mind to practice goodness. The king at that time should light a hundred thousand lamps within his palace to save the lives of the people, summon the great bodhisattvas of the ten directions, Brahmā, Śakra, and the Four Heavenly Kings, and take the three refuges, prostrating and begging for mercy: ‘All buddhas of the ten directions, assemblies of great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, and all mahāsattvas who have come, save the lives of my people!’ Speak thus three times. Having spoken thus, recite this dhāraṇī three times seven—twenty-one times. Having recited this dhāraṇī, the king, together with his ministers, queen, and court ladies, should sit silently, single-mindedly absorbed in meditation. I, Mahābrahmā, will then, together with the retinue of Brahmā, the retinue of Śakra, the Four Great Heavenly Kings, the great nāga kings, and the ghosts and spirits of the eight classes, drink their poisonous vapor so that it is completely eradicated. The king at that time, within his meditative concentration, will see my body—Mahābrahmā, Śakra Devānām Indra, and the Four Great Heavenly Kings. Having seen us, he will redouble his vigor; because of his vigor, if there are ghosts and spirits long residing within the borders of his realm that trouble the people, I will furthermore dispatch the Four Great Heavenly Kings to drive them out of the borders. By my, Mahābrahmā's, compassionate power, the borders of his realm will be entirely peaceful.”

2.44

I, Maheśvara Heavenly King, now wish to proclaim a dhāraṇī spell. There is a dhāraṇī named Helilou (in the language of Jin: pulling living beings out of suffering and rescuing them from all perils and difficulties).

2.46

"Recite the spell three times, tie four knots in a green thread of a single color, and tie it around the neck. This spell was spoken by a hundred thousand koṭis of past Buddhas. Through the awe-inspiring spiritual power of this dhāraṇī, it can provide illumination throughout the four continents as far as the sun and moon shine; it can bestow treasure troves upon the impoverished, give the eye of wisdom to blind and ignorant sentient beings, and grant Dharma medicine to cure those who suffer from illness. If sentient beings seek the noble fruits of the three vehicles, I can assist them so that they attain fulfillment. If they are in dark, hidden realms suffering the distress of the three bad destinies, through the power of this dhāraṇī, when their life in the three bad destinies ends they will be reborn in the Trāyastriṃśa Heaven. If practitioners copy, read, and recite this dhāraṇī, they will attain the knowledge of past lives, recalling the affairs of fourteen lifetimes, with future, present, and ancient past appearing right before their eyes. Those who wish to cultivate dhyāna-concentration and are covered by the veils of the aggregates should recite this dhāraṇī; their minds will then become concentrated and drowsiness will be expelled. Those who wish to pursue learning whose minds are distracted and unable to focus, who are impeded in all matters and cannot grasp the flavor of the meaning, should practice this dhāraṇī. Those who wish to attain the power of retention through hearing should practice this dhāraṇī. Those who wish to hear what is spoken by the Buddhas of the ten directions, by the great bodhisattvas, and by the great heavenly kings, and upon hearing it once with their ears comprehend and retain it without forgetting, immediately grasping the principles so that hundreds of thousands of principles naturally appear before them, retained without forgetting, should read and recite this dhāraṇī. Unceasingly and never neglecting it throughout the six intervals of the day and night, they should diligently cultivate and practice it to assist the qualities of the Buddha path. At that time, in a dream, this person will behold me, the Heavenly King Maheśvara, seated upon a white lotus pedestal, coming to where they are. Beholding me, that person's heart will be filled with great joy. I will then bestow upon them a wish-fulfilling jewel; through the power of the jewel, whatever they wish for will be attained at will, and hundreds of thousands of Buddhas will constantly follow, protect, and assist them. The spiritual power of this great dhāraṇī is like this."

2.47

I, the Heavenly King of Nirmāṇarati, wish to speak a great dhāraṇī named anajapulu (in the language of Jin: Dharma-Patience, Compliant Dharma-Patience, Capable of Bearing the Three Realms). Sentient beings are like a great ocean whose measure is difficult to fathom; the mind of me, the heavenly king, is also like this: capable of rescuing and gathering in all sentient beings adrift, leading them out of the ocean of the three realms.

2.49

"Recite the spell three times, tie a single knot in a five-colored thread, and tie it around the neck. This great dhāraṇī spell was spoken by hundreds of thousands of koṭis of past Buddhas. Out of sympathy for sentient beings, I now wish to speak it. As far as the power of this great dhāraṇī spell reaches, among the three continents—only Uttarakuru alone cannot hear it—wherever its power extends, the three kinds of poison arrows in those sentient beings will naturally be drawn out; they will attain the patience of hearing sound; the Dharma sound and light will enter into their pores; and all the stifling heat and the heavy sins of the three defilements will naturally pour forth. After their lives end, these sentient beings will all be reborn in the Trāyastriṃśa Heaven. If practitioners are covered by the three defilements, long dwelling in birth and death, entangled and difficult to untie, adrift in the river of karmic defilements, I will then board the Dharma-boat of the Great Vehicle to haul them in and rescue them, burning their fetters with the fire of wisdom, washing them clean with the water of dhyāna-concentration, wiping and rubbing them with upāyakauśalya, instructing them with the six perfections, and spreading the four dhyānas for them, causing them to leave the three realms. If practitioners wish to attain in this life the patience of hearing sound, wish to attain compliant patience, or wish to attain the patience of non-arising, they should practice this dhāraṇī, purely uphold the ground of morality, reduce their sleep, be patient, compliant, and gentle, have few worldly concerns, keep their intentions straightforward, praise the virtue of those seen cultivating merit, and regard the poor and the sick with a compassionate heart of pity as if they were no different from oneself. Having cultivated and disciplined their minds in this way, if they further desire superior fruits and their wishes to be fulfilled, they should, for three times seven—twenty-one—days, eat only one meal at midday, taking white foods, ghee, and curd. Either in a clean place or in a stupa, they should practice the path during the six intervals of the day and night; during each interval, they should bow to the Buddhas of the ten directions, repent of past sins, burn various famous incenses, scatter flowers in offering, [burn] sandalwood and frankincense, and various mixed fragrant flowers, and three times invoke my name, the Heavenly King of Nirmāṇarati: 'I am a bodhisattva of the fifth stage.' Then during each interval, they should recite this dhāraṇī twenty-one times. From the first day up to seven days—or for those of extremely dull faculties, three times seven, twenty-one days—I will at that time go to that person's location, and in accordance with whether their faculties are sharp or dull, bestow upon them Dharma-patience: to those who should attain the patience of hearing sound, I bestow the patience of hearing sound; to those who should attain compliant patience, I bestow compliant patience; to those who should attain the patience of the non-arising of dharmas, I bestow the patience of the non-arising of dharmas—bestowing all of them, real and not in vain."

2.50

I, the Heavenly King of Tuṣita, wish to speak a great dhāraṇī named zhemisudu (in the language of Jin: Rescuing from All Ills and Suffering, Relieving the Poor), causing all practitioners to swiftly attain the noble fruits of the three vehicles, like rain falling from heaven causing farmers to reap a bountiful harvest.

2.52

"Recite the spell six times, tie three knots in a five-colored thread, and tie it to both hands. The power of this great dhāraṇī spell can reduce all the earth elements in this Jambudvīpa to fine dust; it can do the same in Pūrvavideha and Aparagodānīya, drying up the ocean waters, shattering Mount Sumeru to fine dust, and then restoring them again to their original state without difference. When the various heavy sins of the fetters and habitual defilements of practitioners cause them to be swept away by the river of craving and drowned in birth and death with no one capable of awakening them, I will now, through the power of this great dhāraṇī spell, haul them in and rescue them to lead them out of the three realms, extinguishing the fire of the fetters with the river of the Great Vehicle, moistening and soaking them with the ointment of dhyāna-concentration, and planting the roots and sprouts of unexcelled awakening, causing all sentient beings to reap the fruits. The power of this dhāraṇī is also like this. If sentient beings in their present life wish to cultivate this dhāraṇī and attain the knowledge of past lives up to four hundred births, and affairs of future lifetimes up to four hundred births, they will be able to know them all. Regarding affairs of the present lifetime, they will know the mental objects of others' minds, astronomy and geography, illustrated texts, and prophetic records; and they will know the dying here and being born there of all sentient beings, knowing them all up to four hundred births. They should receive, uphold, read, and recite this dhāraṇī; they should be diligent, purely uphold the ground of morality, have few desires and be content, cultivate a straightforward mind, reduce their sleep during the six intervals of the day and night, cultivate it with diligence, moderate their food, and speak little; then up to six years they will certainly achieve the result. First they will attain the knowledge of past lives, next they will attain the knowledge of non-arising, and later they will attain the knowledge of others' minds, thoroughly penetrating all past, present, and future events that have not yet occurred. Having attained this knowledge of past lives, through the power of the dhāraṇī, the wisdom they attain will be equal to and no different from that of a bodhisattva of the fifth stage."

2.53

I, the Heavenly King of Yāma, now wish to speak a great dhāraṇī spell named qiudihusuduo (in the language of Jin: Exquisite Voice).

2.55

"Recite the spell three times, tie five knots in a five-colored thread, and tie it around the neck. This is named the Exquisite Voice of the Ocean of Ultimate Dharmatā. This great dhāraṇī spell was spoken by past Buddhas equal in number to the sands of ten Gaṅgā Rivers. This spell can cause a small chiliocosm to tremble entirely. Through the awe-inspiring spiritual power of this great dhāraṇī spell, the illness and distress of the three poisons and the habitual afflictions of the sentient beings therein will naturally pour forth; the Dharma sound and light will enter through their pores; and the stifling heat and vexation will naturally become cool. Among the sentient beings in the small chiliocosm who hear the exquisite, harmonious, and gentle sound of this dhāraṇī, some will attain the patience of hearing sound, some will attain compliant patience, some will attain the great patience of the non-arising of dharmas, some will be able to remain long to liberate sentient beings, some will attain the four unhindered eloquence of the ocean of ultimate dharmatā, and some will attain the great dhāraṇī and spiritual powers of unimpeded mastery, constantly roaming among the various countries, using the exquisite voice to expound the Dharma essentials for sentient beings. All of this is due to the awe-inspiring spiritual power of the great dhāraṇī spell, which is capable of accomplishing these things."

2.56

Out of sympathy for sentient beings, I, the Heavenly King of Trāyastriṃśa, wish to speak a great dhāraṇī spell named husudouna (in the language of Jin: Eliminating Defilements, Compassionately Rescuing, and Plucking Out Sentient Beings' Suffering).

2.58

"Recite the spell three times, tie six knots in a white thread, and tie it around the neck. This great dhāraṇī spell was spoken by past Buddhas equal to the sands of ten Gaṅgā Rivers. Through the power of this great dhāraṇī spell, I, the Heavenly King of Trāyastriṃśa, have attained great spiritual power within the four continents, unobstructed in all things. Throughout wherever the sun and moon shine, I can accomplish all things. Because of the [waning] lifespans of sentient beings, the cruelty of emperors and kings, weapons and brigands, famine and epidemics, ministers and chancellors who are sycophantic and disloyal, the state's decline and omens of taboo, stars out of their proper degrees, unseasonable rains, late rains, and early frosts, and monks who are negligent and lax in the three karmic activities, the three calamities arise together in the world. If a king is heedless and addicted to pleasure, indulging all his ministers in greed, corruption, and self-abandonment, seizing much from the people's property and wrongly executing the innocent, the people resent it and heaven is angered; thus weapons and warfare contend and arise within the country's borders. With a mind of contention and plunder, practicing these evil deeds, even if one seeks long life, it can never be attained. If that king gives rise to shame and remorse, repents of his faults, reproaches himself for having failed the myriad people in vain, recognizes his own vacuous stupidity, humbles and lowers himself, confers benefits upon his inferiors, profits the people, dismisses the wicked, appoints the virtuous, honors the sages, respects virtue, and relieves the poor—if that king changes the past and cultivates the future, abiding by and cultivating this virtue, he can attain long life and prolong his years. Furthermore, if he is able to read and recite this dhāraṇī, practicing it faithfully and compliantly, all the evil calamities and strange portents spoken of above will be eliminated without any remainder."

First 38 of 40 passages. Read on

Linked texts (1)

七佛八菩薩所說大陀羅尼神呪經 — Classical Chinese