The Contemplations of the Great and Small Vehicles Spoken by the Buddha, separately extracted as an excerpt from the Sūtra on the Samādhi of the Contemplation of the Buddha

9.15

Dhāraṇī Presented to the Buddha by the Great Ghost-and-Spirit General Āṭavaka

At one time the Buddha was in Rājagṛha, at the Kalandaka Bamboo Grove. At that time, a monk inside the city of Rājagṛha had been robbed by bandits, bitten by a snake, and troubled by ghosts, suffering great distress. At that time, the great general of spirits Āṭavaka, seeing that this monk was suffering such distress, felt pity in his heart and immediately went to the Buddha's dwelling. Having arrived at the Buddha's dwelling, he bowed his head to [the Buddha's] feet in worship, stood to one side, and addressed the Buddha, saying: "The World-Honoured One has already subdued all the most evil spirits and the like. Now, out of pity for all sentient beings, in order to subdue all evil spirits, as well as all evil people, evil poisons, and the like, I present to the Buddha, the World-Honoured One, an extremely fierce and severe mantra to be used for subduing spirits and the like. If anyone recites this mantra, that person's majestic power will even be able to subdue Brahmā, how much more so any other evil!" At that time the Buddha said to Āṭavaka, the great general of spirits: "I have no need for this extremely fierce and severe mantra; it might harm sentient beings." At that time, Āṭavaka addressed the Buddha once again, saying: "World-Honoured One! In the future evil age, evil ghosts will multiply and flourish, evil people will become numerous, and venomous insects and beasts will harm sentient beings; or they may encounter various perils, namely the perils of rulers, bandits, water, fire, weapons of war, terror, hostile enmity, evil spirits, and the like. If the Buddha's disciples—monastics or householders, whether renunciants dwelling in quietude begging for food, or members of the four assemblies staying among tombs or beneath trees—travel through wildernesses, mountains, forests, or along roads, or are in cities, towns, villages, or alleys, I shall provide protection for them so that they do not meet with evil. May the World-Honoured One, out of compassion, deign to accept it. May the Sugata, the World-Honoured One, deign to give it regard." At that time, having heard these words, the World-Honoured One silently accepted it. At that time, seeing the Buddha remain silent, Āṭavaka felt joy in his heart, and thereupon recited the mantra before the Buddha, saying:

9.19

"World-Honoured One! These dhāraṇī phrases provide protection and deliver all sentient beings, shielding and preserving this person so that all achieve peace and serenity, are freed from decline and distress, have all evil poisons eliminated, and are freed from all suffering and distress, the perils of rulers, bandits, and hostile enmity. If anyone is troubled or harmed by gods, nāgas, spirits, rākṣasas, yakṣas, kumbhāṇḍas, pūtanas, apasmāras, or khārkhordas, all such [troubles] shall be eradicated. Furthermore, all the poisons in the world, whether from grass, tree roots, flowers, or fruits, from clothing, food, or worldly objects, or from insects, birds, beasts, or wild animals—anything capable of poisoning, harming, or injuring people—shall all be dissolved and destroyed so that they cannot do evil. Furthermore, if the sun, moon, or stars in the sky, or the whirlwind spheres, or winds stirred up by spirits seek to harm or injure people, or if spirits seeking food come to drain human vitality or feed on human flesh and blood, causing people to suffer from epidemic diseases and fevers lasting one day, two days, three days, four days, or up to seven days, or cause cold diseases, wind diseases, damp diseases, chills, or any other internal or external diseases of all kinds, lasting seven days or sixteen days, all of them shall be eliminated and rendered unable to cause harm. If these spirits seek to afflict people with their hands, mouths, feet, tongues, or minds, or if evil persons seek to cause affliction and harm to people, one should first recite this mantra; its power is able to restrain them, causing those evil persons and evil spirits to be stunned, shattered, and deprived of mindfulness, not allowing them to do evil. World-Honoured One! I shall now further recite a dhāraṇī-mantra to protect them.

9.21

"This dhāraṇī provides protection for those who uphold, read, and recite it. If any ghost eats human vitality, or destroys human property and depletes human wealth, against all such terrors, enemies, and the like, a boundary is marked off. Now, for so-and-so of such-and-such a country and his entire family, immeasurable great protection is established; I shall now recite it again to guard against all evil spirits." He then recited the mantra, saying:

9.23

"World-Honoured One! This mantra has supreme spiritual power, as stated above. Do not let one who upholds this mantra have fear of rulers, bandits, fire, water, poisonous winds, weapons, or fear of the sun, moon, stars, spirits, and the like. Or if there are other bad associates whose minds give rise to anger and jealousy, or whose intentions are maliciously set on doing harm and causing affliction, one should first recite this mantra to bind a boundary against them, causing those evil spirits, evil persons, and enemies whose minds give rise to harmful evil to become ignorant, confounded, paralyzed, and shattered, meeting with various evils themselves, unable to cross this boundary, and unable to violate the one who recites this mantra. World-Honoured One! If there are good men or good women who recite this mantra, all gods, nāgas, asuras, evil spirits, humans, and non-humans will attend and protect them, not allowing them to encounter evil. World-Honoured One! I am the great general of spirits, capable of subduing all ghosts. If anyone recites this mantra, I shall lead the spirits day and night without departing to protect that person, keeping them from seeing evil and not letting evil spirits or evil persons gain advantage over them. If anyone injures or harms the person who recites this mantra, I shall crush their head with a thousand-spoked wheel, causing the spirits to bring ruin upon them. World-Honoured One! This mantra has supreme spiritual power and supreme majestic virtue. I only pray that it may be circulated to grant peace and joy to all. World-Honoured One! Only the Buddha knows the virtue and power of the person who recites this mantra. World-Honoured One! This great dhāraṇī-mantra should be entrusted to worthy, virtuous, and wise good persons. If one is unable to recite it, one should write it on fine paper, place it in a brocade pouch with various incenses, and constantly wear it on one's body. If there are griefs, terrors, or perils, one should constantly be mindful of this mantra, and all will surely be extinguished. World-Honoured One! If there are difficulties, griefs, terrors, evil spirits, or nightmares that one wishes to extinguish, one should first bind a boundary so that evils do not arise, causing those evil persons, evil spirits, and evil bandits to suffer their own calamity, their bodies withering and their minds running mad. When one wishes to bind the boundary, one should bathe clean, put on clean clothes, plaster the ground well and cleanly, set out seven vessels of beverages, two vessels containing a little blood-drink, and two vessels containing various beverages. Light eight lamps, burn frankincense, and apply the mind to making offerings. I shall lead the spirits to their side and grant whatever they wish. That person should recite this mantra, tie a red cord, and subsequently wear it, and they will immediately be able to eliminate all perils." At that time the Buddha said to Ānanda: "This mantra has supreme great spiritual power, able to eliminate all evils and protect sentient beings, bringing great benefit. Uphold it well and make it widely circulated. If any city, town, or village recites this mantra, none will fail to receive benefit. If any king or great minister recites this mantra, there will be no fear of evil bandits, disasters, epidemics, floods, droughts, wind, or frost in their realm. If encountering evil bandits, one should recite this mantra. If it is tied to the top of a tall banner, when the bandits see this banner, they will immediately disperse and submit. Ānanda! This mantra has supreme spiritual power and supreme great virtue; the four assemblies should all be made to recite and uphold it." At that time the assembly, having heard what the Buddha said, rejoiced and put it into practice. (Make a ritual site with cow dung; around the outer ash border, erect dagger-knives and twelve arrows; the method of invoking Āṭavaka is otherwise as before; recite three times in total, tying twelve knots in the cord).

9.24

Sūtra on the Dhāraṇī-Pātra Spoken by the Buddha

9.25

Thus have I heard:

9.26

At one time the Buddha was in the country of Śrāvastī, at the Jeta Grove in Anāthapiṇḍada's Park, together with a great assembly of one thousand two hundred and fifty monks and ten thousand bodhisattvas. At that time, past as many Buddha lands as hundreds of thousands of koṭis of Buddha lands away from this Buddha realm, there was a world realm named Ānandakuca, in the language of Jin meaning "Accumulation of Flowers." The Buddha there was named Ekapaterāja, in the language of Jin meaning "Supreme Heavenly King Tathāgata, Arhat, Samyaksambuddha." Now in the present he dispatched two bodhisattvas: the first named Amitaprabha, in the language of Jin meaning "Measureless Light"; the second named Mahāprabha, in the language of Jin meaning "Great Light." At that time the two bodhisattvas arrived at the Buddha's dwelling, stepped forward to bow their heads to the Buddha's feet, knelt upright with palms joined, and addressed the Buddha, saying: "World-Honoured One! Past hundreds of thousands of koṭis of Buddha lands from here, there is a world named Accumulation of Flowers; the Buddha there is named Supreme Heavenly King Tathāgata, Arhat, Samyaksambuddha, who exists now in the present. He has dispatched us to inquire after the World-Honoured One: is your teaching of the Dharma peaceful, do those who receive it make progress, and are there no other troubles? Are you free from harassment by gods, nāgas, yakṣa spirits, pretas, kumbhāṇḍa spirits, rākṣasa spirits, tigers, wolves, humans, or non-humans? That World-Honoured One, the Tathāgata, Arhat, Samyaksambuddha, has now dispatched us to bring the dhāraṇī-pātra here, wishing now for the sake of all that they may have peace and security, gain widespread fame, have handsome features, and possess such vigour and bodily strength.

9.28

At this time the Buddha said to Ānanda: "You should receive this dhāraṇī-pātra, upholding and chanting it. A Buddha, a World-Honoured One, is extremely difficult to encounter, and the dhāraṇī-pātra is also difficult to hear. If a good man or a good woman receives, upholds, and recites it, they will know their past lives across seven lifetimes. If a good man or a good woman receives, upholds, and chants it, all spirits, humans, non-humans, vipers, and stinging scorpions will be unable to harm them, poison will not affect them, sorcery will not work against them, they will not be injured by weapons, rulers will not be able to take advantage of them, and Brahmā will not be angered by them; so it is. Ānanda! This dhāraṇī-pātra was spoken by seventy-seven koṭis of Buddhas. If anyone were to be harmed, the words of these Buddhas would be false." Bodhisattva Ajita, whose name is Maitreya, said to the Venerable Ānanda: "I also shall speak a dhāraṇī-pātra. Why is that? Also wishing that all may have peace and security, have fame and virtue heard afar, have handsome features, possess abundant vigour, and have strong bodily strength; so it is.

9.30

At that time the Buddha said to Ānanda: "You should receive this dhāraṇī-pātra, upholding and chanting it. A Buddha, a World-Honoured One, is extremely difficult to encounter, and this dhāraṇī-pātra is also difficult to hear. If a good man or a good woman receives this dhāraṇī-pātra, upholding and chanting it, they will know their past lives across fourteen lifetimes. If a good man or a good woman upholds this dhāraṇī-pātra, chanting, reciting, and explaining it, they will never be troubled by all spirits, humans, or non-humans; vipers, stinging scorpions, and all poisonous insects will be unable to harm them, poison will not affect them, sorcery will not work against them, weapons will not injure them, rulers will not be able to take advantage of them, and Brahmā, Śakra, and the Four Heavenly Kings will jointly protect them. Ānanda! This dhāraṇī-pātra was spoken by eighty-four thousand koṭis of Buddhas." The Buddha said to Ānanda: "I also wish to speak a dhāraṇī-pātra, wishing that all may have peace and security, have fame and virtue heard afar, have handsome features, possess abundant vigour, and have strong bodily strength; so it is.

9.32

At that time the Buddha said to the Venerable Ānanda: "Receive this dhāraṇī-pātra, upholding and chanting it, and explain it widely for all. If a good man or a good woman receives this dhāraṇī-pātra, upholding and chanting it, they will know their past lives across countless lifetimes. This dhāraṇī-pātra, Ānanda, was spoken by incalculable koṭis of Buddhas in this manner. Ānanda! As for this dhāraṇī-pātra, whether traveling on a road, or troubled by bandits, or by tigers and wolves, or in water, or encountering matters with rulers and magistrates, one should be mindful of this dhāraṇī-pātra, chanting, reciting, and upholding this dhāraṇī-pātra. Ānanda! If it is tied to a withered tree, it will immediately sprout leaves, flowers, and fruits; how much more so when spoken for people? If an illness is not cured, one should recite this mantra for all sick people." When the Buddha had spoken the sūtra, the Venerable Ānanda and all those in the assembly rejoiced and put it into practice.

9.33

Sūtra on the Dhāraṇī for Gathering Joy in the Dharma and Renouncing Suffering

9.35

At that time the Buddha addressed the great assembly, saying: “In countless past kalpas, when I was an ordinary mortal, my name was *Zhetatuo. I was a merchant in the kingdom of *Gālunluo. Engaged in trade and commerce, I was deceitful and dishonest, committing countless evil deeds; my lustful depravity and unruliness were beyond description. In my foolishness at that time, I killed my father and engaged in illicit passion with my mother. After several years had passed, all the people throughout the state came to know of it, proclaiming aloud: ‘This *Zhetatuo killed his father and loved his mother; several years have now passed.’ At that time I thought to myself: ‘I am no different from brute beasts; I have no human conduct left.’ Thereupon, in the night, I leapt over the city wall of the kingdom of *Gālunluo and fled, heading toward a deep marsh. At that time the king of this kingdom, named *Vījara, issued an order to the people of the state: ‘This *Zhetatuo was lustful, depraved, and lawless, bringing about this deed. Whoever can capture this man shall be rewarded handsomely with treasures.’ Thereupon the people of this state were enlisted to seize me. Filled with fright and dread, I fled the state and became a śramaṇa. In another kingdom I cultivated the ten virtuous deeds, practicing seated meditation and studying the path, weeping day and night for thirty-seven years. Because of the obstacle of the five heinous sins, my mind could not achieve samādhi, and I was overwhelmed by boundless sorrow and grief. During those thirty-seven years in a mountain cave, I constantly wept aloud, crying, ‘Woe is me! Woe is me! With what state of mind can I be rid of this suffering?’ Sighing with sorrow, I came down from the cave to beg for food, and on the road found a large bowl on the ground. Inside it was a case containing a scripture; there was no other text, but only the *Dharmaprīti-duḥkhotsarga-dhāraṇī (Dhāraṇī for Gathering the Joy of the Dharma and Renouncing Suffering). It explained that past Buddhas, numerous as the sands of the Ganges, when approaching nirvāṇa, regularly spoke this dhāraṇī in the realm of *Piyueluo and entrusted it to the great bodhisattvas. If anyone in the future should come to hear this dhāraṇī, it is because that person observed the five precepts and ten virtuous deeds in past lives that they are enabled to hear it. If someone hears it yet does not take it to heart and does not cultivate it, they are termed ‘lacking affinity.’ This dhāraṇī can eradicate the great sins of the five heinous acts and samsāra of a hundred billion kalpas. If anyone receives, upholds, reads, and recites it, they will never fall into the three wretched realms—hell, hungry ghosts, or animals. Why is this? When the Buddhas of the past were about to enter nirvāṇa, they exclusively taught it, revering, praising, and extolling its immeasurable merit, and entrusted it to the bodhisattvas. If there are sentient beings in the future who hear this dhāraṇī, cultivate it, and set their minds on it, their karmic rewards will be difficult to calculate, like Mount Sumeru or an ocean of jewels, beyond the reckoning of ordinary mortals. If someone has committed evil deeds and, having overheard the name of this dhāraṇī, does not have time to practice it but holds it in mind even once, should they fall into hell, all those in hell will receive this person’s grace and their torment will cease. If someone can practice it, exerting vigorous effort in their present life to cultivate and attain it, they will behold hundreds of thousands of millions of Buddha lands and obtain immeasurable merit beyond full description; only the Buddhas and bodhisattvas can fathom it completely, while voice-hearers (śrāvakas) of the two vehicles cannot comprehend it. Why is this? This dhāraṇī was not spoken by one Buddha or two Buddhas; it was spoken by the Buddhas of the past, numerous as the sands of the Ganges. When I obtained this scripture at that time, I ceased begging for food and returned with joy toward the cave. Arriving in the cave, I burned incense, paid homage, and with tears of sorrow praised and revered it, cultivating, reading, and reciting it in the cave. Only after a full year did I begin to attain it; because of the obscuration of my sinful karma, it had not been able to enter my mind and heart. Thereupon, on an autumn night, having bathed, I cultivated for a period of seven days. Like a child first learning, I was not a little confused and unsettled. I then practiced for another seven days, yet remained equally confused and unsettled without difference. In my mind I was distressed and troubled, not knowing what to do. Contemplating the characters and text of this dhāraṇī in my mind, after several repetitions, my mind suddenly attained samādhi. At that time I was filled with delight, just as a person who finds a hundred thousand catties of gold on the ground without anyone knowing feels ceaseless internal joy; so it was with me at that time. Having cultivated for several years, I flew through the air without hindrance and beheld the Buddhas of the ten directions and three periods of time. Let future practitioners practice it in accordance with the Dharma.”

9.36

The Wish-Fulfilling Dhāraṇī Spoken by Avalokiteśvara

9.38

To practice the rite of this dhāraṇī, one should, in a quiet place, with dedicated concentration, pay homage and circumambulate a stūpa, reciting this dhāraṇī twelve thousand times; one will behold Avalokiteśvara Bodhisattva, and all that one wishes for will be obtained as desired.

9.39

Dhāraṇī for Seeking a Dream to Discern Good and Bad Fortune

9.41

Burn incense and scatter flowers, recite it before the Buddha one hundred and eight times, and go to sleep without speaking to anyone else. Whatever one intends to undertake, one will see in a dream whether it will be attained or not, whether it will succeed or not.

9.42

Dhāraṇī for Curing All Illnesses of Madness and Derangement

9.44

This mantra can eradicate all illnesses of madness, delusion, and derangement. One should knot threads and tie them around the person's neck. If using five-colored thread, or if lacking five-colored thread, red thread should be used. Empower it with this mantra three times and tie the thread into three knots, and it will immediately cure all madness and derangement.

9.45

Dhāraṇī for Dispelling Fear and Dread

9.47

If any good man or good woman reads and recites this dhāraṇī, it dispels all fear and dread—whether of water, fire, thieves, evil ghosts and spirits, or tigers, wolves, and venomous beasts—it is entirely capable of warding off all kinds of fear and dread. If one encounters robbers on the road, take a handful of earth, empower it seven times with this dhāraṇī, and scatter it toward the robbers; this can bewilder the robbers' eyes so that they do not see one, and one may proceed peacefully on one's way.

9.48

Dhāraṇī for Binding the Herbal Boundary

9.50

One should use thread spun by a maiden while holding this mantra, chant the mantra twenty-one times, make twenty-one knots, and tie it around the fingers. When the khadira-wood stake has been driven into the ground, this is called the method of binding herbs. After the intended ritual, dig up the root, and there will appear various forms.

9.51

If an elephant form is obtained, eat it or wear it tied to the throat when walking; dangerous predators such as lions, tigers, and wolves will scatter upon seeing it and dare not approach or circle around. If one eats it, one can see nāgas; if one engages in union with a woman, one's vigor will not be exhausted even after hundreds or thousands of times.

9.52

If a horse form is obtained, grind it and eat it, or drink it blended in liquid; one will then be able to levitate in the air for seven days, travel over two thousand yōjanas, and never sink in water.

9.53

If an ox form is obtained and eaten, one's strength will equal ten elephants, and one's lifespan will reach two hundred years—this is beyond doubt.

9.54

If a woman form is obtained, carry it while walking; one will attain mastery in all lands, travel over a hundred yōjanas in a single day without one's feet tiring, be loved wherever one goes, and one's words will be sweet and wonderful like ambrosia (amṛta); whoever hears will rejoice and faithfully accept them, and people will delight in seeing one and readily assist in one's affairs.

9.55

If a man form is obtained, constantly hold and carry it while walking; one will be honored as a master in all places. If one drinks it, one's lifespan will reach two hundred years, one's physical strength will be peerless with none able to overcome one, one will be handsome and intelligent with radiant dignity; should one father a child, the child will resemble the father; all signs of old age will vanish and one will return to youth; one will fully understand all worldly affairs, remember and retain one hundred thousand verses along with their meanings, the physical eyes will become pure so that one sees through to treasures (nidhi), and one will be valiant and mighty.

9.56

If a ram form is obtained, eat it; one will not hunger for thirteen months, delight in sensual pleasure, be invincible in battle, possess a gentle nature, and have a plump, robust body.

9.57

If a peacock form is obtained, eat it oneself; once eaten, no poison can do any harm, and one can see events over a hundred yōjanas away.

9.58

If a serpent form is obtained, carry it while walking; no one in the world can harm one. If applied as an ointment to the body, one gains great power, capable of contending with the nāga-king Vāsuki without being harmed by venom. If stung or having ingested foul poison, applying it to the body will alleviate all suffering. If applied to the eyes, one can see hidden treasures.

9.59

If a deer form is obtained, carry it while walking; no one in the world can harm one.

9.60

If a form of a deer intertwined with a serpent is obtained—also said to be a turtle form—eat it, and the body will become hard as stone. If smeared on the body, the body becomes indestructible, unbroken even by vajra or the blows of asuras, and one will produce no feces or urine.

9.61

If a frog form is obtained, carry it while walking; one will not sink on water, suffer no harm upon entering underwater, and always be made joyful, with none able to surpass one.

9.62

If a conch shape resembling an auspicious fruit is obtained, carry it while walking; people of the world seeing it will behold a radiant brilliance like the sun. If the king hears of one's coming, he will go out a hundred paces to welcome the person. Whatever myriad things one intends to do, the king will accept and employ them; whatever one wishes to do, he will do it for one, granting all that is desired.

9.63

Furthermore, There is the Dhāraṇī for Requesting Dreams

9.65

This is the mantra for requesting dreams. Recite it seven times at bedtime. If nothing is seen, one is certain to see something within seven days.

9.66

Sūtra on the Mantra for Epidemic Illnesses Spoken by the Buddha

9.68

Having paid homage, then recite this mantra; one's wishes will immediately be fulfilled.

9.70

Now that which I empower shall immediately be fulfilled as wished.

9.71

If a person contracts an epidemic disease, tie seven knots in a thread, write this mantra together with the names of the aforementioned ghosts and spirits on paper, attach it to the end of the thread, and when reading the mantra, observe the precepts with purity, wash and rinse the mouth, burn incense, and right one's mind before chanting.

9.72

Taking Refuge in and Reciting the Names of the Buddhas of the Ten Directions According to Direction When Walking and Staying

9.73

The Buddha of the eastern direction is named Tathāgata, Arhat, Samyaksambuddha Equal Practice; if a person travels east, take refuge in that Buddha. The same applies to the south, west, north, and the four intermediate directions. When about to sleep, call upon the Buddha of the zenith; upon rising, call upon the Buddha of the nadir.

9.74

The Buddha of the southern direction is named Tathāgata, Arhat, Samyaksambuddha First Aspiration Freed from Fear and Dread.

9.75

The Buddha of the western direction is named Tathāgata, Arhat, Samyaksambuddha Diamond Footstep.

9.76

The Buddha of the northern direction is named Tathāgata, Arhat, Samyaksambuddha Foremost in Jewel Wisdom.

9.77

The Buddha of the northeastern direction is named Tathāgata, Arhat, Samyaksambuddha Destroying Māra’s Pride through Accumulated Steps.

9.78

The Buddha of the southeastern direction is named Tathāgata, Arhat, Samyaksambuddha First Aspiration Non-retrogressing Supreme Achievement.

9.79

The Buddha of the southwestern direction is named Tathāgata, Arhat, Samyaksambuddha Jeweled Parasol Illuminating Space.

9.80

The Buddha of the northwestern direction is named Tathāgata, Arhat, Samyaksambuddha Inspiring and Transforming.

9.81

The Buddha of the nadir is named Tathāgata, Arhat, Samyaksambuddha First Aspiration Severing Doubt and Extirpating Desire.

9.82

The Buddha of the zenith is named Tathāgata, Arhat, Samyaksambuddha Dispelling Darkness King of Equal Transcending.

9.83

Verse Spoken by the Buddha Causing People to Attain Longevity through Recitation

9.84

My loving-kindness extends to all nāga kings, / In the heavens and within the world; / By means of this loving mind of mine, / May all venom and hostility be extinguished. / Gathering my store of wisdom, / I intentionally destroy this venom; / Whether with flavor or flavorless venom, / May it be shattered, destroyed, and sink into the earth.

9.85

This verse was spoken by the Buddha. If one constantly purifies oneself in the early morning and recites it seven times, one will obtain immeasurable merit, extinguish all evil, and be enabled to attain longevity.

9.86

Dhāraṇī for Great Auspiciousness and Extinguishing All Evil Spoken by the Buddha

9.88

Extracted from the Chapter on Contemplating the Four Dignified Deportments in the Sūtra on the Samādhi of Contemplating the Buddha Spoken by the Buddha

9.89

Furthermore, there are transformation Buddhas who teach the voice-hearers (śrāvakas) the counting of breaths (ānāpāna) with flowing light, the white bones and white bones with flowing light, the contemplation of mind-purity, the contemplation of mind-impurity, the contemplation of defilements arising, the contemplation of defilements ceasing, the contemplation of severing the limbs of defilements, and the contemplation of destroying the roots of defilements. Such contemplations are as numerous as the dust motes of ninety billion worlds, such as counting the breath in ānāpāna; these are called the practices of voice-hearers. The practices of bodhisattvas consist of only four dharmas: first, confessing sins and repenting during the six periods of the day and night; second, constantly cultivating mindfulness of the Buddha without deceiving sentient beings; third, cultivating the six points of reverent harmony without malice or arrogance; fourth, cultivating the six mindfulnesses as if extinguishing a fire on one’s head. The Buddha said to his father the king: ‘These are called the samādhi of contemplating the Buddha in future ages, also called distinguishing the Buddha’s body, also called knowing the Buddha’s bodily marks, also called the samādhi of mindfulness of the Buddha, and also called the radiance of the Buddhas sheltering sentient beings.’

9.90

Miscellaneous Collection of Dhāraṇīs, Fascicle Nine

Linked texts (1)

陀羅尼雜集 — Classical Chinese