陀羅尼雜集 4

English (machine translation) 4

Language: English

4.1

Compiler unknown; now appended to the Liang catalog

4.3

1. Dhāraṇī for Generating the Bodhicitta

4.5

Dhāraṇī-mantra Sūtra for the Protection of Children (translated by Tripiṭaka Master Bodhiruci)

4.7

1. Dhāraṇī Sent by Jinadīparāja Tathāgata

4.8

1. Dhāraṇī Spoken by Bodhisattva King Ajita for Benefiting, Promoting Goodness, Bodily Strength, and Renown

4.9

1. Dhāraṇī Spoken by Mañjuśrī Bodhisattva for Benefiting, Promoting Goodness, Bodily Strength, and Renown

4.10

1. Dhāraṇī of Great Benefit Spoken by Śākyamuni Buddha

4.11

1. Dhāraṇī Spoken by the Four Heavenly Kings to Protect and Uphold Practitioners of the Preceding Mantra

4.12

1. Dhāraṇī for Rescuing Ānanda and Subduing Māra (extracted from the Mahāparinirvāṇa Sūtra)

4.13

1. Dhāraṇī Spoken by Samyagvāc Brahmā for Manifesting and Fulfilling Vows

4.14

1. Dhāraṇī Spoken by Heavenly King Maṇibhadra for Accordance with Wishes

4.15

The Dhāraṇī of Various Methods for Curing All Illnesses Spoken by the Ṛṣi Bajiluo — One Piece

4.16

The Sūtra of the Dhāraṇī of the King of the Sound of Amitābha's Drum

At one time the Buddha was staying by the Gaggara sacred pool at the great city of Campā, together with an assembly of five hundred great monks. At that time the World-Honoured One addressed the monks: “I shall now expound for you the Western Realm of Peace and Bliss. There is currently a buddha named Amitābha. If there are members of the fourfold assembly who can properly uphold the name of that buddha, by virtue of this merit, when their lives are about to end, Amitābha, together with a great assembly, will go to their location and allow them to behold him. Having seen him, they will immediately experience joy and celebration, doubling their merit. Through this cause and condition, the place where they are reborn will be forever separated from the foul, lustful form of the womb; they will be spontaneously transformed and born purely within a fresh and wondrous jeweled lotus blossom, possessing great supernormal powers and radiant, blazing light. At that time, all the buddhas as numerous as the sands of the Ganges in the ten directions jointly praise that Realm of Peace and Bliss, for all its buddha-dharma is inconceivable, and its supernormal manifestations and various skillful means are inconceivable. If there are those who can believe in such things, you should know that these people are inconceivable, and the karmic retribution they obtain is also inconceivable. Amitābha Buddha is accompanied by śrāvakas, a Tathāgata, Arhat, and Samyaksambuddha. His realm is named Pure Serenity. The city where the sacred king resides is ten thousand yojanas in length and breadth, filled within with the kṣatriya lineage. Amitābha Buddha, the Tathāgata, Arhat, and Samyaksambuddha, has a father named Candrottara, a wheel-turning sacred king; his mother is named Utpala-vaktra; his son is named Candramukha; his attendant disciple is named Vimalakīrti; his disciple foremost in wisdom is named Bhadraprabha; and the one foremost in supernormal powers and diligent effort is named Mahāvibhūti. At that time, the demon king is named Aparājita, and there is a Devadatta named Śānta. Amitābha Buddha is accompanied by sixty thousand great monks. If someone upholds that buddha's name, steadfastly makes up their mind, and recollects it without forgetting, abandoning distraction for ten days and ten nights, diligently cultivating and gathering the buddha-recollection samādhi, knowing that that Tathāgata perpetually abides in the Realm of Peace and Bliss, keeping recollection continuous without letting it be severed; and if they uphold, read, and recite this Great Dhāraṇī of the King of the Sound of the Drum, single-mindedly recollecting during the six periods of the day and night for ten days and ten nights, casting the five limbs to the ground in worship of that buddha, establishing steadfast right mindfulness and eliminating all distraction—if they can make their mind continuous thought after thought without interruption, within ten days they will surely see that Amitābha Buddha, and see the Tathāgatas of the worlds of the ten directions along with their abodes, only excepting those with heavy obscurations and dull faculties who cannot behold them in this brief time. Dedicating all wholesome roots, they vow to attain rebirth in the Realm of Peace and Bliss. On the day of their death, Amitābha Buddha, together with the great assemblies, will manifest before them, consoling them and praising them, and this person will immediately experience immense joy and celebration. Through this cause and condition, according to their vow, they will soon attain rebirth.” The Buddha addressed the monks: “What is called the Great Dhāraṇī of the King of the Sound of the Drum? I shall now speak it. Listen well!” “We shall faithfully accept your teaching.” At that time the World-Honoured One spoke the mantra:

4.20

“This is the Great Dhāraṇī of the King of the Sound of Amitābha's Drum. If there are monks, nuns, upāsakas, or upāsikās, they should always uphold, read, recite, and practice according to this teaching with utmost sincerity. When practicing this method of upholding, one should abide in quietude, bathe one's body, put on fresh, clean clothes, eat pure vegetarian food, not consume alcohol, meat, or the five pungent roots, constantly cultivate pure conduct, and make offerings to Amitābha Tathāgata and the assembly of great bodhisattvas in the Buddha's bodhimaṇḍa with fine incense and flowers. One should always focus one's mind in this way, bind one's recollection, make a vow seeking rebirth in the Realm of Peace and Bliss, and be diligent without negligence; according to one's vow, one will surely attain rebirth in that buddha's realm. At that time Amitābha Buddha sits upon a jeweled lotus flower together with the great assembly; in that land, groves of flowers and fruits bloom freshly, adorned in variegated patterns; furthermore, there are king-of-trees from which fragrant breezes billow forth, producing harmonious, elegant sounds that exclusively expound the unsurpassed, inconceivable Dharma. There is also a wondrous fragrance named Light, as well as various scented pastes that are also jeweled incense. Amitābha Buddha sits cross-legged upon a great jeweled flower. There are two bodhisattvas: the first is named Avalokiteśvara, and the second is named Mahāsthāmaprāpta. These two bodhisattvas stand in attendance to his left and right, surrounded all around by countless bodhisattvas. If anyone within this assembly can have deep faith without suspicion, they will surely attain rebirth in Amitābha's realm. Its ground is of real gold, and seven-jeweled lotus flowers spontaneously well up. If there are members of the fourfold assembly who uphold, read, and recite that buddha's name, they will not even have the terrors of water, fire, poison, swords, and staves, nor will they have the terrors of yakṣas and the like; except for past heavy sins and karmic obscurations, within at most seven lifetimes their vow will surely be fulfilled.” When the Buddha spoke this Dhāraṇī of the King of the Sound of Amitābha's Drum, immeasurable sentient beings all made vows, aspiring to seek rebirth in that Realm of Ultimate Bliss. At that time the World-Honoured One praised them, saying: “Excellent, excellent! As you have vowed, you shall surely be born there.” Having heard the Buddha's discourse, the eight classes of devas, nāgas, and others rejoiced exceedingly, made obeisance, and carried it into practice.

4.21

The Dhāraṇī for Generating the Bodhicitta

4.23

When the Buddha spoke this dhāraṇī, the great trichiliocosm quaked in six kinds of earthquakes, devas played heavenly music in the air, and rained down various fragrant flowers and rare jewels as offerings to the Buddha and the assembly of bodhisattvas. At that time, ninety nayutas of devas and humans generated the bodhicitta. If there are good men and good women, whether monastic or lay, who wish to generate the bodhicitta, they should copy, read, and recite this dhāraṇī. The buddhas of the ten directions will immediately see this person, hear their recitation, vow-making, and dedication. Seeing this person from afar, they will experience joy, and immediately grant them a vyākaraṇa that they will surely become a buddha. If those of the fourfold assembly, for the sake of the Buddha's path, bathe purely, put on fresh, clean clothes, spread various clean seats in an araṇya, stay away from clamour, and let greed, anger, and afflictions subside; and further, stay away from thoughts of arrogance and jealousy, single-mindedly focus their recollection on the buddhas of the ten directions so that they appear before their eyes, repent of their sins in the three periods of the day and night, and read and recite this dhāraṇī, then within seven days of wholesome mind and pure intention, they will see the buddhas of the ten directions. If they do not see them, then continuing for another two or three periods of seven days with undivided mind and without stopping, immeasurable buddhas will appear before them, expounding the Dharma and bestowing upon them a vyākaraṇa that they shall attain buddhahood, and all karmic obscurations will be completely extinguished. If one who has committed the grave offenses of the five heinous sins, violated the fundamental grave precepts, or slandered the True Dharma cannot see the buddhas in person, if they see them in a dream, they will also have immeasurable sins eliminated. They should further practice diligence for another three periods of seven days, increasing their effort, and they will surely see all the buddhas. The merit of this dhāraṇī cannot be fully described; this is merely to speak of a single sesame seed's worth. If one practices according to the Dharma with sincere and undivided mind, one will surely attain what one vows.

4.24

The Sūryagarbha Bodhisattva Dhāraṇī

4.26

If members of the fourfold assembly copy, read, and recite it, and practice according to the Dharma with an earnest and single-minded aspiration, it can eradicate the five heinous sins and ten unwholesome deeds committed over kalpas as numerous as the sands of the Ganges, and all roots of grave sins will be entirely eliminated. If a good man or good woman upholds, copies, and reads and recites it with utmost sincerity for seven days and seven nights, or one month, or one year, in the three periods of the day and three periods of the night, straightening their robes, baring their right shoulder, joining their palms toward the Buddha, and placing their right knee upon the ground, reciting this dhāraṇī before the Buddha in this way, it will eradicate all sins and obtain all blessings. Whatever they wish to seek, whatever thing they seek, that which they wish to seek will surely be obtained according to their wish. One who upholds, reads, and recites this dhāraṇī with utmost sincerity in a single thought will be joyfully protected and kept in mind by all the buddhas of worlds as numerous as the sands of the Ganges, joyfully protected and kept in mind by all the great bodhisattvas, guarded by all the heavenly spirit kings, and protected and kept in mind by all devas, nāgas, ghosts, and spirits; all their evil karma will be extinguished, and neither humans nor non-humans will be able to take advantage of them. At the end of their life, all the buddhas and bodhisattvas will vie to come and welcome them, bestowing a vyākaraṇa upon them for their present and future lives; whatever they wish to seek, none will fail to be according to their wish. The merit of this dhāraṇī cannot be fully described; this is merely a single sesame seed. It rests upon a person's undivided and concentrated aspiration; the vow will then follow one's heart.

4.27

The Dhāraṇī-Mantra Sūtra for the Protection of Children Spoken by the Buddha (Translated by Tripiṭaka Master Bodhiruci)

4.28

At that time, when the Tathāgata had first attained right enlightenment, a Mahābrahmā came to the Buddha's place, made obeisance at the Buddha's feet, and spoke these words:

4.29

“Namo Buddhāya, namo Dharmāya,
namo Saṅghāya. I pay homage to the Buddha, the World-Honoured One,
the great Dharma King who illuminates the world, who in Jambudvīpa
first spoke the dhāraṇī-mantra,
the pure, supreme Dharma of amṛta,
and I pay homage to the unattached Saṅgha.” Having paid homage to the Muni's feet,
he immediately spoke verses, saying: “The World-Honoured One, the Tathāgatas,
śrāvakas, and pratyekabuddhas,
the ṛṣis, the world-protecting kings,
and the mighty nāgas, devas, and spirits—such assemblies as these
are all born among humans.
There are yakṣas and rākṣasas
who constantly delight in devouring human fetuses.
Outside the realm of human kings,
they cannot be restrained by strong force;
they can cause humans to be childless,
harming the fetus in the womb.
When a man and a woman unite,
they confound their minds,
so that conception is not achieved;
or at the stages of kalala and arbuda,
they make them childless by harming the fetus,
and snatch life at the time of birth.
These are all evil spirits
causing torment and harm to them.
I shall now speak their names;
may the Buddha listen to my exposition.”

4.30

“The first is named Mijoujia; the second is named King Miga; the third is named Xianduo; the fourth is named Apoximouluo; the fifth is named Moudijia; the sixth is named Modijia; the seventh is named Shemijia; the eighth is named Jiamini; the ninth is named Libodi; the tenth is named Fuduona; the eleventh is named Mandanandi; the twelfth is named Shejiuni; the thirteenth is named Qianzhapanini; the fourteenth is named Muxumantu; and the fifteenth is named Lanpo.

4.31

“These fifteen ghosts and spirits constantly wander throughout the world, producing terror for infants and small children. I shall now speak of the terrifying appearances of these ghosts and spirits, with which appearances they cause all small children to give rise to alarm and dread.

4.32

“Mijoujia's form is like an ox; King Miga's form is like a lion; Xianduo's form is like the deva Kumāra; Apoximouluo's form is like a wild fox; Moudijia's form is like a monkey; Modijia's form is like a rākṣasī; Shemijia's form is like a horse; Jiamini's form is like a woman; Libodi's form is like a dog; Fuduona's form is like a pig; Mandanandi's form is like a cat; Shejiuni's form is like a crow; Qianzhapani's form is like a chicken; Muxumantu's form is like a raccoon dog; Lanpo's form is like a snake.

4.33

“These fifteen ghosts and spirits possess small children and cause them alarm and terror. I shall now further describe the signs of fear in small children.

4.34

"When the demon Mijouka possesses an infant, the infant's pupils roll around. When the demon King Megha possesses an infant, the infant vomits frequently. When the demon Skanda possesses an infant, the infant's shoulders twitch. When the demon Apasmāra possesses an infant, foam comes forth from the infant's mouth. When the demon Muṭika possesses an infant, the infant clenches its fists without opening them. When the demon Mātṛkā possesses an infant, the infant bites its own tongue. When the demon Jāmika possesses an infant, the infant is prone to crying and laughing. When the demon Kāminī possesses an infant, the infant delights in clinging to women. When the demon Revatī possesses an infant, the infant manifests various disordered symptoms. When the demon Pūtanā possesses an infant, the infant cries out in alarm and terror in sleep. When the demon Mandanandin possesses an infant, the infant is prone to crying and laughing. When the demon Śakuni possesses an infant, the infant refuses to nurse. When the demon Kaṇṭhapāṇi possesses an infant, the infant's throat is choked of sound. When the demon Mukhamanḍā possesses an infant, the infant suffers from seasonal febrile disease and diarrhea. When the demon Lambā possesses an infant, the infant burps and retches frequently.

4.35

"These fifteen spirits, terrifying infants with such forms, as well as the signs of fright in infants, I have fully explained. Furthermore, there is a great spirit-king named Candana Gandharva, the foremost among all spirits. One should recite this dhāraṇī using five-colored thread, tying one knot per recitation until one hundred and eight knots are made, and write down the names of those spirits. One should have a messenger carry this writing and the thread, saying to that messenger: 'Go now swiftly, moving as fast as the wind to the four directions.' Proceeding to the dwelling places of those fifteen spirits, together with Candana Gandharva, the great spirit-king, have him bind those spirits with the five-colored thread, and moreover make offerings to the spirit-king with various delicious foods and drinks, fragrant flowers, lamps, and milk rice."

4.36

At that time, Mahābrahmā again addressed the Buddha, saying: "World-Honoured One! If there are women who cannot bear sons or daughters, or whose children miscarry and abort in the womb, or whose lives are taken right after birth—should these women wish to seek offspring and secure long lives, they must constantly fix their mindfulness and cultivate wholesome dharmas. On the eighth day and fifteenth day of the month, they should receive and uphold the eight precepts, bathe purely, put on fresh clean garments, and pay homage to the Buddhas of the ten directions. At midnight, placing a few mustard seeds upon their heads, they should recite the dhāraṇī-mantra that I have spoken. This will cause such women to attain their wishes immediately; the children born to them will be secure and free from affliction, living out their full life span without dying prematurely. If any spirit does not comply with my mantra, I shall cause its head to split into seven pieces like the branches of an arjaka tree." He then spoke the dhāraṇī-mantra for protecting infants:

4.38

"World-Honoured One! I now speak this dhāraṇī-mantra to protect infants, so that they may attain peace and security and achieve longevity."

4.39

At that time, the World-Honoured One, possessing omniscience, immediately spoke the mantra:

4.41

"These fifteen spirits constantly consume flesh and blood. By the power of this dhāraṇī-mantra, they all depart far away without giving rise to evil intentions, causing infants to be freed from terror, to be secure and free from affliction, and to have no distress while in the womb or newly born. If one recites this mantra in cities, towns, or villages, wherever they dwell, it can also cause those young children to long enjoy peace and security and fully preserve their life span. Homage to the Buddha! Accomplish this mantra, protect the children so that they are not harassed or harmed by any evil spirits, and let all perils and all terrors depart far away. Svāhā." At that time, this Brahmā, having heard this mantra spoken, rejoiced and put it into practice.

4.42

The Secret Vajra Dhāraṇī of the Wholesome Gate

4.43

Thus have I heard:

4.44

At one time, the World-Honoured One was dwelling beneath the bodhi tree, accompanied by the great disciples Śāriputra, Maudgalyāyana, and others as leaders. There were also immeasurable great bodhisattva-mahāsattvas, named Vajradhvaja Bodhisattva, Vajragarbha Bodhisattva, Maitreya Bodhisattva, and the great beings of the Bhadrakalpa as leaders. At that time, Vajraguhyaka Bodhisattva, receiving the Buddha's spiritual power, spoke these words: "We pray only that the World-Honoured One will explain and expound the Dhāraṇī of the Wholesome Gate to shed great illumination on the world, eliminating malice, harm, and the poisonous intentions of evil companions. If devas, nāgas, yakṣas, rākṣasas, kumbhāṇḍas, humans, and non-humans, as well as various great spirits who consume human essence, use sorcery and demonic poisons, or are hypocritical enemies spying for people's shortcomings—against these, where there is no protection, may the Tathāgata's great compassion eliminate such terrors and establish sentient beings in the pure stage, constantly guarding them while walking, standing, sitting, lying down, and even in dreams, not letting them be anxious or afflicted. Because there are such benefits, I now entreat the Greatly Compassionate Tamer to speak it, and also to protect the minds of those of the Mahāyāna, causing them to firmly practice the non-retrogressing deeds of merit and wisdom, entirely removing malicious harm and preventing premature death." At that time, after Vajraguhyaka Bodhisattva had exhorted the Buddha, he gazed up at the Honoured Countenance with longing mindfulness in his heart. At that time, the World-Honoured One, the Greatly Compassionate Guide, emitted a great thunderous voice echoing throughout the world, and praised Guhyaka Bodhisattva: "Excellent, excellent! Good son! You are truly a person of the bodhisattvas, able to ask such a question so that sentient beings may obtain peace and joy. I now, for the sake of all sentient beings, shall speak this Dhāraṇī of the Wholesome Gate." At that time, Guhyaka felt unprecedented joy: "We pray only that you take pity and explain it well." Thereupon the World-Honoured One told the great being: "Listen attentively, listen attentively, and reflect upon it well; I shall expound its meaning for you." Guhyaka said: "Indeed, I shall receive your teaching." He then spoke the mantra:

4.46

At that time, after the World-Honoured One had spoken this abhiseka-dhāraṇī, he further proclaimed the dhāraṇī phrases:

4.47

"tathā vajre vajre / vajradhare vajrapati vajravite vajradhṛti / cakravarti / cakra- / -dhare dhare dhare bhare mūle cale / hū hūle / bhagavin vire / lire re reņi / ru ru ce / cale cule mūle maṇḍale"

4.48

"This retention is well able to eradicate all faults and evils, as well as eliminate all four hundred and four diseases, and can further cause people not to die prematurely."

4.50

At that time, the World-Honoured One spoke this Secret Vajra Dhāraṇī of the Wholesome Gate, desiring that devas and humans obtain great benefit, be forever freed from suffering and distress, and constantly dwell in peace and joy. "Such a retention as this has been spoken and taught by past Buddhas, and is likewise proclaimed by future and present Buddhas." The Buddha said to Vajraguhyaka Bodhisattva: "Good son! Out of great compassion and pity for all sentient beings, I now speak it." At that time, when the World-Honoured One spoke this retention, from his uṣṇīṣa, the invisible mark atop his head, an appearance of the Great Man emerged, its radiance shining with blazing brilliance, illuminating the immeasurable worlds of the ten directions. At that time, the Buddha lands also spontaneously welled forth with light of rare and gorgeous beauty, extinguishing all gloom and darkness. Then humans, devas, and various beings of the ten directions all witnessed this sign, gave rise to a sense of wonder, and all had this thought: 'Due to what causes and conditions does this sign appear, with light pervading the worlds?' At that time, the Buddhas addressed the assembly, saying: 'Good sons! Listen attentively. There is a Buddha world named Sahā; the Buddha is called Śākyamuni Tathāgata. Out of great compassion and pity for all sentient beings, in order to bring them peace and joy, he speaks this Dhāraṇī of the Wholesome Gate.' Then the assembly, hearing their Buddha describe the power of Śākyamuni's awesome virtue, praised Śākyamuni with one voice: 'Rare and excellent! That he can give rise to great compassion in the Sahā world and speak this retention for the peace of devas and humans. This retention is rare indeed, proclaimed by signless, true wisdom. We aspire with joy to cultivate it diligently, and having attained this retention, we shall also, in like manner, generate great compassion to teach and transform sentient beings.' The Buddhas praised them, saying: 'Excellent, excellent! Good sons! One who wishes to practice this Dhāraṇī of the Wholesome Gate should always in the early morning chew on a tooth-stick, rinse the mouth, burn incense, scatter flowers, and collect the mind to read and recite it, not allowing it to run after external objects. Why is this? This retention was upheld, spoken, taught, and transformed by the Buddhas of the three times. You should be mindful of it and practice it as taught, letting no five pungent roots, liquor, or meat pass your lips, keeping a mind of pure conduct, casting aside external duties, and only then reading and reciting it in a quiet place. This can cause the practitioner to attain great merit and boundless wisdom. One who wishes to practice the Dhāraṇī of the Wholesome Gate should make a vow: may I not neglect or forget it right up until attaining Buddhahood. Constantly read it once in the early morning. If seeking present wishes, cultivate it diligently for seven days and seven nights, and there are none that will not be fulfilled—except for those who have heavy sins from the past, which cannot be exhausted in a short time at present; all other karmas will without exception be eradicated. Cultivating all wholesome deeds up to nirvāṇa, one will be able to fully obtain the benefit of twenty merits. What are the twenty? Namely: long life to its full span; renown; material requisites; physical strength; freedom from disease; courageous vigor; protection and mindfulness by the Buddhas; a gentle and compliant mind; protection and assistance by the devas; vows to perform wholesome deeds; contemplation of profound meaning; diligent effort without indolence; a joyful and radiant countenance; complete possession of the marks and signs; eloquence and fearlessness; and the increase and fullness of wholesome roots. Therefore, the World-Honoured One spoke this profound, secret Vajra Dhāraṇī of the Wholesome Gate; you should be mindful of it and cultivate it with utter sincerity. Why is this? Such a retention as this is the most auspicious among all retentions.'"

4.51

At that time, Vajraguhyaka Bodhisattva said to the Buddha: "World-Honoured One! I now pity and protect all sentient beings to let them attain peace and joy, eliminating all sorrow and affliction, not allowing evil beings to gain an advantage."

4.53

At that time, the World-Honoured One praised Vajraguhyaka, saying: "Excellent, excellent! That you, Great Being, are able to speak this mantra of great spiritual power to protect all so that they obtain peace and security, increasing their vital essence and not letting evil humans or non-humans who rob them of vital essence gain an advantage."

4.54

At that time, Mahābrahmā and his retinue arose from their seats, bared their right shoulders, joined their palms, and said to the Buddha: "World-Honoured One! We now also wish to rejoice in and assist those who receive, uphold, read, and recite the Dhāraṇī of the Wholesome Gate, increasing sentient beings' life span and physical strength, eliminating their decline and afflictions, and preventing those who spy for evil from gaining an advantage. We pray only that the World-Honoured One will confer compassionate protection and aid, so that our wishes may be fulfilled."

4.56

"If good sons or good daughters wish to practice this retention, they should always, after purifying themselves and rinsing their mouths in the early morning, read and recite it with sincere minds."

4.57

At that time, Śakra Devānām Indra arose from his seat, bared his right shoulder, joined his palms, and said to the Buddha: "World-Honoured One! I now also wish to protect all sentient beings, not letting evil humans and non-humans who rob vital essence gain an advantage." He then spoke the dhāraṇī phrases:

4.59

"The method of practice: always, after purifying oneself in the early morning, read and recite it with a sincere mind."

4.60

At that time, the Four Heavenly Kings arose from their seats, bared their right shoulders, joined their palms toward the Buddha, and spoke these words: "We also wish to protect all sentient beings, not letting evil humans and non-humans who spy for their misdeeds gain an advantage."

4.62

"This mantra should always be read and recited with a sincere mind in the early morning after purifying oneself."

4.63

At that time, Śākyamuni Buddha raised his right hand and praised Brahmā, Śakra, and the Four Heavenly Kings, saying: "Excellent, excellent! You are well able to proclaim the dhāraṇī phrases upheld by the Buddhas." Then the World-Honoured One said to Vajraguhyaka Bodhisattva: "Good son! If anyone hears the Dhāraṇī of the Wholesome Gate without doubt in their mind, and can read and recite it with a sincere mind in the early morning after purifying the three karmas, the merit obtained will be incalculable."

4.64

Dhāraṇī Phrases Dispatched by the Tathāgata King of Supreme Lamps Spoken by the Buddha

4.65

(There are two recensions of this, translated differently at earlier and later times.)

4.66

Thus have I heard:

4.67

Thus have I heard: At one time the Buddha was staying in the Jetavana, Anāthapiṇḍada's park, in Śrāvastī, together with a great assembly of one thousand two hundred and fifty monks and forty thousand great bodhisattvas. Brahmā, the lord of the Sahā world; Śakra Devānām Indra; the Four Great Heavenly Kings—Heavenly King Dhṛtarāṣṭra, Heavenly King Virūḍhaka, Heavenly King Virūpākṣa, and Heavenly King Vaiśravaṇa—leading the great generals of the twenty-eight classes of spirits; eighty-four thousand such devas; and Hārītī leading her sons and retinue all came to assemble in the congregation. At that time, passing beyond one hundred billion buddha-fields away from this buddha-world, there was a world named Myriad Flowers (Sarvapuṣpa). The Buddha's title was Most Victorious Lamp King (Jaya-pradīparāja), Tathāgata, Arhat, Samyaksambuddha, who was present there preaching the Dharma. He dispatched two bodhisattvas—the first named Great Light (Mahāprabhā) and the second named Boundless Light (Amitaprabhā)—and addressed them, saying: 'Good men! You must take these dhāraṇī-phrases and go to the Sahā world to give them to Śākyamuni Buddha. This mantra brings abundant benefit: it can cause sentient beings to dwell in peace and security throughout the long night, and to obtain good benefit, complexion, strength, and renown.' He then spoke the mantra, saying:

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Then, having received and held the dhāraṇī from the Buddha, just as a strong man bends and extends his arm, the two bodhisattvas vanished from the Myriad Flowers realm and arrived at the Jetavana, Anāthapiṇḍada's park, in Śrāvastī. Then the two bodhisattvas went before the Buddha, bowed their heads in homage at his feet, withdrew to stand to one side, and addressed the Buddha, saying: 'World-Honoured One! Passing beyond one hundred billion buddha-fields away from this world, there is a world named Myriad Flowers. The Buddha's title is Most Victorious Lamp King, Tathāgata, Arhat, Samyaksambuddha, who is present there preaching the Dharma. He has dispatched us to inquire after the World-Honoured One, whether you are free from illness and have few afflictions, and whether the assembly of disciples is not troubled and disturbed by devas, nāgas, yakṣas, rākṣasas, bhūtas, kumbhāṇḍas, pūtanas, piśācas, pretas, asuras, garuḍas, decapitator spirits, gandha spirits, mad-making spirits, mind-deranging sorcery spirits, vetālas, or ailments such as fevers that recur every day, every two days, three days, or four days. The Tathāgata Most Victorious Lamp King has sent these dhāraṇī-phrases to give to the World-Honoured One, likewise wishing to cause the sentient beings of this Sahā world to dwell in peace and security throughout the long night, and to obtain great benefit, complexion, strength, and renown.' The mantra spoken is as above.

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At that time the Bodhisattva Ajita arose from his seat, straightened his robes, bared his right shoulder, joined his palms, came forward, and addressed the Buddha: 'World-Honoured One! I too now wish to speak dhāraṇī-phrases to benefit sentient beings and cause them to obtain good benefit, complexion, strength, and renown.' He then spoke the mantra, saying:

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At that time the Dharma Prince Mañjuśrī arose from his seat, straightened his robes, bared his right shoulder, joined his palms, and addressed the Buddha, saying: 'World-Honoured One! I too now wish to speak dhāraṇī-phrases to benefit sentient beings and cause them to obtain good benefit, complexion, strength, and renown.' He then spoke the mantra, saying:

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The Buddha further said to Ānanda: 'You should receive, hold, read, recite, master, explain to others, copy, and make offerings to this dhāraṇī. Why? The appearance of a buddha in the world is difficult [to encounter], and to hear and retain this mantra is likewise exceedingly difficult. If there is someone who receives, holds, reads, recites, and explains to others these dhāraṇī-phrases, they will remember their births for thirteen lifetimes. Ānanda! This dhāraṇī was spoken by ninety-nine billion buddhas of past kalpas. If anyone violates this mantra or one who holds it, seizing their vital essence to cause them ruin and affliction, they will thereby be harming these buddhas.'

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At that time Śākyamuni Buddha addressed the monks: 'I too should now speak dhāraṇī-phrases to benefit sentient beings and cause them to obtain good benefit, complexion, strength, and renown.' He then spoke the mantra, saying:

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The Buddha said to Ānanda: 'You should receive, hold, read, recite, master, explain to others, copy, and make offerings to this dhāraṇī. Why? The appearance of a buddha in the world is difficult [to encounter], and to hear and retain this mantra is likewise exceedingly difficult. If there is someone who receives, holds, reads, recites, masters, explains to others, copies, and makes offerings to it, they will be able to remember their births for fourteen lifetimes. Ānanda! These dhāraṇī-phrases were spoken by ninety-nine billion past buddhas. If anyone violates this mantra or one who holds it, seizing their vital essence to cause them ruin and affliction, they will thereby be harming these buddhas.' The Buddha said to Ānanda: 'If you fall among bandits, you should be mindful of this mantra. If you enter fire or water, or wish to enter a royal palace, you should also be mindful of this mantra. If there are various illnesses or terrifying places, you should also be mindful of this mantra. Through the supernatural power of this mantra, all will attain liberation. Ānanda! If someone reads, recites, masters, explains to others, copies, and makes offerings to these dhāraṇī-phrases, it is impossible that kings, bandits, water, fire, or devas, nāgas, yakṣas, bhūtas, kumbhāṇḍas, pūtanas, piśācas, pretas, decapitator spirits, gandha spirits, pestilence spirits, spirits that cause people to go mad, spirits that derange the human mind, spirits causing fevers recurring every one, two, three, or four days, or the sun, moon, stars, constellations, lions, tigers, wolves, venomous snakes, bats, humans, or non-humans should come to terrify, afflict, or harm them. Ānanda, if there is a good man or good woman who receives, holds, reads, recites, masters, copies, makes offerings to, rejoices in, faithfully delights in, and widely disseminates this dhāraṇī, fire cannot burn them, they will not drown and die in water, blades will not wound them, poison cannot harm them, and they will not be struck by sorcery. Ānanda! If one ties this mantra onto a withered tree, begging for mercy and salvation, it will again produce flowers and leaves; how much more so for a human being! The only exception is the fixed retribution of past karma. If one seeks present wishes, practicing with a sincere mind for seven days and seven nights, there is nothing that will not be fulfilled.'

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At that time the Four Great Heavenly Kings arose from their seats, straightened their robes, bared their right shoulders, knelt with their right knees on the ground, joined their palms, and addressed the Buddha, saying: 'World-Honoured One! If there is someone who receives, holds, reads, recites, and explains it to others, we shall protect this person.' They then spoke the mantra, saying:

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The Dhāraṇī-Phrases for Rescuing Ānanda and Subduing Māra Spoken by the Buddha (from the Mahāparinirvāṇa Sūtra)

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At that time the Buddha was in the śāla grove. He addressed the Dharma Prince Mañjuśrī: 'The monk Ānanda is now twelve yojanas away from this assembly, troubled and deranged by sixty-four thousand billion māras. You may go there and proclaim in a great voice: "All you māras, listen attentively, listen attentively! The Tathāgata now proclaims great dhāraṇī-phrases. Devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and non-humans, mountain spirits, tree spirits, river spirits, ocean spirits, house spirits, and all other spirits—all of you, listen well!"' He then spoke the mantra, saying:

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Then, having received this dhāraṇī from the Buddha, the Dharma Prince Mañjuśrī went to the host of māras where Ānanda was and spoke these words: 'Host of māras and your retinues, listen attentively to the great dhāraṇī-phrases I proclaim!' Having heard them, the māra kings all gave rise to the aspiration for anuttarā-samyak-saṃbodhi, abandoned their māra deeds, and immediately released Ānanda. Hearing the name of this dhāraṇī, there is no one who does not reverently receive and hold it. This dhāraṇī was proclaimed in common by past buddhas, World-Honoured Ones equal in number to the sands of ten Ganges Rivers; it can transform a female body, and enables one to know their own past lives. One must observe five practices: first, celibacy (brahmacarya); second, abstaining from meat; third, abstaining from alcohol; fourth, abstaining from the five pungent roots; fifth, taking pleasure in tranquil seclusion. Those who faithfully accept, copy, read, and recite this dhāraṇī with a sincere mind should know that they will transcend seventy-seven billion wretched and evil bodies.

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Dhāraṇī Spoken by Right-Speech Brahmā

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Right-Speech Brahmā manifested in a female body and addressed the Buddha, saying: 'World-Honoured One! If any of the four classes of disciples cleanly bathes themselves, puts on fresh and clean clothes, burns agarwood incense, fasts for three days, and recites this mantra, if I do not arrive at their place to fulfill their wishes, may I be guilty of deceiving the buddhas of the ten directions and never attain anuttarā-samyak-saṃbodhi. If anyone directs an evil mind toward this person, their heart will immediately dry up; if they raise their eyes to look at them, their eyes will burst open and fall out; if their mouth speaks against them, their body will produce white mugwort sores; and if they dwell by water, fierce winds from other regions will blow them away to other worlds.

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'If there is a good man or good woman who wishes to practice this dhāraṇī, it should be done precisely according to the previous method.'

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Dhāraṇī-Phrases of the Heavenly King Maṇibhadra

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In practicing this dhāraṇī ritual, one must use the night of the fifteenth day of the bright half of the month (śuklapakṣa) while dwelling in purity. Before a buddha image, light two ghee lamps, make offerings to the Tathāgata and the Heavenly King, and recite this dhāraṇī one hundred and eight times with a sincere heart; whatever is sought will accord with one's wishes, with no aspiration unfulfilled, and the Heavenly King himself will also come to speak to the person about good and evil. According to another method, having purified oneself in the early morning, recite it three times, and at nightfall also recite it three times; this will avert all evil.

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Great Dhāraṇī-Mantra of the Ṛṣi Vajra

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To practice this mantra ritual, one must be pure. Before eating, empower white thread with the mantra twenty-one times, make twenty-one knots, and tie it to one's own left arm. This eliminates all poisons, harms, and toxic swellings, and all stings by venomous insects are completely eradicated. Whether nāga venom, flood or fire, bandits or thieves, evil spirits or mountain ghouls, fever sicknesses or malignant sores—for one who upholds this mantra, there are none that will not be eradicated. If someone is emaciated from chronic illness, recite this mantra thirty times, and they will recover as before. If one enters the royal palace, by the power of the mantra, the king seeing them will revere and welcome them. If one wishes to practice the mantra ritual, one should paint an image of Bodhisattva Vajrasena surrounded by all ghosts and spirits. One must make offerings of flowers and incense. The incenses are: benzoin, cucumber seeds, *dhārata*, barley, fennel, *xiangzi*, hundreds of flowers, sweet flag root, jasmine flower root, and *śatāvarī*. Combine these five substances in equal parts and pound them into powder; burn this blended incense over pure fire. At a pure stupa—or if there is no stupa, simply ensure the place is pure—set out offerings according to one's capacity. When using the mantra to treat any illness, strike [the afflicted area] with willow. Arise early and recite the mantra three times; burn incense, and flowers may also be burnt. From thirty times at the most down to three times, all that is sought will be obtained. Whether seeking extensive learning, seeking attendants and kin, or seeking gold, silver, the seven treasures, wealth, grain, or silk, all will accord with one's wishes. Even for those of the least merit, within no more than seven days, they will see bodily forms in dreams, be unimpeded and autonomous among all assemblies, and all who see them will rejoice and submit; all evils will be destroyed, all benefits attained, no vow unfulfilled, and whatever is sought will accord with one's wishes. Such is a brief explanation of the power and virtue of this Bodhisattva Vajrasena; if explained in full, it would be inexhaustible.

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Miscellaneous Collection of Dhāraṇīs, Fascicle 4

Linked texts (1)

陀羅尼雜集 — Classical Chinese