法苑珠林 60

English (machine translation) 60

Language: English

60.1

Compiled by the Śramaṇa Shi Daoshi of Ximing Temple

60.2

Section 68: Spells and Incantations (containing seven parts)

60.3

Part on Stating the Intent
Part on Repentance
Part on Amitābha
Part on Maitreya
Part on Avalokiteśvara
Part on Eradicating Sins
Part on Miscellaneous Dhāraṇīs

Now, as for the function of divine incantations: they eradicate the ignorance in one's faith and open up the clear wisdom of the truly correct; they tear through the immense obstacles of multiple layers of empty space and extinguish the deep afflictions accumulated over kalpas. When karmic consequences are dismissed, dark phenomena conceal their forms. Therefore, successive sages have formally set them forth, and all divine spirits look up to them. Thus did Pāpīyān present an incantation beneath the white tree, and the King of Brahmā revealed the rites in the central domain. The Seven Buddhas proclaimed the Way according to the conditions of the times, and bodhisattvas expressed their sincerity within the Dharma assemblies. Widely collected in the scriptures and edicts, they are indeed hard to compile fully. As for the dhāraṇī, it is the sound of the Western Brahmā heaven; translated by the people of the Eastern Florescence, it is called 'holding'. By reciting and holding it, good is not lost, and evil is not produced. Based on this, it encompasses an entire transformative teaching, and when practiced according to the Dharma, its efficacy is immediately proven. Whether crushing rocks or uprooting trees, or transferring pain and extinguishing disease—with the emission of the sound, suffering is eliminated; following the raising of the voice, undertakings are accomplished. Whether summoning spirits and ghosts, or harnessing horned dragons; bringing forth clouds to spread and dropping nourishing rain, or calling upon one's intent and gathering auspicious omens—its sympathetic resonances are inexhaustible, and its history is long-standing.

60.6

Part on Repentance, the Second

60.7

The commentary says: Mantras are taught by all Buddhas of the three periods of time. If one can receive and uphold them with utmost sincerity, there is none that does not prove efficacious. Of late, I have seen both clerics and laypeople who, although they recite and uphold them, have little efficacy. Having no genuine sincerity themselves, they slanderously say there is no verification. In some cases, the characters are corrupted and omitted; or the phonetic rhythms are not standard; or they drink wine and eat meat; or they intermix alliums and pungent roots in their food; or their rooms are filthy and impure; or they indulge in idle talk and worldly speech; or their garments are defiled; or the place is not solemn. Consequently, ghosts and spirits take advantage of this, and [the practitioners] instead suffer calamities. If one wishes to perform deśanā, one should first establish a place of practice, hang silk banners and canopies, and burn various renowned incenses. The four gates should guard cleanliness, prohibiting unpurified persons. As they enter and leave, they must bathe each time; seek out abundant blended incense and constantly hold it in their mouths; with utmost sincerity and profound gravity rebuke their own persons; and with shame apologise to all the worthy and noble ones of the ten directions. Thereafter, [pray] universally on behalf of the four modes of birth (catur-yoni) and the six destinies (ṣaḍgati), with mind continuing upon mind without flagging for a single moment. Once one is earnest in this way, verification will be certain and beyond doubt. Therefore, the Bodhisattva-śīla-sūtra states: 'Bodhisattvas receive and uphold divine mantras in order to destroy the various evils of sentient beings. For this reason, there are five practices they must not perform: first, they must not eat meat; second, they must not drink wine; third, they must not eat the five pungent roots; fourth, they must not engage in sexual misconduct; fifth, they must not dine in households of impurity. A bodhisattva endowed with these five rules can greatly benefit immeasurable sentient beings; there are no evil ghosts or spirits, and no evil poisonous diseases, that they cannot cure.'

60.8

Divine Mantra of the Thousand-Turn Dhāraṇī

60.9

Spoken by Śākyamuni Buddha

60.10

This mantra originated in the Western Region of the Brahmans and has long been widely transmitted. In the early Daye reign period of the Sui dynasty, the Tripiṭaka Master Dharmagupta of the Scripture Translation Bureau in the Eastern Capital, Luoyang, translated this mantra to confer it upon scholars. The Dharma Master Shi Yancong was the leader of that translation work. When this text was first obtained, it was widely distributed among Chinese and non-Chinese alike. At that time, Vinaya Master Xuanwan of Yanxing Temple and Dharma Master Jinglin of Hongfa Temple in Chang'an—both luminaries of the way under the sun whose virtue stirred all the worthy—having newly obtained and circulated it to cleanse away flaws and defilements, then constructed a place of practice in a separate courtyard. Every time early spring arrived, it was maintained without interruption for newly ordained novices and other clerics and laypersons; divine portents appeared one after another. Over fifty years have passed until now, and errors and omissions have gradually crept in over time. Fearing that later generations would not know its origin and development, I have set it forth in detail. However, the Great Collection Sūtras and the ten-fascicle Collection of Dhāraṇīs explain miscellaneous mantras extensively, so I need not record them in full. For now, I select what is essential to relieve what is needed at the time, intending to eradicate transgressions and eliminate obstacles; I have excerpted over forty of them. Among those that cure illness, relieve poverty, protect life, prolong lifespan, and miscellaneous arts, I have also briefly recorded over twenty. In some cases where there was no text here but an exemplar existed in the Western Regions, transmitted orally by Tripiṭaka masters, if they were essential mantras, I also translated three to five of them and transmitted them for circulation. For whatever remains unexhausted, I hope [practitioners] will consult the larger texts. The Buddha spoke the mantra, saying:

60.12

The function of this mantra: When one recites it once, the karmic obstacles accumulated over a thousand kalpas are entirely removed and exhausted, and one immediately attains the wholesome roots accumulated by a thousand Buddhas. One shall turn one's back on the extremes of birth, old age, sickness, and death within transmigration across a thousand kalpas. Having transformed this life, one will see a thousand wheel-turning kings (cakravartin). If one wishes to be reborn in a pure Buddha land, three times by day and three times by night, in each period recite it twenty-one times. When reaching twenty-one days, one will obtain according to one's wish whatever one desires. If one sees a golden image of a Buddha or a form of a bodhisattva, that is an auspicious sign beforehand. After one's life ends, one will be reborn amidst the great assembly of bodhisattvas.

60.13

Amida Section, Number Three

60.14

If one wishes to recite this Amida mantra: all characters with the mouth radical are altered according to their original pronunciation; those without the mouth radical are read according to the character. It must still be conferred by a master. The sound and meter should conform to Sanskrit, with light and heavy accents correctly applied; if one cultivates according to this, it is certain to yield efficacy.

60.16

This divine mantra has already circulated before. Its functions and benefits cannot be spoken of exhaustively. In the early morning, use a willow branch to cleanse the mouth, scatter flowers, and burn incense. Kneel with knees on the ground and palms joined before a Buddha image, and recite it with the mouth seven times. If recited fourteen or twenty-one times, it eliminates transgressions such as the four grave offenses and the five rebellious acts. In this present body, one will not be afflicted by various untoward disasters; and at the end of life, one will be reborn in the land of the Immeasurable Lifespan. Moreover, this mantra can transform a female body to make it male. Now, having collated separate Sanskrit manuscripts and questioned true Brahman monks and others: the mighty power of this mantra is inconceivable. Merely recite it a hundred times at dawn, dusk, and midday, and it can eliminate the four grave offenses and five rebellious acts, eradicate the roots of all transgressions, and obtain rebirth in the West. If one can be refined and sincere for a full two hundred thousand recitations, the sprout of bodhi will grow and one will attain non-retrogression. If one completes three hundred thousand recitations, one will see Amitābha Buddha face to face, and will definitely attain rebirth in the Pure Land of Peace and Joy. Moreover, the Scripture of the Miscellaneous Collection of Dhāraṇīs states: At that time, the World-Honoured One addressed the monks: 'I shall now explain for you: in the Western World of Peace and Joy, there is at present a Buddha named Amitābha. If there are four assemblies who can correctly receive and uphold the name of that Buddha, by this merit, when their lives are about to end, Amitābha Buddha together with the great assembly will go to where this person is to let them behold Him. Having seen Him, they will immediately give rise to joy and delight, redoubling their merit. Due to these causes and conditions, the place where they are born will forever leave behind the womb and forms of filthy desire, abiding purely within fresh and exquisite jewel lotus flowers, spontaneously transformed and born, endowed with great supernatural powers. All the Buddhas of the ten directions, numerous as the sands of the Ganges, together praise that World of Peace and Joy. All its Buddha Dharmas are inconceivable; its supernatural manifestations and various expedient means are inconceivable. If there are those who can believe in such things, you should know that these persons are inconceivable, and the karmic retribution they obtain is also inconceivable. That country is named Pure and Peaceful (Qingtai), the dwelling of a holy king. Its city is ten thousand yojanas in extent, and within it is filled with the kṣatriya lineage. Amitābha Buddha's father was named Candrodgata, a wheel-turning holy king; his mother was named Utkṛṣṭavarṇa; his son was named Candradīpa; his attendant disciple was named Vimalakīrti; his disciple of wisdom was named Matiprabhā; his disciple of supernatural travel and vigor was named Mahāvipura; the Māra King at that time was named Durjaya; and there was a Devadatta named Vijayakṣānti. Amitābha Buddha is accompanied by a great assembly of sixty thousand monks. If someone receives and upholds that Buddha's name, firms their mind, and remembers it without forgetting, casting off distraction for ten days and ten nights, diligently cultivating and gathering the mindfulness-of-Buddha samādhi, and receives, upholds, reads, and recites this Great Dhāraṇī of the King of the Sound of the Drum, single-mindedly mindful during the six periods of the day for ten days and ten nights, throwing the five limbs to the ground in worship of that Buddha, firming right mindfulness and entirely removing distraction—if they can make their mind sustain thought after thought without interruption, within ten days they will certainly behold that Amitābha Buddha, and also behold the Tathāgatas of the worlds of the ten directions and their dwelling places. Excluded only are those of heavy obstacles and dull faculties, who cannot behold them for a short time in the present. All wholesome deeds are entirely dedicated with the vow to attain rebirth in the World of Peace and Joy. On the day when life draws to its close, Amitābha Buddha together with the great assembly will appear before that person, comforting them and praising them as good. That person will immediately give rise to immense joy and delight. By these causes and conditions, they will soon attain rebirth in accordance with their wish.' The Buddha addressed the monks: 'What is called the Great Dhāraṇī of the King of the Sound of the Drum? I shall now explain it. Listen carefully.' They respectfully received the teaching. Thereupon the World-Honoured One spoke the mantra, saying:

60.18

This is the Great Dhāraṇī of the King of the Sound of the Drum of Amitābha. If there are monks, nuns, laymen, or laywomen, they should constantly with utmost sincerity receive, uphold, read, recite, and cultivate according to the instruction. Practicing this method of upholding: one should dwell in quiet solitude, bathe the body, put on new clean garments, eat plain vegetarian food, not consuming meat, wine, or the five pungent roots. One should cultivate pure conduct (brahmacarya), and make offerings of fine incense and flowers to Amitābha Tathāgata and the assembly of great bodhisattvas in the Buddha's place of practice. One should constantly in this way focus the mind, tether mindfulness, and generate the vow seeking rebirth in the World of Peace and Joy, diligent and unflagging. In accordance with one's wish, one will certainly attain rebirth.

60.19

Maitreya Section, Number Four

60.20

The Sūtra on the Divine Mantras Spoken by the Seven Buddhas states: At that time, the dhāraṇī spoken by the Bodhisattva Mañjuśrī was named Yanmodou (in Jin language, 'Untying the fetters of sentient beings'). Present illnesses and afflictions will all be eliminated; it can turn away obstacles to the Path and pluck out the three poisonous arrows. The ninety-eight proclivities will gradually be eradicated; the currents of the three realms of existence will be extinguished; and one will attain the Path in this very body. Thereupon he spoke the mantra, saying:

60.22

Recite this mantra three times, take five-colored threads, tie them into two knots, and fasten them around the neck. This dhāraṇī was spoken by forty-two hundred million Buddhas. If practitioners can copy, read, and recite this mantra, they will be protected by a thousand Buddhas in the present life. After this person's life ends, they will not fall into the evil destinies; they will be born in the Tuṣita Heaven and behold Maitreya face to face. Furthermore, if there are sentient beings who can cultivate this mantra, fasting for seven days and consuming only cow's milk, taking a single meal at midday with no other mixed food, and performing deśanā six times during the day and night: all the grave transgressions previously committed across billions of kalpas will be completely exhausted at once. They will attain to see a thousand Buddhas stroking their heads with their hands and conferring upon them vyākaraṇa, and their past offenses, disasters, and evils will all be destroyed without remainder.

60.23

Mantra for Wishing to See Maitreya Buddha (received by oral transmission from a Tripiṭaka master of the Western lands)

60.25

Avalokiteśvara Section, Number Five

60.26

Avalokiteśvara's Mantra of Accordance with the Heart

60.28

Method of the Mantra for Invoking Avalokiteśvara and Mahāsthāmaprāpta Bodhisattvas

60.29

The Dhāraṇī-mantra Sūtra states: The Buddha was in the country of Śrāvastī. At that time, there was a yakṣa with five heads, a face black as ink, five eyes, and hooked fangs projecting upwards, who sucked people's vital essence. His eyes were red as blood, his two ears discharged pus, blood flowed from his nose, his tongue was stiff and speechless, his food turned coarse and astringent, and his six consciousnesses were blocked. Because of what the ghost caused, people suffered harm, and they cast their lives before the Buddha. Thereupon [the Buddha] instructed them to invite Avalokiteśvara Bodhisattva to remove the poisonous harm. It is also called the Dhāraṇī-mantra Sūtra on Invoking Avalokiteśvara Bodhisattva to Eliminate and Subdue Poisonous Harm. This was translated during the Southern Song dynasty by the foreign ship captain Zhu Nandi. The sūtra states: All sentient beings have the fears of the three poisons: the fear of death, the fear of illness, and the fear of breaking pure conduct; the fears of committing the ten unwholesome actions, of imprisonment and fetters, and of oppression by water, fire, ghosts, and spirits. All should take refuge in Avalokiteśvara Bodhisattva; for this reason, throughout the Sahā world he is named the Bestower of Fearlessness. There is an abhiseka chapter verse, a divine mantra of dhāraṇī, which is definitively auspicious; whoever hears it obtains benefit. If one wishes to recite it: observe the fast and uphold the precepts, and do not go to the chambers and dwellings of women or impure thoughts. Single-mindedly concentrate only on the Buddhas of the ten directions and the seven Buddhas, as well as Avalokiteśvara Bodhisattva. Recite and uphold it with a unified mind; in this present body one will behold Avalokiteśvara Bodhisattva, all wishes will be fulfilled, and in the next life one will be born before the Buddhas, forever parted from suffering. Alternatively, over twenty-one days or forty-nine days: at the beginning of setting up the place of practice, it should be on one of the six fast days. Initiating the adornment, smear the ground with fragrant mud, hang various banners and canopies, install the Buddha facing south, and place the image of Avalokiteśvara separately facing east. Daily, use willow branches and clean water, burn incense, and scatter flowers. Practitioners should be ten people or fewer; fearing that more would cause disturbance. They should sit on the ground facing west; if the ground is low and damp, place low-legged couches. They should remove clean clothes when exiting to left or right, and after bathing, put on clean garments. Each day they should make offerings to the best of their ability; if they cannot manage, on the first day there must not be an absence of offerings. Having set everything in place, each holds an incense burner, single-mindedly turns toward the West, throws the five limbs to the ground, and has one with a clear voice chant: 'We invoke the Buddhas of the ten directions, the seven Buddhas, Avalokiteśvara, and Mahāsthāmaprāpta Bodhisattva and others. We have now prepared willow branches and pure water; we only pray that with great compassion you pity and gather us in. We pray you save our distress, emit great radiance, eradicate foolish darkness, come to where we are, and bestow upon us great joy. We now bow our heads, take refuge, and make invitation' (say this three times). Afterward, once again purify the mind with single focus, concentrate purely on Avalokiteśvara and Mahāsthāmaprāpta in the West, and recite the mantra seven times, saying:

60.32

If one can purify the body and mind and skillfully recite this mantra, it will move Avalokiteśvara and Mahāsthāmaprāpta, who with great kindness and great compassion roam playfully with supernatural powers, coming to the five destinies, constantly through wholesome practice universally saving all, enabling them to leave the suffering of birth and death, obtain the place of peace and joy, cast off all afflictions, and reach the shore of nirvāṇa.

60.33

Second, further recite the names of the Three Jewels and recite the Mantra for Destroying Transgressions of Evil Karmic Obstacles, saying:

60.34

"Namo buddhāya, namo dharmāya, namo saṃghāya, namo 'valokiteśvarāya bodhisattvāya mahābodhisattvāya.

60.35

Greatly compassionate and greatly sympathetic one, we pray only that you take pity on me and rescue and protect [me from] bitter affliction, and likewise rescue all terrified sentient beings, causing them to attain great protection."

60.37

The Buddha said: "If disciples of the four assemblies uphold the name of the bodhisattva Avalokiteśvara and recite this divine dhāraṇī once up to seven times seven times, their bodies and minds will become peaceful and secure; all karmic obscurations will, like firewood consumed by fire, be extinguished forever without remainder; and even the three poisons will also be eliminated and subdued, as extensively explained in the sūtra."

60.38

Third, again invoking the names of the Three Jewels, one recites the Six-Syllable Phrase Dhāraṇī, which says:

60.40

The Buddha said: "If disciples of the four assemblies undergo various bitter afflictions, for from one day up to ten days, or from one month up to five months, with a pure mind focused in mindfulness they take refuge in the Three Jewels, invoke the name of Avalokiteśvara three times, and recite and uphold this dhāraṇī, there are no disasters or adversaries that they will not keep far away, becoming liberated from all afflictions; they will experience joy in this present life, and in a future life see the Buddha. This dhāraṇī was spoken by all the buddhas of the ten directions and the three periods of time, and is constantly protected and upheld by all the buddhas and all the great bodhisattvas. If there are those who hear it and practice as taught, their sinful defilements will be eliminated and extinguished, and in their present bodies they will behold eighty billion buddhas, who will all come and extend their hands to them; they will thereupon attain the unforgetting revolving dhāraṇī. If there are those with past sins and extremely grave karmas from evil committed in the present, in their dreams they will behold the bodhisattva Avalokiteśvara, like a great fierce wind blowing away heavy clouds, and they will be freed from sinful karma and be born before all the buddhas."

60.41

Fourth, further for their sake reciting the Abhiṣeka Auspiciousness Dhāraṇī, which says:

60.43

"If there are men or women who hear this sūtra and dhāraṇī, uphold, copy, recite, and explain it, they will immediately transcend the sins of birth and death spanning immeasurable asaṃkhyeya kalpas, subduing poison and harm, never encountering disasters or adversaries, and moreover perfecting their wholesome roots and being born in a pure buddha-land." According to the Account of the Western Regions, on the shore of the Southern Sea there is a mountain monastery in which the bodhisattva Avalokiteśvara constantly abides. Wherever there is someone who is mindful of him, he responds according to need like an echo, never failing to arrive sympathetically. If one arrives at the mountain monastery and fasts for seven days, one will immediately behold the holy one in person preaching the Dharma for them. It is truly because through fasting the mind is fervent that it causes one to sympathetically perceive him with penetrative clarity. Fasting in the ritual practices above is also like this.

60.44

Section 6: Eradication of Sins

60.45

The Sūtra of the Tathāgata Foremost Lamp King of the East says: "Passing beyond a hundred thousand kotis of buddha-lands to the east of here, there is a buddha-land named Boundless Flower World. In that world there is a buddha named the Tathāgata Foremost Lamp King, who presently abides at ease preaching the Dharma. He dispatched two bodhisattvas to come to this Sahā World: the first was named Bodhisattva Mahāprabhā (Great Light), and the second was named Bodhisattva Amṛtaprabhā (Nectar Light). The Buddha said: 'You two bodhisattvas go toward the Sahā World. There is a buddha there named Śākyamuni. Take these dhāraṇī phrases and speak them for the sake of all sentient beings, for the sake of peace and happiness, for the sake of merit, for the sake of increase, for the sake of renown, for the sake of generating strength, for the sake of acting according to their wishes, for the sake of the joy they experience, for the sake of non-disturbance, for the sake of not killing sentient beings, and for the sake of protecting them.' And he spoke the mantra, saying:"

60.48

At that time, after those two bodhisattvas received and upheld this dhāraṇī, in the time it takes a strong man to bend and extend his arm, they arrived at Śākyamuni's place. Having reverently paid homage, they fully explained the purpose of their coming, speaking thus: "Some are afflicted and harmed by ghosts and spirits; some are harmed by diverse venomous insects; some suffer from gu-sorcery illness; some suffer from corpse illness; or some suffer from fever illness and other various disturbing ghost illnesses. Thus, the Tathāgata Foremost Lamp King dispatched us to bring this dhāraṇī mantra in order to bring benefit to all sentient beings." And they spoke the previous mantra. At that time, the Buddha said to Ānanda: "You must uphold this mantra, explaining it and circulating it for others. The appearance of a buddha in the world is difficult to encounter; this mantra is also extremely difficult to hear. If there is someone who can uphold this dhāraṇī, fire cannot burn them, weapons cannot harm them, poisons cannot injure them, magistrate officials will not execute them, and Brahmā will not be angered with them. That person will constantly know their past lives for seven lifetimes. This mantra was spoken by seventy-seven billion past buddhas. If there is someone who slanders this mantra, that is equivalent to slandering those buddhas. If there are ghosts or spirits who do not respect this mantra, or who attempt to rob so-and-so of their majestic power, or who have already robbed it with a curse and do not return it, those ghosts and spirits' heads will split into seven pieces."

60.49

At that time, Śākyamuni Buddha told the bhikṣus: "I now also speak phrases of a dhāraṇī, for the sake of benefiting sentient beings, for the sake of increasing merit, for the sake of increasing majesty and virtue, for the sake of increasing physical appearance, for the sake of increasing renown, for the sake of increasing strength, for the sake of experiencing joy according to one's wish, for the sake of experiencing peace and happiness according to one's conduct, for the sake of non-disturbance, for the sake of not killing and harming, and for the sake of safeguarding them." And he spoke the mantra, saying:

60.51

At that time, the Buddha said to Ānanda: "You must uphold this mantra, explaining and circulating it for others." The Buddha said to Ānanda: "Hearing this dhāraṇī is doubly difficult; if someone can receive this mantra, it is doubly difficult again. If someone can uphold, read, and recite it, and can circulate and explain it for others, that person will be able to know the events of twenty-one future lifetimes. This dhāraṇī was spoken by ninety-nine billion past buddhas. If someone slanders it and does not faithfully practice it, that person slanders the past buddhas. If someone upholds this mantra, keeping the precepts and performing the safeguarding ritual, it can even cause withered trees to grow branches, boughs, flowers, leaves, and fruits; how much more could it be impossible for sentient beings endowed with consciousness who uphold this mantra to be cured? There is no such possibility! I take refuge in all buddhas; may I accomplish this mantra: svāhā!"

60.52

At that time, the World-Honoured One again spoke a mantra, saying:

60.54

At that time, the World-Honoured One told Ānanda: "If someone upholds this mantra and circulates it for others, that person will know the events of twenty-eight lifetimes. This dhāraṇī was spoken by buddhas as numerous as the sands of the Gaṅgā River. If someone slanders this mantra, that is equivalent to slandering those buddhas, and means abandoning those buddhas. All devas, nāgas, ghosts, spirits, magistrate officials, robbers, bandits, poisons, and gu-sorceries will be unable to harm them. All evil diseases will likewise be unable to harm them, with the sole exception of the karmic retribution wrought by past calamities." (A brief explanation of its merits; the full account is in the sūtra.)

60.55

The Sūtra of the Mahāvaipulya: The Sin-Eradicating Mantra Spoken by the Seven Buddhas

60.57

The above two mantras were collectively spoken by all buddhas. Their functions, benefits, eradication of sins, and elimination of obscurations are fully detailed in the scripture's text, and cannot be described completely here.

60.58

The Sixth Section of Fascicle 571 of the Newly Translated Mahāprajñāpāramitā-sūtra says:

60.59

At that time, the Foremost Deva King again addressed the Buddha, saying: "When the bodhisattva-mahāsattvas practice the prajñāpāramitā, what kind of practices do they cultivate to protect and uphold the True Dharma?" The Buddha told the Foremost: "Deva King, you should know that if a bodhisattva-mahāsattva practices the deep prajñāpāramitā, their actions do not contradict their words; they respect their teachers and elders and comply with the True Dharma; their temper and nature are gentle and compliant, their sense faculties pure and serene; and they keep far away from all evil and unwholesome actions, cultivating wholesome roots—this is called protecting the True Dharma. Deva King, you should know that if bodhisattva-mahāsattvas practice the deep prajñāpāramitā, cultivating compassion in the three karmas of body, speech, and mind, not being bound by gain or praise, keeping the precepts purely, and staying far away from all false views—this is called protecting the True Dharma. Deva King, you should know that if a bodhisattva-mahāsattva practices the deep prajñāpāramitā, their mind not acting under the sway of craving, anger, fear, or delusion—this is called protecting right practice; cultivating shame and remorse is called protecting the True Dharma; and preaching the Dharma and practicing entirely as one has heard it is called protecting the True Dharma. Deva King, you should know that all buddhas of the three periods of time spoke dhāraṇīs to protect the True Dharma, safeguarding deva kings, human kings, and the like, causing them to protect the True Dharma so that it abides long in the world and brings great benefit to sentient beings. The dhāraṇī says:"

60.61

"Deva King, you should know that this great divine mantra can cause all humans, non-humans, and others to attain peace and happiness. This great divine mantra was spoken through the power of expedient means by all buddhas of the three periods of time to protect the True Dharma, and to protect all humans, non-humans, and others, causing them to attain peace and happiness. For this reason, deva kings, human kings, and the like, in order to protect the True Dharma so that it abides long in the world, in order that they themselves and their retinues may attain peace and happiness, and in order that the sentient beings in their lands may be free from disasters and calamities, should each diligently and with utmost sincerity recite it. If they do so, enemies, disasters, calamities, māra-affairs, and obstacles to the Dharma will all be eradicated. Thereby, the True Dharma will abide long in the world and bring great benefit to sentient beings." And so forth.

60.62

Fascicle 578, the First Section, the Prajñānaya Section, says: ... At that time, the Tathāgata immediately spoke a divine mantra:

60.64

"A divine mantra such as this has been proclaimed together by all buddhas of the three periods of time and is equally protected and held in mind by them. For those who can uphold it, all obstacles will be extinguished, and whatever their heart desires will be accomplished without exception; they will swiftly realize unexcelled, complete, and perfect enlightenment." At that time, the Tathāgata again spoke a divine mantra:

60.66

"A divine mantra such as this is the mother of all buddhas. For those who can recite and uphold it, all sins will be extinguished; they will constantly see the buddhas, attain knowledge of past lives, and swiftly realize unexcelled, complete, and perfect enlightenment." At that time, the Tathāgata again spoke a divine mantra:

60.68

"A divine mantra such as this possesses great majestic power. For those who can uphold it, karmic obscurations will be eliminated; they will retain without forgetting the True Dharma they hear, and swiftly attain unexcelled, complete, and perfect enlightenment."

60.69

The three mantras below were orally obtained directly by Master Xuanmo, a translation monk of the Great Tang from Xingshan Temple in the Western Capital, from the Tripiṭaka Master Prabhā[karamitra] and other venerable brāhmaṇas. Formerly there was no authentic text in the scriptures; it had previously been obtained through translations from brāhmaṇas, but because the text was corrupt and abbreviated, and did not follow authentic Sanskrit, it was translated again. Although there are additions and omissions, one need not be perplexed.

60.70

The first Great Prajñā Mantra says:

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The merits of this mantra are fully expounded in various sūtras. In the separately transmitted ritual for receiving it, the mantra has twenty-seven phrases and sixty-two characters. It has now been translated into one hundred and seventy-one characters; that there are additions and omissions in the character count is not cause for surprise or wonder, as the venerable masters of the Western Regions possess this text in its complete and correct form. Those who uphold this mantra must create an image of the Mother of Prajñā: they should take seedless paper mulberry wood to make the image seated upright, adorned with various decorations, extending her right hand. The craftsman who makes the image on fasting days must maintain the eight precepts of the poṣadha ritual. In the pigments, glue must not be used; only walnut oil, frankincense, milk, and the like may be used. Those who wish to uphold this mantra should smear the ground with fragrant mud. Eight new earthenware jars are required. Flowers of the season must be scattered across the place of the bodhimanda and inserted into the jars. In the jars should be placed eight kinds of syrup: pomegranate, grape, milk, curd, honey, rock sugar, sugarcane, and other syrups. They should also prepare various vegetarian foods, dividing them into eight portions, and burn various famed incenses to make offerings to the image, also lighting eight clarified butter lamps. The person reciting the mantra should wear clean clothes and uphold the precepts. For seven days prior, they should burn incense and pay homage day and night, reciting the mantra for a full ten thousand times. After the seven days have passed, they should fast for one day, and on that day and night recite the mantra for a full eight thousand times, offering up the aforementioned food and drink. When practicing this ritual, they will see the image of the Mother of Prajñā in a dream, and all their wishes will be fulfilled.

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The Second: Mantra for Eradicating Sins and Inviting Blessings

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If good men and good women are able to read and recite this dhāraṇī, diligently striving day and night without forgetting it, and in the early morning first wash and bathe cleanly—or, if not bathing, cleanly rinse the mouth and wash the hands and face—and properly uphold this dhāraṇī, they will obtain ten kinds of retributions in their present body: first, their body will be free from illness; second, they will constantly be remembered by the Buddhas of the ten directions; third, all property, clothing, food, and drink will naturally be abundant and constantly free from lack; fourth, they will defeat all enemies; fifth, they will be able to cause all sentient beings to give rise to a mind of loving-kindness; sixth, all gu-poisons and febrile diseases will not be able to harm them; seventh, all swords and staves will not be able to harm them; eighth, all perils of water will not be able to drown them; ninth, all perils of fire will not be able to burn them; tenth, they will not suffer any untimely death. Furthermore, they will obtain four kinds of retributions: first, when their life is about to end, they will see the immeasurable Buddhas of the ten directions; second, they will never fall into the hells; third, they will not be eaten by any birds or beasts; fourth, after life ends, they will be born in the land of the Buddha of Immeasurable Life. If there are householders or renunciants who have committed the four grave offenses or the five heinous sins, if they are able to purify their bodies and minds according to the Dharma and read and recite this dhāraṇī once or many times, all their fundamental grave sins will be entirely eliminated—excepted are those who lack utmost sincerity.

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Third: Dhāraṇī for Paying Homage to the Buddhas and Eliminating Sins, also called the Dhāraṇī of the Mother of the Buddhas.

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This dhāraṇī was spoken by ten koṭis of Buddhas (one koṭi is one hundred billion).

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Out of pity for all sentient beings, I now also uphold this dhāraṇī: it can cause all angry and evil sentient beings to become entirely joyful. If one can recite the dhāraṇī and pay homage three times each day, the merit surpasses paying homage to thousands of tens of millions of koṭis of Buddhas. After life ends, one will attain birth in the western land of the Buddha of Immeasurable Life. A previous translated version states: 'When life is about to end, one will obtain the welcoming of the Buddhas. One will personally attend upon and make offerings to each and every one of the thousand Buddhas of the future Bhadrakalpa. If only there is someone who can constantly recite this dhāraṇī, it is most inconceivable.'

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Section 7: Miscellaneous Dhāraṇīs

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Sūtra of the Dhāraṇī Spoken by the Buddha for Protecting All Children (the following are all extracted from the Catalogue of the Miscellaneous Collection of Dhāraṇīs).

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Translated by Tripiṭaka Master Bodhiruci of the Later Wei.

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At that time, when the Tathāgata had first attained saṃbodhi, a Great Brahmā Heavenly King came to where the Buddha was, paid homage at the Buddha's feet, and spoke these words:

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Namo buddhāya, namo dharmāya,
Namo saṅghāya! I pay homage to the Buddha, the World-Honoured One,
The Great Dharma King who illuminates the world.
In Jambudvīpa
He first preached the divine dhāraṇī,
The pure and supreme Dharma of ambrosia.
I also pay homage to the non-attached Saṅgha,
And having paid homage to the Muni's feet,
I instantly speak these verses:
World-Honoured One, the Tathāgatas,
Śrāvakas and pratyekabuddhas,
All ṛṣis and world-protecting kings,
Mighty dragons and heavenly spirits—
All such multitudes
Are born among humans.
There are yakṣas and rākṣasas
Who constantly delight in devouring human embryos.
Beyond the realm of human kings,
They cannot be subdued by strong force.
They can cause people to be childless
By injuring and harming the womb.
When men and women unite,
They cause their minds to be deranged
So that pregnancy does not succeed,
Or in the stages of kalala or arbuda,
Leaving them childless by injuring the fetus,
And taking its life at the time of birth.
All of these are evil demons
Creating disturbance and harm.
I shall now proclaim their names;
May the Buddha listen to what I speak.

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The first is named Mijoujia; the second is named King Miga; the third is named Qianduo; the fourth is named Apoximoluo; 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 Futona; the eleventh is named Mandanandi; the twelfth is named Shejiuni; the thirteenth is named Jianzhaponi; the fourteenth is named Muxumantu; the fifteenth is named Lanpo.

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These fifteen spirits constantly roam through the world, producing terror for infants and young children. I shall now speak of the terrifying appearances of these spirits. By these appearances, they cause all young children to give rise to alarm and fear.

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As for Mijoujia, its form is like an ox.

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As for King Miga, its form is like a lion.

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As for Qianduo, its form is like Kumāradeva.

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As for Apoximoluo, its form is like a wild fox.

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As for Moudijia, its form is like a monkey.

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As for Modijia, its form is like a rākṣasī.

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As for Shemijia, its form is like a horse.

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As for Jiamini, its form is like a woman.

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As for Libodi, its form is like a dog.

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As for Futona, its form is like a pig.

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As for Mandanandi, its form is like a cat.

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As for Shejiuni, its form is like a crow.

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As for Jianzhaponi, its form is like a chicken.

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As for Muxumantu, its form is like a badger-fox.

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As for Lanpo, its form is like a snake.

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These fifteen spirits possess young children, causing them alarm and terror. I shall now further speak of the signs of fear in young children.

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When the Mijoujia demon possesses [a child], it causes the young child's eyes to roll around.

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When the King Miga demon possesses [a child], it causes the young child to vomit frequently.

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When the Qianduo demon possesses [a child], it causes the young child's two shoulders to twitch.

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When the Apoximoluo demon possesses [a child], it causes foam to come out from the young child's mouth.

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When the Moudijia demon possesses [a child], it causes the young child to clench their fists without opening them.

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When the Modijia demon possesses [a child], it causes the young child to bite their own tongue.

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When the Shemijia demon possesses [a child], it causes the young child to frequently weep and laugh.

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When the Jiamini demon possesses [a child], it causes the young child to delight in clinging to women.

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When the Libodi demon possesses [a child], it causes the young child to display various mixed symptoms.

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When the Futona demon possesses [a child], it causes the young child to startle in terror and weep in sleep.

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When the Mandanandi demon possesses [a child], it causes the young child to frequently weep and laugh.

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When the Shejiuni demon possesses [a child], it causes the young child to refuse to drink milk.

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When the Jianzhaponi demon possesses [a child], it causes the young child's throat to be obstructed.

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When the Muxumantu demon possesses [a child], it causes the young child to suffer from seasonal febrile disease and diarrhoea.

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When the Lanpo demon possesses [a child], it causes the young child to belch and retch frequently.

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These fifteen spirits terrify young children with such forms, and I have fully described the signs of alarm and terror in the young children. Furthermore, there is a great king of spirits named Candana Gandharva, who is the foremost head among all spirits. One should recite this dhāraṇī over a five-coloured thread, tying one knot per recitation, making one hundred and eight knots, and write down the names of those spirits. Send a messenger bearing this writing and thread, and tell that messenger: 'Go swiftly now, traveling fast as the wind, to the four directions; wherever those fifteen spirits dwell, deliver this to the great spirit king Candana Gandharva, causing him to bind those spirits with fivefold bonds, and offer to the spirit king various delicious foods and drinks, fragrant flowers, lamps, and milk porridge.'

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At that time the Great Brahmā Heavenly King again addressed the Buddha, saying: 'World-Honoured One, if there is a woman who does not bear sons or daughters, or loses them by miscarriage while in the womb, or has their lives taken after birth: if these women wish to seek offspring and preserve life with longevity, they should constantly fix their thoughts and practice wholesome dharmas, upholding the eight precepts on the eighth and fifteenth days of the month, bathing purely, donning clean new garments, and paying homage to the Buddhas of the ten directions. Reaching midnight, they should place a little mustard seed on their heads and recite the dhāraṇī that I have spoken; this will cause this woman to immediately attain her wish, and the children born to her will be secure and free from misfortune, exhausting the span of their lives without dying prematurely. If there are spirits who do not comply with my dhāraṇī, I will cause their heads to split into seven pieces, like the branch of an arjaka tree.' He then spoke the dhāraṇī for protecting all children, saying:

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'World-Honoured One, I now speak this dhāraṇī to protect all children, causing them to attain security and acquire longevity.'

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At that time the World-Honoured One of All-Knowledge spoke the dhāraṇī, saying:

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'These fifteen spirits constantly consume flesh and blood. Through the power of this dhāraṇī, they all stay far away and do not give rise to an evil mind, causing all children to be free from terror, secure, and without misfortune, free from all perils and difficulties while in the womb or newly born. If one recites this dhāraṇī in cities, towns, or villages, wherever one resides it can also cause those infants and young children to remain secure for a long time and preserve their years of life to the end. Namo buddhāya! Accomplish this dhāraṇī to protect all children, so that they will not be disturbed or harmed by evil spirits, and all perils and all terrors will entirely depart. Svāhā!' At that time this Brahmā, having heard this dhāraṇī spoken, rejoiced and practiced it respectfully.

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Collected Dhāraṇī Sūtra

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Dhāraṇī Spoken by the Buddha for Stopping Menorrhagia in Women:

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If one performs this method, one must use crimson thread to make a cord, empower it with the dhāraṇī seven times, tie seven knots, and bind it around the waist; the blood will then stop. It cures heavy uterine bleeding.

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Dhāraṇī Spoken by the Buddha for Difficult Childbirth in Women

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One who performs this dhāraṇī method empowers oil seven times and rubs it on the birth canal; the child will then emerge easily.

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Dhāraṇī Spoken by the Buddha for Dispelling Calamities, Perils, Evil Afflictions, and Poisons

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For performing this method, one must take a black sheep's-wool cord, empower it with the dhāraṇī seven times, and tie it to the left arm. If there is no sheep's wool, using black thread will also do. If one suffers from a febrile disease for three or four days, empower a black thread and tie it to the left arm. If one suffers from headache, recite the dhāraṇī seven times and rub it with the hand. If one suffers from deafness, empower a piece of wood seven times and plug it [into the ear]. If one has a toothache, empower a willow twig seven times and chew it. If one suffers from abdominal pain, empower salted broth seven times and drink it. If one suffers from difficult childbirth, empower a black thread seven times and tie it around the throat; the child will then be born easily. If one suffers from indigestion of previous meals, rub it with the hand while reciting the dhāraṇī, and one will immediately vomit or purge. If one suffers from other calamities or perils, it can protect one's body: one will not fear water, fire, weapons, or poisonous beasts, and all evils will be entirely unable to harm one. Excepted are those who do not apply their minds, do not exercise care in food and flavor, or are filthy and impure; for them, there will be no divine efficacy.

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Dhāraṇī Spoken by the Buddha for Hearing Much and Having a Strong Memory

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The Buddha told Ānanda: 'If you perform this method, you should take the three substances of paramicitakī (white harītakī) and pippalī, combine them in the early morning, empower them with the dhāraṇī a full thousand times, and ingest them mixed with ghee and honey; you will immediately be able to retain upon hearing once.'

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Dhāraṇī of Bodhisattva Avalokiteśvara for Practicing the Path and Seeking Wishes

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In performing this method, one should smear the ground with fragrant mud before an image of Avalokiteśvara, make offerings of fragrant flowers, and recite it at the six times of day and night. During each single period, recite it a full one hundred and twenty times. According to what is sought, Bodhisattva Avalokiteśvara will manifest a body corresponding to that practitioner, allowing them to see him, and all that they seek will be attained in accordance with their original wish.'

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Dhāraṇī for Praying for Rain

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The Mahāmegha-sūtra says: 'At that time, by the Tathāgata's supernormal power, four black clouds arose, and sweet rain fell everywhere as three kinds of clouds arose—namely, lower, middle, and upper—producing the sound of sweet rain like heavenly music, which all sentient beings rejoiced to hear. At that time the World-Honoured One spoke the dhāraṇī, saying:'

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“If there are nāgas who, having heard this incantation, do not bring down sweet rain, their heads shall split into seven pieces.”

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Dhāraṇī-Spell for Stopping Toothache

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Homage to the Buddha! Homage to the Dharma! Homage to the Saṃgha of bhikṣus! Homage to the bhikṣus Śāriputra, Doulou, and Mahāmaudgalyāyana! Homage to the worthy Bodhimati, whose renown pervades the ten directions! In the northern mountain of Gandhamādana, there is an insect king named Xiuxiuwude residing in the teeth. He shall dispatch messengers so that none dare gnaw upon the teeth, the roots of the teeth, inside the teeth, or around the teeth. If the insects do not swiftly descend into the vessel, their heads shall split into seven pieces, like a […]! Brahmā encourages and assists this spell. Homage to the Buddha! May that which I now incant be fulfilled according to my wish! If one performs this ritual, take pure water in the mouth, incant over it once, and then spit it into a vessel, and the pain will cease at once.

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Dhāraṇī-Spell for Incanting over Grain Seeds upon Sowing to Avert Calamities of Locusts and Grasshoppers

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When wishing to sow seeds, take one sheng of seeds and incant over them twenty-one times. Cast them into the main batch of seeds and sow them; to the very end, they will not be eaten by insects, and there will be no calamity of locusts.

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Dhāraṇī for Incanting over Field Soil

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If one fears that the field sprouts will not be good: with this dhāraṇī, incant over one hu of soil for a full twenty-one times. Scatter the soil over the grain, and command that all evil ghosts may not drain the essence of this grain and crop. Whoever eats this grain [with evil intent], their heads shall split into seven pieces. It can eliminate all calamities of locusts, and all evil will not arise.

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Dhāraṇī for Incanting over Snake and Scorpion Poisons

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Incant over them with this dhāraṇī: three times seven incantations, one seven times; give one mouthful of water. Incant three times, give three mouthfuls of water, and it will be cured at once.

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Dhāraṇī-Spell for Curing the Hundred Diseases and Various Poisons

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One who performs this ritual should use white thread, reciting it once and tying one knot, reciting it seven times and tying seven knots. If there is a sick person, tie it below their throat, and the hundred diseases and various poisons will all be eradicated and cured.

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法苑珠林 — 道世, Classical Chinese