陀羅尼雜集 3.42

3.42

此大神呪乃是過去七十七億諸佛所說，是呪能令諸失心者還得正念，無智慧者令得智慧，無辯才者令得辯才，無陀羅尼者令得陀羅尼，狂者得正，瘂者呪其舌根乃至七日還得能語，盲瞎者呪其眼根三七二十一日，日初出時病者東向坐心念口言：「令我眼根隨日而生。」呪師爾時日日呪之，一日三呪，日初出時、日正中時、日欲入時，乃至三七二十一日，眼根還生遂還得眼。若諸眾生手脚𮜭癖，呪已還復如本無異。有諸比丘懈怠不勤，觸事滯礙闇鈍𧄼瞢，為諸罪垢之所覆蔽。當知是人曾於過去，或殺父母、或殺和上阿闍梨，或殺發心於菩薩真人阿羅漢，或殺時君國政、破塔壞僧。此人或曾於大眾中，作大妄語輕毀眾僧，或時在俗輕秤小斗欺劫百姓，見孤窮者輕毀凌蔑，為子不孝、為臣不忠，見人行善輕毀憎嫉，見諸惡人防護佐助。造此眾惡自纏其身，其人命終入阿鼻獄動經劫數，罪畢乃出還得為人，諸根闇鈍示同人類。如是罪人，若得值遇善知識者，得聞說此陀羅尼一經耳者，復能讀誦修行通利慚愧自責，悔先罪咎謙敬自卑，敬諸比丘、孝順父母、恭敬師長耆舊宿長，生謙敬心愛語和順，鄙掉自卑慚愧低頭。或時諸人施與飲食，當持此食色香美味施與諸佛和上阿闍梨：「我之鄙惡不消此食，餘殊滓惡我能敢受。」施衣裳湯藥亦復如是。不自高身卑下他人，恒自改悔無數劫罪，勤心讀誦此陀羅尼，於四十八日在空閑處六時行道，供養禮拜十方諸佛。於一一時中七遍誦此陀羅尼，精誠改悔莫生疲厭，散五色華，三種名香栴檀、沈水及薰陸香。滿四十八日已，罪垢滅盡無有遺餘。隨其前世根有利鈍，其利根者即得道果第二第三，終不能得阿羅漢果。其根鈍者正得滅罪，不墮地獄。我今所說饒益眾生分別罪福，令其惺悟善惡報應，是名護法美妙功德。今已說竟。

This great dhāraṇī-mantra was spoken by past buddhas numbering seventy-seven koṭis. This mantra can cause all who have lost their minds to regain right mindfulness; cause those without wisdom to obtain wisdom; cause those without eloquence to obtain eloquence; cause those without dhāraṇī to obtain dhāraṇī; the mad to become sane; and as for the mute, if one recites the mantra over their tongue root for up to seven days, they will regain the ability to speak. For those who are blind, recite the mantra over their eye faculties for three-seven—twenty-one—days. At sunrise, the patient should sit facing east, mindful in thought and saying with the mouth: 'May my eye faculties grow along with the sun.' The mantra master should then recite the mantra over them day after day, three times a day: at sunrise, at midday, and as the sun is about to set, for up to three-seven—twenty-one—days; the eye faculties will grow back and they will finally recover their sight. If sentient beings suffer from contracted or crippled hands and feet, after reciting the mantra they will be restored as before without difference.
If there are monks who are indolent and unenergetic, obstructed in all matters, dull-witted and muddled, covered over by sinful defilements, you should know that in the past, these persons may have killed their parents, killed their upādhyāya or ācārya, killed a true arhat who had aroused the mind toward the bodhisattva [path], or killed their sovereign or ruler of the realm, destroyed stupas, or disrupted the Saṅgha. Or these persons may have previously told great falsehoods in the great assembly, despising and slandering the Saṅgha; or while laypeople used light steelyards and small peck-measures to cheat and rob the common folk; or seeing the orphaned and destitute, despised and bullied them; or as children were unfilial, as ministers were disloyal; seeing others do good, despised, envied, and resented them; seeing evil people, shielded and assisted them. Having committed these many evils, they bound their own persons. When their lives ended, they entered the Avīci Hell for a duration of kalpas; only when their sins were exhausted did they emerge and regain human form, with their sense faculties dull and dim, merely appearing human.
If such sinful persons have the fortune of meeting a good spiritual friend and hear this dhāraṇī spoken, even passing through their ears once, and can furthermore read, recite, practice it until thoroughly fluent, reproach themselves with shame, repent their former sins and faults, be humble, reverent, and self-effacing, respect monks, be filial to their parents, venerate teachers, elders, and seniors, generate a mind of humility and respect, speak with affectionate words and compliance, despise their own agitation and abase themselves, bowing their heads in shame; and when people occasionally offer food and drink, they should take this delicious food of fine colour and aroma and offer it to the buddhas, their upādhyāya, and ācāryas, [saying,] 'Being base and evil, I cannot digest this food; only the coarse dregs and leftovers do I dare accept'—and do likewise when offered clothing, decoctions, and medicines; not exalting themselves while looking down upon others, constantly repenting the sins of countless kalpas, diligently reading and reciting this dhāraṇī, and for forty-eight days circumambulating the path throughout the six periods of the day in a secluded place, making offerings and prostrating to the buddhas of the ten directions; during each period reciting this dhāraṇī seven times with sincere repentance, not giving rise to weariness, scattering five-coloured flowers and burning three kinds of famed incenses—sandalwood, agarwood, and frankincense—when forty-eight days are fulfilled, their sinful defilements will be eliminated without remainder. Depending on whether their faculties from past lives were sharp or dull, those with sharp faculties will immediately attain the second or third fruit of the path, but ultimately will not be able to attain the fruit of an arhat. Those with dull faculties will merely obtain the elimination of sins and avoid falling into hell. What I have now spoken brings benefit to sentient beings, distinguishes between sin and merit, 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.