七佛八菩薩所說大陀羅尼神呪經 4

English (machine translation) 4

Language: English

4.1

Translated during the Jin dynasty, the Tripiṭaka master's name lost; now appended to the Eastern Jin catalogue.

Mañjuśrī Bodhisattva [said]: "I wish to expound upon four great vows. What are the four? First, to cover and nurture all sentient beings, like a bridge or ferry crossing people over untiringly; second, to contain the myriad things like the great void; third, may my body be like a medicinal tree, so that whoever smells it will have all suffering and affliction removed; fourth, may it be that when I attain buddhahood in the future, the sentient beings I cross over will be as numerous as the sands of the Ganges River. Such is the bodhisattva's vast, saving mind."

4.3

Ākāśagarbha Bodhisattva [said]: "I wish to expound upon the four matters of a bodhisattva-mahāsattva's pure, wondrous practices for cultivating a pure land. What are the four? First, sacrificing oneself to benefit others and rescuing the multitude of beings; second, not generating grief or distress amid gain, loss, defamation, or praise; third, being chaste and free from lust, with pure moral conduct like a white lotus; fourth, when I become a buddha in a future age, all sentient beings in my realm will have perfected wondrous practices, with no distinction between humans and devas. Such are the pure, wondrous practices of a bodhisattva adorning a pure land."

4.4

Avalokiteśvara Bodhisattva further wished to expound: "A bodhisattva has four methods of embracing. What are the four? First, the bodhisattva practices the six pāramitās while concurrently transforming people and rescuing all; second, generating a mind of love and compassion to nurture the multitude of beings; third, benefiting oneself and benefiting others, aiding both the other and oneself; fourth, toward those with illness and suffering, having a mind of pity like looking upon an infant child. Such are the four methods of embracing with which a bodhisattva embraces sentient beings, and such are the wondrous and good merits by which a bodhisattva extensively benefits sentient beings and takes in a pure land."

4.5

Trāṇamukta Bodhisattva further wished to expound: "There are four great vows not shared with śrāvakas and pratyekabuddhas. What are the four? First, may my mind be like the great earth: all grasses, trees, thickets, forests, and sprouts grow dependent on it, while the earth has neither hatred nor love; second, may my mind be like a bridge or ferry, conveying across sentient beings without weariness; third, may my mind be like the great ocean, accommodating all the hundreds of rivers and multitude of streams pouring into it without overflowing; fourth, may my body be like empty space, containing the myriad things just as the Dharma-nature does. Such are the four great vows of a bodhisattva, not shared with śrāvakas and pratyekabuddhas."

4.6

Bhadrapāla Bodhisattva [said]: "I wish to expound upon the eight matters of a bodhisattva's wondrous practice. What are the eight? First, the bodhisattva dwells in the world of five defilements, rescuing sentient beings without giving rise to weariness; second, seeing sentient beings initiate meritorious deeds, assisting and protecting them without giving rise to an impure mind; third, seeing people commit evil, admonishing and rebuking them earnestly to cause them to abandon it; fourth, toward those in difficulty and calamity, rescuing them with pity, like a mother loving her child; fifth, toward those who come begging, not begrudging bodily life; sixth, in places of distress and calamity, supporting and taking them by the hand to cause them to escape difficulty; seventh, seeing people with wrong views, pitying and admonishing them earnestly to cause them to attain right view; eighth, nurturing sentient beings like newborn infants, giving away all merits to them, and dedicating them together toward unexcelled awakening. Such are the eight matters by which a bodhisattva benefits immeasurable sentient beings."

4.7

Mahāsthāmaprāpta Bodhisattva further wished to expound: "A bodhisattva has four matters for benefiting sentient beings without weariness of mind. What are the four? First, the bodhisattva-mahāsattva relinquishes his own joy and gives it to sentient beings, seeing others suffer pain as no different from himself, his compassionate mind aching with distress piercing to the marrow; second, the bodhisattva-mahāsattva establishes a great bridge and ferry where beings are drowning, conveying sentient beings across without weariness; third, amid the ocean of birth and death where sentient beings whirl in whirlpools, the bodhisattva-mahāsattva grasps them firmly with his own hands to make them reach the other shore; fourth, knowing that all sentient beings, past, present, and future, are like illusions and transformations, though he realizes this principle, he crosses people over untiringly. Such are the four matters by which a bodhisattva benefits and rescues the multitude of beings."

4.8

Prāptamahāsthāma Bodhisattva further wished to expound: "Whoever can perform the Buddha's work within the bequeathed Dharma of Śākyamuni Buddha, the eight of us will constantly protect. Broadly expounded, there are four matters. What are the four? First, recalling immeasurable suffering and seeing the suffering of sentient beings as no different from one's own; second, relinquishing all the merit of the precepts we uphold and giving it to sentient beings, dedicating it together toward unexcelled awakening; third, being able to endure painful matters, bearing all sentient beings to the other shore; fourth, inspiring the minds of all sentient beings, just as a loving father thinks of his child without difference. Such are the pure, wondrous practices of a bodhisattva for benefiting oneself and benefiting others."

4.9

Dṛḍhavīrya Bodhisattva further wished to expound: "The wondrous practices of a bodhisattva have four matters. What are the four? First, may I constantly be born in worlds without buddhas, like the sun and moon moving through Jambudvīpa to dispel its darkness; second, like using a golden lancet to lance the cataracts of their eyes and let them behold the light; third, becoming a great medicinal tree, so that all sentient beings who smell its fragrance will have their illness and suffering eradicated; fourth, constantly expounding the Dharma like pouring down the rain of Dharma, so that sprouts and shoots grow and mature into fruit, all generating the mind of unexcelled awakening. Such are the four great vows of a bodhisattva."

4.10

I, Mañjuśrī, now wish to speak a wondrous verse:

4.11

"To make this sūtra circulate widely, / so sentient beings have no doubts in mind,
the profound, wondrous Dharma spoken / by the seven buddhas and bodhisattva host,
and the words of devas, nāga kings, and spirits, / are exceedingly marvelous and rare.
Solely expounding spells of wondrous practice, / protecting the nation and practitioners,
those who copy, read, and recite it / will surely join the assembly of a thousand buddhas."

4.12

Ākāśagarbha Bodhisattva now wishes to speak two and a half verses:

4.13

"Praising those who copy it, / those who copy, read, and recite
the teachings of the worthy and holy ones from above, / extolling and passing them on to teach others:
their words are graceful, restrained, and fine, / wondrous, good, and inexhaustible;
just as the water of the great ocean / is so deep and vast it cannot be exhausted,
the merit of such a person / exceeds that by hundreds of millions."

4.14

I, Mañjuśrī, now wish to speak one and a half verses:

4.15

"All the various sentient beings / whirl through that realm of lustful demons;
none among them can awaken to it, / and only I can rescue and pull them out,
forever severing the root of birth and death, / to abide universally in the bliss of quiescence."

4.16

One verse spoken by Brahmā King:

4.17

"I constantly cultivate the four immeasurables, / and coming here today, have heard these wondrous words;
rescuing sentient beings from the pain of birth and death, / forever free from grief, distress, and affliction."

4.18

The King of Tuṣita Heaven now wishes to speak one and a half verses:

4.19

"In the past I encountered the buddhas, / and was able to ascend to Tuṣita as heavenly king;
now that I have heard this single wondrous word, / the cataract over my mind is resolved and the eye of wisdom opened;
if any sentient being has it pass through their ear but once, / they will not fall into the three bad destinies, but ascend to the Brahmā Heaven."

4.20

The King of Paranirmitavaśavartin Heaven wishes to speak one and a half verses:

4.21

"Hearing that in this Jambudvīpa / the great bodhisattvas and the rest
expound such subtle, wondrous meanings, / my mind is greatly delighted;
forever uprooting the seed of birth and death, / they will ascend to the hall of nirvāṇa."

4.22

Two and a half verses spoken by the King of Nirmāṇarati Heaven:

4.23

"I have heard in Jambudvīpa, / the bodhisattva mahāsattvas
each expound wondrous practices, / the four methods of embracing, and great vows.
Having heard these phrases, / the eye of my mind was suddenly opened wide.
May all the hosts of heaven / attain this pure sense-faculty of vision,
forever severing the stream of birth and death, / and universally ascending to nirvāṇa."

4.24

The King of Yāma Heaven wishes to speak a wish-fulfilling jewel verse:

4.25

"We have long dwelled in heavenly palaces, / disgusted with the suffering of birth and death in the three realms.
When shall we, like a snake shedding its old skin, / forever attain the bliss of quiescent nirvāṇa?"

4.26

The King of Trāyastriṃśa Heaven wishes to speak one and a half verses:

4.27

"Long dwelling in birth and death, / disgusted with the mire of desire,
we give rise to great compassion / to rescue [others] from the suffering of birth and death,
forever escaping the pain of birth and death / and entering the city of nirvāṇa."

4.28

Heavenly King Dhṛtarāṣṭra wishes to speak four verses:

4.29

"Among the Four Great Heavenly Kings, / I am the very foremost;
although I am a heavenly king, / I have not escaped the suffering of ghosts and spirits.
I have been a king of ghosts and spirits / for already five hundred years,
constantly galloping east and west / to ferry across the multitude of beings.
Alas, in a past life / I was once a king among men;
governing and transforming not in accordance with principle, / I now bear the body of a spirit king.
I further pray that all kings of nations / govern their state affairs with rectitude:
do not engage in greedy and turbid conduct, / only to receive again a ghost or spirit body."

4.30

Heavenly King Virūpākṣa wishes to speak one and a half verses:

4.31

"I remember in a past life / being born in Jambudvīpa,
powerful, wealthy, and self-sovereign, / but flattering, crooked, and not upright;
though I am now a spirit king, / I still suffer the pains of ghosts and spirits."

4.32

Heavenly King Virūḍhaka wishes to speak three verses:

4.33

"Now that I am a spirit king, / I have escaped the suffering of the three bad destinies,
traversing the four continents / to save those who are sick and suffering.
I recall that in a past life / I was once a king among men,
indulging in heedlessness and clinging to the five desires, / and now I receive the body of a spirit king.
I further pray that kings among men / be cautious and not heedless,
ferrying across all sentient beings / so that all universally attain the bliss of nirvāṇa."

4.34

Heavenly King Vaiśravaṇa wishes to speak one and a half verses:

4.35

"In the past I cultivated awakening, / and for the sake of sentient beings became a spirit king;
sentient beings have long dwelled in the darkness of ignorance, / and with a golden lancet I open their eyes;
once the eye of wisdom is opened, they cross over birth and death, / and having crossed birth and death, they ascend to nirvāṇa."

4.36

Nanda Nāgarāja wishes to speak two and a half verses:

4.37

“I now dwell in the nāga palace, wishing to deliver the host of nāgas.
Having heard each of the bodhisattvas speak of wonderful practices,
The gods, nāgas, and spirits all inclined their ears to listen.
The hosts of devas and nāgas were overjoyed beyond measure;
May I and my retinue be freed from these nāga bodies!”

4.38

Upananda Nāgarāja now wished to speak one verse and a half:

4.39

“Dwelling in the nāga palace is like a silkworm in its cocoon;
I vow to obtain the power of wisdom to shatter this darkness of ignorance,
Rescue [beings] from all adversities, and transcend the flow of birth and death.”

4.40

Sāgara Nāgarāja wished to speak two verses:

4.41

“I recall that in a past life I was once a king among men;
Because I was stingy with my treasures, I now have received this body of a nāga king.
May all kings universally rescue [beings] with kindness and wisdom,
Govern and transform according to the true Dharma, and never again receive the body of a nāga!”

4.42

Vāsuki Nāgarāja wished to speak two verses and a half:

4.43

“Though I have received a nāga body, I do not suffer the torment of hot sand.
Moreover, in a past life I was once a king among men;
Covetously drowned in worldly pleasures, I now have received this body of a nāga king.
May all kings develop revulsion toward worldly pleasures,
Like a prisoner loathing his jail, and leap beyond the gate of the three realms!”

4.44

Takṣaka Nāgarāja wished to speak two verses and a half:

4.45

“In the past, I too was once a king among men;
Wife, children, and slaves—all these I gave in charity,
Yet due to a single fit of anger, I now have received this body of a nāga king.
May all kings be humble and respectful, practicing benevolence and righteousness;
Let them not pride themselves on noble wealth, only to receive the body of a nāga king hereafter!”

4.46

Anavatapta Nāgarāja wished to speak four verses:

4.47

“I recall that in a past life I was born in Jambudvīpa,
And was once the daughter of a king, upright and peerless,
Greatly cherished by my royal father, named White Lotus.
Married to a neighbouring king, things did not go to my liking;
In rage I committed suicide and passed through the suffering of the three bad destinies,
And now have received the body of a nāga king. May all women
Loathe the posturing of women and no longer harbor jealousy,
Lest hereafter they suffer the agony of venomous nāgas, when deliverance from suffering will be hard to find!”

4.48

Manasvin Nāgarāja now wished to speak two verses and a half:

4.49

“Dwelling in the nāga palace, I detest the stench of the nāgas,
Fishy and rank like a pig in a sty, dwelling in a latrine without sensing the foulness.
All humans and devas of the three realms are likewise so:
Delighting in the prison of the three realms, like pigs not loathing the latrine.
Alas, how lamentable! They know not to seek liberation.”

4.50

Utpala Nāgarāja now wished to speak five verses and a half:

4.51

“In a past life, in Jambudvīpa,
I was born into a brāhmaṇa family, intelligent and exceptionally clever.
At that time a neighbouring king sent his daughter in betrothal to me,
Yet this woman was unchaste and had secret relations with another man.
I waited and captured her, and had her beheaded in the city marketplace;
Despising and reviling her then, I sent her back to her native land.
Reflecting on the foulness of desire, I left household life to practice the true path,
Yet I again encountered bad companions and found no good fellow students,
Who led me into the company of courtesans. Sorrowful and full of resentment,
I slit my throat with a blade and passed through the suffering of the three bad destinies;
From this I received a nāga body, suffering agony beyond words.”

4.52

Nāgarāja Husutiluo now wished to state two verses:

4.53

“In Jambudvīpa, I oversee sixteen kingdoms;
The other kingdoms are all easy to transform, but this kingdom alone is hard to teach.
The ministers are all flattering and false, greedy, corrupt, and full of treacherous deceit;
Droughts and floods are unbalanced—none of this is not caused by these deeds!”

4.54

Vajragarbha Bodhisattva said: “Sentient beings have five kinds of non-faith: first, doubting the Buddha; second, doubting the Dharma; third, doubting the Saṅgha; fourth, doubting that phenomena are real; fifth, generating doubt and lack of faith toward all true Dharmas. Sentient beings have five kinds of faith-faculties by which they can attain the way of an arhat: first, believing with certainty that the Buddha is truly awakened; second, believing with certainty and without doubt in the treasure of the true Dharma; third, believing that the bhikṣu-Saṅgha is an excellent and rich field of merit; fourth, having no doubt or confusion regarding all right practice, morality, concentration, and wisdom; fifth, not generating an attached mind upon seeing worldly affairs. These five faith-faculties can uproot the five doubts, attain the jewel-banner samādhi, and realize the Way in the present life.”

4.55

The first, the samādhi of emitting light, can sever existence in hell; the undefiled samādhi can sever existence as a hungry ghost; the burning affliction samādhi can sever existence as an animal; the hard-to-subdue samādhi can sever existence as an asura; the bright light samādhi can sever existence in Pūrvavideha; the flame-phantom samādhi can sever existence in Jambudvīpa; the white color samādhi can sever existence in Aparagodānīya; the cyan color samādhi can sever existence in Uttarakuru; the yellow color samādhi can sever existence among the Four Heavenly Kings; the black color samādhi can sever existence in Trāyastriṃśa Heaven; the red color samādhi can sever existence in Yāma Heaven; the wonderful good samādhi can sever existence in Tuṣita Heaven; the virtue-growth samādhi can sever existence in Nirmāṇarati Heaven; the sound and voice samādhi can sever existence in Paranirmitavaśavartin Heaven; the wonderful good samādhi can sever existence in the first dhyāna; the obtaining joy samādhi can sever existence in the second dhyāna; the white color samādhi can sever existence in the third dhyāna; the thunder sound samādhi can sever existence in the fourth dhyāna; the wonderful good samādhi can sever existence in the anāgāmin heavens; the emptiness samādhi can sever existence in the sphere of infinite space; the non-conceptualization samādhi can sever existence in the sphere of infinite consciousness; the echo-transformation samādhi can sever existence in the sphere of nothingness; the jewel-accumulation samādhi can sever existence in the sphere of neither-perception-nor-non-perception. These are the twenty-five great samādhis, showing the places where sentient beings roam and dwell. The noble and sagely detest them; all the noble hosts of the three vehicles pass through these. [There are] the youth Guangmu of the Lotus Samādhi, the youth Kāśyapa of the Nirvāṇa Samādhi, the youth Mañjuśrī, the youth Mi-shan of the Śūraṅgama Samādhi, the youth Miaoyan of the Emitting Light Samādhi, the youth Sudhana of the Avataṃsaka Samādhi, the youth Weiwu of the Vimalakīrti Samādhi, the youth Fobao of the Great Collection Samādhi, the youth Miezui of the Golden Light Samādhi, the youth Juegou of the Buddha-Treasure Samādhi, the youth Zhangzuigen of the Flower-Head Samādhi, the youth Huiming of the Vajragarbha Samādhi, the youth Hongji of the Bodhisattva-Treasure Samādhi, the youth Miaoda, the youth Shanzhu, the youth Miaoyan, the youth Shanfu, the youth Wushepo, the youth Mishan, the youth Zhouluo, the youth Fazhu, the youth Amiqi, the youth Poxiluo, the youth Shefubei, and the youth Pobidu. These twelve youths preside over the life-spans of sentient beings. When Śākyamuni Buddha appeared in the world, he delivered people from eighteen thousand and ninety-four countries: first, he preached the Dharma in Paranirmitavaśavartin Heaven; second, he preached the Dharma in the kingdom of Vārāṇasī; third, he preached the Dharma in Rājagṛha; fourth, he preached the Dharma in the kingdom of Jieqi, delivering seven thousand arhats; fifth, he preached the Dharma in Śrāvastī; sixth, he preached the Dharma in Rājagṛha, delivering the woman Gautamī; seventh, he preached the Dharma in the kingdom of Kapilavastu, delivering King Śuddhodana; eighth, he preached the Dharma in Rājagṛha, [giving] the combined teachings of the three vehicles; ninth, he preached the Dharma in the kingdom of Magadha, delivering King Bimbisāra; tenth, he preached the Dharma in the kingdom of Kuśinagara, delivering hundreds of thousands of myriads of koṭis, immeasurable, boundless, and incalculable [beings]. (From here, the passage beginning with “Establishment is the sprouting of vegetables” up to “hence called Closing” is absent in the Red edition.)

4.56

“Establishment” means that vegetables sprout and the yin and yang grow; “Removal” means that alternation functions to adjust; “Fullness” means that the spirits receive offerings and there is no more surfeit; “Levelness” means that the yang qi congeals and abides without increase or decrease; “Settling” means that ghosts and spirits interface and evil vapors do not circulate; “Grasping” means that yin qi predominates while yang qi is scarce; “Breaking” means the discussion of resolving and breaking apart the yin and yang; “Danger” means the heavenly window opens and the earthly door closes; “Success” means that yang qi is sufficient and yin qi aligns, hence it is named “Success”; “Harvest” means that yang qi circulates, yin becomes level, and sprouts grow, hence it is called “Harvest”; “Opening” means that the yin nature opens and yang qi emerges, hence it is named “Opening”; “Closing” is analogized to the heavenly window and earthly door being solemn, shut tight, and blocked, so that the myriad spirits do not wander, hence it is named “Closing.” These are the names of the spirits of the five precepts.

4.57

For the precept against killing, there are five spirits: Pāṭala, Manasvin, Bahuna, Hunuḍha, and Phalaḍha.

4.58

For the precept against stealing, five spirits: Dharma-Excellence, Buddha-Servant, Saṅgha-Joy, Broad-Forehead, and Benevolent-Goodness.

4.59

For the precept against sexual misconduct, five spirits: Chastity, Desirelessness, Purity, Non-Defilement, and Cleansing.

4.60

For the precept against lying, five spirits: Sweet Voice, Truthful Speech, Upright Honesty, Direct Reply, and Harmonious Speech.

4.61

For the precept against intoxicants, five spirits: Pristine Sobriety, Non-Intoxication, Non-Confusion, Non-Lapse, and Precept-Guardian.

4.62

Names of the nine spirits of the three refuges. For refuge in the Buddha, there are three spirits: Pamasina, Dhamapala, and Nathamaruci.

4.63

For refuge in the Dharma, three spirits: Dharma-Jewel, Reprover, and Eloquent Wisdom.

4.64

For refuge in the Saṅgha, three spirits: Saṅgha-Jewel, Host-Protector, and Peaceful Security.

4.65

The spirits who guard the saṅghārāma are eighteen in number, each having an individual name: the first is named Sweet Voice; the second is named Brahmā Voice; the third is named Heavenly Drum; the fourth is named Skillful; the fifth is named Praiseworthy; the sixth is named Broad and Wondrous; the seventh is named Thunder Sound; the eighth is named Lion Voice; the ninth is named Wondrous Beauty; the tenth is named Brahmā Resonance; the eleventh is named Human Voice; the twelfth is named Buddha-Servant; the thirteenth is named Virtue-Praiser; the fourteenth is named Broad Eyes; the fifteenth is named Wondrous Eyes; the sixteenth is named Thorough Hearing; the seventeenth is named Thorough Sight; the eighteenth is named Universal Vision.

4.66

The Great Dhāraṇī Spell Sūtra of Zhaobilüdou, Great Ghost and Spirit King Spoken by the Four Heavenly Kings:

4.67

The name of the demon of bloody dysentery: pūtana (1) kālapūtana (2) paduji (3) mahāpaduji (4) svāhā (5).

4.68

Chant the spell three times over three-colored thread—yellow, red, and green—making twenty-one knots; tie it first to the foot, then to the waist, and then to the hand.

4.69

The name of the demon of white flux: fuliu (1) mahāfuliu (2) wumalēhemuda (3) bimohemuda (4) bochāluohemuda (5) fufuhemuda (6) svāhā (7).

4.70

Empower two-colored thread—white and black—making fourteen knots, and tie it around the neck.

4.71

The name of the demon of voice loss: tianfuliu (1) houhoumo (2) bochāluohouhoumo (3) bochāluohouhoumo (4) bimolēhouhoumo (5) hanchānuhouhoumo (6) svāhā (7).

4.72

Empower thread of yellow, red, and green, making seven knots, and tie it around the neck.

4.73

The name of the demon of delirious speech: beiduoluo (1) bobofu (2) bobofu (3) wumalēbobofu (4) svāhā (5).

4.74

Empower water seven times; wash the face, wash the left ear, and rinse the mouth, spitting it out, three times each.

4.75

The name of the demon that blinds people's eyes: zhifuluo (1) zhifupo (2) hunuzhifupo (3) bochāluo (4) zhifupo (5) svāhā (6).

4.76

Empower water seven times and sprinkle it on the eyes.

4.77

The name of the demon of wrath: poboluo (1) poboluohou (2) poboluohou (3) pobohouwnu (4) poboluohou (5) wutuhou (6) svāhā (7).

4.78

Empower it seven times.

4.79

The name of the demon of vomit-eating: douhoudouhou (1) wnupodouhouwnupo (2) douhouwnupo (3) svāhā (4).

4.80

Recite the spell one times seven [seven] times.

4.81

The name of the demon that dissolves gatherings: anabanadou (1) anabanadou (2) bimobanadou (3) svāhā (4).

4.82

Recite the spell one times seven [seven] times.

4.83

The name of the demon that obstructs good roots: Fuliu fuliu (1) Houhoumo fuliu (2) Anabinahouhoumo fuliu (3) Zhidounabimohouhouna fuliu (4) Anabimohouhou fuliu (5) Svāhā (6).

4.84

Empower water with the spell seven times, and spray it upon [the patient] also seven times.

4.85

The name of the demon of scorching thirst: Babahou (1) Funuoduobabahou (2) Anabinahunotuobabahou (3) Fulüduobabahou (4) Svāhā (5).

4.86

Recite the spell twenty-one times over five-coloured thread—blue, yellow, red, white, and black—tie it into three times seven knots, and tie it to the painful place.

4.87

The name of the demon of white cataracts on the eyes: Afuna (1) Poduonuo'afuna (2) Pimopoduonuo'afuna (3) Fupo'afuna (4) Svāhā (5).

4.88

Recite the spell three times seven times over water mixed with turmeric and indigo. Constantly have the patient face east toward the Buddha Pure and Bright Virtue of the Sun and Moon, repent, and wash the eyes for up to seven days.

4.89

The name of the demon of incontinence: Xiuxiuluo (1) Babamohouxiuxiuluo (2) Anabanaxiuxiuluo (3) Bimohenaxiuxiuluo (4) Svāhā (5).

4.90

Take three sheng of water, an egg yolk, and a little salt, mix them, and empower with the spell three times. Constantly have the patient face north, make three prostrations to the Buddha King of Abundant and Stern Inward Virtue, and then drink one sheng of it; seal the remainder with the written character Xiuxiuluo.

4.91

The name of the demon of dwarfism: Huduoluo (1) Aninohuduoluo (2) Abofuhuduoluo (3) Abozhihuduoluo (4) Abobohunohuduoluo (5) Yewoduohuduoluo (6) Svāhā (7).

4.92

Take seven-coloured thread, tie it into twenty-one knots, and tie it first to the neck, next tie it to both hands, then tie it to the waist, and tie it to the wrists.

4.93

The name of the demon of persistent diarrhea: Shebodi (1) Abohouhoushebodi (2) Bimohouhoushebodi (3) Fulüduohouhoushebodi (4) Amonuohouhoushebodi (5) Svāhā (6).

4.94

Take five-coloured fine cotton thread—blue, yellow, red, white, and purple—tie it into three times seven, twenty-one knots, tie it to the feet, next tie it to the waist, then tie it to the hands, and then tie it to the neck.

4.95

The name of the demon of malignant sores: Pobiluo (1) Houhounuopobiluo (2) Wutufulüduopobiluo (3) Ashedoupobiluo (4) Ashehufudoupobiluo (5) Svāhā (6).

4.96

Empower five sheng of water with the spell three times; add half an egg yolk, a little salt, dust from the roof beams, and soot from the bottom of a cauldron, each about one palmful. Boil it seven times, recite the spell three times; when boiling is finished, also recite the spell three times. At sunrise, wash the sores seven times and recite the spell seven times.

4.97

The name of the demon of inability to swallow food: Humodou (1) Wushehouhouhumodou (2) Anujiebipihumodou (3) Pobiluohumodou (4) Svāhā (5).

4.98

Empower water with the spell seven times and give it to the patient to drink.

4.99

The name of the demon of loin and leg pain: Huludou (1) Bochalohuludou (2) Pimolohuludou (3) Milijilibihuludou (4) Svāhā (5).

4.100

Recite the spell over three-coloured thread—blue, yellow, and green—tie it into seven knots, tie it to the ankles, next tie it to the thighs, and afterwards tie it to the waist.

4.101

The name of the demon of headache: Humodou mohechaluo (1) Bimachaluo (2) Svāhā (3).

4.102

Empower a willow branch with the spell seven times, and strike two times seven blows.

4.103

The name of the demon of dullness and stupor: Huchazha (1) Fulüzhihuochazha (2) Azhinuohuchazha (3) Fulüzhizhihuchazha (4) Yihupolozhihuchazha (5) Hemidouyihuzhipolo (6) Svāhā (7).

4.104

Recite the spell three times seven times; for seven days, recite the spell three times each day.

4.105

The name of the demon of earache: Pinibo (1) Azhizhipinibo (2) Hunizhipinibo (3) Yihuzhinizhipinibo (4) Qimonizhipinibo (5) Svāhā (6).

4.106

On the first day of the new moon, if the left ear aches, sit facing south; if the right ear aches, sit facing north. Face east toward the door, with the patient sitting inside the door and the spell-master sitting outside the door. Water is also empowered outside the door with the spell two times seven times, and sprayed [upon the patient] three times.

4.107

The name of the demon of strangury: Pobiluo (1) Fulifulizhipobiluo (2) Chemunuopobiluo (3) Huhuluochepoluo (4) Jiapozhichepoluo (5) Svāhā (6).

4.108

Empower water with the spell five times seven times. Place a reed tube leaning against the genitals; using the water, through the tube, empower the water with the spell seven times, spit it out once, and finally take a handful of water and sprinkle it toward the face.

4.109

The name of the demon of urinary retention: Wuduoluo (1) Huruojilizhawuduoluo (2) Heruoshilüzhawuduoluo henashilüzhawuduoluo (3) Svāhā (4).

4.110

Take two and a half sheng of hot water from under the cooking pot, mix in about one egg yolk and white honey, and give it to the patient to drink. Sitting facing due south, they should be mindful of the Buddha King Lamp of the Sun and Moon, make four bows, prostrate seven times, sip half an egg's volume, and then spit it out.

4.111

The name of the demon of sudden chest and abdominal pain: Miqiluo (1) Azhanizhami qiluo (2) Zhipofuni qiluo (3) Huhunuoni qiluo (4) Abulizhinazhini qiluo (5) Zhipozhini qiluo (6) Svāhā (7).

4.112

Empower water with the spell three times seven times, first spit it out three times, and sip the remainder three times.

4.113

The name of the demon of malaria: Xumiduo (1) Anizha (2) Jiazhinizha (3) Wuhunaxumiduo (4) Zhipohouhouxumiduo (5) Yizhinizhaxumiduo (6) Svāhā (7).

4.114

Take five-coloured thread, empower it with the spell to make seven knots. If the pain moves down from the head, first tie it to the neck, tie it to the feet, and tie it to the hands. If it is extremely urgent, empower water with the spell three times and spray it upon [the patient].

4.115

The name of the demon of hidden ulcers: Jiuxuishuiluo (1) Azhinazhishuiluo (2) Wuhuzhashuiluo (3) Azhinazhishuiluo (4) Svāhā (5).

4.116

Take one jin of mugwort and one dou of water, boil it down to three sheng, and recite the spell three times. Have the patient sit facing east and drink it, taking one sheng each day, drinking it for three days.

4.117

The name of the demon of jaundice: Hudulu (1) Azhinazhizhipopo (2) Anaqizhipopo (3) Hulizhizhinazhazhipopo (4) Yiqinazhizhipopo (5) Svāhā (6).

4.118

Decoct three times seven melon pedicels and two times seven apricot kernels in one dou of water until three sheng remain. Empower it with the spell seven times, and take one sheng each day. Place one cocoon's volume in the eyes and two cocoons' volume in the nostrils, and drink the remainder. Drink it for three days. Tie yellow and white cords into seven knots, tying them first to the head, next to both ears, to the neck, to both elbows, and afterwards to the hands, reciting the spell seven times.

4.119

The name of the demon that devours human brain marrow and hearts and livers: Juluodi (1) Azhanazhizhi (2) Aruoqizhezhi (3) Asheniezhezhi (4) Anuoduozhezhi (5) Ruobunadizhezhi (6) Aduonizhezhi (7) Ahouhouhouhouzhezhi (8) Afufufufuzhezhi (9) Svāhā (10).

4.120

Mix three hu of hot water with one sheng of white powder to bathe in, drink one cup of it, recite the spell three times seven times, using one hu and five sheng each day; pouring it first from the head downwards brings auspiciousness.

4.121

The name of the demon of sudden whirlwinds, dizziness, and spinning head: The Sweet-Voiced Spell (1) Named Ahouqina (2) Fufufuhouqina (3) Aruoruoruobuqina (4) Svāhā (5).

4.122

Empower water with the spell twenty-one times and spray it upon [the patient] three times.

4.123

The name of the demon fond of alcohol: Aluodou (1) Wunahe wunahe (2) Hulüduo hulüduo (3) Ruobuhe ruobuhe (4) Shemohe shemohe (5) Svāhā (6).

4.124

On the fourteenth or fifteenth day, take water from seven wells and three grains of salt, empower them with the spell three times, pour it three times onto the crown of the head, spit it three times onto the ears and nose, and drink the remaining water. This person sits facing north; place seven willow branches to the east, west, south, and north on the jar, and after the empowerment with the spell is finished, sprinkle this water in the four directions, spray it on the face three times, and drink it three times.

4.125

The name of the demon of loss of appetite: Andahou (1) Monabimonabi'andahou (2) Wuhouhouhou'andahou (3) Boluohedouruo'andahou (4) Zhenajiazhi'andahou (5) Aruoluozhi'andahou (6) Svāhā (7).

4.126

Take two colours of thread, white and black, empower it with the spell to make fourteen knots, empower water with the spell seven times, and give it to them to drink.

4.127

The name of the demon of eating little but vomiting much: Qiduohou (1) Aruomoruoduonazhi (2) Boluozhinazhi (3) Heruozhinazhi (4) Aruonuomozhinazhi (5) Ashinazhi (6) Svāhā (7).

4.128

Empower water with the spell seven times, spray the face three times, and drink the leftover water. Make a hemp cord, and constantly in the morning use it to encircle the neck, having the patient sit facing east. If not cured in one day, continue up to seven days.

4.129

The name of the demon of deafness: Huloudou (1) Houhouhouhouhuloudou (2) Ahehe nahuloudou (3) Aruoruoruoruohuloudou (4) Azhazhahuloudou (5) Svāhā (6).

4.130

Take three sheng of small beans and one dou of water, boil down until three sheng remain. Add half a sheng of honey and clarified butter, boil down until two sheng remain, skim off the clear liquid, and empower it with the spell seven times seven times. In the early morning, moisten their head, insert raw cotton into the ears, and uncover them seven times, each time calling the demon's name.

4.131

The name of the demon of excessive sleep: Fuliudou (1) Azhanizhifuliudou (2) Houhouhouhouruofuliudou (3) Sumodifuliudou (4) Huhuhuhuzhanafuliudou (5) Svāhā (6).

4.132

Empower water with the spell three times, and spit it upon the patient's face.

4.133

Zhidouna is the name of the earth lord demon: Fulifulizhidouna (1) Ahehenazhidouna (2) Hulüdouzhidouna (3) Huhuhuhu'aruozhidouna (4) Svāhā (5).

4.134

The sick person faces east and sits. Recite the spell three times over a basin of water and seven willow twigs arranged to the east, west, south, and north on top of the basin. When the incantation is finished, sprinkle this water in the four directions, spray it three times onto the face, and drink it three times.

4.135

There are twenty-five kinds of epidemic-visitation demons: poli zha (1) popo popo li zha (2) a chi chi chi chi poli zha (3) jia li zha zhi xiu na poli zha (4) svāhā (5).

4.136

Empower water with the spell seven times and spit it [upon them]. Tie seven knots in five-colored thread and tie it around the neck.

4.137

The names of all poisonous snake demons are: a na qi (1) ruo di nang a na qi (2) ji li di nang a na qi (3) a ruo di na a na qi (4) svāhā (5).

4.138

Empower water with the spell twice seven times, spit it upon the five sensory roots as well as the sore, and wash the sore three times.

4.139

The name of the da-lai demon is: mo bei (1) tuo luo na di mo bei (2) she ruo tuo mo bei (3) a bu li duo tuo na bei (4) svāhā (5).

4.140

Empower water with the spell seven times, spit it upon the five sensory roots, and wash the sore with it.

4.141

The name of the toad-poison demon is: bo she ni (1) wu hou liu dou xiu bo she ni (2) ruo bo zhou bo she ni (3) a ruo li zhi bo she ni (4) svāhā (5).

4.142

Empower water with the spell three times, spit it upon the five sensory roots, and wash the sore; it is auspicious to drink the remaining water.

4.143

The name of the drip demon is: po zhi na (1) liu liu dou po zhi na (2) che na dou che na dou po zhi na (3) a mo qi dou po zhi na (4) a hu li dou po zhi na (5) svāhā (6).

4.144

Take three sheng of water and mix in one palmful of white powder. Empower it with the spell seven times, take three sips, and use the rest to wash the sore; use this water for up to three days.

4.145

The name of the witchcraft-curse and gu demon is: hou hou (1) nu zha nou hou hou (2) ni duo na hou hou (3) a ruo dou hou hou (4) a zha nou hou hou (5) pi lü duo hou hou (6) nu zha nou hou hou (7) svāhā (8).

4.146

Place three sheng of water in a bronze basin, cover it with white silk, place seven willow twigs across it crisscross, empower it with the spell three times seven times, and when finished using it, discard it in the privy.

4.147

The name of the scrofula demon is: zhe zha ni (1) bo lai di zhe zha ni (2) a ruo di zhe zha ni (3) mo lai di zhe zha ni (4) a mo lai di zhe zha ni (5) svāhā (6).

4.148

Take three bundles of scallion whites, tied with five-inch threads. Take one sheng of Sichuan pepper and one dou of water, boil them down to one sheng. Empower it with the spell three times seven times, take one sheng to drink, and use the rest to wash the sore.

4.149

The name of the red-eye demon is: wu nu duo (1) a ruo dou nou nu zha wu nu duo (2) mou lü di na wu nu duo (3) ruo zhou nou duo wu nu duo (4) qi mo di wu nu duo (5) svāhā (6).

4.150

Take three sheng of ferment and one dou of water, boil them down to three sheng, and draw off two sheng. Empower it with the spell twice seven times. Daily take one cup and spit it [upon them], and also wash the eyes for twice seven days.

4.151

The name of the nasal-congestion demon is: zhe bo zhou (1) a ruo dou zhe bo zhou (2) fu lü duo ni zhe bo zhou (3) fu bo lü duo ni zhe bo zhou (4) a ruo duo ni zhe bo zhou (5) bo lü duo ni zhe bo zhou (6) svāhā (7).

4.152

Take one sheng of bitter wine and two sheng of water, boil them down to two sheng, and empower it with the spell three times seven times. Daily use two cups to irrigate the nose, using it for thirty-one days.

4.153

The name of the body-odor demon is: ruo duo nu zhi (1) hou hou hou hou duo nu zhi (2) fu liu liu liu liu liu duo nu zhi (3) mo lai di duo nu zhi (4) a na na na duo nu zhi (5) svāhā (6).

4.154

Take three sheng of quicklime and three sheng of bitter wine, mix them on a plate, empower them with the spell three times seven times, pat it into shape, and for a man apply it first under the left armpit, and for a woman apply it first under the right armpit.

4.155

The name of the edema demon spoken by the Heavenly King Virūḍhaka is: hu lou dou ning (1) fei lü fei di hu lou dou ning (2) a hou hou hou hou hu lou dou ning (3) ruo hu hu lou dou ning (4) bo zhou ning hu lou dou ning (5) svāhā (6).

4.156

Take three hu of water and three sheng of salt, boil them down to one hu and five sheng, empower it with the spell thirty-five times, seal it with the name of the demon, and consume one sheng daily.

4.157

The name of the hernia demon is: bo zhi lou (1) a ni dou lou zha bo zhi lou (2) ruo wu zha bo zhi lou (3) a nu li zha nou bo zhi lou (4) a ruo li zha nu bo zhi lou (5) svāhā (6).

4.158

Take eight sheng of water, two sheng of small beans, and one sheng of salt, empower them with the spell twenty-one times, boil them down to five sheng, and draw off the clear liquid; take two cups daily. Use the remaining thick part to make a cake as large as a palm, and apply it facing upward [on the affliction].

4.159

The name of the clear-blindness demon is: jupan cha a ruo dou (1) fu li di a ruo dou (2) qi mi di a ruo dou (3) mo lai di a ruo dou (4) a lu di a ruo dou (5) man qi di a ruo dou (6) svāhā (7).

4.160

Take black pepper, pomegranate seeds, asarum, ginseng, powdered ginger, small beans, and hemp seeds, each one zhu in powder. Mix them with rock-sugar syrup or grape syrup. Empower it daily with the spell seven times, and up to seven days, use it to make a cake the size of a coin, apply it over the eyes, and spray water from behind the forehead.

4.161

The name of the scabies-mite demon is: xiu you (1) bo di na xiu you (2) qi mo di na xiu you (3) a ruo dun na xiu you (4) mou lü di na xiu you (5) svāhā (6).

4.162

Take one hu of water and add five sheng of salt, empower it with the spell twice seven times, boil it seven times, and use it to wash the sores.

4.163

The name of the bedbug demon is: hou mou lou di (1) pi mo duo hou mou lou di (2) a ruo dou ni hou mou lou di (3) fu lü duo ni hou mou lou di (4) svāhā (5).

4.164

Take three hu of water and three dou of mugwort, boil them seven times, empower it with the spell twice seven times, and sprinkle the four walls as well as between the roof beams.

4.165

The name of the rat demon is: bu li dou (1) zhou zhou zhou zhou bu li dou (2) fei fei fei fei bu li dou (3) shou shou shou shou bu li dou (4) niu niu niu niu bu li dou (5) e e e e bu li dou (6) svāhā (7).

4.166

Empower ashes with the spell seven times; before the hole, empower water with the spell seven times and pour it into the hole, for up to three days.

4.167

The name of the dog demon is: zhi bi di (1) wu she zhi bi di (2) ju zha hou zhi bi di (3) na mi ruo zhi bi di (4) wu zha hu zhi bi di (5) svāhā (6).

4.168

The name of the jaundice demon is: ye mou wu dou (1) po fu bo wu dou (2) ju qi mi wu dou (3) ye mou lou wu dou (4) a fei po luo di wu dou (5) svāhā (6).

4.169

Take three sheng of saffron water, empower it with the spell seven times, and drink it.

4.170

The name of the red swelling demon is: a dou na (1) su qu dou a dou na (2) yan mo bei a dou na (3) ruo fu mo a dou na (4) jiu zha nou a dou na (5) svāhā (6).

4.171

Take a square piece of red felt, empower it with the spell twice seven times, and apply it to the red area.

4.172

The name of the white swelling demon is: qi mi bei (1) bo luo di qi mi bei (2) ju shu he di qi mi bei (3) wu zhuo ruo qi mi bei (4) hu suo dou qi mi bei (5) svāhā (6).

4.173

Take one sheng of water and white powder the size of half a chicken egg, empower it with the spell three times seven times, for up to seven days.

4.174

The name of the furuncle demon is: bei di (1) he rou bei rou bei di (2) he mi qi mou bei zhi (3) wo shou hu qiu bei di (4) ju qi he mi bei di (5) svāhā (6).

4.175

When one recites this spell, the demon's arrow will be extracted. In one recitation, recite it three times seven, twenty-one times, reciting it three times a day.

4.176

The name of the tooth-decay demon is: hu shu dou (1) wu zhuo na hu shu dou (2) ye mi bei hu shu dou (3) svāhā (4).

4.177

Take first-drawn well water, empower it with the spell seven times, hold it in the mouth and spit it on the ground three times. If it has persisted for a long time, add musk, hold the water in the mouth and spit it on the ground, and then smear it with musk.

4.178

Methods for cat-demons, tree-gu, and poisonous herbs, and on the bing, yan, mou, ding, su, an days to quell demons when spirits collide with the constellations of Lou, Bi, Xu, Qian, Dou, and Mao to overcome demons: [spell:] yin mao wei ba zao du fu shu he pi bi di, empower the water with the spell: she mi bu wu zha you qi mu di she bo zha svāhā.

4.179

Empower water with the spell three times and spray it; it is greatly auspicious.

4.180

The name of King Kumbhāṇḍa Bimbasāra is: hu luo dou bo luo di (1) wu su duo she fu shu (2) ju qi he ju hu na zhi fu shu (3) svāhā (4).

4.181

This spell can crush the Kumbhāṇḍa King and his host to dust like fine motes. Any who suddenly contract feverish thirst and heart pain, as well as headache, hand and foot distress, burning heat, and pain, upon hearing this spell will immediately obtain coolness. Empower water with the spell three times to spray upon the painful areas.

4.182

Vaiśravaṇa: his father is named Upananda, and his mother is named Sufu.

4.183

Dhṛtarāṣṭra: his father is named Nanda, and his mother is named Miqilu.

4.184

Virūpākṣa Heavenly King: his father is named Sāgara, and his mother is named Oujibei.

4.185

Virūḍhaka: his father is named Vāsuki, and his mother is named Oubadi.

4.186

Hārītī's husband is named Takṣaka. Hārītī's eldest son is named Vaiśākha, the middle one is named General Saṃjñeya, and the youngest is named Māṇibhadra. The daughter of Keśinī-bhadra is named Puṇyalakṣmī.

4.187

The name of the goiter demon is: shou bo mi shui bo luo di na (1) shou bo mi chou bo luo di na (2) wu zhou ruo shou bo mi chou bo luo di na (3) svāhā (4).

4.188

Use dark rock-sugar syrup, empower it with the spell seven times, taking one sip and snapping the fingers once after every two recitations.

4.189

The name of the pus-licking demon is: a fu ju li di (1) ju ju li di (2) ju li di (3) svāhā (4).

4.190

The name of the throat-obstruction demon is: a fu che (1) a mi a fu che (2) a mi a fu che (3) a mi a fu che (4) svāhā (5).

4.191

"I, Hārītī, styled Namibei, shall now speak a dhāraṇī spell to protect sentient beings, remove their false views, and cause them to attain right views. Squandering family wealth to prepare fine delicacies to feed the wangliang ghosts of this world is not as good as feeding a dog to provide protection. I shall now speak the true and authentic [way] for you: merely by using flowers, incense, clarified butter, and milk-rice porridge to pay sincere and respectful homage to the lower celestial spirits, you will cause everything that is sought to be obtained."

4.193

The dhāraṇī spell spoken by Hārītī can cause sentient beings to eradicate error, be rescued from peril and distress, and be unfailingly delivered from robbers, bandits, and tribulations brought by kings. The sons and daughters they seek will all be upright and handsome; in marriages, childbirths, and [encounters with] enemies and creditors, they will all attain deliverance and have complete peace and security.

Linked texts (1)

七佛八菩薩所說大陀羅尼神呪經 — Classical Chinese