陀羅尼雜集 3

English (machine translation) 3

Language: English

3.1

Compiler unknown; now appended to the Liang catalog.

3.5

Eight mantras of the Eight Dragon Kings (along with bodhisattvas, heavenly kings, and dragon kings making vows and speaking gāthās)

I, King Maheśvara, now wish to speak a dhāraṇī-mantra. Out of sympathy for sentient beings, to eradicate the root of suffering, remove their prideful minds, and cause them to cultivate the practice of patience, there is a mantra named guduozha mantra, which in the language of the Jin means 'compassionate patience.'

3.9

Chant the mantra five times, tie blue thread of a single color into twelve knots, and bind it to both hands.

3.10

This great dhāraṇī-mantra was spoken by past buddhas equal to the sands of seven Gaṅgā rivers. Furthermore, in the past I heard this great dhāraṇī-mantra spoken by buddhas, and from then on I obtained sovereign supernormal powers, overseeing the entire great trichiliocosm; all ghost kings are subordinate to me, and with my spiritual power I can subdue them all. I now speak this dhāraṇī-mantra, just as a king unbinds the bright pearl in his topknot to give to people. For example, a mighty wheel-turning sage king possesses sovereign power and majesty without rival; those who have not yet been subdued he can subdue by force, and those already subdued he further protects, leaving them without lack in whatever they need. The wheel-turning king awes and subdues the people, yet also nurtures and further protects them, just like a loving father without any difference. I now, the great King Maheśvara, possess sovereign spiritual power that is also like this: I oversee all the ghost and spirit kings of the great trichiliocosm, nurturing and protecting them in the same way. I subdue non-Buddhists and various wrong views, causing them all to submit and abide peacefully in the correct Dharma, and further roam through the ten directions with supernormal powers, visiting various buddha lands to assist the buddhas in spreading the transformation, protecting the correct Dharma in the same way. Now, by the power of this great dhāraṇī-mantra, I manifest bodies in the six realms to deliver sentient beings, appear as a ghost king to subdue all ghosts and destroy wrong views, internally cultivate the pure moral conduct of a bodhisattva, have long dwelled in the stream of Dharma, and accomplished the meritorious deeds of the limit of the eighth stage—you should know that all this is due to the power of the great dhāraṇī-mantra. If practitioners wish to be free from various misfortunes and calamities in the present life, wish to protect the correct Dharma, wish to obtain peace and security, and wish for the realm to be free from plagues and disasters, abundant, peaceful, and joyful, the king should diligently read, recite, and rigorously practice this dhāraṇī, and should also encourage the queen, consorts, court ladies, princes, and others to diligently practice, read, and recite it day and night until thoroughly fluent. On the eighth, fourteenth, and fifteenth days of the month, leaving one's ordinary dwelling for an empty and quiet place, bathe purely, anoint the body with wondrous incense, put on fresh, clean clothes, and at the end of the night when the morning star appears, burn incense, scatter wondrous five-colored flowers, and offer three kinds of renowned incenses to the buddhas of the ten directions. Afterwards, invoke my name three times: 'Great King Maheśvara, fulfill my wishes!' Speaking this three times: 'May all that I seek be auspicious!' Having made this vow, sit in silence; I will then go to that place. The king should then chant this dhāraṇī-mantra twenty-one times and sit in silence. At that time, whether in a dream or with an awakened mind, the king will see my body in the sky, seated on a white lotus dais, radiating great light that shines upon the king's body. Upon seeing the light, the king will immediately attain the stainless light samādhi of pure liberation. Having attained this samādhi, his heart will rejoice greatly; because of this rejoicing, all his wishes will be granted. I will then dispatch the eight classes of ghosts and spirits to protect the land, and the realm will be peaceful and untroubled, free from disasters and misfortunes. You should know that this is due to the power of this great dhāraṇī-mantra.

3.11

The Eight-Armed Nārāyaṇa now wishes to speak a dhāraṇī-mantra, named apolouqiditilicuo, which in the language of the Jin means 'protecting and assisting the Buddha-Dharma, eliminating all wickedness, destroying wrong views, and erecting the Dharma banner.'

3.13

Chant the mantra five times, tie blue thread of a single color into four knots, and bind it to the neck.

3.14

This great dhāraṇī-mantra was spoken by past Buddhas [numerous as] the sands of eight Ganges Rivers. In the past, I heard this dhāraṇī-mantra from those Buddhas, and therefore today I have attained this extraordinary, ferocious power of virtue and unimpeded supernormal powers, outstanding in the three realms and without equal among men: moving mountains and halting currents, turning the sun and moon with my hands; able to take Sumeru, hurl it to another region, and return it to its original place, without the Four Heavenly Kings, Śakra, and the other devas being aware of it at all; causing this Sumeru to enter into a mustard seed, without the palaces of the Four Heavenly Kings or the devas of Trāyastriṃśa knowing where they have entered; joining the four continents into a single continent and having each return to its original place just as before, without the sentient beings within them knowing of the coming and going; freely roaming the ten directions with supernormal powers, attending upon the Buddhas, and protecting the true Dharma—you should know that all of this is due to the power of the great dhāraṇī. If the kings of men in various lands wish to protect their own persons and their realms, such kings should establish the Buddha-Dharma and cultivate the ten virtues. What are the ten? First, to nurture the people and creatures with a compassionate mind; second, to treat foes and kin alike, with a mind free of hatred and attachment; third, to govern the realm with the correct Dharma, not oppressing the people and creatures; fourth, to dismiss the wicked and employ the good, recognizing the worthy and distinguishing them from the foolish; fifth, to be modest and humble oneself, not slighting worthy men; sixth, when there are those who come with requests, not to oppose their wishes, but to provide them with whatever they ask for; seventh, to have a pure and sincere mind toward the Three Jewels; eighth, to relieve the poor and take pity on the solitary and the aged; ninth, when there are worthy men in the realm, to summon and employ them; tenth, to extend universal compassion to the people, abandoning resentment and remembering old ties, just as a loving father cherishes his children, being gentle, nourishing, and pure. If kings of men can practice these virtues, you should know that such kings will be protected by the Buddhas, and we, the devas, will also protect such kings, not allowing neighboring enemies to invade their borders; all good people, meritorious and worthy men, will gather in their realms; rains will fall in season without suffering calamity or frost; the people will be peaceful and happy; and evil nāgas will withhold their venom so that none suffer from illnesses. If a king can cultivate the ten good virtues and, in addition, recite this dhāraṇī, keeping it single-mindedly in mind without neglecting or forgetting it, regularly on the eighth, fourteenth, and fifteenth days of the month, upon the main hall or upon a high tower, having bathed in scented water, wearing newly dyed clothes, sitting facing directly east, before sunrise burning incense and scattering flowers to make offerings to the Buddhas of the ten directions, and then paying homage to me, the Heavenly King Eight-Armed Nārāyaṇa, [saying,] ‘May your supernormal power be unrestricted, so that whatever I seek may all be granted as I wish’—at that time, having recited this dhāraṇī fourteen times, he should sit silently for the duration of a single meal. I will then go to where he is and remain in the empty sky, emitting light from my body to illuminate and touch the king's body. When the king sees the light, he will become even more vigorous; and because of his vigor, whatever he seeks will all be obtained, and none of his wishes will fail to be accomplished. You should know that all of this is the power of the great dhāraṇī-mantra.

3.15

I, the Heavenly King Mahāśrī, now wish to speak a dhāraṇī-mantra named Doulouchoudilu (in the language of Jin: Protecting and Aiding the True Dharma and Pitying Suffering Sentient Beings).

3.17

Recite the mantra three times; tie a thread of six colors into six knots, and bind it around the neck.

3.18

This great dhāraṇī-mantra was spoken by past Buddhas [numerous as] the sands of seven Ganges Rivers. In the past, I obtained this dhāraṇī-mantra from those Buddhas, which caused me to attain this upright and extraordinarily wondrous body, with radiance shining brightly, supreme among the devas, with divine wisdom penetrating so that there is nothing I do not know; I attained the knowledge of others' minds, so that the future, present, and ancient past are as if before my eyes; I attained the supernormal knowledge of past lives, became fully endowed with the three knowledges, and also possessed all the matters of the eight liberations, my virtues fully accomplished, no different from a bodhisattva of the first stage. In order to deliver sentient beings, I manifest as a heavenly maiden. Seeing sentient beings tossed about in the six destinies, drowning in the ocean of suffering with none able to awaken, I now pity these sentient beings, and therefore wish to protect them with this dhāraṇī-mantra. If practitioners wish to seek what they desire—the sick seeking recovery, the poor seeking wealth, the lowly seeking nobility; or if a king faces evil bandits invading his borders, unseasonal rains, failed harvests, or circulating epidemics—at that time, they should diligently read, recite, and practice this dhāraṇī, without interruption throughout the six periods of the day and night for seven days and seven nights, burning incense and scattering flowers to make offerings to the Buddhas of the ten directions. Having made offerings to the Buddhas, they should spread an excellent and wondrous seat for me, Mahāśrī, adorn this seat with three kinds of wondrous flowers, and prepare three kinds of wondrous syrups—red, white, and purple—made of grapes, rock sugar, and pomegranates to await me. Whether in a stupa or in a quiet room, in each and every period, they should diligently read and recite this great dhāraṇī-mantra seven times before stopping, and then sit silently. At that time, accompanied by the assembly of devas and the assembly of nāgas, I will go to that person's place to receive their offerings; having received the offerings, I will grant their wishes. That person, whether in a dream or in a waking state, will then see me, Mahāśrī, majestic in countenance and features, with extraordinary radiance. Having seen me, they will rejoice and become even more vigorous; and because of their vigor, whatever they seek will all be obtained. You should know that this is the power of this great dhāraṇī-mantra.

3.19

I, the Nāga King Nanda, wish to speak an exceptional dhāraṇī named Jinarīci (in the language of Jin: Protecting All Sentient Beings and Extracting Their Four Poisoned Arrows).

3.21

Recite the mantra five times; tie a yellow thread into six knots, and bind it around the neck.

3.22

This great dhāraṇī-mantra was spoken by past Buddhas [numerous as] the sands of ten Ganges Rivers. Because I, the Nāga King Nanda, have already attained the power of the great dhāraṇī-mantra, I constantly roam through various lands before the Buddhas of the ten directions, with supernormal powers unimpeded and free; I am able to fully retain all that the Buddhas preach, preach it to sentient beings, and practice it as heard, extracting their poisoned arrows and applying the ointment of wisdom, washing away stains and defilements with the water of omniscience (sarvajña), wiping and smoothing to make their minds subdued and pure. I, the Nāga King Nanda, constantly roam through various lands, observing sentient beings who have illnesses and suffering, treating, rescuing, and delivering them from affliction according to their particular manifestations. I even transform into a female body within a king's inner palace to preach the essentials of the Dharma to the women. The demeanor of women has many faults and vices; I cause them all to give rise to the mind of bodhi and detest the female body, and through the power of this great dhāraṇī-mantra, they attain the ten stages. Merging my light with the six destinies, I manifest the body of a nāga king; although showing a nāga body, I am not tainted by its dust. You should know that all of this is the power of the great dhāraṇī-mantra. If one recites it seven times daily, afflictions and defilements will all be eliminated, and present illnesses and suffering will all be eradicated. If one wishes to attain the great wisdom and expedient means spoken of above, benefiting oneself and benefiting others, one should diligently cultivate, read, and recite this great dhāraṇī-mantra; it is true and not in vain.

3.23

I, the Nāga King Upananda, wish to speak an exceptional dhāraṇī named Damarāti (in the language of Jin: Protecting the Realm and Fulfilling the Wishes of Sentient Beings).

3.25

Recite the mantra five times; tie a thread of seven colors into fourteen knots, and bind it around the neck.

3.26

This great dhāraṇī-mantra was spoken by ninety-nine billion past Buddhas. In the past, I encountered the Buddhas and obtained this dhāraṇī from them; possessing great supernormal power and unimpeded freedom, I constantly roam through various lands delivering sentient beings. In whichever realm, if kings wish to govern their lands with the correct Dharma, ruling the world by their heavenly station without oppressing people and creatures, wishing for the country to be free of all calamities, and wishing that neighboring enemies not harbor evil thoughts—such a king at that time should deeply revere the Three Jewels, show benevolence and wisdom to the poor, be humble, respectful, humane, and righteous, have his kindness and virtue cover all universally, honor the sagacious and revere the virtuous, dismiss the wicked and employ the good, and be humble, respectful, reasonable, and trustworthy. If a king practices these virtues, the Buddhas of the ten directions will constantly protect and be mindful of him, and Śakra, Brahmā, the Four Heavenly Kings, and the nāga kings will follow and assist him, dispelling calamities and fulfilling his wishes, granting whatever he seeks without opposing his will. When the king wishes to fulfill his desires at that time, he should read and recite this dhāraṇī within his palace or upon the main hall on the eighth, fourteenth, and fifteenth days of the month, sitting facing directly south before sunrise, bathing in scented water, wearing clean clothes, and giving rise to a mind of loving-kindness and compassion toward all the people of his country and neighboring enemies. At that time, he should recite this dhāraṇī twenty-one times, burn wondrous sandalwood, agarwood, and frankincense, scatter flowers of seven colors, first making offerings to the Buddhas of the ten directions, Śākyamuni Tathāgata, the Worthy One, the Perfectly Enlightened One, all the great bodhisattvas, and the devas, nāgas, and eight classes, and then invoke my name, Nāga King Upananda, three times, burning incense and making offerings, [saying,] ‘Fulfill my wishes!’—speaking thus three times. At that time, together with the devas, nāgas, and eight classes, I will grant him whatever he wishes. The king will then have his wishes fulfilled. How should he know that his wishes have been realized? If in a dream or when awake he sees a white nāga-elephant and a white lotus flower abiding in the empty sky directly before him, he should know that he has obtained his wishes.

3.27

I, the Nāga King Sāgara, now wish to speak a dhāraṇī-mantra named Anāgīciru (in the language of Jin: Universally Raining the Dharma-Rain, Moistening Everywhere in the Four Continents, Dispelling the Oppressive Heat and Affliction of Sentient Beings, and Causing All Who Are Thirsty and Destitute to Be Abundantly Satisfied).

3.29

Recite the mantra three times; tie a camel-wool thread into eight knots, and bind it around the neck.

3.30

This great dhāraṇī-mantra was spoken by past Buddhas [numerous as] the sands of ten Ganges Rivers. For seven hundred asaṃkhyeya kalpas, I, the Nāga King Sāgara, have constantly practiced this dhāraṇī. For this reason, I am the supreme and most excellent among the nāga kings, upright and extraordinarily wondrous, with supernormal powers unimpeded and free; by supernormal power I can shake the great trichiliocosm with my voice, so that to the very limits of the Buddha-realm, none fail to receive benefit. Throughout the four continents and a small chiliocosm, throughout the four continents within the great trichiliocosm, everywhere is moistened; universal compassion covers all, raining down the Dharma-rain equally, able to cause the sprouts and shoots of bodhi in sentient beings to grow and be nurtured. If sentient beings are in the three evil destinies, obscured by the three stains, I open their wisdom eye and cause them to behold the light. If kings are parched and in need of rain, I can provide abundantly and make it fruitful, causing all within the four continents to be equal. If a king wishes for abundance, with no other hostile bandits invading his borders, he should make the true Dharma blaze within his country, have his kindness and favor cover all universally, judge grievances and oppressions justly, relieve the poor, and give rise to a mind of pity for the solitary and the aged. If a king can practice these virtues, the Buddhas of the ten directions, the great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, devas, nāgas, ghosts, and spirits will constantly follow and assist him, granting whatever he seeks so that none fail to bear fruit. The king at that time should practice this dhāraṇī in a pure and clean place, far from great commotion, abstaining from alcohol, meat, and the five pungent roots for seven days, eating clean vegetarian food—ghee and curds are permitted—bathing in scented water, wearing clean white clothes, upholding the eight precepts for seven days and seven nights, burning various famous incenses—sandalwood, agarwood, and frankincense—scattering flowers of five colors, and making offerings to the Buddhas of the ten directions and our Śākyamuni Tathāgata, the Worthy One, the Perfectly Enlightened One. At that time, he should invoke my name, Nāga King Sāgara, three times, and then recite the mantra fourteen times throughout the six periods of the day. Beginning from the first day, the king's mind will become increasingly sincere and pure. On the first day, the second day, up to the seventh day, he will see my body abiding before him, whether in the form of a white nāga-elephant or the form of a wheel-turning sage king; according to what he seeks, I will be able to fulfill his wishes, eliminating past sins for him and causing him to attain the fruits of the Path.

3.31

I, the Nāga King Vāsuki, now wish to speak a dhāraṇī-mantra named Jifutilina (in the language of Jin: Pitying Suffering Sentient Beings and Causing Them to Escape the Three Realms).

3.33

Recite the mantra three times; tie a black goat-hair thread into fourteen knots, and bind it around the neck.

3.34

This great dhāraṇī-mantra was spoken by past buddhas [as numerous as] the sands of eight Ganges Rivers. In the past, I obtained these dhāraṇī phrases from those buddhas. I do not share the occupations of ordinary nāgas; I constantly travel through various realms cultivating bodhisattva conduct, behold the buddhas face to face, solicit and receive their instructions, take pity upon sentient beings, assist the buddhas in transforming the foolish, constantly sustain and protect them with the true Dharma, and pull them out of the ocean of birth and death, causing them to escape. My body is a great ship, my mouth is a Dharma bridge, and my mind is a vast sea, pouring forth the water of loving-kindness and compassion to irrigate the parched fields of merit of sentient beings, causing the sprouts of the roots of bodhi to grow in all of them. The benefit I bring is like this.
If any king wishes to obtain what he seeks, wishes to make his realm prosperous, abundant, peaceful, and joyful, wishes to prevent enemy bandits from other regions, wishes to ensure that his country is free from epidemics, that his adversaries and foes are naturally obliterated, and that the officials follow the Dharma and no longer distress the people, that king should then make the true Dharma blaze forth within his realm. He must lead his ministers with the teaching of the true Dharma, be gentle, good, respectful, and frugal, filial in nourishing his parents, compassionate and sympathetic toward the orphaned and destitute, and personally turn his carriage to make offerings to the Three Jewels. Toward the Three Jewels he must produce neither doubt nor regret, but produce the conception of them as parents, teachers, elders, good friends, and spiritual mentors. Toward his own body, life, and wealth, he should produce the conception that they are unstable, and regard himself and his country as like an illusion, like a phantom, grieving for sentient beings as though looking upon his own infant. If the king can cultivate these virtues, and furthermore can read and recite this dhāraṇī on the eighth, fourteenth, and fifteenth days of the month, he should bathe until pure, put on fresh, clean clothes, and sit facing due east in the main hall or atop a high pavilion. Before sunrise, having scattered flowers of three colours and offered three kinds of famed incenses—sandalwood, agarwood, and frankincense—to make offerings to the buddhas of the ten directions, he should then arrange a Dharma seat facing due south for me, the Nāga King Vāsuki, cover my seat with blue-green fine cotton, and await me with three kinds of flowers, three kinds of syrups—grape, rock sugar, and pomegranate syrup—and burn black agarwood. The king at that time, sitting facing due east, should join his palms and recite this dhāraṇī twenty-one times. Having finished reciting the mantra, the king should immediately come out and sit in silence together with his ministers. I, the Nāga King Vāsuki, together with eighty-four thousand [members] of the eight classes of devas, nāgas, and spirits, will arrive at the king's place and receive the king's offerings in silence within the empty sky. If at that time the king, as if waking in a dream, sees my form in his mind—like a wheel-turning sage king attended by his seven treasures—upon seeing me he will rejoice and become all the more diligent. Because of his diligence, I, along with the devas, nāgas, the eight classes of spirits, and ghosts, will diligently guard his country, grant him whatever he seeks and desires, and never go against his wishes. This is truly and sincerely so.

3.35

I, the Nāga King Takṣaka, now wish to speak a dhāraṇī-mantra to deliver all sentient beings. There is a mantra named *Suphula, which in the language of Qin means 'delivering sentient beings'.

3.37

Recite the mantra five times. Tie threads of two colours, purple and white, into twelve knots, and bind them to the neck.

3.38

This great dhāraṇī-mantra was spoken by past buddhas [as numerous as] the sands of seven Ganges Rivers. This mantra can cause all who have lost their minds to regain right mindfulness, cross the ford of the five heinous sins, attain the supernormal knowledges, become complete with the three vidyās, transcend the three realms, and walk alone without fear. In ancient times, having heard, read, and recited this great dhāraṇī-mantra from the buddhas, although I manifested a nāga body, I did not have the karma of a nāga. I traveled through various buddha-realms cultivating bodhisattva conduct, soared through the ten directions to deliver sentient beings and bring them out of the ocean of birth and death, turning back the waves of the six destinies and rescuing all, supporting and leading them to the shore of nirvāṇa.
Furthermore, in the past, I was born as the daughter of a king in Jambudvīpa. At that time, the king's realm was cramped and narrow, its people impoverished and destitute, and he constantly feared that enemies would invade his territory. Moreover, his merit was slight, so floods and droughts were unseasonal, grain was exorbitantly expensive, and the people suffered from famine. At that time, I was inside the palace. The father king was grieved and unhappy, and said to his ministers, 'What plan should be devised to make the realm prosperous and bring the people back?' At that time, the ministers remained silent and none answered. Seeing my father's grief, I recalled that in the past I had received, upheld, read, and recited this great dhāraṇī-mantra from the buddhas. The power of this dhāraṇī-mantra is like a great canopy: it can cover a great trichiliocosm, how much more this single country! It universally rains the Dharma rain so that none fail to receive benefit; withered trees and rocky mountains are all able to blossom; the strong it can subdue, and the weak it can assist. Having thought this, I immediately went to the king's presence, paid homage, greeted him, and asked what grieved him. The king then answered me, 'This is not something you know.' I then replied to the king, 'One who possesses wisdom does not distinguish between male and female; if it works, then practice it.' The king was delighted and told me to speak of it. I then replied to the king, 'I recall the king of great dhāraṇī-mantras spoken by past buddhas numbering ninety-nine koṭis. If its efficacious power is as spoken above, the king should now personally read and recite it with earnestness and resolve for seven days and seven nights, upholding the eight precepts without lapse throughout the six periods of the day. In each period, repent to the ten directions, scatter seven-coloured flowers, burn three kinds of famed incenses, and recite it twice-seven times per period.' The king at that time repented his errors and blamed himself: 'Having little merit and being unworthy, I mistakenly became king; I have failed the world, and I reproach myself with shame.' Because of his sense of shame, the buddhas of the ten directions, assemblies of great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, the eight classes of spirits, the great nāga kings, the wind god, and the rain master all assembled, arrived at his realm, and rained down the great Dharma rain. Withered trees, rocky mountains, dried springs, rivers, and wells all became full, and the people who had previously fled returned to their homeland. Hearing that the country was prosperous and abundant, the people of other countries also came to take refuge. At that time, the neighbouring enemies all came to submit and bowed before him as the Great King; the eight quarters yielded, and peace was finally brought about. When I recall the power of this great dhāraṇī-mantra in ancient times, its supernormal powers and autonomy were as great as this. If human kings wish to obtain what they seek, they should all cultivate this virtue in this manner.

3.39

The Nāga King Anavatapta now wishes to speak a dhāraṇī-mantra named *Vacara, which in the language of Jin means 'Fine Voice', praising the Three Jewels, developing the faith of sentient beings, protecting the true Dharma, thundering the great Dharma thunder, growing the sprouts of the roots of bodhi in sentient beings, nurturing and bringing me to accomplishment so that it may be achieved, causing all to attain the unsurpassed fruit of buddhahood.

3.41

Recite the mantra three times. Tie threads of two colours, blue-green and yellow, into six knots, and bind them to the neck.

3.42

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.

3.43

The Nāga King Manasvin now wishes to speak a mantra named *Dharmakṣiti, which in the language of Jin means 'delivering all living beings for the sake of protecting the Dharma, pulling out the suffering of birth and death, and causing them to escape hardship'.

3.45

Recite the mantra three times. Tie white fine cotton threads into seven knots, and bind them to the neck.

3.46

This great dhāraṇī-mantra was spoken by past buddhas [as numerous as] the sands of seven Gaṅgā rivers. Formerly, when I was a great king in Jambudvīpa, sixteen smaller kingdoms were subject to me. Possessing formidable might and great strategic prowess, I subdued the various countries until thirty-six kingdoms all became subject to me. At that time I fell ill and was on the verge of death. Having meager merit, I had only three sons: the eldest crown prince was dull and of little wisdom, the middle son was frail and weak, and the youngest son was intelligent, brave, and sagacious, widely learned, erudite, strategic, formidable, and valiant. Seeing that I was near the end, they all assembled, as did my ten thousand ministers and ten thousand consorts. As the king was about to expire, he spoke to his ministers, saying: 'Among my three sons, who is fit to be king?' The ministers said: 'We leave it to the Great King’s will.' The king then answered: 'You must not leave it to me. After I am gone, the methods for governing the kingdom and the affairs of hegemonic kingship are for you to know. Why leave it to me?' The ministers all said: 'Excellent, Great King! With loving-kindness and compassion you shelter all, your mind devoid of hatred or favoritism.' The ten thousand ministers proclaimed with one voice: 'The third prince is capable of serving as king.' Having spoken, the ten thousand ministers took their leave. Then the king in the main hall, his body exhausted, said to his sons: 'I wish to lie down now.' The third prince cradled the royal father's head, the middle one held his feet, and the first prince took the royal father's hands. The king lay facing upwards and immediately passed away. Hearing of this, the ministers wept aloud and assembled, and the ten thousand consorts also wept aloud, casting their bodies to the ground. Seeing that his father had passed away, the third prince cried out in anguish, threw himself to the ground, and only revived after a long while. The first prince sat in silence, while the second prince sat weeping at his father's feet. The ministers said: 'The attitudes of the princes are visibly different.' There was a minister who was the king's uncle; during his lifetime the great king had constantly entrusted the affairs of state to this minister. The prime minister reflected: 'When the great king was alive, he constantly entrusted the affairs of state to me. Now these princes have different intentions; I should question them.' He then stepped forward and asked: 'Now that the king has passed away, all the ministers have assembled. The bonds between father and son should not be like this—sitting silently without weeping.' The [eldest] prince answered: 'I have no karmic connection with the royal father at all. Only the third prince is truly his son; we two are merely like guests who have stopped by for a brief visit.' The minister replied: 'It should not be so. The kingdom belongs to you; if not the elder brother, then the younger.' The third prince wailed, rolled on the ground in sorrow, and came forward to embrace his elder brother's feet: 'I am young and childish; I should not be king. May my elder brother deign to succeed to our royal father's throne.' The elder brother then answered: 'When our royal father was on the verge of death, he gave the decree to you. Although I was born first, I was not given the decree; this is the royal father's doing, not your fault. We two shall enter the mountains, and with focused devotion and rigorous discipline seek the way of the divine immortals (ṛṣis).' Having spoken, he left. Through focused devotion, before long they attained the five supernormal knowledges, moving mountains, halting flowing streams, and taking the sun and moon in their hands. Having finished the funeral rites for his father, the third prince succeeded to the royal throne and governed the kingdoms for forty-eight years. Later on, greedy and defiled thoughts gradually arose in him, and the people came to despise him. The kings of the smaller states and the ministers all thought of the divine immortals in the mountains: 'Only by having a nature free of greed could one become an immortal. In the past we were all foolish: we considered the wise and sagacious prince to be foolish, and regarded the greedy and defiled prince as worthy and sagacious.' Having thought this, they all said to one another: 'We should go into the mountains together to invite the divine immortal to become the great king, for he possesses supernatural transformations to awe and subdue the kingdoms.' Having thought this, the ten thousand ministers went into the mountains together to search for him. Happening to encounter him, the ten thousand ministers bowed, paid homage, and inquired after him: 'Venerable Divine Immortal! We were obstinate and foolish, unable to recognize the true and authentic; now we are troubled and disturbed by this greedy king, the people flee and scatter, and the country is about to become desolate. We only pray that the venerable immortal deign to glance upon us, extend his loving-kindness and compassion everywhere, and restore the kingdom.' The immortal replied: 'I have no concern with such matters.' The ministers replied: 'Indeed, this cannot be avoided.' The immortal replied: 'I would rather die here than ever long for a kingdom and return to be a ruler of men.' The ten thousand ministers all said to one another: 'If we return to the kingdom, we will all surely die, killed by the greedy king. It is better to stay here and seek the way of the divine immortals.' Drinking water, eating fruit, dwelling in tranquility and solitude, through focused devotion they all soon attained the five supernormal knowledges, soaring into the clear void, traveling everywhere. At that time the greedy king felt ashamed in his heart; he immediately abandoned the royal throne to leave household life and study the Way, and opened his royal father's treasury wishing to make a great distribution of alms. He saw a golden chest sealed in seven places. Opening the chest with his hand, he obtained a dhāraṇī, which was spoken by past buddhas, identical to the one mentioned previously. Having obtained the dhāraṇī, he opened his royal father's treasury, placed its treasures at the heads of the crossroads, and let the people carry them away at will. Having obtained this dhāraṇī at that time, I immediately entered a quiet room, diligently practicing it for seven days and seven nights; with defilements exhausted and mind liberated, I attained the five supernormal knowledges. At that time, because the king possessed meager merit, neighboring states invaded his borders, wind and rain were unseasonable, and the people suffered from famine. The king then invited a monk to be the royal preceptor and govern along with me. The monk then accepted his invitation, and out of pity for sentient beings acted as the royal preceptor, teaching the king the correct Dharma of governing: taking non-greed as the foundation and loving-kindness and compassion as one's nature, rewarding good and punishing evil, revering virtue, and pitying the people as if looking upon newborn infants. At that time he taught the king the phrases of this dhāraṇī. Because the king was earnest at that time, he practiced vigorously without indolence for seven days and seven nights. Because of his vigor, the buddhas of the ten directions, the great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, the great spirits and deities of the twenty-eight divisions, and the great nāga kings protected the state and gathered in his realm. Rain fell in season, grains ripened abundantly, and the people were peaceful and happy. Because they were peaceful and happy, the smaller kingdoms all submitted to him. You should know that all of this was due to the majestic spiritual power of the great dhāraṇī-mantra. If kings at the end of the one-thousand-year [period] of Śākyamuni Buddha wish to attain their desires, they should act like this ancient king, with no difference.

3.47

I, the nāga king Utpala, now wish to speak a dhāraṇī-mantra called Yitikoumo, which in the Jin language means 'granting the wishes of sentient beings without contravening their intent.' It is like the great ocean, fully endowed with the seven treasures: all who take them obtain them, and if someone does not take them, it is not the fault of the nāga king.

3.49

Recite the mantra three times, tie eight knots in red and white threads, and fasten it to the neck.

3.50

This great dhāraṇī-mantra was spoken by past buddhas [as numerous as] the sands of twenty Gaṅgā rivers. I obtained this dhāraṇī from those buddhas, and since then, for a hundred asaṃkhyeya kalpas, I have possessed great spiritual power and supernormal freedom, roaming through the ten directions and serving the buddhas, constantly taming and subduing sentient beings with affectionate and gentle speech, beneficial actions, and common goals. Toward sentient beings I am like a loving father; my mind is vast and broad like the great ocean, containing and accepting sentient beings with nothing excluded, capable of bearing immeasurable heavy burdens, pitying suffering sentient beings and bestowing peace and security upon them. If sentient beings come seeking something, I grant their wishes without defying their intent: those seeking office receive rank and position, those seeking great wealth are granted treasures, and those who are ill are granted peace and recovery. If kings wish to attain their desires, I grant them all without defying their intent: those seeking long life are given long life; if they wish for their realm to be free from disasters, with rains falling in season—neither drought nor flood, just right—without blights or frosts, with grains ripening abundantly, the people peaceful and happy, and pestilence not arising, their wishes will be fulfilled without ever contravening their intent. If this king can then read and recite the phrases of the dhāraṇī spoken above and also transform the people through the ten virtuous deeds, practicing the meritorious virtues I described above, that king should practice in this manner. Having practiced thus and furthermore reading and reciting this dhāraṇī, the extremely heavy evil karma committed in past kalpas will all be eliminated without remainder. When that king's sinful defilements have been eradicated, his mind will be peaceful and at ease, free from all troubles and afflictions, regarding enemies and haters with equanimity, without partiality. He should regularly bathe and observe the precepts on the eighth, fourteenth, and fifteenth days of the month; at dawn before the sun rises, either in the main palace hall or in a high tower, facing directly east, he should recite this dhāraṇī-mantra seven times, burn white sandalwood and agarwood incense, and scatter flowers of seven colors to make offerings to the buddhas of the ten directions. He should then call upon my name three times: 'Nāga King Utpala, fulfill my wishes!' Having spoken thus three times, he should immediately recite the phrases of this dhāraṇī seven times and then stop. Because the king is earnest at that time, the buddhas of the ten directions, the great bodhisattvas, Śakra, Brahmā, the Four Heavenly Kings, the eight great nāga kings, and I, the nāga king Utpala, will shelter his realm with a canopy of loving-kindness and compassion, sprinkle his kingdom with ambrosia water, and cause illnesses, pestilence, and evil vapors all to be eliminated. This is called the power of the great dhāraṇī-mantra, which fulfills wishes without fail.

3.51

I, the Bodhisattva Mañjuśrī, wish to speak of four universal vows. What are the four? First, to shelter and nurture all sentient beings, like a bridge or boat carrying people across untiringly; second, to contain myriad things like the great void; third, may my body be like a medicinal tree, so that whoever hears of it has all sicknesses and suffering eliminated; 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 Gaṅgā. These are the bodhisattva’s mind of vast salvation.

3.52

I, the Bodhisattva Ākāśagarbha, delight to speak of the four matters concerning a bodhisattva-mahāsattva's pure, wondrous practices for cultivating a pure land. What are the four? First, diminishing oneself to benefit others and rescuing all sentient beings; second, not giving rise to sorrow or grief in gain, decline, blame, or praise; third, being chaste and free from lust, with pure moral conduct like a white lotus; fourth, when I attain buddhahood in a future age, may all sentient beings in my land accomplish wondrous practices so that humans and devas are indistinguishable. These are the bodhisattva's pure, wondrous practices for adorning a pure land.

3.53

The Bodhisattva Avalokiteśvara also delights to speak of the four means of embracing practiced by bodhisattvas. What are the four? First, the bodhisattva practices the six pāramitās while also transforming people and rescuing all; second, giving rise to loving-kindness and compassion to nurture all living beings; third, benefiting oneself and benefiting others, aiding both oneself and them; fourth, having pity in mind for those who are sick and suffering, as if looking upon newborn infants. These are the bodhisattva’s four means of embracing to gather in sentient beings, by which the bodhisattva widely benefits sentient beings and embraces the wondrous, wholesome merits of a pure land.

3.54

The Bodhisattva Trāṇamukta also delights to speak of four universal vows not shared with śrāvakas and pratyekabuddhas. What are the four? First, may my mind be like the great earth, through which all grasses, trees, thickets, and sprouts grow, while the earth harbors neither hatred nor favoritism; second, may my mind be like a bridge or boat, conveying sentient beings across without weariness; third, may my mind be like the great ocean, accommodating all, into which the hundred rivers and streams flow without overflowing; fourth, may my body be like empty space, containing myriad things just like the Dharma-nature. These are the bodhisattva's four great universal vows, not shared with śrāvakas and pratyekabuddhas.

3.55

Bhadrapāla Bodhisattva [said]: "I wish to explain that the wondrous practices of a bodhisattva comprise eight things. What are the eight? First, the bodhisattva dwells in worlds of the five corruptions and delivers sentient beings without growing weary. Second, seeing sentient beings initiate meritorious deeds, he protects, assists, and aids them without giving rise to an impure mind. Third, seeing people commit evil, he earnestly admonishes and reproves them, causing them to abandon it. Fourth, when there are those who meet with disasters, he delivers them with compassion as a mother loves her child. Fifth, when there are those who come asking, he does not spare his own body or life. Sixth, where there are situations of danger, he supports, attends, and guides them, causing them to escape danger. Seventh, seeing people of wrong views, he has pity on them and earnestly persuades them, causing them to attain right view. Eighth, he nurtures sentient beings just as if they were infants, taking all of his merit to give to them, dedicating it together with them toward unsurpassed bodhi. These are the eight things of a bodhisattva that benefit limitless sentient beings."

3.56

Mahāsthāmaprāpta Bodhisattva further wished to explain: "A bodhisattva has four things by which he benefits sentient beings with a tireless mind. What are the four? First, the bodhisattva mahāsattva renounces his own joy to bestow it upon sentient beings, seeing others suffer pain as no different from his own, his compassionate mind aching to the very marrow of his bones. Second, the bodhisattva mahāsattva constructs a great bridge and boat where beings are drowning, carrying sentient beings across without weariness. Third, when sentient beings are capsizing in the ocean of birth and death, the bodhisattva mahāsattva grasps them firmly with his own hands, causing them to reach the other shore. Fourth, he knows that all sentient beings from antiquity to the present are like illusory transformations; yet although he understands this truth, he never tires of delivering people. These are the four things of a bodhisattva that benefit and rescue all beings."

3.57

Mahāsthāmaprāpta Bodhisattva further wished to explain: "If anyone can perform Buddha-work within the bequeathed Dharma of Śākyamuni Buddha, we eight will always protect him. In brief, there are four matters. What are the four? First, remembering immeasurable suffering, he sees the suffering of sentient beings as no different from his own. Second, all the merit of the precepts that we maintain is entirely relinquished and given to sentient beings, jointly dedicated toward unsurpassed bodhi. Third, he can endure painful matters, shouldering all sentient beings to the other shore. Fourth, he inspires the minds of all sentient beings, no differently than an affectionate father caring for his son. These are the bodhisattva's pure, wondrous practices of self-benefit and benefiting others."

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陀羅尼雜集 — Classical Chinese