Mahānāma now wishes to pronounce a dhāraṇī-mantra: / To protect all sentient beings, / So that the state's weakness, / Weapons, warfare, bandits, and thieves, / As well as pestilences, are entirely extinguished. / The great dhāraṇī-mantra pronounced / Has efficacious power such as this.

2.23

Recite the mantra once, tie four knots in an eight-colored cord, and fasten it to both feet.

2.24

The power of this mantra can cause a hundred Jambudvīpas, a thousand Jambudvīpas, ten thousand Jambudvīpas to shake in six ways; it can accomplish this for an entire Buddha-realm. When kings within them govern their people and affairs without moderation, neighboring countries consequently rise in armed conflict, and the devas and nāgas become enraged so that floods and droughts fall out of season. The king should at that time reprove himself and cultivate virtue, treat all under heaven with benevolence and wisdom, be lenient with his people and resources, promote good, abandon evil, be generous to sentient beings, repent with shame and conscience, and make a fresh start with the people. From this day and night onward, myriad evils will completely cease, and all kinds of goodness will gather universally; the devas and nāgas will rejoice, rain will fall in due season, the five grains will ripen, and pestilential vapors will be eliminated. The king should at that time read and recite this dhāraṇī three times each day, and his wishes will come to fruition, truly and without fail. I, Mahānāma Bodhisattva, exhort all kings.

2.25

Dhāraṇī-mantra Spoken by the Monk Ānanda.

2.27

In Sanskrit (which in the language of Jin means: 'having long slept in birth and death, one now attains awakening').

2.29

In Sanskrit (which in the language of Jin means: 'sentient beings lie in the mire of the five desires; I lift them out and deliver them from the three realms').

2.31

In Sanskrit (which in the language of Jin means: 'sentient beings are struck by ignorance, lust, and anger; I now extract them').

2.32

This mantra can cause the minds of sentient beings to attain liberation, to reach the ultimate One Vehicle without falling into the Small Vehicle, and to become completely pure, full, and perfected. If there are sentient beings who are confused about the Great Vehicle, by the power of the mantra they will regain certainty, just like placing a miraculous jewel into muddy water: by the power of the jewel, the water becomes completely clear. Wherever this dhāraṇī reaches in the world, sentient beings receive protection and all attain liberation. By this dhāraṇī-mantra, Mount Sumeru, the king of mountains in the chiliocosm, is shaken and unsettled from its place; Śakra, king of devas, flees his palace in terror, wondering whose spiritual transformation it could be. Even the palaces of the nāga-kings are completely shaken, trembling with instability like windblown flowering trees, and the nāgas flee in terror to hide in holes. The minds of all the ṛṣis are distressed and bewildered, and mountains crash into one another, unsettled from their places. The waters of the four great oceans surge and boil, and fish, turtles, and alligators hide away in holes. The spiritual power of this great dhāraṇī-mantra is like this. If someone reads, recites, or writes it on bamboo or silk, that person will in their present body attain the Buddha-light samādhi, and will be able to eradicate the heavy sins of birth and death accumulated over seven hundred and seven thousand koṭis of kalpas, completely eliminating them without remainder. The monk Ānanda finished speaking this dhāraṇī.

2.33

Sūtra of the Great Dhāraṇī-Mantra Spoken by Samantabhadra Bodhisattva.

2.35

In the language of Jin: 'determination.'

2.37

In the language of Jin: 'severing the fetters.'

2.39

In the language of Jin: 'exhaustion of births.'

2.40

This mantra can cause the minds of sentient beings to attain liberation, extinguish the three illnesses, eliminate sins that obstruct the path, thoroughly destroy enemies and bandits from other lands, and drive away all hostile foes and thieves within the realm. If one walks in the wilderness, the mouths of fierce beasts and venomous insects will be locked shut upon hearing these dhāraṇī phrases. This dhāraṇī-mantra was spoken by forty koṭis of Buddhas of the past; I now speak it. For those who practice this dhāraṇī, the realization of their wishes will not be in vain; therefore, I have now briefly spoken it.

2.41

I, Mañjuśrī, now wish to pronounce a dhāraṇī-mantra to deliver sentient beings and eradicate the root of their lust. There is a mantra named *wusuzha* (which in the language of Jin means: 'eradicating lust and dispelling pride').

2.43

Recite the mantra three times, tie seven knots in a cord, and fasten it to the foot.

2.44

This mantra can cause all who have lost their minds to regain right mindfulness, extinguish the fire of lust so that their minds attain cool clarity, eliminate their pride, quench the fire of defilements, and thoroughly wipe away the impurities and obscurations of the three poisons. If women and good men have their spirits submerged beneath the deep abyss of ignorance, dwelling in birth and death for a long time without being able to find a way out, drifting on the waves of the stream of birth and death, drowning in the ocean of lust, with no one to awaken them and knowing not how to seek deliverance—alas, how deeply pitiable! If a good man or good woman attains awakening in mind and comes to loathe lust, one should give them this dhāraṇī and have them read and recite it; the fire of lust will gradually be extinguished. When lust is extinguished, pride will naturally disappear; when pride disappears, the mind will become settled in samādhi; when the mind is settled, defilements will be entirely eliminated; when defilements are eliminated, the mind will attain liberation; and when the mind is liberated, one will immediately attain the fruit of the path. This is called the power of the great dhāraṇī-mantra; it is true and not in vain, and its spiritual power is like this. Abstain from alcohol and the five pungent roots, and for seven times seven—forty-nine days—do not consume any impure meat. For a male practitioner, it is nine times nine—eighty-one days; for a female practitioner, it is seven times seven—forty-nine days. Furthermore, during the six periods of day and night, diligently read and recite it, burn agarwood and white sandalwood incense, scatter flowers in offering to the Buddhas of the ten directions, and read and recite it throughout the six periods without ever neglecting it. When the full number of days is reached, the defilements will be eliminated, and one's mind will be calm and free, no longer having lust. I, Mañjuśrī Bodhisattva, now wish to pronounce a great dhāraṇī-mantra to eliminate all specters, ghosts, evil demons, and sorcery. There is a mantra named *oudidoutuo* (which in the language of Jin means: 'eliminating the illnesses of sentient beings'). It purifies their five viscera, six bowels, and triple warmer, washing them clean with the water of samādhi.

2.46

Recite the mantra three times, tie seven knots in a cord, and fasten it to the foot.

2.47

This great dhāraṇī-mantra can cause the practitioner's mind to become pure and free from all illnesses, to attain liberation of mind and liberation by wisdom, to eliminate all poisons without affliction or distress, and to eradicate all demonic specters and evil beings. As it is for one person, so it is for many. One should read and recite it until it is thoroughly fluent. Everywhere, for the sake of all sentient beings of Jambudvīpa, I formulate this dhāraṇī-mantra to treat all forms of sorcery and eliminate all poisons, and it should be circulated throughout Jambudvīpa. Sentient beings in the Latter Age of the Dharma have meager merit and are all afflicted by these various evils; diligently teach them to read and recite it, making it known everywhere.

2.48

I, Samādhīśvararāja Bodhisattva, have now come from the World of Wonderful Joy for the sake of the sentient beings of the five corruptions in this Sahā World: to eliminate their hindrances to samādhi, pull out their darkness of ignorance, open their eyes of wisdom, bestow upon them the water of samādhi, cleanse their mental impurities and obscurations, plant the sprout of bodhi, make it gradually grow lush and thriving, open the gates of the three vehicles, and show them the true nature of the fruits. There is a mantra named *qiuzhidou* (which in the language of Jin means: 'illumination dispelling the sin of darkness and removing the defilement from the wisdom eye').

2.50

Recite the mantra three times, tie three knots in a five-colored cord, and fasten it to the foot.

2.51

The scope of power of this great dhāraṇī-mantra extends throughout Jambudvīpa. If practitioners wish to cultivate dhyāna-samādhi, but are troubled by the heavenly māras, various evil influences, or demonic bewitchments—because of Māra's vexations, various causal conditions arise; external bad friends vie to invade and perturb them; and because of being invaded and perturbed, internal evils arise again: seeking fame and gain, flattery and crookedness, jealousy, arrogance, and haughtiness all gather in their minds. The practitioner at that time should reproach himself: 'I have done what is unwholesome and am bound by Māra.' Feeling shame and self-reproach, bowing his head in mortification [he says]: 'All Buddhas and holy assemblies, in past kalpas I fell into the great hells, the animal realm, and the preta realm, tossed on the waves of the six paths and repeatedly undergoing birth and death. Now having obtained a human body, my faculties are dull and my wisdom is scarce; wishing to cultivate dhyāna-samādhi, I am unable to attain it, covered and obscured by all the defilements. I would rather now crush my body to dust than ever be obscured by these defilements.' Having made this vow, he throws his five limbs to the ground and takes refuge in the presently abiding Buddhas of the ten directions, the Tathāgatas, Arhats, and Samyaksaṃbuddhas, [saying]: 'Forgive my faults and misdeeds! Eradicate my sins! Wash my eye of wisdom to make it bright and pure! Cleanse the defilements of my mind with the water of compassion! Illuminate my body so that it becomes clear and transparent inside and out!' Having made this repentance, he again throws himself to the ground. In this manner three times, he rises again and prostrates. Having repented, he sits back down, purifies his body and mouth, and recites this dhāraṇī-mantra twenty-one times. At that time, he should call upon my name, Samādhīśvararāja Bodhisattva, three times, repenting of errors and misdeeds; he speaks thus three times. With single-minded dhyāna-reflection, repenting and reproaching himself at each period, according to whether his faculties are sharp or dull, the heavy evil karma of hundreds of millions of koṭis of kalpas, the dark obscurations of the Path, various evil bewitchments, and the sinful defilements of the heavenly māras will all be extinguished without remainder. I will then, together with an assembly of great bodhisattvas, go to that person's place, and according to whether his faculties are sharp or dull, display to him the signs of realization. The dhāraṇī-mantra spoken by me, Samādhīśvararāja Bodhisattva, is true and not in vain; its divine power is like this.

2.52

I, Bodhisattva Sunetra, now come from the Buddha-realm of Candrasūryapradīparāja Buddha to this Sahā world for the sake of the great arhats who wish to attain the first dhyāna, the three vidyās, and the six supernormal knowledges. I now wish to speak a dhāraṇī-mantra to cause them to accomplish them quickly: to eliminate their habitual defilements and subtle obscurations; to purify their supernormal knowledge of the divine eye, the karmic impressions of the knowledge of past lives, and their clear understanding of the minds of others; all future matters, the names of realms, as well as the assemblies of disciples, the measure of their lifespans and kalpas, and various supernormal events; the ear-faculty penetrating and hearing the matters of a hundred Buddha-worlds; the body able to fly with supernormal power, unimpeded through rocky mountains; and having ended sensation, ideation, and formations, and exhausted the outflows—this I have now spoken. There is a dhāraṇī-mantra named *Ojapaṭiro*, which in the language of Jin means 'all encumbrances completely exhausted, fully endowed with the three vidyās, the six supernormal knowledges, and the eight liberations.'

2.54

Recite the mantra three times, take a thread of three colors, make six knots, and tie it around the neck.

2.55

This great dhāraṇī-mantra can cause the practitioner to cut off karmic impressions and defilements that obstruct the Path, and wash and polish the three vidyās and six supernormal knowledges to make them pure. One should recite it and make it thoroughly fluent.

2.56

I, Guṇalakṣaṇālaṅkāra Bodhisattva, now come from the Buddha-realm of Amitābha. I now speak to assist and bring about the bodhisattva's teaching, bringing about merit and virtue by skillful means to cause them quickly to attain the first stage and possess all the major and minor marks. With excellent means, I teach them to practice them. What are the excellent means? First, their virtue is vast and extensive, universally compassionate toward sentient beings. Second, they shelter all beings, like a mother loving her child without seeing its faults. Third, they accumulate virtue and practice goodness without reckoning their toil. Fourth, they diligently cultivate renunciation, wisdom, and vigor, turning to transform others. Fifth, they practice the ten virtuous actions and turn to instruct sentient beings. Sixth, they keep the precepts purely, like a bright pearl, clearly transparent inside and out without blemish or dust. Seventh, their verbal instructions arising from deeds of body, mouth, and mind take compassion as their basis. Eighth, in whatever deeds they undertake, rescuing and saving is foremost. Ninth, they should expound the Dharma to the assembly with subtle and marvelous skillful means, with a gentle and pleasant countenance, not going against their wishes. Tenth, they should travel to various countries to be great royal teachers, shouldering sentient beings and embracing all without weariness in mind. These are called the ten great wondrous practices of a bodhisattva who wishes to ascend to the first stage when first generating the mind. Ten sets of ten like this are called a hundred merits, forming one mark. I have now spoken of them in brief. Now I wish to speak a mantra to cause them to be quickly accomplished. There is a mantra named *Damālukute*, which in the language of Jin means 'accomplishing the marks and adornments of merit and virtue, cutting off habitual defilements, and extinguishing the defilements that obstruct the Path.'

2.58

Recite the mantra five times, tie a thread of blue and green, make three knots, and tie it around the waist.

2.59

This mantra can cause practitioners to adorn merit and virtue, possess all the major and minor marks, and surely ascend to the first stage. Diligently have them read and recite it, making it thoroughly fluent; chanting it day and night without forsaking it for an instant, turning to teach others.

2.60

I, Bodhisattva Suyaśas, now come from the northern Buddha-realm of Śāntacandrasvararāja Buddha to this Sahā world. The Buddha-Dharma is about to perish, and people commit much evil, greedily clinging to gain and offerings, finding fault with one another, having no righteousness of ruler and minister, father and son, nor the propriety of teacher and disciple. The five turbidities boil over and the three disasters rage fiercely; all because in past lives they did not cultivate virtuous conduct, accumulating various evils, they have now obtained these bodies. Although receiving human bodies, their minds are like those of beasts, rākṣasas, and ghosts—a human body with a beast's mind, appearing identical to humans. How lamentable, the great suffering! The thousand years are nearing their end, and among them there may be only one or two sentient beings who leave footsteps [on the Path]. I now wish to speak a mantra to rescue and receive them, so that their original practice may be restored to how it was in the beginning. There is a mantra named *Yunjamitu*, which in the language of Jin means 'uprooting the root of the practitioner's sins and defilements, rubbing, washing, and wiping them to make them fresh and white.'

2.62

Recite the mantra three times, take a thread of yellow and white, make three knots, and tie it around the neck.

2.63

This great dhāraṇī-mantra is like a great canopy sheltering all; it is also like heavenly rain moistening all; it is also like a bridge or boat carrying all across. Among the teeming beings of the three realms, none fail to rely on it. Though the monastic and the lay are distinct, the flavor they receive is one; the ten thousand sorts of living beings all converge in the one emptiness. The reason the bodhisattva adapts expedients to transform them is solely to liberate the various beings. Now speaking this mantra, for the sake of practitioners I rescue and uproot them, causing them quickly to attain the holy fruits of the three vehicles. I command all practitioners to read and recite it diligently; it is true and not in vain.

2.64

Ratnacandraprabha Bodhisattva now wishes to speak a dhāraṇī-mantra / to eliminate the sins of dhyāna-samādhi, / and remove all defilements and obscurations; / illnesses of the five aggregates and four great elements / are all entirely dispelled. / For immeasurable kalpas sentient beings / have been unable to cultivate dhyāna-samādhi; / therefore they have long drifted / and submerged in the ocean of birth and death. / Tossed on the waves in the flow of birth and death, / none are able to awaken to it. / Because I pity these beings, / I now wish to speak a dhāraṇī-mantra / to remove the defilements of their three poisons, / uproot their feet of ignorance, / illuminate them with the mirror of wisdom, / grant them the water of dhyāna-samādhi, / grow the sprouts of bodhi, / and bring them to the shore of nirvāṇa. / There is a mantra named *Uge*, which in the language of Jin means 'removing the defilements of dhyāna-samādhi, dispelling sins that obstruct the Path; all māras, evil spirits, and ghosts can be eliminated.'

2.66

Recite the mantra three times, take a thread of yellow and purple, make eight knots, and tie it to the place of pain.

2.67

This mantra can cause all who have lost their minds to regain right mindfulness, and all heavy sins of hundreds of millions of koṭis of kalpas can be destroyed without remainder. If there are sentient beings who wish to cultivate dhyāna-samādhi, but whose minds are distracted and dark, not seeing the states [of meditation], with afflictions frequently arising and obscured by drowsiness, that person at that time should think: 'I am covered and obscured by my past sins.' He should feel shame, repent, and reproach himself, lighting lamps to continue the illumination, burning incense and scattering flowers in offering to the Buddhas. Having made offerings to the Buddhas, he separately makes offerings to me, Ratnacandraprabha Bodhisattva, lighting seven lamps and burning agarwood incense. For seven days and seven nights he reduces sleep, deeply reproaches himself during the six periods of the day and night, and recites repentance for previous sins: 'The Tathāgatas, Arhats, and Samyaksaṃbuddhas know people and see people, clearly seeing the marks of sins committed by this disciple. And all the great bodhisattvas of the ten directions, Śakra, Brahmā, and the Four Heavenly Kings, all witness and know, clearly seeing the marks of sins committed by me. I now repent, and you also witness and know; may my sins be eliminated without remainder.' In each period, having finished repenting, he recites this dhāraṇī-mantra seven times and then stops. Having recited it seven times, he sits silently and engages in single-minded dhyāna-reflection. In this way, his sinful defilements will gradually be eliminated, his mind will become increasingly settled, and the states will become clear. Those of sharp faculties in three, four, or up to seven days will directly see me, Ratnacandraprabha Bodhisattva, who will remove their obscurations, extinguish their sins, and confer the fruit upon them. Those of dull faculties will take two or three weeks; those of extremely dull faculties will take seven sevens, forty-nine days, to attain mental concentration, and some will attain the fruit, never passing the time in vain. The power of this great dhāraṇī-mantra is like this.

2.68

I, the Bodhisattva of the Northern Star named Miaojian, / now wish to speak a dhāraṇī-mantra / to protect all realms and lands. / What I perform is extraordinarily wondrous, / and so I am called Miaojian. / Abiding in Jambudvīpa, / supreme among the host of stars, / an immortal among divine rṣis, / a great general of bodhisattvas, / with eyes of light upon all bodhisattvas, / broadly delivering all sentient beings.

2.69

There is a great dhāraṇī-mantra named *Huyingbo*, which in the language of Jin means 'protecting the realm and land, making all kings of countries dispel disasters and repel enemies, which is brought about entirely through this.'

2.72

Recite the mantra five times, knot a thread of seven colors, and tie it to the place of pain.

2.73

This great dhāraṇī-mantra was spoken by Buddhas of the past, as numerous as forty Ganges sands. In the past, I heard the power of this great dhāraṇī-mantra spoken by those Buddhas. Since then, passing through seven hundred kalpas, I have resided in Jambudvīpa as a great royal preceptor, commanding the four continents, the king among the host of stars who has attained supreme mastery; all state affairs across the four continents I take upon myself. If human kings do not employ their ministers according to the true Dharma, have no shame in their hearts, and are tyrannical, chaotic, and lawless, allowing their ministers to cruelly oppress the common people, I can depose them and summon worthy and capable ones to take their royal thrones. If [a king] can feel shame, reform evil, and cultivate good; if he can employ the good and dismiss the evil; if his heart is vast and broadly compassionate toward all, accepting and rescuing them like a bridge or boat, embracing people and things like parents; if the realm has worthy and capable ones, he should summon them, revering the worthy and honouring the holy as if looking upon his parents; and if the king personally attends court to judge affairs, not wronging the people and things, like a clear mirror: if that king can cultivate these virtues, reform the past and cultivate the future, repenting of what was done before, reproaching himself with shame, and lamenting his faults and misdeeds; having repented and reproached himself, he should cultivate three virtues: first, revere the Three Honoured Ones; second, pity the poor, caring for the orphans and elderly in the realm; third, maintain an impartial mind toward enemies and kin, settling grievances fairly and not wronging the people and things. If he can practice the virtues described above, I will then lead the great heavenly kings, the heavenly Śakras, the Director of Fate, and the Directors of the Heavenly Bureaus to remove death and fix life, extinguish sins and increase blessings, add to his allotted lifespan, report to the heavenly bureaus, and dispatch one thousand seven hundred good spirits to patrol and guard the borders of the realm, protecting the country, eliminating its calamities, and wiping out its treacherous evil. Wind and rain will be timely, grains will be abundant, epidemics will be eradicated, there will be no powerful enemies, and the people will be at peace and praise the king's virtue. If this king can simultaneously read and recite this dhāraṇī, it is like a wheel-turning sage king obtaining a wish-fulfilling jewel; the divine energy of this jewel suppresses and subdues calamities. Now by the power of this great dhāraṇī-mantra, all the virtues described above can be accomplished, and dispelling disasters and extinguishing evils is likewise so. You should know that the power of this great dhāraṇī-mantra is just like the king's precious jewel.

2.74

I, the ṛṣi Taibai, now wish to speak a dhāraṇī-mantra: / I am a ṛṣi with the five supernormal knowledges, / who originally practiced the bodhisattva conduct, / the supreme among the five planets. / Among divine ṛṣis, / my supernormal knowledges and radiance are supreme. / I govern the four continents / and the affairs of gods and humans; / the disasters and prodigies of realms, / the prolongation and shortening of lifespans, / the yin and yang and cosmic shifts, / diagrams, apocrypha, and prophetic texts, / deceitful matters and honest ones, / averting disasters and eliminating the wicked; / whatever increases or diminishes, / all is known by me. / Pitying all sentient beings, / I now wish to speak a dhāraṇī-mantra / to protect their realms as well. / There is a mantra named anahuzhalu, which in the language of Jin means 'for the sake of wishing to protect the realms, as well as the sentient beings of the ten directions in Jambudvīpa.'

2.76

Recite the mantra three times; tie two knots in a two-colored cord of yellow and white, and bind it to the neck.

2.77

This great dhāraṇī-mantra was spoken by Buddhas as numerous as the sands of three Gaṅgā rivers in the past. Having heard this mantra spoken by the Buddhas in the past, one hundred kalpas have already passed since then. Among divine ṛṣis, none can match the merit I have cultivated. Internally, I conceal the Mahāyāna precepts and conduct of a bodhisattva; externally, I manifest the pure and wondrous Dharma-body of a divine ṛṣi. Having fully cultivated and completed the six bodhisattva perfections, I externally manifest skillful means by dwelling among divine ṛṣis; although blending with their light, I do not share their dust. This is called the bodhisattva body that dwells in skillful means of upāyakauśalya. If the kings of various countries in Jambudvīpa have little merit from previous lives and live in the degenerate Dharma era, becoming human kings by meager roots of goodness, with bodies lacking the power of merit and minds dark with little wisdom, moreover encountering sentient beings dull and corrupt with the five corruptions—just like a foolish person with a broken cart and slow oxen wishing to cross a treacherous path, which is exceedingly difficult to cross—having seen this, I give rise to a mind of loving-kindness and pity. In order to deliver sentient beings drowning in distress and suffering, wishing to assist them to emerge from difficulty, and to rescue those kings from the disaster of the slow oxen, I now speak this dhāraṇī-mantra. If a king, upon hearing these words, gives rise to shame, recognizes his own meager merit, reforms the past to cultivate the future, gives rise to a vast mind, oversees with loving-kindness and compassion out of pity for suffering beings, endures evil, cultivates goodness, does not wrong the people or things, establishes and protects the true Dharma, employs the worthy and uses the wise, summons the good, dismisses the evil, and makes a fresh start with the people—if the king can cultivate these virtues, and can also read and recite this dhāraṇī, being single-mindedly mindful of it day and night without ever abandoning or forgetting it, the sovereign mind will then become increasingly clever and eloquent, and his disposition will become harmonious and gentle, without thinking of evils. The devas and benevolent spirits will gradually come close and attach themselves to him, increasing his wisdom and enhancing his supernormal power. Because of the protection of the devas, he will become increasingly vigorous; because of his vigor, we devas, the sun, moon, five planets, and twenty-eight lunar lodges will all come to protect him, granting whatever he seeks and wishes for. We will dispatch the nāga kings to provide rainfall, so that grains and crops ripen abundantly, pestilential vapors are eliminated, all disasters are extinguished, and auspicious omens arise day by day. You should know that all this is the power of the great dhāraṇī-mantra.

2.78

I, the ṛṣi Yinghuo, now wish to speak a dhāraṇī-mantra, / to protect all realms, / to rescue all living beings, / to remove their pride, / to eliminate all wrongs and wickedness, / to suppress all poisons, / and as for all unlawful things, / there are none that are not subdued. / I am a ṛṣi of the five supernormal knowledges, / subduing all treacherous ghosts. / All affairs of the realms, / the worldly omens of disaster and fortune, / weapons and pestilence, / famine, abundance, scarcity, and the like, / evil thoughts arising in neighboring realms, / ministers wishing to rebel— / all such calamities and misfortunes, / I know them completely. / Matters of the Son of Heaven's decline and taboos, / concealment and obscuration, / shortening of years and extension of life, / all are known by me. / Those who wish to avert disasters, / I can accomplish that as well; / repelling enemies and wickedness, / I can suppress them as well. / Removing disasters, prodigies, and anomalies, / all is due to me. / Among the five planets, / I surpass in intelligence and sharp wisdom; / my quick wit, strategic ability, and eloquence, / and my supernormal knowledges are fierce, sharp, and supreme. / Throughout the four continents, / my supernormal knowledges are swiftest and supreme. / Throughout my four continents, / none can match me. / Therefore today, / I wish to speak the great dhāraṇī-mantra.

2.79

It is named juzhahuludou, which in the language of Jin means 'to protect the realm, rescue from the king's distress, subdue wickedness and wrongs, treat the illnesses of sentient beings, and [suppress] sorcery and poisonous vapors.'

2.81

Recite the mantra three times; tie seven knots in a single scarlet cord, and bind it to the painful area.

2.82

This great dhāraṇī-mantra can cause kings and realms all to be completely peaceful and secure; the averting of disasters and warding off of misfortunes are entirely due to this. All practitioners and those with diseases should read and recite it, making themselves fully fluent in it. If one wishes to practice the dhāraṇī: first, abstain from alcohol; second, abstain from meat; third, abstain from pungent roots. During three weeks, bathe with fragrant water and put on new, clean clothes. In a stūpa or in an empty, quiet place, set up a Buddha image, burn incense, scatter flowers, stay away from crowds and clamor, and diligently read and recite it during the six periods of the day, repenting before the ten directions with shame and self-reproach. Having purified body and mouth, one should read and recite it twenty-one times in each period. Having recited it, remain silent and single-mindedly contemplate me, the ṛṣi Yinghuo: 'Bodhisattva of the Five Abodes, I now take refuge.' Speak this three times. Having spoken thus, sit in silence. I will then go to that place, causing whatever is sought to be fully accomplished, and will also bestow a wish-fulfilling jewel to extinguish the fire of defilements. Disasters and omens of the realm, abundance and scarcity, and pestilential vapors will all be averted. You should know that this is the power of the great dhāraṇī-mantra.

2.83

I, the king Mahābrahmā, wish to speak a great dhāraṇī to protect sentient beings. There is a dhāraṇī called hulubodu, which in the language of Jin means 'treating the illnesses of sentient beings, nurturing the three realms, and rescuing the poor.'

2.85

Recite the mantra three times; tie seven knots in a two-colored cord of dark red and green, and bind it to both breasts.

2.86

This great dhāraṇī-mantra was spoken by Buddhas of the past. Out of pity for all sentient beings now, in order to liberate them and uproot the roots of toilsome suffering in the three realms, and wishing to broadly propagate the Buddha's true Dharma, I cherish sentient beings with loving-kindness just like a loving father. As for the divine power of this dhāraṇī: wherever the sun and moon shine throughout the four continents, there are none who do not receive its benefit. By the power of this dhāraṇī, one can cause the four seas to boil over, Mount Sumeru to shatter like fine dust, and the seven jewel mountains, the waters of the four great seas, the rivers, the Huai, and the Ji to enter into a single pore of the skin—within the four continents, it can accomplish all of this. If a pestilence arises in a realm, the king should at that time be vigorous: for seven days and seven nights, uphold the eight precepts, purify the mind, and practice the path during the six periods of the day, subduing his mind for the sake of the myriad people. He should decree to all people within his borders, encouraging them with loving-kindness and compassion to practice the ten good deeds. The king at that time, within his palace, should light hundreds of thousands of lamps to save the lives of the people. He should invoke the great bodhisattvas of the ten directions, Brahmā, Śakra, and the Four Heavenly Kings, take the three refuges, bow his head, and beseech: 'The Buddhas of the ten directions, the assembly of great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, and all the arriving Mahāsattvas, save the lives of my people!' Speak this three times. Having spoken thus, recite this dhāraṇī twenty-one times. Having recited this dhāraṇī, the king, ministers, consort, and court ladies should sit silently, absorbed in single-minded dhyāna contemplation. I, the king Mahābrahmā, at that time together with the assemblies of Brahmā, Śakra, the Four Great Heavenly Kings, the great nāga kings, and the eight classes of spirits, will drink in their poisonous vapors so that they are all completely eliminated. At that time, in dhyāna contemplation, the king will get to see my body, the king Mahābrahmā, Śakra Devānām Indra, and the Four Great Heavenly Kings. Having seen me, he will redouble his vigor. Because of his vigor, if there are formerly resident spirits and ghosts within his realm that trouble the people, I will further dispatch the Four Great Heavenly Kings to drive them out of the borders. By the power of my, the king Mahābrahmā's, loving-kindness and compassion, his realm will become completely peaceful and secure.

2.87

I, the divine king Maheśvara, now wish to speak a dhāraṇī-mantra. There is a dhāraṇī named helilou, which in the language of Jin means 'uprooting the suffering of sentient beings and rescuing from all disasters and difficulties.'

2.89

Recite the mantra three times; tie four knots in a single green thread, and bind it to the neck.

2.90

This mantra was spoken by a hundred trillion Buddhas in the past. By the majestic divine power of this dhāraṇī, throughout the four continents wherever the sun and moon shine, it can produce radiance; to the poor it can give treasures; to blind and dark sentient beings it gives the eye of wisdom; and to the sick and suffering it provides Dharma medicine to heal them. If sentient beings wish to seek the holy fruits of the three vehicles, I can assist them to accomplish it. If one is in the obscure depths suffering the miseries of the three wretched realms, by the power of this dhāraṇī, upon death in the three wretched realms, one will be born in Trāyastriṃśa heaven. If practitioners copy, read, and recite this dhāraṇī, they will obtain wisdom of past lives and remember matters of fourteen lifetimes, with the future, present, and past appearing as if before their eyes. Those wishing to cultivate dhyāna-concentration whose minds are covered by the five hindrances should recite this dhāraṇī; their minds will become concentrated and sleepiness will be dispelled. Those wishing to engage in study whose minds are scattered and unable to be single-minded, who encounter obstacles in affairs and cannot grasp the flavor of the meaning, should practice this dhāraṇī. Those who wish to attain retention of teachings should practice this dhāraṇī. Those who wish to hear what is spoken by the Buddhas of the ten directions, what is spoken by the great bodhisattvas, and what is spoken by the great heavenly kings, and upon a single hearing passing through the ears, retain it constantly without forgetting and instantly grasp the meaning, having hundreds of thousands of meanings naturally manifest before them, retained without being forgotten—they should read and recite this dhāraṇī, during the six periods of day and night constantly without abandoning or forgetting it, diligently cultivating it to assist the Buddha-dharma. That person, at that time in a dream, will get to see me, the divine king Maheśvara, seated on a white lotus dais, coming to that person's place. Having seen me, that person's heart will be filled with great joy. I will then bestow a wish-fulfilling jewel upon him; by the power of the jewel, whatever he wishes will be unimpeded, and hundreds of thousands of Buddhas will follow, protect, and assist him. Such is the divine power of this great dhāraṇī.

2.91

I, the king of the Nirmāṇarati heaven, wish to speak a great dhāraṇī named anaqifulu, which in the language of Jin means 'forbearance of dharmas' or 'compliant forbearance of dharmas,' being capable of shouldering the sentient beings of the three realms, just like the great ocean whose measure is difficult to fathom. The mind of me, the divine king, is also like this, capable of rescuing and gathering wandering sentient beings to cross the ocean of the three realms.

2.93

Recite the mantra three times; tie one knot in a five-colored cord, and bind it to the neck.

2.94

This great dhāraṇī-mantra was spoken by hundreds of thousands of myriads of kotis of past buddhas. Out of sympathy for sentient beings, I now wish to speak it. Wherever the power of this great dhāraṇī-mantra reaches, within the three continents—Uttarakuru alone being unable to hear it—wherever its power extends, the three kinds of poisonous arrows in those sentient beings will be naturally drawn out; they will attain the patience of following sound, the sounds of the Dharma will all become clear, and entering their pores, all the steaming heat and the grave sins of the three defilements will naturally surge forth [and be expelled]. After these sentient beings' lives end, they will all be reborn in the Trāyastriṃśa Heaven. If practitioners are covered by the three defilements, long dwelling in birth and death, entangled and difficult to untie, drifting along the river of defiling karma, I will then board the Dharma-boat of the Great Vehicle to firmly receive, rescue, and extract them. With the fire of wisdom I will burn away their defilements; with the water of meditative concentration I will wash and moisten them, making them pure; with upāya-kauśalya I will wipe and rub them clean; I will teach them the six perfections and spread out the four dhyānas to make them exit the three realms. If practitioners wish to attain in their present life the patience of following sound, wish to attain the compliant patience, or wish to attain the patience of the unarisen, they should practice this dhāraṇī. They must purely maintain the ground of moral precepts, reduce sleep, be patient and gentle, minimize mundane involvements, and have an upright mind. Seeing those cultivating merit, they should praise their attainments; seeing the impoverished and the sick, they should regard them with compassion and sympathy no differently from themselves. Having cultivated and subdued their minds in this way, if they wish to increase their desired fruits, they should, for three times seven—twenty-one—days, eat only one meal a day at noon of white food, and ghee and curd may be eaten. In a fresh and clean place, within a stūpa, they should circumambulate during the six periods of the day, and in each period prostrate to the buddhas of the ten directions, repent past sins, burn various renowned incenses, and scatter flowers in offering—sandalwood, frankincense, and various mixed floral incenses—and invoke my name, King of the Nirmāṇarati Heaven, three times: 'I am a bodhisattva of the fifth stage.' Then, in each period, chant this dhāraṇī twenty-one times, from the first day up to the seventh day, or for those of the dullest faculties, three times seven—twenty-one—days. At that time I will abide at that person's place, and according to whether their faculties are sharp or dull, bestow upon them the Dharma-patience: to those who should attain the patience of following sound, I will bestow the patiences of following sound; to those who should attain compliant patience, I will bestow compliant patience; to those who should attain the patience of unarisen dharmas, I will bestow the patience of unarisen dharmas; I will bestow all of them truly and without falsehood.

2.95

I, the king of the Tuṣita Heaven, wish to speak a great dhāraṇī, named qimituosudou, which in the language of the Jin means 'rescuing from all sickness and suffering, giving relief to the impoverished, and causing practitioners to swiftly attain the noble fruits of the two vehicles, just as heaven rains down, enabling farmers to harvest abundant fruit.'

2.97

Chant the mantra six times, tie five-colored thread into three knots, and bind it to both hands.

2.98

The power of this great dhāraṇī-mantra can shatter all the earth element in this Jambudvīpa into fine dust, and can do the same to Pūrvavideha and Aparagodānīya. It can dry up the ocean waters, collapse Mount Sumeru, turning it into fine dust, and then restore them to their original state without difference. It enables practitioners burdened with the heavy illness of defilements and habitual defilements of worldly toil, who are swept along by the river of craving and drowning in birth and death without being able to awaken—by the power of my present dhāraṇī-mantra, I will firmly receive, rescue, and extract them, enabling them to exit the three realms, extinguish the fire of defilements with the river of the Great Vehicle, moisten them with the balm of meditative concentration, plant the root and sprout of unsurpassed bodhi, and enable all sentient beings to harvest all fruits. The power of this dhāraṇī is also like this. If any sentient beings in their present life wish to practice this dhāraṇī to attain knowledge of past lives, and understand the events of four hundred past lives and four hundred future lives, they will also know all the events of the present world, know the cognitive objects and realm of consciousness in the minds of others, astronomy, geography, books and prophetic charts, and know the deaths here and rebirths there of sentient beings up to four hundred lives—they will know all of it. They should uphold, read, and recite this dhāraṇī, vigorously and purely maintain the ground of precepts, have few desires and be content, cultivate an upright mind, reduce sleep throughout the six periods of day and night, vigorously practice it, moderating food and speaking little, up to six years, when they will definitely achieve the fruit. First they will attain the knowledge of past lives, next the knowledge of the unarisen, and later the knowledge of others' minds, fully penetrating future, present, and past events that have not yet occurred. Having attained this knowledge, by the power of the dhāraṇī, they will attain wisdom like that of a bodhisattva of the fifth stage, without any difference.

2.99

I, the king of the Yāma Heaven, now wish to speak a great dhāraṇī-mantra, named qiudikuosuduo, which in the language of the Jin means 'wondrous sound.'

2.101

Chant the mantra three times, tie five-colored thread into five knots, and bind it to the neck.

2.102

This is called the Wondrous Sound of the Sea of Differentiated Dharma-nature. This great dhāraṇī-mantra was spoken by past buddhas equal in number to the sands of ten Gaṅgā rivers. This mantra can shake a small chiliocosm entirely. Through the majestic spiritual power of this great dhāraṇī-mantra, the afflictions of the three poisons and the habitual defilements of toil in the sentient beings therein will naturally surge forth [and be expelled]; the light of the Dharma sound will enter through their pores, and the steaming heat will naturally become cool. Sentient beings within the small chiliocosm who hear the wondrous, harmonious, and gentle sound of this dhāraṇī will include some who attain the patience of following sound, some who attain compliant patience, some who attain the great patience of unarisen dharmas, some who become capable of dwelling long to deliver sentient beings, some who attain the ocean of ultimate Dharma-nature and the four unhindered eloquence, and some who attain the great dhāraṇī and sovereign supernormal powers, constantly traveling through various lands to expound the essentials of the Dharma for sentient beings with wondrous sounds. All these matters can be accomplished through the majestic spiritual power of this great dhāraṇī-mantra.

2.103

I, the king of the Trāyastriṃśa Heaven, out of sympathy for sentient beings, wish to speak a great dhāraṇī-mantra, named husudouna, which in the language of the Jin means 'removing defilements, compassionately saving, and pulling sentient beings out of suffering.'

2.105

Chant the mantra three times, tie white thread into six knots, and bind it to the neck.

2.106

This great dhāraṇī-mantra was spoken by past buddhas equal to the sands of ten Gaṅgā rivers. Through the power of this great dhāraṇī-mantra, I, the king of the Trāyastriṃśa Heaven, attain great spiritual power in the four continents, unobstructed in all matters; wherever the sun and moon shine, I can accomplish all things. When the lifespan of sentient beings, the tyranny of rulers, weapons and bandits, famine and pestilence, flattery and disloyalty among great ministers and counselors, national decline and taboos, irregularities of the stars and constellations, untimely rains, late rains and early frost, and the laxity of monks failing to be diligent in the three karmas cause the three calamities to arise together in the world; if the king of that country is heedless and addicted to pleasures, indulging his ministers in greed and unbridled license, heavily seizing the people's property and wrongly killing the innocent, provoking the resentment of the people and the wrath of heaven, so that weapons and warfare arise in competition across the borders with minds of contention and plunder—one who commits these evil deeds, though seeking long life, will never obtain it. If the king gives rise to shame, repents his faults and reproaches himself, regretting having failed the myriad people in vain ignorance, humbles himself, brings benefit to those below, dismisses evil and appoints the good, honors the sages and respects virtue, and provides relief to the poor; if the king alters his past conduct and cultivates the future, abiding by and practicing these virtues, he can attain long life and prolong his years. Furthermore, if he can read and recite this dhāraṇī, practicing it in faith and obedience, the various evil calamities and portents spoken of above will all be eradicated without remainder.

2.107

Miscellaneous Collection of Dhāraṇīs, Fascicle Two

Linked texts (1)

陀羅尼雜集 — Classical Chinese