七佛八菩薩所說大陀羅尼神呪經 3

English (machine translation) 3

Language: English

3.1

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

I, the Heavenly King Maheśvara, now wish to speak a dhāraṇī spell out of sympathy for all sentient beings, to eliminate the root of their suffering, remove their pride and arrogance, and cause them to cultivate the practice of patience. There is a spell named juduozha (in the language of Jin: Compassionate Patience).

3.4

"Recite the spell five times; taking a thread of a single blue color, tie twelve knots in it and bind it to both hands. This great dhāraṇī spell was spoken by past Buddhas [numerous as] the sands of seven Ganges rivers. Furthermore, in the past I heard this great dhāraṇī spell named in the presence of those Buddhas, and from that time onward my supernormal powers have been sovereign: I broadly govern the great trichiliocosm, all ghost kings are subordinate to me, and through my divine power I can subdue them all. I now speak this dhāraṇī spell just as a king unbinds the bright jewel from his topknot to give to another. It is like a mighty universal monarch whose majestic power is sovereign and who has no adversaries before him: those not yet subdued he has the power to subdue; those already subdued he further protects; and whatever they require he causes not to be lacking. At that time the universal monarch overawes and subdues the common people, yet he is also able to nurture and increasingly protect them, just like a compassionate father, with no difference whatsoever. I now, the Great Heavenly King Maheśvara, have sovereign divine power that is likewise; I oversee and govern the ghost and spirit kings of the great trichiliocosm, and my nurturing and protecting are likewise; I subdue non-Buddhists and all false views, causing them all to submit and abide peacefully in the true Dharma; furthermore, by means of supernormal powers I soar through the ten directions, roaming the Buddha realms to assist the Buddhas in propagating their transformation, and my protection of the true Dharma is likewise. Now, through the power of this great dhāraṇī spell, I manifest bodies in the six destinies to liberate sentient beings, appearing as a ghost king to subdue all ghosts and destroy false views, while internally cultivating the pure moral practices of a bodhisattva; I have long since attained an abiding place within the stream of Dharma, reaching the equal rank of the eighth ground and accomplishing meritorious achievements—you should know that all of this is due to the power of the great dhāraṇī spell. If human kings and practitioners wish to be free from all calamities in this present life, wish to protect the true Dharma, wish to attain tranquility, and wish their lands to be free from plagues and disasters, abundant, and joyful, those kings should diligently recite and meticulously cultivate this dhāraṇī; they should also encourage their queens, consorts, court ladies, and princes to cultivate it diligently, reciting it day and night until they are completely fluent. On the eighth, fourteenth, and fifteenth days of the month, leaving their usual dwelling places for a secluded and quiet place, they should wash and bathe purely, anoint their bodies with exquisite incense, don new clean robes, and in the latter part of the night when the morning star appears, burn incense, scatter exquisite flowers of five colors, and make offerings to the Buddhas of the ten directions with three kinds of famed incense. Afterwards, they should call out my name three times: 'Great Heavenly King Maheśvara, fulfill my wishes!' Saying this three times: 'May whatever I seek all attain good fortune!' Having made this vow, they should sit in silence. At that time I shall proceed to that place. The king should then immediately recite this dhāraṇī spell twenty-one times, and sit in silence. At that time, whether in a dream or in an awakened state of mind, the king will behold my body in the empty sky, seated upon a white lotus pedestal, emitting great brilliant light that shines upon and touches the king's body. Having seen the light, the king will immediately attain the pure liberation undefiled light samādhi. Having attained this samādhi, his mind will rejoice greatly, and because his mind rejoices, all his wishes will be granted. I will then dispatch the ghosts and spirits of the eight classes to guard and protect the realm, so that the borders will be peaceful and free from all calamities and misfortunes. You should know that this is the power of this great dhāraṇī spell."

3.5

"I, the Eight-Armed Nārāyaṇa, now wish to speak a dhāraṇī spell named Apolujidoutilicai (in the language of Jin: 'protecting and aiding the Buddha-Dharma'), which extinguishes all villainy and evil, destroys false views, and establishes the banner of Dharma.

3.7

"Recite the spell five times; taking a thread of a single blue color, tie four knots in it and bind it to the neck. This great dhāraṇī spell was spoken by past Buddhas [numerous as] the sands of eight Ganges rivers. In the past I heard this dhāraṇī spell from those Buddhas, and therefore today I have attained this marvelous, fierce power of virtue and unhindered supernormal abilities; I stand preeminent in the three realms with no equal among mortals, shifting mountains and halting streams, revolving the sun and moon with my hands; I can take up Mount Sumeru, hurl it into another realm, and return it to its original place, so that the Four Heavenly Kings, Śakra, and the other devas are completely unaware of it; I can place this Mount Sumeru into a mustard seed, so that the palaces of the Four Heavenly Kings and the Trāyastriṃśa devas are all unaware of where they have entered; I can merge the four continents of the world into a single continent and return each to its original place just as before, while the beings within them are unaware of coming and going. My supernormal powers are sovereign, soaring through the ten directions, serving the Buddhas and protecting the true Dharma—you should know that all of this is due to the power of the great dhāraṇī. If the human kings of any realm wish to protect themselves and their lands, such kings should establish the Buddha-Dharma and cultivate the ten virtues. What are the ten? First, with a compassionate mind to nurture the people and creatures; second, to treat foes and kin alike, with a mind free of hatred and love; third, to govern the state with the true Dharma, not wronging the people or creatures; fourth, to dismiss the evil and employ the good, recognizing the worthy and distinguishing them from the foolish; fifth, to be humble and self-effacing, not slighting worthy scholars; sixth, not to oppose the wishes of those who come seeking, giving to them all according to what they seek; seventh, to have a sincere and profound mind toward the Three Jewels; eighth, to rescue the poor and have pity on orphans and the aged; ninth, whenever there are worthy men in the country, to summon and appoint them; tenth, to extend universal compassion to the people, abandoning grievances and remembering old ties, like a loving father cherishing his children, mild and pure as a flowing stream. If human kings can practice these virtues, you should know that such kings are protected by all Buddhas, and we devas will also protect such kings, never letting aggressive foes invade their borders; all good people, meritorious and worthy persons, will gather in their countries; the rains will fall in season, free from calamities and frosts; the people will be peaceful and happy; and the evil nāgas will restrain their venom, so that no one suffers from disease. If a king can cultivate these ten virtues and can also recite this dhāraṇī, keeping it single-mindedly in mind without neglecting or forgetting it; and always, on the eighth, fourteenth, and fifteenth days of the month, either in the main hall or atop a high tower, bathes in scented water, dons new clean robes, sits facing directly east, and before sunrise burns incense and scatters flowers to make offerings to the Buddhas of the ten directions, and then pays homage to me, the Eight-Armed Nārāyaṇa Heavenly King: 'May your divine power be sovereign, causing all that I seek to be fulfilled according to my wishes!'—then recites this dhāraṇī twice seven times, and sits in silence for the duration of a meal; I shall at that time proceed to that place, abide in the empty sky, and emit brilliant light from my body that shines upon and touches the king's body. When the king sees the brilliant light, he will become even more vigorous; and because of his vigor, all that he seeks will be attained, and whatever he wishes will unfailingly be accomplished. You should know that all of this is the power of the great dhāraṇī spell."

3.8

"I, the Heavenly Maiden Mahāpuṇyalakṣmī, now wish to speak a dhāraṇī spell named Doulouhudilu (in the language of Jin: 'protecting and aiding the true Dharma, having pity on suffering sentient beings').

3.10

"Recite the spell three times; taking a thread of six colors, tie six knots in it and bind it to the neck. This great dhāraṇī spell was spoken by past Buddhas [numerous as] the sands of seven Ganges rivers. In the past I obtained this dhāraṇī spell from those Buddhas, and now I have attained this upright and exquisite body, with brilliant light shining supreme among the devas, and supernormal wisdom so thoroughly penetrating that there is nothing I do not know: I have attained knowledge of the minds of others; the future, present, and past are as if before my eyes; I have attained the supernormal power of knowing past lives; I am complete in the three clarities and fully endowed with the matters of the eight liberations; my virtues are completely accomplished, no different from those of a bodhisattva on the first ground; and for the sake of liberating sentient beings, I manifest as a heavenly maiden. Seeing sentient beings tossed about in the waves of the six destinies, sinking and drowning in the sea of suffering with no one able to awaken, I now, out of pity for these sentient beings, wish to protect them with this dhāraṇī spell. If practitioners wish to seek what they desire—the sick seeking cure, the poor seeking wealth, the lowly seeking honor—or if a king's borders are invaded by evil bandits, rains do not fall in season, crops fail to harvest, or epidemics become widespread, they should at that time diligently recite and cultivate this dhāraṇī, without interruption throughout the six periods of the day and night for seven days and seven nights, burning incense and scattering flowers to make offerings to the Buddhas of the ten directions. Having made offerings to the Buddhas, they should prepare a fine, exquisite seat for me, Mahāpuṇyalakṣmī, adorn this seat with three kinds of exquisite flowers, and provide three kinds of exquisite syrups—red, white, and purple: grape syrup, rock honey, and pomegranate syrup—to await me. Whether in a stupa or in a quiet chamber, during each period they should diligently recite this great dhāraṇī spell seven times and then stop, sitting in silence. At that time, accompanied by hosts of devas and nāgas, I shall proceed to that person's place to receive the offering; and having received the offering, I shall grant their wishes. Whether in a dream or in an awakened state of mind, that person will then be able to behold me, Mahāpuṇyalakṣmī, my majestic countenance and features brilliant and extraordinary. Having seen me, they will rejoice and become even more vigorous; and because of their vigor, all that they seek will be attained. You should know that this is the power of this great dhāraṇī spell."

3.11

"I, the Nāga King Nanda, wish to speak a one-headed dhāraṇī named Jinanizhi (in the language of Jin: 'protecting sentient beings and pulling out their four poisoned arrows').

3.13

"Recite the spell five times; taking a thread of yellow sheep's wool, tie six knots in it and bind it to the neck. This great dhāraṇī spell was spoken by past Buddhas [numerous as] the sands of ten Ganges rivers. Because I, the Nāga King Nanda, attained the power of this great dhāraṇī spell, I constantly travel through all realms before the Buddhas of the ten directions, my supernormal powers sovereign and unobstructed; I am able to uphold everything spoken by the Buddhas and explain it to sentient beings; practicing according to what is heard, I extract the poisoned arrowheads and apply the salve of wisdom, wash away defilements with the water of sarvajñā (omniscience), and wipe, rub, and polish the mind to make it regulated and pure. I, the Nāga King Nanda, constantly travel through all lands to observe sentient beings: if any suffer from illnesses, I treat and rescue them according to their specific afflictions, enabling them to escape distress; and even within a king's inner palace, I transform into a woman's body to expound the essentials of the Dharma to the women. Women's flirtatious manners harbor many faults and evils; I cause them all to give rise to the mind of awakening and to loathe and detest the female body. It is entirely through the power of this great dhāraṇī spell that I have attained the stages of the ten grounds, harmonizing my light with the six destinies and manifesting the body of a nāga king, yet though showing a nāga body, remaining untainted by worldly dust. You should know that all of this is the power of the great dhāraṇī spell. Reciting it seven times daily, all afflictive fetters will be eliminated, and present sickness and suffering will all be extinguished. If you wish to attain the great wisdom and expedient means spoken of above to benefit yourself and benefit others, diligently cultivate and recite this great dhāraṇī spell; it is true, real, and not in vain."

3.14

"I, Upananda Nāgarāja, wish to speak a one-headed dhāraṇī named Tuomoloti (in the language of Jin: 'guarding the realm and fulfilling the wishes of sentient beings').

3.16

"Recite the spell seven times, and tie seven-colored threads into fourteen knots and fasten them to the neck. This great dhāraṇī spell was spoken by ninety-nine koṭis of past buddhas. In the past, I encountered those buddhas and obtained this dhāraṇī from them; it possesses great divine power and unobstructed superknowledges, [allowing me] to constantly roam the various lands to deliver sentient beings. In whatever land, if the king wishes to govern his country with the true Dharma, to rule the world from the heavenly throne without mistreating people or things, to keep his realm free from all calamities and disasters, and to ensure that neighboring enemies do not harbor evil thoughts, the king at that time should from the depths of his heart revere the Three Jewels, bestow favors upon the poor, be humble and respect benevolence and righteousness, extend favors and virtues universally, honor the sages and respect virtue, dismiss evil and employ good, and humbly respect reason and faith. If a king practices these virtues, the buddhas of the ten directions will constantly follow and protect him in their mindfulness; Śakra, Brahmā, the Four Heavenly Kings, and we nāga kings will follow and assist him, quelling disasters and calamities and fulfilling his wishes, granting whatever he seeks without contravening his intentions. When that king wishes to fulfill his desires, he should read and recite this dhāraṇī. Inside his palace or upon the main throne room, on the eighth, fourteenth, or fifteenth day of the month, before sunrise, he should sit facing due south, bathe in fragrant water, put on pure and clean clothes, and arouse a mind of loving-kindness and compassion toward all the people of his country and neighboring enemies. At that time, he should recite this dhāraṇī twenty-one times, burn wondrous incenses—sandalwood, agalloch, and frankincense—scatter seven-colored flowers, and first make offerings to the buddhas of the ten directions, Śākyamuni Tathāgata, the Worthy One, the Fully and Completely Awakened One, all the great bodhisattvas, and the eight classes of devas and nāgas. After that, he should recite my name, Upananda Nāgarāja, three times, burn incense, make offerings, and say three times: 'Fulfill my wishes.' At that time, I, along with the eight classes of devas and nāgas, will immediately grant him whatever he wishes, and the king will then have his desires fulfilled. How should he know that his wishes have borne fruit? If in a dream or while awake he sees a white nāga-elephant and a white lotus flower abiding right before him in the sky, he should know that he has obtained his wish at that time."

3.17

"I, Sāgara Nāgarāja, now wish to speak a dhāraṇī spell named Anaqizhilu (in the language of Jin: Universally Raining the Dharma Rain, so that throughout the four continents none fail to be moistened; dispelling the oppressive, steaming, burning afflictions of sentient beings; and causing all who are thirsty and destitute to obtain abundance and sufficiency).

3.19

"Recite the spell three times, tie camel-hair thread into eight knots, and fasten them to the neck. This great dhāraṇī spell was spoken by past buddhas [as numerous as] the sands of ten Ganges Rivers. For seven hundred asaṃkhyeya kalpas up to the present, I, Sāgara Nāgarāja, have constantly practiced this dhāraṇī. Because of this, I am the supreme and most distinguished among all nāga kings, handsome and exquisite, with unobstructed superknowledges. Through divine power I can make my voice resound across the trichiliocosm, extending to the realm of the Buddha so that none fail to receive benefit; throughout a single set of four continents, a minor chiliocosm, or a great trichiliocosm among the four continents, none fail to be moistened. Universally covering with loving-kindness and compassion, I equally rain down the Dharma rain, enabling sentient beings to nurture and grow the roots and sprouts of awakening. If sentient beings are abiding in the three bad destinies or shrouded by the three defilements, I open their wisdom eye to let them behold the light. If kings are parched and in need of rain, I can provide abundance so that they are enriched, making it universally equal throughout the four continents. But if that king wishes to attain abundance and have no other bandits or foes coming to invade his borders, he must brightly blaze the true Dharma within his realm, extend favors universally, judge grievances and injustices, relieve all the poor, and give rise to a mind of compassion for the orphaned and elderly. If that king can practice these virtues, the buddhas of the ten directions, all the great bodhisattvas, Śakra, Brahmā, the Four Great Heavenly Kings, and the devas, nāgas, ghosts, and spirits will constantly follow and assist him, granting whatever he seeks so that none fail to attain their fruit. At that time, the king should practice this dhāraṇī in a clean place far from great noise and turmoil. For seven days, he must not consume alcohol, meat, or the five pungent roots, though pure vegetarian food, ghee, and curd are permitted. He should bathe in fragrant water, put on pure white clothes, uphold the eight precepts for seven days and seven nights, burn various famous incenses—sandalwood, agalloch, and frankincense—scatter five-colored flowers, and make offerings to the buddhas of the ten directions and our Śākyamuni Tathāgata, the Worthy One, the Fully and Completely Awakened One. Then he should recite my name, Sāgara Nāgarāja, three times, and immediately recite the spell twice-seven times. During the six periods of the day, beginning from the first day, the king's mind will turn increasingly sincere and earnest; after one day, two days, up to seven days, he will see my body abiding before him, either in the form of a white nāga-elephant or in the image of a wheel-turning sage king. According with whatever he seeks, I can fulfill his wishes, eliminate past transgressions for him, and enable him to attain the fruit of the Way."

3.20

"I, Vāsuki Nāgarāja, now wish to speak a dhāraṇī spell named Zhifutilina (in the language of Jin: Pitying Suffering Sentient Beings and Causing Them to Escape the Three Realms).

3.22

"Recite the spell fourteen times, tie black goat-hair thread into fourteen knots, and fasten them to the neck. This great dhāraṇī spell was spoken by past buddhas [as numerous as] the sands of eight Ganges Rivers. In the past, I obtained this dhāraṇī verse from those buddhas; I do not share the same deeds with other nāgas, but constantly roam the various lands practicing the bodhisattva deeds, seeing the buddhas face to face to seek and receive their instructions, pitying sentient beings to assist the buddhas in converting the foolish, constantly holding and protecting them with the true Dharma, and delivering and rescuing them from the ocean of birth and death: my body serves as a great boat, my mouth as a Dharma bridge, and my mind as a great ocean, pouring forth the water of loving-kindness and compassion to irrigate sentient beings' withered fields of merit, causing the roots and sprouts of awakening to grow in all of them. The benefits I provide are like this. If kings wish to seek what they desire, wish to make their lands prosperous and peaceful, wish to have no external enemies or bandits, wish to keep the country free from pestilence, have enemies and rivals naturally eradicated, and have officials abide by the law without troubling the people, that king at that time should brightly blaze the true Dharma within his realm, lead all his ministers to teach by the true Dharma, be gentle, good, respectful, frugal, filial to parents, compassionate and pitying toward the orphaned and poor, personally set out with his chariot to make offerings to the Three Jewels without giving rise to doubt or regret toward the Three Jewels, regard them as his parents and teachers, regard them as friends and acquaintances, contemplate his body, life, and wealth as impermanent, view himself and his realm as like an illusion and like a transformation, and pity sentient beings as if looking upon an infant. If that king can cultivate these virtues and further read and recite this dhāraṇī on the eighth, fourteenth, or fifteenth day of the month, having washed purely, put on new clean clothes, and sat facing due east upon the main throne room or high tower before sunrise, scattering three-colored flowers and three kinds of famous incense—sandalwood, agalloch, and frankincense—having made offerings to the buddhas of the ten directions, he should spread a Dharma seat for me, Vāsuki Nāgarāja, facing due south, cover my seat with blue-green fine cotton, and offer three kinds of flowers and three kinds of syrups—grape, rock sugar, and pomegranate syrup—burning black agalloch to await me. The king at that time should sit facing due east, clasp his hands, and recite this dhāraṇī twenty-one times. Having finished reciting the spell, the king should come forth and sit silently with his ministers. I, Vāsuki Nāgarāja, together with eighty-four thousand devas, nāgas, spirits, and the eight classes, will arrive at that king's place and accept the king's offerings in silence in the sky. At that time, whether in a dream or while awake in mind, the king will see my body like a wheel-turning sage king attended by the seven treasures. Seeing me, he will rejoice and become even more vigorous. Because of his vigor, I and the eight classes of devas, nāgas, ghosts, and spirits will diligently guard his country, granting whatever he seeks without contravening his intentions. This is truly and sincerely so."

3.23

"I, Takṣaka Nāgarāja, now wish to speak a dhāraṇī spell to deliver sentient beings; there is a spell named Sufuluo.

3.25

"Recite the spell five times, tie purple and white two-colored threads into twelve knots, and fasten them to the neck. This great dhāraṇī spell was spoken by past buddhas [as numerous as] the sands of seven Ganges Rivers. This spell can cause those who have lost their minds to regain right mindfulness, cross the ford of the five heinous crimes, obtain all superknowledges, become endowed with the three knowledges, and transcend the three realms to walk alone without fear. In the distant past, I heard, received, and recited this great dhāraṇī spell from the buddhas; though I manifest a nāga body, I have no nāga karma, roaming the buddha lands to practice the bodhisattva deeds, soaring through the ten directions to deliver sentient beings from the ocean of birth and death, rescuing and assisting them amidst the swirling waves of the six destinies, supporting and leading them to the shore of nirvāṇa. Furthermore, in the past in Jambudvīpa, I was a king's daughter. At that time, the king's land was narrow, the people destitute, and he always feared enemy incursions into his territory. Moreover, his merit was slight, floods and droughts were irregular, grain became extremely expensive, and the people suffered from famine. I was inside the palace at that time, and my father the king was grieving and unhappy. He said to his ministers: 'What plan should be devised to make the country prosperous and bring back the people?' At that time, none of the ministers answered, remaining silent. Seeing my father grieving like this, I recalled that in the past I had received and recited this great dhāraṇī spell from the buddhas. The power of this dhāraṇī spell is, for example, like a parasol capable of covering the trichiliocosm, let alone this single country! It universally rains the Dharma rain so that none fail to receive benefit; withered trees and rocky mountains can all blossom with flowers; the strong can be subdued, and the weak can be aided. Having thought this, I went to the king's place, bowed, paid my respects, and asked about the king's sorrow. The king answered me at that time: 'It is not something you would know.' I then answered the king: 'One who has wisdom—regardless of man or woman—simply acts upon it.' The king was delighted and told me to speak it. I then answered the king: 'I recall the king of great dhāraṇī spells spoken by ninety-nine koṭis of past buddhas. Its efficacy is as spoken above. If the king at this time will personally read and recite it, earnestly striving for seven days and seven nights, upholding the eight precepts without lapse during the six periods, repenting to the ten directions during each period, scattering five-colored flowers, burning three kinds of famous incense, and reciting the spell three times seven times in each period.' The king at that time repented his errors and reproached himself: 'Lacking merit and unworthy, I mistakenly became king. I have failed the world; with shame and remorse, I reproach myself.' Because he was ashamed, the buddhas of the ten directions, the assemblies of great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, the eight classes of ghosts and spirits, the great nāga kings, and the wind and rain masters all gathered, came to his borders, and rained down a great Dharma rain. The withered trees, rocky mountains, and dried-up rivers and wells were all filled; the people who had previously fled returned to their native land, and the people of other countries, hearing that the land was abundant, also came to take refuge. At that time, neighboring enemies all came to submit, honoring him as the Great King; the eight directions bowed in submission, and supreme peace was finally achieved. I recall the power of this great dhāraṇī spell in the distant past; its superknowledges and autonomy were even like this. If human kings wish to seek their desires, they should all cultivate this merit in this way."

3.26

"I, Anavatapta Nāgarāja, now wish to speak a dhāraṇī spell named Pochailu (in the language of Jin: Praising the Three Jewels with a Melodious Voice, Increasing Sentient Beings' Faith, Protecting the True Dharma, Sounding the Great Dharma Thunder, Growing the Roots and Sprouts of Awakening in Sentient Beings, and Nurturing and Bringing Them to Fulfillment, So That All Obtain the Unexcelled Fruit of Buddhahood).

3.28

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

3.29

I, Manasvin Nāgarāja, now wish to speak a spell named Tuomoxiadi (in the language of Jin: 'Rescuing the multitudes and pulling them out of the sufferings of birth and death for the sake of protecting the Dharma, so that they may attain deliverance from perils').

3.31

"Recite the spell three times, knot white fine-cotton thread into seven knots, and tie it around the neck. This great dhāraṇī spell was spoken by past buddhas [as numerous as] the sands of seven Ganges rivers. In ancient times, I was a great king in Jambudvīpa, and sixteen minor states all belonged to me. Having the power of fierce valour and great strategy, I subdued the various kingdoms, and thirty-six states all belonged to me. At that time I fell ill and was on the verge of death. Having scant merit, I had few children, only three sons. The eldest crown prince was dull and of little wisdom; the middle one was frail and weak; while the youngest was intelligent, brave, and sagacious, widely learned with broad knowledge, strategic, and valiant. Seeing that I was about to die, they all assembled, ten thousand ministers also assembled, and ten thousand royal consorts also assembled. When the king was about to die, he said to his ministers: 'Among my three sons, who is fit to be king?' The ministers said: 'As the Great King pleases.' The king then replied: 'It should not be as I please. After I am gone, the laws of governing the state and the affairs of sovereign rule are matters you should know. How could it be left to me?' The ministers stated: 'Excellent, Great King! You oversee us with loving-kindness and compassion, your mind free of hatred or partiality.' The ten thousand ministers proclaimed in unison: 'The third prince is capable of being king.' Having spoken, the ten thousand ministers took their leave and withdrew. The king was then in the main palace hall, his body weary and exhausted. He said to his sons: 'I now wish to lie down.' The third prince embraced the father king's head, the middle one held his feet, and the first prince held the father king's hand. The king lay on his back and immediately passed away. Hearing this, the ministers wept aloud and gathered; the ten thousand royal consorts also wept aloud and threw themselves to the ground. Seeing the father's passing, the third prince wailed and lamented, throwing himself to the ground, reviving only after a long time. The first crown prince was silent and did not weep, while the second prince sat weeping at his feet. The ministers said: 'The princes' demeanours are different.' There was a minister who was the king's uncle; while the Great King was alive, he had always entrusted state affairs to this minister. The prime minister thought: 'When the Great King was alive, he always entrusted state affairs to me. Now these princes have different inclinations; I should inquire about it.' He went forward and asked: 'Now that the king has passed away and the ministers have all gathered, the feelings of a son should not be like this—sitting in silence without weeping.' The prince replied: 'I have no karmic affinity with the father king. The third prince alone is his son; we two are like guests who have come to visit briefly.' The minister replied: 'It should not be so. The kingdom is yours; if not the elder brother, then the younger.' The third prince wailed, rolled on the ground, and went forward to embrace his elder brother's feet: 'I am young and childish; I should not be king. May my elder brother look down with care and succeed to our father's throne.' The elder brother then replied: 'Our father king, on the verge of death, gave orders to you. Though I was born first, I was given no orders. This is the father king's fault, not your wrongdoing. The two of us shall simply enter the mountains, and with dedicated sincerity and utmost effort seek the path of the immortals.' Having spoken, they departed. Through dedicated sincerity, before long they attained the five supernormal powers, moving mountains, halting flowing waters, and pulling the sun and moon with their hands. Having buried the father, the third prince succeeded to the throne and ruled the kingdoms for forty-eight years. Thereafter, a mind of greed and defilement gradually arose in him, and the people grew weary of and despised him. The kings of the minor states and all the ministers all thought of the immortals in the mountains: 'Only a nature free of greed can become an immortal. In the past we were all foolish: we thought the intelligent and sagacious prince was foolish, and took the greedy and defiled prince to be worthy and sagacious.' Having thought this, they all said to one another: 'We should go into the mountains together to invite the immortal to become the great king; furthermore, possessing supernormal transformations, he can overawe and subdue the various states.' Having thought this, the ten thousand ministers went together into the mountains, searching and seeking, and happened to meet him. The ten thousand ministers prostrated, paid homage, and inquired: 'Venerable Immortal! We were obstinate and foolish, failing to recognize what was true and right. We have been thrown into chaos by this greedy king; the people have fled and the state is on the verge of desolation. We only wish the venerable immortal would look down with favour, and with loving-kindness and compassion broadly cover us so that the state may be restored.' The immortal replied: 'I have no such interest.' The ministers replied: 'Truly, this cannot be stopped.' The immortal replied: 'I would rather die here than ever long for the kingdom and become a king of men again.' The ten thousand ministers all said to one another: 'If we return to the state we will also surely die, killed by the greedy king. It is better to remain here and seek the path of the immortals, drinking water, eating fruits, in serene seclusion and stillness.' Through dedicated sincerity, before long they all attained the five supernormal powers, soaring through the pure void everywhere without hindrance. At that time, the greedy king felt shame in his heart; he immediately renounced the throne to leave home and study the Path. Opening his father king's treasury, he wished to perform great generosity. He saw a golden chest sealed in seven places; opening the chest with his hands, he obtained a dhāraṇī, which had been spoken by past buddhas, no different from the previous one. Having obtained the dhāraṇī, he opened his father king's treasury, placed [its contents] at the heads of the crossroads, and let the people carry them away as they pleased. Having obtained this dhāraṇī, I immediately entered a clean chamber and for seven days and seven nights diligently cultivated and practiced it; with outflows ended and mind liberated, I immediately attained the five supernormal powers. At that time, because the king had scant merit and virtue, neighbouring states invaded his borders, wind and rain were unseasonal, and the people suffered from famine. The king then invited a monk to be the national preceptor to govern and transform [the realm] together with me. The monk then accepted his invitation, and out of pity for sentient beings acted as the national preceptor, teaching the king the correct Dharma of governing: taking non-greed as the foundation and loving-kindness and compassion as the nature, rewarding good and punishing evil, revering morality, and pitying the people as if looking upon an infant. He then taught the king the phrases of this dhāraṇī. Because the king was exceedingly sincere at that time, he was vigorous and unflagging for seven days and seven nights. Because he was vigorous, the buddhas of the ten directions, the great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, the twenty-eight classes of great ghosts and spirits, and all the great nāga kings, protecting the realm, gathered at his borders; rain fell in season, grains ripened in abundance, and the people were peaceful and happy. Because they were peaceful and happy, all the minor states submitted to his rule. You should know that it was entirely the mighty spiritual power of this great dhāraṇī that was such. If kings at the end of the thousand years of Śākyamuni Buddha wish to seek their desires, they should also act like this ancient king, without any difference."

3.32

I, Utpala Nāgarāja, now wish to speak a dhāraṇī spell named Yitihoumou (in the language of Jin: 'Accordant with the minds of sentient beings and not going against their wishes; like the great ocean fully possessing the seven treasures, all who take them obtain them, and if one does not take them, it is not the fault of the nāga king').

3.34

"Recite the spell three times, tie threads of red and white into eight knots, and tie it around the neck. This great divine spell was spoken by past buddhas [as numerous as] the sands of twenty Ganges Rivers. I obtained this dhāraṇī from those buddhas, and from that time onward, for a hundred asaṃkhyeya kalpas, possessing great divine power and spiritual sovereign mastery, I have roamed and ascended through the ten directions, waiting upon and serving the buddhas. I constantly tame sentient beings with affectionate words, gentle words, beneficial actions, and common undertakings. Toward all sentient beings, I am like a compassionate father; my mind is vast and broad like the great ocean, containing and accepting sentient beings with nothing excluded, capable of shouldering immeasurable, heavy burdens, pitying suffering sentient beings and bestowing peace and security upon them. If sentient beings come seeking and requesting, I comply with their wishes without opposing their intents: those seeking official rank I cause to obtain rank and noble office; those seeking great wealth I bestow with precious treasures; those who are sick I bestow with peace and security. If kings seek what they desire, I grant it all to them without opposing their intents: to those seeking long life I grant long life; if they wish that their realm be free of all calamities and disasters, that rain fall in season, neither drought nor flood, being precisely well-balanced, that there be no disastrous frosts, that grains ripen abundantly, that the people be peaceful and happy, and that epidemic plagues not spread, I fulfill their wishes and never go against their intent. If at that time this king can further read and recite the dhāraṇī phrases spoken above, and concurrently transform all the people with the ten good deeds, just as the merit I cultivated as spoken of above, that king should also practice in the same way. Having practiced this and further reading and reciting this dhāraṇī, the extremely heavy evil karma committed in past kalpas will all be extinguished without any remainder. At that time, when this king's defilements of sin are extinguished, his mind will be tranquil and at ease, free from all afflictions and troubles, viewing foes and enemies with equanimity, without favoritism or affection. On the eighth, fourteenth, and fifteenth days of each month, he should bathe and observe the fast. At dawn, before the sun has risen, whether in the main palace hall or on a high tower, sitting facing due east, he should recite this dhāraṇī spell seven times, burn white sandalwood and agarwood incense, scatter flowers of seven colors, and make offerings to the buddhas of the ten directions. He should then invoke my name three times: 'Utpala Nāgarāja, fulfill my wishes!' Having spoken thus three times, he should immediately recite these dhāraṇī phrases seven times and then stop. At that time, on account of this king's sincerity, the buddhas and great bodhisattvas of the ten directions, Śakra, Brahmā, the Four Heavenly Kings, the eight great nāga kings, and I, Utpala Nāgarāja, will cover his realm with a canopy of compassion, sprinkle his kingdom with the water of amṛta, and cause his diseases, epidemic plagues, and noxious vapors all to be eradicated. This is called the power of the great divine spell, fulfilling wishes without fail."

3.35

Divine Spell Sūtra Spoken by the Seven Buddhas, Fascicle Three

Linked texts (1)

七佛八菩薩所說大陀羅尼神呪經 — Classical Chinese