At one time, the Bhagavān was dwelling in Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of five hundred monks. At that time, the Venerable Ānanda was seized by the sorcery of a Cāṇḍāla woman. Then the Venerable Ānanda said to the Buddha: "World-Honoured One! I am now being forcibly dragged away by another! Bhagavān! I am now being forcibly dragged away by another, Sugata!" At that time, the Bhagavān said to the Venerable Ānanda: "Come, Ānanda! Do not be terrified. Ānanda, you should accept and uphold the Great Six-Syllable Dhāraṇī-Mantra, in order to bring benefit, peace, comfort, and auspicious practice to the fourfold assembly." And he spoke the mantra, saying:

8.28

"Ānanda! This mantra can cause undigested food from previous meals to be digested immediately; it can eliminate disorders such as vomiting and diarrhea; it can remove wind ailments, heat ailments, cold ailments, and mixed disorders; it can extinguish all evil sorcery; it can eliminate rising corpses (vetāla); and it can eliminate all effigies and hexes (gu). Ānanda! If someone knows the name of this divine mantra, that person will not fear dangers from the king, will not fear dangers from enemies, will not fear dangers from bandits, will not fear dangers from fire, and will not fear dangers from water. Whether in towns, villages, or in the wilderness, they will fear nothing at all. Nor will others lie in wait looking for their faults, for they will have no fault that can be spoken of. If they eat poisonous drugs, the poison cannot harm them and will instead turn to benefit. Ānanda! This Great Six-Syllable Dhāraṇī-Mantra was spoken by the Seven Samyaksaṃbuddhas, spoken by King Brahmā the Lord of Sahā, and spoken by Śakra Devānām Indra and the Four Great Heavenly Kings; and rejoicing in accord, they break all sorceries, quell rising corpses, and completely destroy and eliminate all effigies and hexes." Hearing what the Buddha had spoken, the Venerable Ānanda rejoiced and practiced accordingly.

8.29

Sūtra of the Dhāraṇī-Mantra of Dantala Sesame Oil Spoken by the Buddha

8.30

The Buddha was in the country of Magadha, on Mount Yinmiaojiu. At that time the Buddha's son, Rāhula, accompanied the Buddha on the mountain. As Rāhula lay sleeping at night, he was harassed and startled awake by ghosts and spirits. The next morning he went before the Buddha, paid homage to the Buddha, and sat down to one side under a tree. Rāhula rested his cheek in his hand, hanging his head in dejection, remaining silent without speaking. The Buddha then asked Rāhula: "Why do you hang your head and hold your cheek as if terrified?" Rāhula said: "Last night while sleeping, I was harassed by ghosts and spirits." The Buddha said to Rāhula: "In the world, there are mountain spirits that harass people, ghosts and spirits by roads and ditches that harass people, ghosts and spirits of those who died under ill stars that harass people, or ghosts and spirits of those who died peaceful deaths that harass people; they come wishing to test a person's scriptural practice, fearing or testing to know whether their resolve is steadfast or weak." The Buddha said to Rāhula: "Take the sūtra of mantras for ghosts and spirits from behind the wall of the Buddha. In the future, should ghosts and spirits come to harass you, hold to the names of these ghosts and spirits, and recite them with a compassionate mind:

8.31

"A bo jie, deng zheng jie, wu duo sa, xi chi, zhi bo zhi, bo jia luo, sui ling wu, yin lun wu, yin ti luo, zhi lun wu, han sha wu, zhen lun wu, song jia luo, he lin luo bo ye, yue luo, dan te luo."

8.32

The Buddha said: "This is the Dantala Sūtra; for this reason the Buddha has sealed this mantra sūtra for his disciples." The Buddha told the disciples: "If anyone is in urgent straits, they should read and recite it. If ghosts and spirits should come to harass a person, always maintain a mind of loving-kindness, a pure mind, and a compassionate mind, and reflect inward upon your own five viscera. When the Buddha seals this sūtra, though the sun and moon might constantly fear falling to the earth, the Buddha's words will never differ. Now that the Buddha has spoken and sealed this Dantala Sūtra, living persons wishing to harass people will be unable to do so; mountain spirits will also be unable to harass people; ghosts and spirits in roads and ditches will also be unable to harass people; ghosts and spirits of those who died under ill stars will also be unable to harass people; and ghosts and spirits of those who died peaceful deaths will also be unable to harass people. Having heard these words, fire will not burn them; if poison is received in food or drink, the poison will not act; if evil people wish to kill or harm them, blades will not wound them; if drowning in deep water, the water will not submerge them in peril; and in every region there will be the Four Sons to protect them. When a person walks in secluded places, whether walking in prefectures, towns, or villages, or walking in great kingdoms, whether facing assemblies or gatherings, or sitting among elders, or walking among companions, or sitting or lying down—if there are any practitioners of black-magic hexes (gu), when this sūtra is recited facing them, the hex craft will cease to function." After the Buddha had spoken this for Rāhula, he had Rāhula read and recite it for all the monks, nuns, laymen (upāsakas), laywomen (upāsikās), and all disciples, and then spoke this verse:

8.34

Sūtra of Ayizhou's Mantra for Sickness

8.35

Hear what I explain of the practices of the Dharma Master named Ayizou. Those in the single world who all receive my explanation shall rejoice. At the mountain Po-sha-pi-li named Yimoweinilili, there is a woman named Youli-yibeilali. Those who have attained the Way and those who have not attained the Way, who hear what I explain, shall attain liberation. There is a tree named Po-a-luo-na-sha-ni. At that time, a man of the Way sat beneath the tree and assembled the messengers of the spirits and ghosts who govern all spirits and ghosts: 'Weipo-ali! Go quickly, go quickly, do not quickly return! I have not yet eaten this morning; do not trouble me! The sun is about to turn; after I have eaten, the spirits and ghosts shall die! For those who do not comply with my words, I will seize you like reeds, bulrushes, pools, and marshes! I now sit beneath this tree and shall bind the names of the spirits and ghosts: Mandapashamoluoduolilili, you shall perish like a corpse! In a moment the sun will turn; with my hand I will pull the sun and make it stop! The asuras clasp their hands toward me, and all the river and ocean spirits are terrified.' Be they rākṣasas, tree spirits, wind spirits, water spirits, or fire spirits, they all said to the man of the Way: 'Grant us a moment.' Aliluo placed his head at the feet of the man of the Way: 'The man of the Way can overturn heaven and earth. We hear what the man of the Way wishes to do; we make this bound pledge, accept the instructions, and the spirits and ghosts shall be made to guard the earth.' The Four Heavenly Kings—the first named Vaiśravaṇa, the second named Virūḍhaka, the third named Dhṛtarāṣṭra, the fourth named Virūpākṣa—these spirits and ghosts are all employed by the man of the Way. If there are those who are ill, those harassed by spirits and ghosts, those to whom the spirits and ghosts of sorcery come and go, those poisoned by food or drink, burned by fire, drowned in water, encountering the authorities, taken advantage of by enemies, angry and unawakened, or deluded by women practicing sorcery, wash and rinse now for this purpose. When this sūtra is spoken, the spirits and ghosts all assemble. Among offenders, none dare withstand me; the Four Heavenly Kings protect from behind. Those among the spirits and ghosts who do not follow my words shall have their heads split into seven pieces. Homage to the Buddha! Brahmā addressed Jietuoninàn: 'Receiving these supreme words from the Buddha, when facing great distress and urgent need and wishing to recite the mantra, one should observe the precepts and recite it with single-mindedness. For those who cannot recite it, merely keep it in your bosom and carry it with single-mindedness. If there are those suffering from the illnesses of sorcery and spirits or ghosts, cause them to be dispelled. For women suffering difficult labor or unable to give birth, speak it; for those who cannot speak it, merely hold the sūtra and single-mindedly contemplate the sūtra, and they will naturally give birth easily. Qieqiedalouye, Fandashe, Niyuwuhe. These three ghosts above are all restrained from flying; having received the Buddha's words, they admonish one another in turn.' The ghosts all received the Buddha's admonition, came forward, bowed to the Buddha, and said: 'In accordance with the Buddha's words, homage to all the Buddhas of the ten directions, Mahābrahmā, Śakra the King of the Gods and the kingly protectors, the spirits and ghosts of the five destinies, the Great Heavenly King Jiaotoumoluo, Vaiśravaṇa, Futuomonichani, and all their official retinues. Having made a pact with the Buddha, standing to the left and right of the Buddha, we shall guard the Buddha's fourfold disciples—the monks, nuns, laymen, and laywomen—and command the kings of spirits and ghosts not to harass them recklessly, and wind poisons, fire poisons, and all lingering poisons not to obstruct them recklessly. If there are monks, nuns, laymen, or laywomen traveling through commanderies and kingdoms to engage in trade and commerce, we shall cause them to gain profit and wealth in peace and security. If they travel far abroad, we shall cause robbers not to overtake them. If they travel through mountains, forests, and empty marshes, we shall cause tigers, wolves, wild dogs, and venomous creatures, as well as the mountain spirits, tree spirits, fire spirits, and wind spirits, not to harass them recklessly. The Great Heavenly King Jiaotoumoluo shall protect them; Virūḍhaka shall protect and look after them; upon their beds there shall be no sickness; and disputes with the authorities shall be dissolved. Indraluo made a pact with the Buddha in the second heaven, Trāyastriṃśa, that he shall protect the people under heaven so that they do not die wrongfully. Senglinluo, in the first heaven, protects the lives of the people under heaven so that they are not exhausted wrongfully. Yulinluo, in the first heaven, protects those under heaven who have received life so that evil demons and spirits do not harass them recklessly. Poye-yueluo, in the first heaven, protects those under heaven who are in their mother's womb so that they are not injured or miscarried. Danteluo, in the world, protects all who do good. These five kings constantly patrol the world with their official retinues without rest, and they shall grant in due time what is wished in the hearts of all people: granting blessings to those who seek blessings, granting wealth to those who seek wealth, granting sons to those who seek sons, and granting daughters to those who seek daughters. Futuomonichani shall protect the faithful woman [Name], and if she is pregnant, the infant shall be born quickly and the birth shall be safe and easy. All nāga kings and all spirits and ghosts have made a pact with the Buddha. Now, though the Buddha has crossed the world into nirvāṇa and the Buddha is not seen, seeing that there are the Buddha's relics, images, sūtras and teachings, and the Buddha's disciples—srotāpannas, sakṛdāgāmins, anāgāmins, arhats, and pratyekabuddhas—all speak the Buddha's words, no different from when the Buddha was present. The first is Vipaśyin Buddha, the second Śikhin Buddha, the third Viśvabhū Buddha, the fourth Krakucchanda Buddha, the fifth Kanakamuni Buddha, the sixth Kāśyapa Buddha, and the seventh Śākyamuni Buddha.' The dhāraṇī-mantra of the retinue of Hārītī for attaining the great way of nirvāṇa early:

8.37

The Sūtra on the Six-Syllable Divine King Mantra Spoken by the Buddha

8.38

Thus have I heard:

8.39

At one time the Buddha was in the country of Śrāvastī, at the Jetavana, Anāthapiṇḍada's park. Ānanda went out walking, and on the road encountered the caṇḍāla maiden Caṇḍālī, by whom he was bewitched, and she pulled and led him toward her house. At that time Ānanda was unaware of himself, and suddenly arriving at Caṇḍālī's house, he single-mindedly thought of the Bhagavān: 'Why do you not take pity on me?' At that time the Bhagavān immediately came to the house of the caṇḍāla maiden and addressed Ānanda, saying: 'You should receive this Six-Syllable Divine Mantra King Sūtra. It was proclaimed by the Buddhas of the past; now I explain it for you, and all evils shall be eliminated.' He then spoke the mantra:

8.41

'If anyone has made incantations, curses, black magic, sorcery, or watched for weaknesses against [Name], let them all be eliminated. Whether done by devas, nāgas, yakṣas, rākṣasas, pretas, kumbhāṇḍas, pūtanas, piśācas, apasmāras, unmādas, kṛtyas, khādhas, vetālas, mṛtakarman, śramaṇas, brāhmaṇas, kṣatriyas, gṛhapatis, vaiśyas, śūdras, mātanga women, caṇḍāla men, caṇḍāla women, men, women, male servants, female servants, ājīvikas, bhagavatīs, nirgranthas, nirgrantha women, or caraka women: now, by means of this Six-Syllable Divine Mantra King Sūtra, if made facing upward, it is eliminated facing upward; if made facing downward, it is eliminated facing downward; if in the earth, it is eliminated in the earth; if on top of a house, it is eliminated on top of a house; if at a city gate, it is eliminated at the city gate; if inside a city, it is eliminated inside the city; if on a road, it is eliminated on the road; if in a mountain, it is eliminated in the mountain; if by a riverbank, it is eliminated by the riverbank; if among graves, it is eliminated among graves; if in a forest, it is eliminated in the forest; if in a mortar and pestle or millstone, it is eliminated in the mortar and pestle or millstone; if in bedding, clothing, food, or drink, wherever it is, it shall all be eliminated. Whether accomplished or unaccomplished, it shall all be eliminated and return to its original perpetrator. This demon can cut off the mantra practices of Brahmā and Śakra, can cut off all mantra practices in the world that are perverse, solar, lunar, or deluding to people, and can cut off the mantra practices of Gaurī, Gāndhārī, Mātaṅga, and Caṇḍāla. If incantations, curses, sorcery, and black magic have been made against [Name], they shall all be eliminated. If there are khādhas, vetālas, or pūtanas, they shall all be eliminated. Severed by this mantra, just as stains leaving clothing make it fresh, pure, and clean, it can wash away all defilements and impurities. Now, by these true and real verses and phrases, I cause [Name] to be secure day and night, guarded by all deities. Among the supreme of heaven and earth, none surpasses the Bhagavān, the most supreme and most holy, whom devas, nāgas, humans, and ghosts cannot surpass; therefore, he can eliminate all evils.' He then spoke the mantra:

8.43

'If any manifold evils, incantations, curses, sorcery, or black magic have been made against [Name], let them all be eliminated.'

8.44

'Devas, nāgas, yakṣas, and all ghosts do not trouble or approach him. Why is this? Because the Bhagavān is free from desire, stainless, most supreme, and most correct; therefore, he can eliminate all evil ways.' He further spoke the mantra:

8.46

'The assembly of the Bhagavān is the foremost field of merit, unmatched by the ninety-five paths, the king of the true Dharma of all sentient beings; therefore, he can eliminate all evil ways.' He further spoke the mantra:

8.48

'If incantations, curses, black magic, or sorcery have been made against [Name], let them all be eliminated.' He then spoke the mantra:

8.50

'This Six-Syllable Divine Mantra King Sūtra was spoken by all Buddhas. If anyone upholds these verses and phrases, even if a withered tree is enchanted, causing its branches and leaves to grow again, it can be made to flourish luxuriantly—how much more so for a living human who possesses consciousness?'

8.51

The Mantra for Difficult Labor Spoken by the Nirgrantha Deva

8.52

Homage to the Gandha Deva! May the phrases of my mantra succeed auspiciously according to my wish! He then spoke the mantra:

8.54

Having recited the mantra, write the text of the mantra on birch bark or paper, burn it to ashes, and make the woman ingest it with water; she will immediately give birth.

8.55

The Mantra Spoken by Great Heavenly King Maheśvara, Named the Maheśvara Deva

8.56

Homage to the Great Heavenly King Maheśvara and all his retinue! Homage to the Four Heavenly Kings! Homage to the twenty-eight yakṣa ghost generals! I take refuge in you all. Now I wish to speak the phrases of this mantra, so that my wishes succeed auspiciously as intended. Let all spirits and ghosts listen clearly: those who dwell above, below, in the east, south, west, north, and the four intermediate quarters, I now summon you; you shall come and assemble, and follow my commands! He then spoke the mantra:

8.58

Recite it seven times, burn guggulu incense, scatter flowers and liquor, and sprinkle it facing upward. The mantra says:

8.60

Maheśvara and his retinue then spoke the mantra:

8.63

When the mantra is about to conclude, one should say: 'Homage to Gāndhārī!'

8.64

The Great Divine Sage further spoke the mantra:

8.66

Recite it thrice seven times [or] seven times. As in the two phrases above, chant the mantra over water and sprinkle it, and it will immediately stop.

8.67

The Asura Deva Spirit's Mantra to Sever Contagion so That It Cannot Return to Settle on the Patient

8.69

All evil ghosts are severed right here and cannot look back. If any return, their feet shall be broken on the spot. Make a cord of crimson thread, enchant it seven times, bind it around an iron nail, and bury it in an intersection or place it under the door threshold, calling out the patient's name.

8.70

The Great Divine Sage Red-Eye's Sūtra of Mantras for Tooth Decay

8.71

To the northeast there is a mountain named Incense-Smelling. In it is a great person named Red-Eye, who is exceedingly terrifying. The sage suffered from tooth decay and thereupon bound this mantra himself:

8.73

Mantra Text of Brahmā

8.75

May my mantra succeed auspiciously according to my wish! Uphold and recite it thrice seven times.

8.76

Spoken by a Mahābrahmā maiden, Jāṅgulī: against all nāgas, serpents, the hundred insects, the hundred herbs, human poisons and curses, and all swellings and toxic drugs. Homage to Mahābrahmā! Homage to the Deva of Great Wisdom! Veneration to all Buddhas! May the phrases of my mantra succeed auspiciously according to my wish!

8.78

This mantra was bound by the Vasu devas, Brahmā, Śakra King of the Gods, and the sage Gauri-Gāndhārī.

8.79

The Mantra for All Poisons Spoken by the Amṛta Deva

8.81

Brahmā spoke the Amṛta Mantra. The amṛta can make the vapor of poison enter the earth. He then spoke the mantra:

8.83

The Mantra for All Poisons Spoken by the Amṛta Brahmā Maiden Apajī

8.85

The mantras above govern injuries from nāgas, snakes, and the hundred kinds of insects, snakebites on people, as well as poisons, carbuncles, and swellings; holding a knife and spitting, reciting the mantra over them brings good fortune.

8.86

Dhāraṇī-Mantra Spoken by Avalokiteśvara Bodhisattva

8.87

Namo Avalokiteśvara Bodhisattva! Namo all bodhisattvas! I now wish to speak a great dhāraṇī-mantra; may the phrases of my mantra succeed auspiciously as intended!

8.89

Text of the Mantra for Epidemic Disease

8.91

For this mantra, first draw a circle around the patient with red earth, place a five-foot knife horizontally across water in an earthenware basin, and light four lamps at the four corners of the sick person's head. When chanting this mantra, do not allow bystanders to sneer and laugh.

8.92

Text of the Mantra for Carbuncles and Swellings

8.93

Recite this mantra twenty-one times.

8.94

Seven maidens in heaven bestowed good medicine upon me: spitting at a mountain, the mountain collapses; spitting at a stone, the stone splits; spitting at water, the water is cut off; spitting at fire, the fire is quenched; spitting at metal, the metal breaks; spitting at wood, the wood snaps; spitting at a carbuncle, the carbuncle dies; spitting at a swelling, the swelling perishes. A great fish in the sea turns into a turtle; thunder arises in the southwest without its sound being heard; a toad within it eats the moon; its heart has great swellings like mountains, small swellings like clenched fists. Spitting at one swelling, a thousand swellings die; spitting at one carbuncle, a thousand carbuncles cease. May that over which I recite the mantra immediately follow my wish!

8.95

Sūtra on the Mani-luodan Mantra Spoken by the Buddha

8.96

Thus have I heard: At one time the Buddha was in the country of Śrāvastī, in the Jeta Grove, Anāthapiṇḍada's Park, together with the assembly of great bhikṣus. The Buddha spoke the Mani-luodan Sūtra. The Buddha asked Ānanda, saying: "Why is it that the people of the world do not obtain peace and security? Because the myriad common people of the world suffer from much illness. Why do they suffer painful illness? Because of maternal belly pain at birth, because of the pain of death, because of sorrowful heart pain, and because of headaches and dizziness that prevent eating and drinking—these are all caused by Māra." Now the bhikṣus were greatly terrified like this, and went forward to address the Buddha, saying: "Where does pain come from? Where does it go? The people are in great grief." The Buddha gathered the bhikṣus: Mahākāśyapa, Aniruddha, Revata, Mahā-Maudgalyāyana, Śāriputra, Ānanda, and Indradatta. The Buddha spoke the Mani-luodan Sūtra and then enunciated the names of the Seven Buddhas:

8.97

First, Vipaśyin Buddha; second, Śikhin Buddha; third, Viśvabhū Buddha; fourth, Krakucchanda Buddha; fifth, Kanakamuni Buddha; sixth, Kāśyapa Buddha; seventh, Śākyamuni Buddha.

8.98

"Now this sūtra being spoken has entirely issued from the mouths of the Buddhas.

8.99

First, Śikṣara; second, Gandhara; third, Rudra; fourth, Meghara; fifth, Kunjara; sixth, Mayūra; seventh, Asura; eighth, Suśramaṇa; ninth, Suśuna; tenth, Mandiketta.

8.100

For all people, great and small, who suffer from illnesses and calamities, the Buddha now commands the bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās to all chant and recite it. Whether there are ghosts of the state, mountain ghosts, forest ghosts, grass-and-tree ghosts, cemetery ghosts, charnel-ground ghosts, ghosts on the earth, ghosts in the heavens, ghosts of the Northern Dipper, ghosts of the empty sky, marketplace ghosts, ghosts of the dead, ghosts of the living, ghosts of hunger and starvation, ghosts along the road, ghosts off the road, ghosts within the hall, ghosts outside the hall, ghosts in water, ghosts beside water, ghosts in fire, ghosts beside fire, ghosts within the body, ghosts outside the body, ghosts of food and drink, or ghosts when lying down—now the Buddha says: 'Whether there are red ghosts, black ghosts, tall ghosts, short ghosts, giant ghosts, dwarf ghosts, medium ghosts, white ghosts, yellow ghosts, blue-green ghosts, dark ghosts, ghosts in dreams, or childbirth ghosts'—the Buddha says: 'If wrathful weapons and cudgels arise, all should mindfully recall this Mani-luodan Sūtra, and the ghost-spirits will smash themselves to pieces.'"

8.101

The Buddha told the bhikṣus: "If there is anyone who receives and upholds this sūtra, or if anyone is emaciated with illness, they should constantly speak this sūtra. If anyone suffers from headache, dizziness, chills and fever, or distress of heart, they should constantly read this Mani-luodan Sūtra, and the ghost-spirits will smash themselves to pieces. If trouble with magistrates, robbers and thieves, flood, or fire arises, they should at once read this Mani-luodan Sūtra, and the ghost-spirits will no longer be able to disturb and harm people. Now this sūtra is born from the Buddha's mouth. If there are ghosts in the state, one named Shensha and the second named Fuqiu, these two ghosts walk swiftly seeking people's faults. If one has headache, dizziness, distress of heart, chills, and fever, one should utter the names of these two ghost-spirits and recite this Mani-luodan Sūtra, and these ghost-spirits will smash themselves to pieces. Whether blue-green ghosts, yellow ghosts, white ghosts, black ghosts, giant ghosts, dwarf ghosts, broad and long ghosts, and all ghost-spirits great and small who take pleasure in tormenting the people of the world—whose ghost-names are golden-trowel ghosts, preta ghosts, starving ghosts, stingy and greedy ghosts, ghosts of toil and suffering, ghosts of emaciation and sickness, ghosts of aches and itching, ghosts of stray thoughts, ghosts inside the body, ghosts outside the body, crippled ghosts, lame ghosts, raving mad ghosts, foolish and deaf ghosts, mute ghosts, groaning ghosts, weeping ghosts, consumptive ghosts, wasteful and impoverishing ghosts, jealous ghosts, wangliang ghosts, star-demon ghosts, floating-light ghosts, press-and-nightmare ghosts, cursing-and-swearing ghosts, ghosts of lingering corpses, ghosts of sudden death, leprosy-death ghosts, lingering-death ghosts, palace-and-dwelling ghosts, military-camp ghosts, halted-corpse ghosts, prison-death ghosts, convict-death ghosts, water-death ghosts, drowning-death ghosts, fire-death ghosts, burn-death ghosts, dead-abroad ghosts, unburied ghosts, corvée-death ghosts, market-death ghosts, roadside-death ghosts, thirst-death ghosts, blind-death ghosts, freeze-death ghosts, weapon-death ghosts, blood-death ghosts, astral-death ghosts, shoulder-pole-death ghosts, fight-death ghosts, cudgel-death ghosts, slaughter-death ghosts, suicide-by-hanging ghosts, suicide-by-stabbing ghosts, enemy ghosts, violent-death ghosts, rotting-skin ghosts, severed-head ghosts, ghosts who shorten human hair, blood-drinking airborne ghosts, riding ghosts, chariot-driving ghosts, walking ghosts, stitching-and-thrusting ghosts, mountain-spirit ghosts, stone-spirit ghosts, earth-spirit ghosts, seaside ghosts, sea-dwelling ghosts, bridge ghosts, ditch ghosts, ghosts along the road, ghosts off the road, barbarian ghosts, Qiang-captive ghosts, tree-spirit-and-specter ghosts, hundred-insect-spirit-and-specter ghosts, bird-and-beast-spirit-and-specter ghosts, animal ghosts, ravine ghosts, ghosts within the gates, ghosts outside the gates, ghosts within the doorway, ghosts outside the doorway, well-and-hearth ghosts, foul-pond spirit ghosts, latrine-spirit ghosts, directional sorcery ghosts, gu-poison sorcery ghosts, insubordinate ghosts, and impostor ghosts—all ghost-spirits great and small must not disturb or harm the body of [so-and-so]. If any ghost-spirit does not obey my words, its head will split into seven pieces. If someone falls ill and becomes emaciated, they should invoke the names above and recite the mantra over the sick and emaciated person, and they will immediately be cured."

8.102

"This sūtra has all issued from the mouth of Śākyamuni Buddha; upon hearing this sūtra, from now on illnesses will all be shattered and healed." After the Buddha finished speaking, the assembly of bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās, the devas, nāgas, and humans, and all the ghost-spirits received his grace and instruction, bowed before him, and departed.

8.104

If someone suffers from a fever, tie a thread knot and recite the mantra seven times; write the names of these ghost-spirits above on paper, birch bark, or fine silk, and bind it to the end of the thread, and they will immediately be cured.

8.105

Sūtra of the Mantra of Divine Water Spoken by the Buddha

8.107

One then enunciates the names of the Seven Buddhas:

8.108

First, Vipaśyin Buddha; second, Śikhin Buddha; third, Viśvabhū Buddha; fourth, Krakucchanda Buddha; fifth, Kanakamuni Buddha; sixth, Kāśyapa Buddha; seventh, Śākyamuni Buddha.

8.109

Now this mantra-sūtra has all issued from the mouths of the Buddhas.

8.110

The Buddha told the disciples: "May the spirit kings of the ten directions of the world, the mountain-forest ghost-spirits, the asuras, and the nāga kings each listen clearly."

8.111

The Buddha said: "Now I perform the divine water mantra for [so-and-so] to cure the hundred diseases and sever all evils." The Buddha said: "Water in a river is river water; water in a well is well water; water issuing from river and well to enter the Buddha's bowl is Buddha water; entering the belly it is true water. If you know yourself not to be true, do not confront this water! Using the pure to cure the turbid, using the correct to cure the deviant, all evils are cut off, knowing the water to be true. Now, by the majestic spirit of the perfection of wisdom that I cultivate and the majestic spirit of the Śūraṅgama, I command the throat, chest, heart, belly, flanks, stomach, and bladder of [so-and-so], the five sense organs, six viscera, triple burner, and five viscera, cold stagnation, indigestible food, diarrhea, all pains and disasters, lingering corpse ghosts, specters, gu-poison, obstinate knots, carbuncles, swellings, scabies, leprosy, and virulent sores to be dissolved along with the water, and they may not remain within the body of [so-and-so]." The Buddha practices non-action and gathers divine radiance; humans practice non-action and the breath of the Way is natural, penetrating bone and reaching marrow, cleansing away all diseases. Deviance does not perturb correctness; falsity does not confound truth. Ailments vanish and illnesses heal, knowing the water to be true. Heaven casts its shadow on the earth; earth corresponds as an echo; echo and shadow respond to one another, and the Dharma of the Way must prevail. The Way covers heaven and earth; the light covers the ten directions. All evils, the subtle essences of the myriad things, and ominous portents each return to where they belong; the Buddha's Way cannot be opposed. As words cease, pain heals, striking the mark hundreds and thousands of times. May supernormal powers assist and protect; we make obeisance to the ten directions.

8.112

Dhāraṇī-Mantra of Brahmā King and Śakra Devānām Indra

8.113

When the Buddha was in the city of Rājagṛha, the spirit king of Brahmā, together with all the devas and Śakra Devānām Indra, came to where the Buddha was at the time when people settle down to sleep. They bowed their heads, paid homage, and each sat in their seat. At that time, King Brahmā and Śakra Devānām Indra stood before the Buddha and formulated the mantra, saying:

8.115

This is named the Mahāmaṇḍala Mantra. In all countries, encampments, cities, and villages, if one suddenly contracts wind-swellings or epidemic fevers, and treatments cannot heal them and acupuncture and medicine have no effect, quickly reciting this mantra will naturally remove and heal them.

8.116

Dhāraṇī-Mantra of the Four Heavenly Kings

8.117

The Buddha was in the Jeta Grove Monastery in the country of Śrāvastī. At that time, the Four Heavenly Kings came to where the Buddha was, bowed their heads at his feet, and sat to one side. The greatest heavenly king, named Vaiśravaṇa, went forward and addressed the Buddha, saying: "Now there are many ghost-spirits and pathogenic vapors that alarm and agitate the people of the realm. For the sake of all, I formulate the mantra, saying:

8.119

Having spoken this mantra, he went forward and addressed the Buddha, saying: "This is named the Anāralī Mantra. If good men and good women are able to recite this mantra, all ghost-spirits, devas, yakṣas, evil vapors, and gu-poisons will be unable to harm them, and they will not die untimely deaths. If any evil ghost does not believe these words and conceives a disparaging mind, its head will split into seven pieces. My vow will never be in vain."

8.120

Dhāraṇī-Mantra of Purity

8.122

Miscellaneous Collection of Dhāraṇīs, Fascicle Eight

Linked texts (1)

陀羅尼雜集 — Classical Chinese