T21n1332_七佛八菩薩所說大陀羅尼神咒經
大正藏第 21 冊 No. 1332 七佛八菩薩所說大陀羅尼神咒經
No. 1332
七佛八菩薩所說大陀羅尼神咒經卷第一
晉代譯失三藏名今附東晉錄
第一維衛佛說。有一萬八千病。以一咒悉已治之。此陀羅尼名穌盧都呵(晉言梵音決定)。
支波晝支波晝 呼奴波晝呼奴波晝 浮流波晝浮流波晝 支波晝支波晝 阿若波晝阿若波晝 都呼那波晝 奢摩奴波晝 胡修波晝 蜜耆呼那波晝 伊呼帝那帝那波晝 彌梨耆帝那波晝 沙若帝帝那波晝 蜜若奴帝那波晝 郁遮兜帝那波晝莎呵
誦咒三遍。黃色縷結作十四結。一遍一結系項。此陀羅尼力悉能摧伏。移山斷流乾竭大海。摧碎諸山猶如微塵。若日月失度能使正行。悉能穰災。風雨失時能使時節。穀米不登能使豐熟。鄰國侵境悉能穰卻。大臣謀反噁心即滅。疾病劫起悉能穰之。疫鬼入國能驅遣之。刀兵劫起能摧滅之。此陀羅尼力穰災消怪無量無邊。若廣說者窮劫不盡。此陀羅尼句。七十二億諸佛所說神咒。
第二式佛所說陀羅尼名胡穌多(晉言除一切鬱蒸熱惱)。此陀羅尼句。七十二億諸佛所說神咒。
陀摩帝那 遮波兜帝那 奢副奢副帝那 烏穌多烏穌多帝那 浮浮奢浮浮奢帝那 阿輸帝阿
【現代漢語翻譯】 現代漢語譯本 《七佛八菩薩所說大陀羅尼神咒經》卷第一
晉代譯，譯者姓名已失，現附於東晉錄。
第一，維衛佛（Vipassi Buddha）說：有一萬八千種疾病，用一個咒語就能全部治癒。這個陀羅尼名叫穌盧都呵（Surottara），晉語意為『梵音決定』。
支波晝支波晝，呼奴波晝呼奴波晝，浮流波晝浮流波晝，支波晝支波晝，阿若波晝阿若波晝，都呼那波晝，奢摩奴波晝，胡修波晝，蜜耆呼那波晝，伊呼帝那帝那波晝，彌梨耆帝那波晝，沙若帝帝那波晝，蜜若奴帝那波晝，郁遮兜帝那波晝莎呵。
誦咒三遍。用黃色絲線打十四個結，每誦一遍系一個結在脖子上。此陀羅尼威力巨大，能夠摧伏一切，移山斷流，使大海乾涸，摧碎諸山猶如微塵。若日月執行失常，能使其恢復正常執行。能消除一切災難。風雨不調時，能使其應時而至。穀物歉收時，能使其豐收。鄰國入侵時，能消除戰禍。大臣謀反時，其噁心立即消滅。疾病和劫難發生時，都能消除。疫鬼進入國家，能將其驅逐。刀兵劫難發生時，能將其摧滅。此陀羅尼威力巨大，消除災難，消解怪異，其功德無量無邊。如果詳細解說，窮盡時間也說不完。此陀羅尼句，是七十二億諸佛所說的神咒。
第二，式棄佛（Sikhi Buddha）所說陀羅尼，名叫胡穌多（Husuta），晉語意為『除去一切鬱蒸熱惱』。此陀羅尼句，是七十二億諸佛所說的神咒。
陀摩帝那，遮波兜帝那，奢副奢副帝那，烏穌多烏穌多帝那，浮浮奢浮浮奢帝那，阿輸帝阿
【English Translation】 English version The Great Dharani Divine咒 Sutra Spoken by Seven Buddhas and Eight Bodhisattvas, Volume 1
Translated during the Jin Dynasty, the translator's name is lost, now attached to the Eastern Jin record.
First, Vipassi Buddha says: There are eighteen thousand diseases, which can all be cured with one mantra. This dharani is called Surottara, which in the Jin language means 'the determination of Brahma sound'.
Zhi bo zhou zhi bo zhou, hu nu bo zhou hu nu bo zhou, fu liu bo zhou fu liu bo zhou, zhi bo zhou zhi bo zhou, a ruo bo zhou a ruo bo zhou, du hu na bo zhou, she mo nu bo zhou, hu xiu bo zhou, mi qi hu na bo zhou, yi hu di na di na bo zhou, mi li qi di na bo zhou, sha ruo di di na bo zhou, mi ruo nu di na bo zhou, yu zhe dou di na bo zhou suo he.
Recite the mantra three times. Make fourteen knots with yellow thread, tying one knot around the neck with each recitation. The power of this dharani is immense, capable of subduing all, moving mountains and cutting off rivers, drying up the great sea, and crushing all mountains like dust. If the sun and moon lose their course, it can restore them to their proper path. It can eliminate all disasters. When the wind and rain are not timely, it can make them come in season. When the grains are not abundant, it can make them plentiful. When neighboring countries invade, it can eliminate the war. When ministers plot rebellion, their evil intentions are immediately extinguished. When diseases and calamities arise, it can eliminate them all. When epidemic ghosts enter the country, it can drive them away. When the calamity of weapons arises, it can destroy it. The power of this dharani is immense, eliminating disasters and dissolving anomalies, its merits are immeasurable and boundless. If explained in detail, it would not be exhausted even in endless time. This dharani verse is the divine mantra spoken by seventy-two billion Buddhas.
Second, the dharani spoken by Sikhi Buddha is called Husuta, which in the Jin language means 'removing all oppressive heat and vexation'. This dharani verse is the divine mantra spoken by seventy-two billion Buddhas.
Tuo mo di na, zhe bo dou di na, she fu she fu di na, wu su duo wu su duo di na, fu fu she fu fu she di na, a shu di a
逾帝帝那 尼梨遮尼梨遮帝那 支波晝支波晝帝那 穌呵兜穌呵兜帝那 耶無奢耶無奢帝那 奢波不帝那 漚奢不帝那 穌奢不帝那 奢破不帝那 莎呵
誦咒三遍。縷黃色結作三結系項。
此陀羅尼神力。能使三千大千世界六種震動。山河石壁頗峨涌沒。其中眾生悉發無上菩提之心。能除七千億劫生死重罪。眾生一切病苦消滅無餘。其中眾生書寫誦讀此陀羅尼一句名者。百千萬億恒河沙世。重罪業障摧滅無餘。
第三隨葉佛所說神咒名蜜耆兜(晉言金鼓)。眾生所有業障報障垢重煩惱障。悉能摧滅無餘。
浮律帝那 若無兜醯那 安耆兜醯那 若無兜醯那 遮浮浮醯那 若無兜醯那 烏奢浮浮醯那 若無兜醯那 睒波咻咻醯那 究梨吒咻咻醯那 支波都醯那 若無晝那醯那 烏奢咻醯那 遮兜梨那 醯那莎訶
誦咒七遍。黃色縷結作四結系項。
此陀羅尼句。恒河沙等諸佛所說。其有書寫讀誦此陀羅尼者。此人恒河沙等劫。所有重惡極重報障。及與五逆一闡提罪悉滅無餘。及餘眾生所有重罪。障道罪垢及以業垢。聞其所說悉滅無餘。其有書寫讀誦之者。所至到處國邑聚落山林丘墓。其中眾生得聞此陀羅尼名一經耳者。命終已后皆得往生阿閦佛國。乃至成佛不墮三塗。行此咒法
【現代漢語翻譯】 現代漢語譯本 逾帝帝那（Yuditina），尼梨遮尼梨遮帝那（Nilijia Nilijia Ditina），支波晝支波晝帝那（Zhibozhou Zhibozhou Ditina），穌呵兜穌呵兜帝那（Suhetou Suhetou Ditina），耶無奢耶無奢帝那（Yiwushe Yiwushe Ditina），奢波不帝那（Shebo Buditina），漚奢不帝那（Oushe Buditina），穌奢不帝那（Sushe Buditina），奢破不帝那（Shepo Buditina），莎呵（Suohe）。
誦咒三遍。用黃色絲線打三個結，繫在脖子上。
此陀羅尼具有神奇的力量，能使三千大千世界發生六種震動。山河石壁崩裂、涌起、沉沒。其中的眾生都能發起無上菩提之心。能消除七千億劫的生死重罪。眾生的一切病苦都消滅無餘。其中的眾生，書寫、誦讀此陀羅尼，甚至僅僅聽到一句名號，百千萬億恒河沙數劫的重罪業障都能摧毀消滅無餘。
第三隨葉佛（Suiye Buddha）所說的神咒，名為蜜耆兜（Miji Dou）（晉譯為金鼓）。眾生所有的業障、報障、垢重煩惱障，都能摧毀消滅無餘。
浮律帝那（Fulitina），若無兜醯那（Ruowu Douxina），安耆兜醯那（Anji Douxina），若無兜醯那（Ruowu Douxina），遮浮浮醯那（Zhefufu Xina），若無兜醯那（Ruowu Douxina），烏奢浮浮醯那（Wushefufu Xina），若無兜醯那（Ruowu Douxina），睒波咻咻醯那（Shanboxiuxiu Xina），究梨吒咻咻醯那（Jiulizha Xiuxiu Xina），支波都醯那（Zhibo Douxina），若無晝那醯那（Ruowu Zhouna Xina），烏奢咻醯那（Wushe Xina），遮兜梨那（Zhetoulina），醯那莎訶（Xina Suohe）。
誦咒七遍。用黃色絲線打四個結，繫在脖子上。
此陀羅尼句，是恒河沙數諸佛所說。如果有人書寫、讀誦此陀羅尼，此人恒河沙數劫的所有重惡極重報障，以及五逆罪、一闡提罪都能消滅無餘。其餘眾生所有的重罪、障道罪垢以及業垢，聽到此陀羅尼的說法都能消滅無餘。如果有人書寫、讀誦此陀羅尼，所到達的國邑、聚落、山林、丘墓，其中的眾生如果能聽到此陀羅尼的名字一次，命終之後都能往生阿閦佛（Akshobhya Buddha）國，乃至成佛都不會墮入三惡道。修行此咒法。
【English Translation】 English version Yuditina, Nilijia Nilijia Ditina, Zhibozhou Zhibozhou Ditina, Suhetou Suhetou Ditina, Yiwushe Yiwushe Ditina, Shebo Buditina, Oushe Buditina, Sushe Buditina, Shepo Buditina, Svaha.
Recite the mantra three times. Tie three knots with yellow thread and tie it around the neck.
This Dharani has miraculous power, capable of causing six kinds of vibrations in the three thousand great thousand worlds. Mountains, rivers, stone walls collapse, rise, and sink. All beings within can generate the supreme Bodhi mind. It can eliminate the heavy sins of birth and death for seven thousand trillion kalpas. All the suffering of all beings is extinguished without remainder. Among the beings who write, recite this Dharani, or even just hear one line of its name, the heavy sins and karmic obstacles of hundreds of thousands of trillions of Ganges sand kalpas can be destroyed and eliminated without remainder.
The divine mantra spoken by the Third Suiye Buddha (Suiye Buddha), named Miji Dou (Miji Dou) (translated as Golden Drum in Jin). All the karmic obstacles, retribution obstacles, defilement and heavy affliction obstacles of beings can be destroyed and eliminated without remainder.
Fulitina, Ruowu Douxina, Anji Douxina, Ruowu Douxina, Zhefufu Xina, Ruowu Douxina, Wushefufu Xina, Ruowu Douxina, Shanboxiuxiu Xina, Jiulizha Xiuxiu Xina, Zhibo Douxina, Ruowu Zhouna Xina, Wushe Xina, Zhetoulina, Xina Svaha.
Recite the mantra seven times. Tie four knots with yellow thread and tie it around the neck.
This Dharani verse is spoken by Buddhas as numerous as the sands of the Ganges. If someone writes and recites this Dharani, all the heavy evil and extremely heavy retribution obstacles of this person for kalpas as numerous as the sands of the Ganges, as well as the sins of the five rebellious acts and the icchantika, will be extinguished without remainder. And all the heavy sins, obstacles to the path, sinful defilements, and karmic defilements of other beings, upon hearing it spoken, will be extinguished without remainder. If someone writes and recites it, in the countries, villages, mountains, forests, and mounds they reach, if the beings within hear the name of this Dharani even once, after death they will all be reborn in the Akshobhya Buddha (Akshobhya Buddha) land, and even until becoming a Buddha, they will not fall into the three evil paths. Practice this mantra.
於四月十六日在東向塔內。一日繞塔八十匝。于塔西壁下東向立。誦咒二十四遍。乃至七日七夜不得眠睡。鬚鬍麻油燈七枚安置四角頭。凈潔洗浴著新凈衣。不食酒肉五辛。一日一夜。我于爾時當現在其人前放大光明。以金色手摩其頂上即與授決。此人所有業障罪垢悉滅無餘。
第四拘留秦佛所說大陀羅尼名金剛幢三昧。並能療治三界五濁眾生。諸惡煩惱瘡疣重病。一切業障及以報障。諸垢煩惱障悉能除滅。禪那兜醯吒(晉言收眾生苦)令出愛慾淤泥。聞者脫三垢貪慾瞋恚慢。
阿若那醯晝 伊那波梨帝那醯晝 耆菩阿若帝那醯晝 波奢醯晝 遮富磨醯晝 阿若那醯晝 若無不醯晝 烏耆飲磨醯晝 耆浮磨醯晝 遮兜梨那醯晝 浮梨那醯晝 阿呼呼若醯晝 浮梨帝那醯晝 莎呵 禪吒牟梨帝(晉言大豐飽滿)耆浮牟尼咻 拘吒牟尼咻 牟梨㝹浮浮咻 娑若兜浮浮咻 支不波浮浮咻 鴦耆奴浮浮咻 不梨帝那浮浮咻 莎呵
誦咒一遍黃色線結作十三結系項。
上來所說陀羅尼句及我所說。悉是過去九十九億諸佛所說。其有讀誦書寫之者。現身當得金剛幢三昧。所有結使摧滅無餘。拔眾生苦。如上所說神力自在不可限量。
第五拘那含牟尼佛欲說大陀羅尼名畢者阿㝹(晉言聲振十方)。莫
【現代漢語翻譯】 現代漢語譯本： 四月十六日，在朝東的塔內。一天繞塔八十圈。在塔西邊的墻下，面向東站立。唸誦咒語二十四遍。乃至七天七夜不得睡覺。需要七盞胡麻油燈，安置在四個角上。清凈地洗浴，穿上新的乾淨衣服。不吃酒肉和五辛。一天一夜。我那時就會出現在那個人面前，放出大光明。用金色的手撫摸他的頭頂，就給他授記。這個人所有的業障罪垢都消滅乾淨。 第四尊佛拘留秦佛（Kakusandha Buddha）所說的大陀羅尼，名字是金剛幢三昧（Vajradhvaja Samadhi），並且能夠療治三界五濁眾生。各種惡的煩惱、瘡疣重病。一切業障以及報障。各種垢煩惱障全部能夠消除滅盡。禪那兜醯吒（Dhyana-dauhita，晉語意思是收眾生苦），令眾生脫離愛慾的淤泥。聽到的人脫離三種垢，貪慾、瞋恚、慢。 阿若那醯晝（Ajna-hila-dyu） 伊那波梨帝那醯晝（Ina-pari-tina-hila-dyu） 耆菩阿若帝那醯晝（Ji-pu-ajna-tina-hila-dyu） 波奢醯晝（Pasha-hila-dyu） 遮富磨醯晝（Chapu-ma-hila-dyu） 阿若那醯晝（Ajna-hila-dyu） 若無不醯晝（Yau-mu-pa-hila-dyu） 烏耆飲磨醯晝（Uji-imma-hila-dyu） 耆浮磨醯晝（Ji-pu-ma-hila-dyu） 遮兜梨那醯晝（Chatu-lina-hila-dyu） 浮梨那醯晝（Pu-lina-hila-dyu） 阿呼呼若醯晝（A-hu-hu-yau-hila-dyu） 浮梨帝那醯晝（Pu-liti-na-hila-dyu） 莎呵（Svaha） 禪吒牟梨帝（Chanta-muli-ti，晉語意思是：大豐飽滿） 耆浮牟尼咻（Ji-pu-muni-ksu） 拘吒牟尼咻（Kuta-muni-ksu） 牟梨㝹浮浮咻（Muli-nu-pu-pu-ksu） 娑若兜浮浮咻（Srau-tau-pu-pu-ksu） 支不波浮浮咻（Chi-pu-pa-pu-pu-ksu） 鴦耆奴浮浮咻（Angi-nu-pu-pu-ksu） 不梨帝那浮浮咻（Pa-liti-na-pu-pu-ksu） 莎呵（Svaha） 唸誦咒語一遍，用黃色的線打成十三結，繫在脖子上。 上面所說的陀羅尼句，以及我所說的，全部是過去九十九億諸佛所說。其中有讀誦書寫的人，現世就能夠得到金剛幢三昧（Vajradhvaja Samadhi）。所有結使摧毀滅盡。拔除眾生痛苦。如上面所說，神力自在不可思議。 第五尊佛拘那含牟尼佛（Kanakamuni Buddha）想要說的大陀羅尼，名字是畢者阿㝹（Pijata-anu，晉語意思是聲振十方）。
【English Translation】 English version: On the sixteenth day of the fourth month, inside the east-facing pagoda. Circumambulate the pagoda eighty times in one day. Stand facing east at the foot of the west wall of the pagoda. Recite the mantra twenty-four times. For seven days and seven nights, do not sleep. Seven sesame oil lamps are needed, placed at the four corners. Bathe cleanly and wear new, clean clothes. Do not eat wine, meat, or the five pungent spices. For one day and one night. At that time, I will appear before that person, emitting great light. I will touch his head with my golden hand and give him a prophecy. All the karmic obstacles and defilements of this person will be completely eradicated. The great Dharani spoken by the fourth Buddha, Kakusandha Buddha (拘留秦佛), is named Vajradhvaja Samadhi (金剛幢三昧), and it can heal sentient beings in the three realms and five turbidities. All kinds of evil afflictions, sores, and serious illnesses. All karmic obstacles and retributive obstacles. All defilements and afflictions can be completely eliminated. Dhyana-dauhita (禪那兜醯吒, meaning 'collecting the suffering of sentient beings' in the Jin Dynasty language) causes beings to escape the mud of love and desire. Those who hear it will be freed from the three impurities: greed, hatred, and delusion. Ajna-hila-dyu (阿若那醯晝) Ina-pari-tina-hila-dyu (伊那波梨帝那醯晝) Ji-pu-ajna-tina-hila-dyu (耆菩阿若帝那醯晝) Pasha-hila-dyu (波奢醯晝) Chapu-ma-hila-dyu (遮富磨醯晝) Ajna-hila-dyu (阿若那醯晝) Yau-mu-pa-hila-dyu (若無不醯晝) Uji-imma-hila-dyu (烏耆飲磨醯晝) Ji-pu-ma-hila-dyu (耆浮磨醯晝) Chatu-lina-hila-dyu (遮兜梨那醯晝) Pu-lina-hila-dyu (浮梨那醯晝) A-hu-hu-yau-hila-dyu (阿呼呼若醯晝) Pu-liti-na-hila-dyu (浮梨帝那醯晝) Svaha (莎呵) Chanta-muli-ti (禪吒牟梨帝, meaning 'great abundance and fullness' in the Jin Dynasty language) Ji-pu-muni-ksu (耆浮牟尼咻) Kuta-muni-ksu (拘吒牟尼咻) Muli-nu-pu-pu-ksu (牟梨㝹浮浮咻) Srau-tau-pu-pu-ksu (娑若兜浮浮咻) Chi-pu-pa-pu-pu-ksu (支不波浮浮咻) Angi-nu-pu-pu-ksu (鴦耆奴浮浮咻) Pa-liti-na-pu-pu-ksu (不梨帝那浮浮咻) Svaha (莎呵) Recite the mantra once, and tie thirteen knots with a yellow thread, and tie it around the neck. The Dharani verses mentioned above, as well as what I have said, were all spoken by the ninety-nine billion Buddhas of the past. Those who recite and write it will attain Vajradhvaja Samadhi (金剛幢三昧) in this life. All fetters will be destroyed and eradicated. Uproot the suffering of sentient beings. As mentioned above, the divine power is free and inconceivable. The fifth Buddha, Kanakamuni Buddha (拘那含牟尼佛), wants to speak the great Dharani, named Pijata-anu (畢者阿㝹, meaning 'sound resonates in all directions' in the Jin Dynasty language).
不歸伏。覺悟眾生猶如雷震。無明眾生令得慧眼。此陀羅尼句。乃是過去七十七億諸佛所說我今說之。
禪那羅帝那 阿囊耆阿囊 烏奢耆阿囊 陀無耆阿囊 不利帝耆阿囊叉耶囊耆阿囊 欽婆羅帝囊耆阿囊 蜜耆帝囊耆阿囊 阿蘭耆帝囊毗阿囊 呼婆帝囊耆蘭囊 密耆兜帝囊 若無阿帝囊 烏烏烏烏訶帝囊 支不波破帝囊 莎呵
誦咒三遍。黃色縷結作三結痛處系。
此陀羅尼力。能令三千大千世界六反震動。其中所有一切眾生。得聞說此陀羅尼句一經耳者。百千萬億垓劫。所有重罪誹謗五逆悉滅無餘。其有眾生修行讀誦。七日七夜減省睡眠。其人現身得師子王定三昧。百千諸佛現前授記。又其國土鄰國強敵。欲來侵陵國王。爾時與諸群臣。凈潔洗浴著新凈衣。于高樓上隨其方面。先禮十方諸佛。然後禮我拘那含牟尼佛。三稱我名燒香散花。爾時即說陀羅尼句。以此陀羅尼威神力故。大梵天王帝釋四天大王。于虛空中悉雨刀劍。四面大黑風起。令其兵眾皆悉不得見日月光。諸夜叉眾吸其精氣。應無免者自然退散。大陀羅尼威神之力能如是。
第六迦葉佛欲說大陀羅尼名初摩梨帝(晉言拯濟群生)。出生死苦。
阿若提婆梨帝 遮富摩提婆梨帝 烏奢那提婆梨帝 沙丘羅帝提婆梨帝
【現代漢語翻譯】 現代漢語譯本：不歸順者，（此咒語）能覺悟眾生，猶如雷霆震醒。（此咒語）能使無明（avidyā）的眾生獲得智慧之眼。此陀羅尼（dhāraṇī）句，乃是過去七十七億諸佛所說，我現在也說它。
禪那羅帝那，阿囊耆阿囊，烏奢耆阿囊，陀無耆阿囊，不利帝耆阿囊叉耶囊耆阿囊，欽婆羅帝囊耆阿囊，蜜耆帝囊耆阿囊，阿蘭耆帝囊毗阿囊，呼婆帝囊耆蘭囊，密耆兜帝囊，若無阿帝囊，烏烏烏烏訶帝囊，支不波破帝囊，莎呵。
誦咒三遍，用黃色線縷結成三個結，繫在疼痛的地方。
此陀羅尼之力，能令三千大千世界六次震動。其中所有一切眾生，得聞說此陀羅尼句，一經于耳者，百千萬億垓劫（kalpa）所有重罪，誹謗五逆（pañcānantarya）悉皆滅除無餘。如有眾生修行讀誦，七日七夜減少睡眠，其人現身得師子王定三昧（samādhi）。百千諸佛現前授記。又如果其國土鄰國強敵，想要來侵略國王，爾時與諸群臣，凈潔洗浴，穿著新凈的衣服，在高樓上，隨其方面，先禮十方諸佛，然後禮我拘那含牟尼佛（Krakucchanda Buddha），三稱我的名字，燒香散花。爾時即說此陀羅尼句。以此陀羅尼威神力之故，大梵天王（Mahābrahmā），帝釋（Indra），四大天王（Caturmahārājakāyikas），于虛空中悉雨刀劍。四面大黑風起，令其兵眾都不得見日月光。諸夜叉（yakṣa）眾吸其精氣，應無能免者，自然退散。大陀羅尼威神之力能如是。
第六迦葉佛（Kāśyapa Buddha）欲說大陀羅尼，名初摩梨帝（晉言拯濟群生）。出生死苦。
阿若提婆梨帝，遮富摩提婆梨帝，烏奢那提婆梨帝，沙丘羅帝提婆梨帝。
【English Translation】 English version: Those who do not submit, (this mantra) can awaken sentient beings like a thunderclap. (This mantra) can enable ignorant (avidyā) beings to obtain the eye of wisdom. This dhāraṇī phrase was spoken by the past seventy-seven billion Buddhas, and I now speak it as well.
Channa-radina, Anang-ji Anang, Usha-ji Anang, Dha-wu-ji Anang, Bu-li-di-ji Anang Cha-ye-nang-ji Anang, Qin-po-luo-di-nang-ji Anang, Mi-ji-di-nang-ji Anang, A-lan-ji-di-nang Pi-a-nang, Hu-po-di-nang-ji Lan-nang, Mi-ji-dou-di-nang, Ruo-wu-a-di-nang, Wu Wu Wu Wu He-di-nang, Zhi-bu-bo-po-di-nang, Svāhā.
Recite the mantra three times, and tie three knots with a yellow thread, and tie it to the painful area.
The power of this dhāraṇī can cause the tri-sahasra-mahā-sahasra-lokadhātu (three-thousand-great-thousand world system) to shake six times. All sentient beings within it, upon hearing this dhāraṇī phrase, even once, will have all their heavy sins and slanders of the five heinous offenses (pañcānantarya) eradicated without remainder for hundreds of thousands of millions of koṭis of kalpas (aeons). If there are sentient beings who cultivate and recite it, reducing sleep for seven days and seven nights, that person will attain the Lion King Samādhi (concentration) in this very life. Hundreds of thousands of Buddhas will appear before them to bestow predictions of enlightenment. Furthermore, if a neighboring country or a powerful enemy intends to invade the king's territory, at that time, the king and his ministers should purify themselves with bathing, wear new and clean clothes, and on a high tower, facing the respective direction, first pay homage to the Buddhas of the ten directions, and then pay homage to me, Krakucchanda Buddha, reciting my name three times, burning incense, and scattering flowers. At that time, recite this dhāraṇī phrase. By the majestic and divine power of this dhāraṇī, Mahābrahmā, Indra, and the Four Heavenly Kings (Caturmahārājakāyikas) will rain down swords and weapons in the empty sky. Great black winds will rise from all four directions, causing the troops to be unable to see the light of the sun and moon. The yakṣas (spirits) will suck their vital energy, and none will be able to escape, naturally retreating and dispersing. The majestic and divine power of the great dhāraṇī is such.
The sixth, Kāśyapa Buddha, wished to speak the great dhāraṇī, named Chu-mo-li-di (in Chinese, 'Rescuing Living Beings'). To be born from the suffering of birth and death.
A-ruo-ti-po-li-di, Zhe-fu-mo-ti-po-li-di, Wu-she-na-ti-po-li-di, Sha-qiu-luo-di-ti-po-li-di.
呼沙都婆羅帝 提婆梨帝 那呼波羅帝提婆梨帝 那支富羅波羅帝提婆梨帝 那呼多羅帝提婆梨帝 波若婆羅帝提婆梨帝 那波都羅帝提婆梨帝 奢若蜜都那帝提婆梨帝 莎呵
誦咒七遍。黃色線結作六結痛處系。
此陀羅尼句。乃是過去七十七億諸佛所說。此陀羅尼力。能令百億佛世界六種震動。所有山河石壁皆悉摧碎猶如微塵。通為一佛世界。其中所有一切萬物皆作金色。浩汗滉漾悉不復現。唯見金色更無餘色。此陀羅尼力故。能令百佛世界眾生。宿業重罪及三塗苦悉滅無餘。其中眾生修行讀誦此陀羅尼者。未發無上菩提心者。皆使發心至不退轉。先已發心者修行此陀羅尼者。超過七住乃至十住。此陀羅尼金剛三昧大空解脫門。菩薩從初發心修行此三昧。直至道場菩提樹下入金剛定莫不由是。
第七釋迦牟尼佛欲說大陀羅尼名烏穌耆晝膩多(晉言金光照曜)。消除三界眾生幽冥隱滯拔其危難。此陀羅尼句。乃是過去九十九億諸佛所說我今說之。
耆路不帝那置 畢耆帝那置 烏穌呼帝那置 耆牟多帝那置 若不都帝那置 阿若波兜帝那置 若波都帝那置 耆牟波若帝那置 烏奢副帝那置 蜜耆穌帝那置 耶蜜耆帝那置 破奴彌帝那置 畢利帝吒帝那置 莎訶
誦此咒十四遍。黃色
【現代漢語翻譯】 現代漢語譯本 呼沙都婆羅帝（Hūshādūpóluódì） 提婆梨帝（Típólìdì），那呼波羅帝提婆梨帝（Nāhūbōluódì Típólìdì），那支富羅波羅帝提婆梨帝（Nāzhīfùluópóluódì Típólìdì），那呼多羅帝提婆梨帝（Nāhūduōluódì Típólìdì），波若婆羅帝提婆梨帝（Bōrěbōluódì Típólìdì），那波都羅帝提婆梨帝（Nābōdūluódì Típólìdì），奢若蜜都那帝提婆梨帝（Shēruòmìdūnàdì Típólìdì），莎呵（Suōhē）。 誦咒七遍。用黃色線打六個結，繫在疼痛的地方。 此陀羅尼句，乃是過去七十七億諸佛所說。此陀羅尼力，能令百億佛世界發生六種震動。所有山河石壁皆悉摧碎，猶如微塵，融通為一個佛世界。其中所有一切萬物皆作金色，浩瀚滉漾，悉不復現，唯見金色，更無餘色。此陀羅尼力故，能令百佛世界眾生，宿業重罪及三塗苦悉滅無餘。其中眾生修行讀誦此陀羅尼者，未發無上菩提心者，皆使發心至不退轉。先已發心者修行此陀羅尼者，超過七住乃至十住。此陀羅尼是金剛三昧大空解脫門。菩薩從初發心修行此三昧，直至道場菩提樹下入金剛定，莫不由是。 第七釋迦牟尼佛欲說大陀羅尼，名烏穌耆晝膩多（Wūsūqízhòunìduō）（晉言金光照曜）。消除三界眾生幽冥隱滯，拔其危難。此陀羅尼句，乃是過去九十九億諸佛所說，我今說之。 耆路不帝那置（Qílùbùdìnàzhì），畢耆帝那置（Bìqídìnàzhì），烏穌呼帝那置（Wūsūhūdìnàzhì），耆牟多帝那置（Qímùduōdìnàzhì），若不都帝那置（Ruòbùdūdìnàzhì），阿若波兜帝那置（Āruòbōdōudìnàzhì），若波都帝那置（Ruòbōdōudìnàzhì），耆牟波若帝那置（Qímùbōrědìnàzhì），烏奢副帝那置（Wūshēfùdìnàzhì），蜜耆穌帝那置（Mìqísuōdìnàzhì），耶蜜耆帝那置（Yēmìqídìnàzhì），破奴彌帝那置（Pònúmídìnàzhì），畢利帝吒帝那置（Bìlìdìzhādìnàzhì），莎訶（Suōhē）。 誦此咒十四遍。用黃色線
【English Translation】 English version Husha Du Bharati (Hūshādūpóluódì), Deva Riti (Típólìdì), Na Hu Bharati Deva Riti, Na Zhi Fula Bharati Deva Riti, Na Hu Duola Riti Deva Riti, Bo Re Bharati Deva Riti, Na Bo Dula Riti Deva Riti, She Ruo Mi Du Na Di Deva Riti, Svaha (Suōhē). Recite the mantra seven times. Make six knots with a yellow thread and tie it to the painful area. These Dharani phrases were spoken by seventy-seven billion Buddhas in the past. The power of this Dharani can cause six kinds of tremors in a hundred billion Buddha worlds. All mountains, rivers, and stone walls will be crushed like dust, merging into one Buddha world. All things within it will turn golden, vast and boundless, disappearing completely, with only gold visible and no other colors. Because of the power of this Dharani, it can cause the heavy karmic sins and the suffering of the three evil paths of sentient beings in a hundred Buddha worlds to be completely extinguished. Those sentient beings who cultivate and recite this Dharani, if they have not yet aroused the supreme Bodhi mind, will be made to arouse it and reach non-retrogression. Those who have already aroused the mind and cultivate this Dharani will surpass the seventh stage and even the tenth stage. This Dharani is the Vajra Samadhi Great Empty Liberation Gate. Bodhisattvas, from the initial arousal of the mind to cultivate this Samadhi, until entering Vajra Samadhi under the Bodhi tree at the Bodhimanda, all rely on this. The seventh Shakyamuni Buddha wanted to speak the Great Dharani, named Wu Su Qi Zhou Ni Duo (Wūsūqízhòunìduō) (translated in the Jin Dynasty as 'Golden Light Illuminating'). It eliminates the darkness and stagnation of sentient beings in the three realms and removes their dangers and difficulties. These Dharani phrases were spoken by ninety-nine billion Buddhas in the past, and I now speak them. Qi Lu Bu Di Na Zhi (Qílùbùdìnàzhì), Bi Qi Di Na Zhi (Bìqídìnàzhì), Wu Su Hu Di Na Zhi (Wūsūhūdìnàzhì), Qi Mu Duo Di Na Zhi (Qímùduōdìnàzhì), Ruo Bu Du Di Na Zhi (Ruòbùdūdìnàzhì), A Ruo Bo Dou Di Na Zhi (Āruòbōdōudìnàzhì), Ruo Bo Dou Di Na Zhi (Ruòbōdōudìnàzhì), Qi Mu Bo Re Di Na Zhi (Qímùbōrědìnàzhì), Wu She Fu Di Na Zhi (Wūshēfùdìnàzhì), Mi Qi Suo Di Na Zhi (Mìqísuōdìnàzhì), Ye Mi Qi Di Na Zhi (Yēmìqídìnàzhì), Po Nu Mi Di Na Zhi (Pònúmídìnàzhì), Bi Li Di Zha Di Na Zhi (Bìlìdìzhādìnàzhì), Svaha (Suōhē). Recite this mantra fourteen times. Use a yellow thread
縷結作十四結痛處系。
此陀羅尼力。能令三千大千世界六種震動。其中眾生宿命罪垢。纏裹縛束處在幽隱。聞此陀羅尼一音經耳。悉得往生忉利天上。有諸行人受持讀誦書寫此陀羅尼者。未發心者咸使發心到堅固地。先發心者入法流水中。八住齊階疾至佛地。以此陀羅尼力故。一踴超過菩提樹下。乃至佛地坐于道場。此三昧名金光明王定。覺悟群生踴出三界。拔眾厄難超眾群聖疾成佛道。若有眾生欲修行此陀羅尼者。欲得現身四沙門果。欲除過去億百千劫。障道五逆犯四重禁。現世除滅令無遺余。應當修行此陀羅尼。三七二十一日護持禁戒猶如明珠。一日一夜六時行道懺悔十方。凈潔洗浴著新凈衣用七色華三種名香。供養奉散釋迦牟尼佛。于舍利塔前五體投地悔過自責。爾時當誦此陀羅尼句八十一遍日日常爾。乃至七日一七日不得。復至二七日乃至三七日。億百垓劫所有重罪悉滅無餘。十方諸佛放大光明來觸其身。是人爾時心意熙怡。猶如比丘得第三禪。爾時當有大梵天王釋提桓因四天大王。即時授與四沙門果。大集中雲莊嚴大乘瓔珞有四戒定慧無上陀羅尼是故當好持戒。戒能生定定能生慧。
第一文殊師利菩薩所說陀羅尼名閻浮摩兜(晉言解眾生縛)。現在病苦悉得消除。能卻障道拔三毒箭。九十八
【現代漢語翻譯】 現代漢語譯本： 將線縷打成十四個結，繫在疼痛的地方。 此陀羅尼（dharani，總持、真言）的力量，能令三千大千世界發生六種震動。其中眾生宿世的罪業，纏繞束縛，處在幽暗之處，聽聞此陀羅尼的一音入耳，都能往生到忉利天（Trayastrimsa，欲界六天之一）。有修行人受持、讀誦、書寫此陀羅尼，未發菩提心者，都能使其發菩提心，到達堅固的境地；先發菩提心者，進入佛法的流水中，從八地菩薩的階位迅速到達佛地。以此陀羅尼的力量，一躍超過菩提樹下，乃至佛地，安坐于道場。此三昧（samadhi，禪定）名為金光明王定，覺悟群生，踴出三界，拔除各種厄難，超越眾多聖賢，迅速成就佛道。若有眾生想要修行此陀羅尼，想要現身獲得四沙門果（sramana-phala，聲聞四果），想要消除過去億百千劫的障道之罪、五逆之罪、犯四重禁之罪，使其在現世消除滅盡，沒有遺余，應當修行此陀羅尼。連續三七二十一日護持禁戒，如同保護明珠。每日每夜六時行道，懺悔十方。清凈潔身，洗浴，穿新凈的衣服，用七色花、三種名香，供養奉散釋迦牟尼佛（Sakyamuni Buddha）。在舍利塔前五體投地，悔過自責。爾時應當誦此陀羅尼句八十一遍，日日如此，乃至七日，一個七日不得，再至二個七日，乃至三個七日。億百垓劫所有重罪，全部消滅無餘。十方諸佛放大光明來觸其身。這人爾時心意喜悅，猶如比丘得第三禪。爾時當有大梵天王（Mahabrahma）、釋提桓因（Sakra devanam Indra）、四天大王，即時授予四沙門果。大集中說，莊嚴大乘瓔珞有四戒定慧無上陀羅尼，因此應當好好持戒。戒能生定，定能生慧。 第一文殊師利菩薩（Manjusri）所說陀羅尼，名為閻浮摩兜（Jambumada，晉言解眾生縛），現在病苦全部消除，能去除障道之罪，拔除三毒之箭。九十八
【English Translation】 English version: Make fourteen knots in the thread and tie it where it hurts. The power of this Dharani (mantra), can cause six kinds of vibrations in the three thousand great thousand worlds. The karmic sins of sentient beings within, entangled and bound, dwelling in darkness, upon hearing a single sound of this Dharani, will all be reborn in the Trayastrimsa Heaven (Heaven of the Thirty-three). If there are practitioners who uphold, recite, and write this Dharani, those who have not yet generated the Bodhi mind, will all be enabled to generate it and reach a firm ground; those who have already generated the Bodhi mind, will enter the stream of Dharma, from the stage of the Eighth Ground Bodhisattva, quickly reach the Buddha ground. By the power of this Dharani, one leaps beyond the Bodhi tree, and even to the Buddha ground, sitting in the place of enlightenment. This Samadhi (meditative absorption) is called the Golden Light King Samadhi, awakening sentient beings, leaping out of the Three Realms, eradicating all kinds of calamities, surpassing numerous sages, and quickly attaining Buddhahood. If there are sentient beings who wish to practice this Dharani, who wish to attain the four Sramana Fruits (fruits of the ascetic life) in this very life, who wish to eliminate the sins of obstructing the path, the five rebellious acts, and the sins of violating the four major precepts from hundreds of thousands of kalpas in the past, so that they are completely eradicated in this life without any remainder, they should practice this Dharani. For three sets of seven days, twenty-one days in total, protect the precepts as if protecting a bright pearl. Six times each day and night, practice the Way, repent to the ten directions. Cleanse the body, bathe, wear new and clean clothes, and use seven-colored flowers and three kinds of fragrant incense to make offerings and scatter them to Sakyamuni Buddha (the historical Buddha). Prostrate oneself before the stupa of Sarira (relics) and repent and blame oneself. At that time, one should recite this Dharani eighty-one times, daily, until seven days, if one set of seven days is not enough, then continue to two sets of seven days, and even to three sets of seven days. All the heavy sins of hundreds of thousands of kalpas will be completely eliminated without remainder. Buddhas of the ten directions will emit great light and touch the body. At that time, the person's mind will be joyful, like a Bhiksu (monk) who has attained the third Dhyana (meditative state). At that time, there will be Mahabrahma (Great Brahma King), Sakra devanam Indra (Lord Indra), and the Four Heavenly Kings, who will immediately bestow the four Sramana Fruits. The Great Collection says that the Adornment of the Great Vehicle has four unsurpassed Dharanis of precepts, concentration, and wisdom, therefore one should uphold the precepts well. Precepts can generate concentration, and concentration can generate wisdom. The first Dharani spoken by Manjusri Bodhisattva (Bodhisattva of Wisdom), is called Jambumada (meaning 'to untie the bonds of sentient beings' in Chinese), all present suffering will be eliminated, it can remove the sins of obstructing the path, and pull out the arrows of the three poisons. Ninety-eight
使漸漸消滅。度三有流現身得道。
支富多奈帝 閻浮支奈帝 穌車不支奈帝 祝耆不支奈帝 烏穌多支奈帝 婆遮不支奈帝 阇摩賴長支奈帝 阿恕波賴長支奈帝 如波帝支奈帝 莎呵
誦咒三遍縷五色結作二結系項。
此陀羅尼四十二億諸佛所說。若諸行人有能書寫讀誦此陀羅尼者。現世當爲千佛所護。此人命終以後不墮惡道。當生兜率天上面睹彌勒。又有眾生能修行此陀羅尼者。斷食七日純服牛乳。中時一食更無雜食。一日一夜六時懺悔。禮十方佛悔所作罪億千垓劫所有重罪一時都盡。分部破戒亦悉都盡。五逆殃惡及一闡提。殷重悔過悉亦滅除於六時中一時十遍。空閑靜室若在塔中。此人心若淳厚。我于爾時當往其所。此人以見我故心轉淳厚。心淳厚故得見千佛。手摩其頭即與授記。宿罪殃惡永滅無餘。
第二我虛空藏菩薩欲說大陀羅尼名阿那耆晝寧(晉言拔眾生苦)。三界特達無比。若有眾生回波六趣無能救者。我以救之令得脫難。
阿那耆晝穌 不利帝那耆晝穌 若波晝耆晝穌 卑利帝那耆晝穌 破奴波㝹耆晝穌 烏奢帝那耆晝穌 若波晝耆晝穌 阿若浮婆耆晝穌 莎呵
誦咒五遍。縷五色結作十四結系兩手。
此陀羅尼句乃是過去七十二億諸佛所說。我今已
【現代漢語翻譯】 現代漢語譯本：使其逐漸消滅。度脫三有（指欲有、色有、無色有）的流轉，于現世證得道果。
支富多奈帝，閻浮支奈帝，穌車不支奈帝，祝耆不支奈帝，烏穌多支奈帝，婆遮不支奈帝，阇摩賴長支奈帝，阿恕波賴長支奈帝，如波帝支奈帝，莎呵。
誦持此咒三遍，用五色線結成兩個結，繫在脖子上。
此陀羅尼是四十二億諸佛所說。如果修行者能夠書寫、讀誦此陀羅尼，現世將受到千佛的護佑。此人命終之後不會墮入惡道，將往生兜率天，面見彌勒菩薩。又有眾生能夠修行此陀羅尼，斷食七日，只服用牛乳，中午時分食用一次，不再食用其他食物。一日一夜六個時辰懺悔，禮拜十方諸佛，懺悔所造的罪業，即使是億千垓劫的所有重罪，也能一時全部消除。違犯戒律也能全部消除。五逆重罪以及斷善根的一闡提，如果殷重地懺悔，也能全部滅除。在六個時辰中，每個時辰誦持十遍。在空閑安靜的房間，或者在佛塔中。如果此人心地淳厚，我（虛空藏菩薩）那時將前往他的住所。此人因為見到我的緣故，心地更加淳厚。心地淳厚，因此能夠見到千佛，諸佛會用手摩他的頭頂，併爲他授記。宿世的罪業永遠滅除，不再有剩餘。
第二，我虛空藏菩薩想要宣說大陀羅尼，名為阿那耆晝寧（晉語意為拔眾生苦）。在三界中特別通達，無與倫比。如果有眾生在六道輪迴中漂泊，沒有誰能夠救度，我將救度他，使他脫離苦難。
阿那耆晝穌，不利帝那耆晝穌，若波晝耆晝穌，卑利帝那耆晝穌，破奴波㝹耆晝穌，烏奢帝那耆晝穌，若波晝耆晝穌，阿若浮婆耆晝穌，莎呵。
誦持此咒五遍。用五色線結成十四個結，繫在兩手上。
此陀羅尼句是過去七十二億諸佛所說。我如今已經……
【English Translation】 English version: Causing them to gradually diminish and be extinguished. Deliverance from the cycle of the Three Realms (the realms of desire, form, and formlessness), attaining the path in this very life.
Zhi Fu Duo Nai Di, Yan Fu Zhi Nai Di, Su Che Bu Zhi Nai Di, Zhu Qi Bu Zhi Nai Di, Wu Su Duo Zhi Nai Di, Po Zhe Bu Zhi Nai Di, She Mo Lai Chang Zhi Nai Di, A Shu Bo Lai Chang Zhi Nai Di, Ru Bo Di Zhi Nai Di, Svaha.
Recite this mantra three times, using five-colored threads to tie two knots and fasten them around the neck.
This Dharani is spoken by forty-two billion Buddhas. If practitioners are able to write and recite this Dharani, in their present life they will be protected by a thousand Buddhas. After this person's life ends, they will not fall into evil paths, but will be reborn in the Tushita Heaven, where they will behold Maitreya (the future Buddha). Furthermore, if there are sentient beings who can practice this Dharani, they should abstain from food for seven days, taking only milk. They should eat only one meal at midday, without any other food. For one day and one night, they should repent six times, prostrating to the Buddhas of the ten directions, repenting of the sins they have committed. Even the heavy sins of billions of kalpas will be completely eradicated at once. Breaking precepts will also be completely eradicated. The evil karma of the five rebellious acts and the icchantika (those who have severed their roots of goodness) will also be eliminated if they sincerely repent. Recite ten times in each of the six periods. In a quiet, secluded room, or in a pagoda. If this person's heart is pure and sincere, I (Akashagarbha Bodhisattva) will then go to their dwelling. Because this person sees me, their heart will become even more pure and sincere. Because their heart is pure and sincere, they will be able to see a thousand Buddhas, who will stroke their heads and bestow predictions upon them. The sins and evil karma of past lives will be forever extinguished, with nothing remaining.
Secondly, I, Akashagarbha Bodhisattva, wish to proclaim the Great Dharani, named Anajighoshanin (in the Jin language, it means 'to rescue sentient beings from suffering'). It is especially thorough and unparalleled in the Three Realms. If there are sentient beings wandering in the six realms of existence, with no one able to save them, I will save them, enabling them to escape from suffering.
Anajighosha Su, Pratita Anajighosha Su, Japa Jighosha Su, Biliti Anajighosha Su, Bhanu Bopa Anajighosha Su, Ushati Anajighosha Su, Japa Jighosha Su, Ajabhuva Jighosha Su, Svaha.
Recite this mantra five times. Use five-colored threads to tie fourteen knots and fasten them on both hands.
These Dharani verses were spoken by seventy-two billion Buddhas of the past. I have now...
說。欲護正法故度眾生故。成諸行人得從萬行故。諸聲聞人未證果者令得果故。令緣覺人度十二因緣大河拯濟群生故。令諸菩薩從初發心乃至十地愿果成故。說此陀羅尼。又此陀羅尼力。能令三千大千世界。其中眾生處在幽隱。及三塗苦。聞此陀羅尼一經耳處得宿命智。乃至十四生悉得解脫。若有善男子善女人。欲修行此陀羅尼者。應當三七日凈自洗浴著新凈衣。若於剎中若清凈地。于夜後分明星出時語此大明星。為我語虛空藏菩薩。如是三說。除我根本罪如是三說。除我障道罪如是三說。與我四沙門果如是三說。我于爾時即往其所。住其人前授與四沙門果。我誓當與如是三說。燒沉水香。若夢得阿摩勒果。若得呵梨勒果。若得頻婆勒果。若得毗醯勒果若杏等。爾時當勤精進。若雞子等若拳等。爾時即于明星出時誦咒七遍。若心好時複誦七遍。虛空藏菩薩常游諸國。為諸行人得從萬行。
第三我觀世音菩薩欲說大陀羅尼名阿那耆不智究梨智那(晉言大拯濟)。普及十方無邊眾生。
烏奢帝那 耆那智帝那 不迦兜帝那 那殊不梨帝那 阿摩殊不梨帝那 烏奢那吒帝那 耆浮浮帝那 耆都晝帝那 若波暮那賴帝那 漚究那賴帝那 支波富那賴帝那 閻浮浮賴帝那 莎呵
誦咒五遍。縷五色結作二十四
【現代漢語翻譯】 說：爲了守護正法，爲了度化眾生，爲了成就修行者能夠遵循萬行，爲了讓那些尚未證果的聲聞人得以證果，爲了讓緣覺人能夠度過十二因緣的大河，拯救廣大的眾生，爲了讓那些菩薩從最初發心直至十地，願行圓滿成就，所以宣說此陀羅尼。並且此陀羅尼的力量，能夠讓三千大千世界之中，那些處在幽暗之處以及三塗之苦的眾生，聽到此陀羅尼的聲音，一經耳根，便能獲得宿命智，乃至十四生都能得到解脫。如果有善男子、善女人，想要修行此陀羅尼，應當連續二十一天（三七日）清凈身心，沐浴，穿上新的乾淨衣服。如果在寺廟中，或者清凈的地方，在夜晚後半段，當明星出現的時候，對著這顆大明星說：『請你為我告訴虛空藏菩薩（Akasagarbha Bodhisattva），』這樣說三次。『消除我根本的罪業，』這樣說三次。『消除我障礙修道的罪業，』這樣說三次。『賜予我四沙門果，』這樣說三次。我（虛空藏菩薩）那時就會前往他的所在地，站在那個人面前，授予他四沙門果。我發誓一定會給予，這樣說三次。焚燒沉香。如果夢中得到阿摩勒果（amalaka fruit），或者得到呵梨勒果（haritaki fruit），或者得到頻婆勒果（bimba fruit），或者得到毗醯勒果（bibhitaka fruit），或者杏子等。那時應當勤奮精進。如果夢中得到像雞蛋一樣大，或者拳頭一樣大的東西，那時就在明星出現的時候，誦咒七遍。如果心情好的時候，再誦七遍。虛空藏菩薩經常遊歷各個國家，爲了讓修行者能夠遵循萬行。 第三，我觀世音菩薩（Avalokitesvara Bodhisattva）想要宣說大陀羅尼，名為阿那耆不智究梨智那（Anagrabuddhi-kuti-jnana）（漢譯為『大拯濟』），普及十方無邊眾生。 『烏奢帝那（Usati na），耆那智帝那（Jina jita na），不迦兜帝那（Bhakata uti na），那殊不梨帝那（Nasubali te na），阿摩殊不梨帝那（Amosubali te na），烏奢那吒帝那（Usanata te na），耆浮浮帝那（Jibhuti te na），耆都晝帝那（Jitudyuti na），若波暮那賴帝那（Japamuna laite na），漚究那賴帝那（Okyu na laite na），支波富那賴帝那（Jipabhuna laite na），閻浮浮賴帝那（Jambhuti laite na），莎呵（Svaha）。』 誦咒五遍。用五種顏色的線結成二十四個結。
【English Translation】 It is said: In order to protect the True Dharma, in order to liberate sentient beings, in order to enable practitioners to follow the myriad practices, in order to enable those Sravakas (listeners) who have not yet attained the fruit to attain the fruit, in order to enable Pratyekabuddhas (solitary Buddhas) to cross the great river of the twelve links of dependent origination and rescue vast numbers of sentient beings, in order to enable those Bodhisattvas from their initial aspiration to the Tenth Ground to fulfill their vows and achieve fruition, therefore, this Dharani is proclaimed. Moreover, the power of this Dharani can enable sentient beings in the three thousand great thousand worlds who are in dark places and suffering in the three evil realms to hear the sound of this Dharani, and once it enters their ears, they will obtain knowledge of their past lives, and even for fourteen lives they will be liberated. If there are good men or good women who wish to practice this Dharani, they should purify their minds and bodies for twenty-one days (three weeks), bathe, and wear new, clean clothes. If in a temple or a clean place, in the latter part of the night, when the morning star appears, say to this great star: 'Please tell Akasagarbha Bodhisattva (虛空藏菩薩) for me,' say this three times. 'Remove my root sins,' say this three times. 'Remove the sins that obstruct my path to enlightenment,' say this three times. 'Grant me the four Sramana fruits,' say this three times. I (Akasagarbha Bodhisattva) will then go to his location, stand before that person, and grant him the four Sramana fruits. I vow to give it, say this three times. Burn aloeswood incense. If in a dream you obtain an amalaka fruit (阿摩勒果), or obtain a haritaki fruit (呵梨勒果), or obtain a bimba fruit (頻婆勒果), or obtain a bibhitaka fruit (毗醯勒果), or apricots, etc. At that time, you should be diligent and vigorous. If in a dream you obtain something as big as an egg or as big as a fist, then when the morning star appears, recite the mantra seven times. If you are in a good mood, recite it seven more times. Akasagarbha Bodhisattva (虛空藏菩薩) often travels to various countries, in order to enable practitioners to follow the myriad practices. Third, I, Avalokitesvara Bodhisattva (觀世音菩薩), wish to proclaim the great Dharani named Anagrabuddhi-kuti-jnana (阿那耆不智究梨智那) (translated as 'Great Deliverance'), which extends to the boundless sentient beings in the ten directions. 'Usati na (烏奢帝那), Jina jita na (耆那智帝那), Bhakata uti na (不迦兜帝那), Nasubali te na (那殊不梨帝那), Amosubali te na (阿摩殊不梨帝那), Usanata te na (烏奢那吒帝那), Jibhuti te na (耆浮浮帝那), Jitudyuti na (耆都晝帝那), Japamuna laite na (若波暮那賴帝那), Okyu na laite na (漚究那賴帝那), Jipabhuna laite na (支波富那賴帝那), Jambhuti laite na (閻浮浮賴帝那), Svaha (莎呵).' Recite the mantra five times. Tie twenty-four knots with five-colored threads.
結系項。
此陀羅尼句。乃是過去九十九億諸佛所說。諸佛為諸行人。修行六度者未發心者。若諸聲聞人未證果者。若三千大千世界內。諸神仙人未發無上菩提心者。皆使發心。有諸凡夫未得信心。我以種子令生法芽。以此陀羅尼威神力故。及我方便力故。令其所修悉得成辦。及三千大千世界內。幽隱黑暗滯礙及三塗眾生。又聞我此陀羅尼者皆得拔苦。
又諸菩薩未階初住者。令得初住。次第令得乃至十住。已得階級十住地者。已得此陀羅尼勢力故。於一念頃直至佛地。三十二相八十種好自然成熟。若聲聞人聞此陀羅尼一經耳者。讀誦書寫修行此陀羅尼。以質直心如法而住。四沙門果不求而得。以此陀羅尼力故。三千大千世界。山河石壁四大海水能令涌沸。須彌山及鐵圍山令如微塵。其中眾生悉發無上菩提之心。有諸菩薩聲聞修行之者。障道滯礙患苦嬰身。我悉救之令得脫難。令其所修悉得成辦。若有眾生現世求所愿者。修行陀羅尼者。於三七二十一日凈持戒地。一日一夜六時行道。燒眾名香散五色華。懺悔十方自責罪咎。從生死際至生死際自責慚愧。爾時三稱我觀世音菩薩。燒香散花叩頭求哀。悔過自責億百千劫所有重罪。於一念頃皆得消滅凈身口意。爾時當誦此陀羅尼三七二十一遍。日夜六時從初一
【現代漢語翻譯】 現代漢語譯本： 結系項。
這個陀羅尼句，是過去九十九億諸佛所說的。諸佛爲了那些修行六度但尚未發菩提心的人，以及那些尚未證果的聲聞人，還有三千大千世界內的諸神仙人，如果他們還沒有發起無上菩提心，都使他們發起菩提心。對於那些尚未獲得信心的凡夫，我用種子令其生出法的萌芽。憑藉這個陀羅尼的威神力，以及我的方便力，使他們所修行的都能成功。並且，在三千大千世界內，那些幽隱黑暗、滯礙以及三塗的眾生，如果聽聞我這個陀羅尼，都能脫離苦難。
還有，那些尚未達到初住位的菩薩，令他們得到初住位，並次第令他們得到乃至十住位。已經得到階級十住地的菩薩，因為得到這個陀羅尼的勢力，在一念之間就能直達佛地，三十二相和八十種好自然成熟。如果聲聞人聽聞這個陀羅尼一次，經過耳朵，讀誦、書寫、修行這個陀羅尼，以正直的心如法安住，四沙門果無需追求就能得到。憑藉這個陀羅尼的力量，三千大千世界的山河石壁和四大海水都能使其涌沸，須彌山和鐵圍山都能使其如微塵一般。其中的眾生都能發起無上菩提之心。如果有菩薩和聲聞修行之人，遇到障道、滯礙、患病等痛苦，我都會救助他們，使他們脫離苦難，使他們所修行的都能成功。如果現在世間的眾生有所求愿，修行陀羅尼的人，在三七二十一天內，清凈持戒，一日一夜六時行道，焚燒各種名香，散五色花，懺悔十方，自責罪過，從生死輪迴的開始到生死輪迴的結束，自責慚愧。這時，三次稱念我的名號觀世音菩薩（Avalokiteśvara），焚香散花，叩頭求哀，悔過自責億百千劫的所有重罪，在一念之間都能消滅，凈化身口意。這時，應當誦此陀羅尼三七二十一遍，日夜六時，從最初一
【English Translation】 English version: Concluding Remarks.
This Dharani phrase was spoken by ninety-nine billion Buddhas of the past. The Buddhas, for the sake of those practitioners who cultivate the Six Perfections but have not yet generated the Bodhi mind, those Shravakas (Śrāvaka) who have not yet attained the fruit, and the gods and immortals within the three thousand great thousand worlds who have not yet generated the unsurpassed Bodhi mind, cause them all to generate the Bodhi mind. For those ordinary beings who have not yet obtained faith, I use the seed to cause the sprout of Dharma to grow. By the majestic spiritual power of this Dharani, and by my expedient power, I enable all their cultivation to be accomplished. Furthermore, within the three thousand great thousand worlds, those beings in hidden darkness, those with obstructions, and those in the three evil paths, upon hearing this Dharani of mine, will all be liberated from suffering.
Moreover, those Bodhisattvas (Bodhisattva) who have not yet attained the initial stage of dwelling, I enable them to attain the initial stage of dwelling, and sequentially enable them to attain up to the tenth stage of dwelling. Those who have already attained the graded tenth stage of dwelling, by virtue of the power of this Dharani, in a single thought, can directly reach the Buddha ground, and the thirty-two marks and eighty minor characteristics will naturally mature. If Shravakas hear this Dharani once, passing through their ears, and recite, write, and cultivate this Dharani, abiding with an honest mind in accordance with the Dharma, the four fruits of a Shramana (Śrāmaṇa) will be obtained without seeking. By the power of this Dharani, the mountains, rivers, stone walls, and the four great seas of the three thousand great thousand worlds can be made to surge and boil. Mount Sumeru (Sumeru) and the Iron Ring Mountains can be made like fine dust. The beings within them will all generate the unsurpassed Bodhi mind. If there are Bodhisattvas and Shravakas who are cultivating and encounter obstacles, hindrances, or suffering afflicting their bodies, I will rescue them all, enabling them to escape difficulties, and enabling all their cultivation to be accomplished. If there are beings in the present world who seek their desires, those who cultivate the Dharani, for three seven, twenty-one days, purely uphold the precepts, practice the Way six times a day and night, burn various famous incenses, scatter five-colored flowers, repent to the ten directions, and blame themselves for their transgressions, from the beginning of the cycle of birth and death to the end of the cycle of birth and death, blaming themselves with shame and remorse. At that time, thrice invoke my name Avalokiteśvara (Avalokiteśvara), burn incense, scatter flowers, prostrate and beg for mercy, repent and blame themselves for all the heavy sins of hundreds of thousands of millions of kalpas, which can all be extinguished in a single thought, purifying body, speech, and mind. At that time, one should recite this Dharani three seven, twenty-one times, six times day and night, from the very first
日乃至七日。乃至三七二十一日。其鈍根者未得初果者。我于爾時授與初果第二第三乃至第四果。隨其利鈍階差所應若諸菩薩欲趣證地滯礙不進。如法行者即得證地如前法網。我今說此陀羅尼句。三千大千世界內。其中諸佛諸菩薩釋梵四天王諸仙人及諸龍王。皆悉證知大誓成就。愿果不虛真實如是。
第四我救脫菩薩欲說大陀羅尼名阿那耆知羅(晉言救諸病苦)。消眾毒藥拔濟眾生。出於生死。未度者度未安者安。未得涅槃者令得涅槃。此陀羅尼句。乃是過去七十七億諸佛所說我欲說之。
阿摩賴帝 阿那婆賴帝 究支那帝 耆摩那帝 究吒婆賴多帝 阿耆摩梨難帝 婆若不梨那帝 烏奢鉤帝 婆吒羅耆帝 烏穌那賴帝 陀摩賴帝 莎呵
誦咒三遍。五色縷結作六結系兩肩。
我今說此陀羅尼句時。三千大千世界其中所有一切眾生。所有罪垢殃惡重病。以我法音聲震三千。散入一切眾生毛孔六情諸根。現在病苦鬱蒸毒氣。及過去業諸結惱熱。一切消盡令無遺余。又諸行人厭離三界。欲求出要而不能得。我當爲設無量方便。令其所求各得成辦。如其國土有諸鄰敵欲來侵陵。我當救之令得脫難。爾時國王應當慚愧。悔過自責歸謝萬民。凈潔洗浴著新凈衣。若高樓上若宮殿中。燒香散花禮十方佛。
【現代漢語翻譯】 現代漢語譯本：乃至七日，乃至三七二十一日。其鈍根者未得初果（Sotapanna）者，我于爾時授與初果（Sotapanna）、第二果（Sakadagami）、第三果（Anagami）乃至第四果（Arhat）。隨其利鈍階差所應，若諸菩薩（Bodhisattva）欲趣證地滯礙不進，如法行者即得證地如前法網。我今說此陀羅尼（Dharani）句，三千大千世界內，其中諸佛（Buddha）諸菩薩（Bodhisattva）、釋梵（Sakka, Brahma）四天王（Caturmaharajika）、諸仙人及諸龍王（Naga），皆悉證知大誓成就，愿果不虛真實如是。
第四，我救脫菩薩（Avalokitesvara）欲說大陀羅尼（Dharani），名阿那耆知羅（Anajikira）（晉言救諸病苦），消眾毒藥，拔濟眾生，出於生死。未度者度，未安者安，未得涅槃（Nirvana）者令得涅槃（Nirvana）。此陀羅尼（Dharani）句，乃是過去七十七億諸佛（Buddha）所說，我欲說之。
阿摩賴帝 阿那婆賴帝 究支那帝 耆摩那帝 究吒婆賴多帝 阿耆摩梨難帝 婆若不梨那帝 烏奢鉤帝 婆吒羅耆帝 烏穌那賴帝 陀摩賴帝 莎呵
誦咒三遍，五色縷結作六結系兩肩。
我今說此陀羅尼（Dharani）句時，三千大千世界其中所有一切眾生，所有罪垢殃惡重病，以我法音聲震三千，散入一切眾生毛孔六情諸根，現在病苦鬱蒸毒氣，及過去業諸結惱熱，一切消盡令無遺余。又諸行人厭離三界，欲求出要而不能得，我當爲設無量方便，令其所求各得成辦。如其國土有諸鄰敵欲來侵陵，我當救之令得脫難。爾時國王應當慚愧，悔過自責歸謝萬民，凈潔洗浴著新凈衣，若高樓上若宮殿中，燒香散花禮十方佛（Buddha）。
【English Translation】 English version: Even up to seven days, even up to three sevens, twenty-one days. Those of dull faculties who have not attained the first fruit (Sotapanna), at that time I will bestow upon them the first fruit (Sotapanna), the second fruit (Sakadagami), the third fruit (Anagami), and even the fourth fruit (Arhat), according to their varying degrees of sharpness and dullness. If those Bodhisattvas (Bodhisattva) who desire to attain the stage of realization are hindered and cannot advance, those who practice according to the Dharma will immediately attain the stage of realization, like the previous Dharma net. Now I speak this Dharani (Dharani) phrase. Within the three thousand great thousand worlds, all the Buddhas (Buddha), Bodhisattvas (Bodhisattva), Sakka and Brahma (Sakka, Brahma), the Four Heavenly Kings (Caturmaharajika), all the immortals, and all the Dragon Kings (Naga) will all bear witness to the accomplishment of the great vow, that the desired result is not false, but truly so.
Fourth, I, Avalokitesvara Bodhisattva (Avalokitesvara), wish to speak the great Dharani (Dharani), named Anajikira (Anajikira) (translated as 'saving from all sickness and suffering'), to eliminate all poisons, rescue all beings, and deliver them from birth and death. Those who have not crossed over, I will help cross over; those who are not at peace, I will bring peace; those who have not attained Nirvana (Nirvana), I will enable to attain Nirvana (Nirvana). This Dharani (Dharani) phrase was spoken by seventy-seven billion Buddhas (Buddha) in the past, and now I wish to speak it.
Amalaite Anavalate Kujinate Jimanate Kutavaratate Ajimalinante Vajrapulinante Usakoute Vatarajite Usunalate Tamalate Svaha
Recite the mantra three times, and tie a five-colored thread into six knots, fastening it to both shoulders.
Now, as I speak this Dharani (Dharani) phrase, all the beings within the three thousand great thousand worlds, with all their sinful defilements, calamities, evil, and severe illnesses, with the sound of my Dharma shaking the three thousand worlds, will have it scattered into the pores of all beings, the six senses, and all roots. The present suffering of illness, the oppressive poisonous energy, and the past karmic knots of affliction and heat, all will be completely eliminated, leaving nothing remaining. Furthermore, those practitioners who are weary of the three realms and desire to seek liberation but cannot attain it, I will provide limitless expedient means to enable them to accomplish what they seek. If there are neighboring enemies who wish to invade their country, I will save them and enable them to escape the difficulty. At that time, the king should be ashamed, repent, blame himself, and apologize to all the people, cleanse himself by bathing, and wear new, clean clothes. Whether on a high tower or in a palace, he should burn incense, scatter flowers, and pay homage to the Buddhas (Buddha) of the ten directions.
爾時當三稱我名救脫菩薩。我今歸依如是三說。爾時即當誦此陀羅尼三七二十一遍隨其方面有賊來處。爾時當有八部鬼神。雨沙礫石放大黑風雷震霹靂。猶如天崩震動天地。爾時怨賊自然退散。我救脫菩薩拔濟眾生神力如是。
第五我跋陀和菩薩欲說大陀羅尼。此陀羅尼句。乃是過去七十七億諸佛所說。我今欲說有陀羅尼名阿那耆置盧(晉言度脫眾生)。老病死苦及三塗苦。眾生現在病苦悉皆拯濟。
阿那支波晝 求守羅波晝 支富盧波晝 阿那穌呵兜波晝 烏奢欽波羅迦波晝 耆復那波晝 呵若呼帝奴婆晝 耆摩浮梨帝那波晝 烏穌帝樓波晝 耆波瞢波晝 阿婆羅帝那波晝 呼娑都波晝 耆摩梨帝那波晝 莎呵
誦咒五遍六色縷結作五結痛處系。
此咒能令地作水相水作地相。風作火相火作風相。三千世界作微塵相。色作虛空相虛空作色相。下至金剛際上至凈居天。變為非色相。若三千大千世界內。有諸行人四大不調。行道滯礙互不調適。我以金色手摩其頂上。授與湯藥令其所患消滅無餘。行道得進四大輕便。有諸眾生為宿業罪垢纏裹縛束。在三界獄無復出要。我時當以智慧火及禪定水。燒燃洗凈令出三界。以薩婆若膏漬潤令濕。令生法芽。拔其毒鏃。咸使令發無上菩提道心。若諸眾生於
【現代漢語翻譯】 現代漢語譯本 這時，應當三次稱念我的名字救脫菩薩（能救脫一切災難的菩薩）。我現在歸依，像這樣說三次。這時，就應當誦唸這個陀羅尼咒三七二十一遍，隨著賊寇來的方向。那時，當有八部鬼神（天龍八部等護法神），降下沙礫石塊，放出巨大的黑風雷電，猶如天崩地裂，震動天地。那時，怨賊自然退散。我救脫菩薩拔濟眾生的神力就是這樣。
第五，我跋陀和菩薩（賢護菩薩）想要說一個大的陀羅尼咒。這個陀羅尼咒句，乃是過去七十七億諸佛所說。我現在想要說一個陀羅尼，名字叫阿那耆置盧（晉語意思是度脫眾生）。能度脫老、病、死苦以及三塗（地獄、餓鬼、畜生）之苦。眾生現在所受的病苦，都能全部救濟。
阿那支波晝 求守羅波晝 支富盧波晝 阿那穌呵兜波晝 烏奢欽波羅迦波晝 耆復那波晝 呵若呼帝奴婆晝 耆摩浮梨帝那波晝 烏穌帝樓波晝 耆波瞢波晝 阿婆羅帝那波晝 呼娑都波晝 耆摩梨帝那波晝 莎呵
誦咒五遍，用六色絲線結成五個結，繫在疼痛的地方。
這個咒語能令地變成水相，水變成地相。風變成火相，火變成風相。三千世界變成微塵相。色變成虛空相，虛空變成色相。下至金剛際，上至凈居天，變為非色相。如果在三千大千世界內，有修行人四大不調，修行道路受阻，互相之間不調和，我用金色手摩他的頭頂，授與湯藥，令他所患的疾病消滅無餘。修行道路得以精進，四大輕便。如果有眾生被宿世的罪業垢染纏繞束縛，在三界（欲界、色界、無色界）的牢獄中無法脫身，我那時就用智慧火和禪定水，燒燃洗凈，令他脫離三界。用薩婆若（一切智）的膏油浸潤，令他滋潤，令他生出法芽，拔除他的毒箭，使他們都發起無上菩提道心。如果眾生對於
【English Translation】 English version At that time, one should recite my name, Rescue-from-Suffering Bodhisattva (the Bodhisattva who can rescue from all calamities), three times. I now take refuge, saying this three times. At that time, one should recite this Dharani mantra twenty-one times (three times seven), facing the direction from which the thieves come. At that time, there will be eight classes of ghosts and spirits (the eight kinds of supernatural beings who protect the Dharma, including Devas, Nagas, etc.), raining down sand and gravel, unleashing great black winds and thunder, like the collapse of the heavens and the shaking of the earth. At that time, the enemy thieves will naturally retreat and scatter. Such is the divine power of me, Rescue-from-Suffering Bodhisattva, to deliver living beings.
Fifth, I, B跋陀和 Bodhisattva (Bhadraka Bodhisattva), wish to speak a great Dharani. These Dharani phrases were spoken by seventy-seven billion Buddhas in the past. I now wish to speak a Dharani named Anāgī Cīru (in the Jin language, it means 'deliverance of living beings'). It can deliver from the sufferings of old age, sickness, death, and the three evil paths (hell, hungry ghosts, animals). It can completely rescue living beings from their present sufferings of illness.
Anāji Bōzhòu Qiúshǒuluō Bōzhòu Zhīfùlú Bōzhòu Anāsuōhēdōu Bōzhòu Wūshēqīnbōluōjiā Bōzhòu Qífùnà Bōzhòu Hēruòhūdìnú Bōzhòu Qímófúlídìnà Bōzhòu Wūsūdìlóu Bōzhòu Qíbōméng Bōzhòu Apóluódìnà Bōzhòu Hūsuōdū Bōzhòu Qímólídìnà Bōzhòu Suōhē
Recite the mantra five times, and use six-colored threads to tie five knots, and tie it to the painful area.
This mantra can cause earth to transform into the appearance of water, and water to transform into the appearance of earth. Wind transforms into the appearance of fire, and fire transforms into the appearance of wind. The three thousand worlds transform into the appearance of fine dust. Form transforms into the appearance of emptiness, and emptiness transforms into the appearance of form. Down to the Vajra boundary and up to the Pure Abode Heaven, it transforms into a non-form appearance. If, within the three thousand great thousand worlds, there are practitioners whose four elements are imbalanced, hindering their practice, and are not in harmony with each other, I will use my golden hand to rub the top of their heads and give them medicine, causing their illnesses to be completely eradicated. Their practice will advance, and their four elements will be light and comfortable. If there are living beings who are entangled and bound by the defilements of past karma, trapped in the prisons of the three realms (the desire realm, the form realm, and the formless realm) without any way out, I will then use the fire of wisdom and the water of Samadhi to burn and cleanse them, causing them to escape the three realms. I will moisten them with the ointment of Sarvajna (all-knowing wisdom), causing them to sprout the seeds of Dharma, remove their poisonous arrows, and cause them all to generate the unsurpassed Bodhi mind. If living beings towards
今現身欲求所愿者。欲求尊貴欲求聰明。欲求總持欲求智慧。欲求見十方諸佛。面對共語得受記別。欲見我跋陀和菩薩。授與四沙門果。欲得命終生兜率天上見彌勒。欲生他方凈佛國土現在佛前。當書寫讀誦修行此陀羅尼。當少欲知足凈持戒地。常當慚愧修質直行。於一日一夜六時之中精進不闕。五辛酒肉不得過口。如是精進一百一十四日內外明徹。面對十方諸佛面睹受記。善男子汝過如是若干劫數。當得作佛國土如是。弟子眾數壽命如是。若聲聞人慾求四果者。亦當如是修行此陀羅尼功用正等無異。隨根利鈍所證差別。我跋陀和菩薩所說陀羅尼句。神力如是誠諦不虛。
第六我大勢至菩薩欲說大陀羅尼名阿那耆置盧(晉言救諸病苦)。斷諸疑網拔四倒毒箭令出三界。
耆富咤那帝 阿輸波羅帝 耆晝盧波羅帝 阿輸多波羅帝 烏那呼波羅帝 若牟耶波羅帝 圖故晝波羅帝 若牟耶波羅帝 莎呵
誦咒三遍縷三色結作三結系項。
此陀羅尼咒。七十七億諸佛所說。我今說竟。此陀羅尼力能令三千大千世界地皆震裂。其中眾生自然踴出。我時即以智慧力。一時接取安置一處。即以禪定清涼法水洗濯塵垢。摩抆拂拭安慰其心。譬如比丘入第三禪。然後我當隨根利鈍。應得阿耨多羅三藐三菩提者。
【現代漢語翻譯】 現代漢語譯本：現在想要顯現自身，以求得所愿的人，如果想要得到尊貴、聰明、總持（dhāraṇī，記憶和保持正法的能力）和智慧，想要見到十方諸佛，能夠面對面地交談並得到授記（vyākaraṇa，預言未來成佛），想要見到我跋陀和菩薩（Bhadra-kalpa，賢劫），被授予四沙門果（sāmañña-phala，修行的四個階段性成果），想要在命終后往生到兜率天（Tuṣita Heaven）上見到彌勒菩薩（Maitreya），想要往生到其他清凈的佛國，在現在的佛前，就應當書寫、讀誦、修行此陀羅尼（dhāraṇī，總持咒語）。應當減少慾望，知足常樂，清凈地持守戒律，常常心懷慚愧，修習正直的行為，在一日一夜的六個時辰中精進不懈。不得食用五辛（蔥、蒜、韭、薤、興渠）和酒肉。如果這樣精進一百一十四日，內外明徹，就能面對十方諸佛，親眼見到授記。『善男子，你經過如此若干劫數，應當成佛，國土如此，弟子眾多，壽命如此。』如果聲聞人想要尋求四果，也應當像這樣修行此陀羅尼，其功用和效果完全相同，只是隨著根器的利鈍，所證得的境界會有差別。我跋陀和菩薩所說的陀羅尼句，神力就是這樣，真實不虛。 第六位是我大勢至菩薩（Mahāsthāmaprāpta），想要宣說大陀羅尼，名為阿那耆置盧（Ānāgīcīlū，漢譯為救諸病苦），斷除一切疑惑，拔出四倒（顛倒見）的毒箭，令眾生脫離三界（欲界、色界、無色界）。 耆富咤那帝（Gīphūṭā nādi），阿輸波羅帝（Āśūparādi），耆晝盧波羅帝（Gījrūparādi），阿輸多波羅帝（Āśūtaparādi），烏那呼波羅帝（Ūnāhūparādi），若牟耶波羅帝（Yamuyaparādi），圖故晝波羅帝（Tugujaparādi），若牟耶波羅帝（Yamuyaparādi），莎呵（Svāhā）。 誦持此咒三遍，用三種顏色的線打三個結，繫在脖子上。 此陀羅尼咒，是七十七億諸佛所說。我現在已經說完。此陀羅尼的力量能夠使三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu）的土地都震裂，其中的眾生自然涌出。我那時就用智慧的力量，一時全部接住，安置在一個地方，然後用禪定的清涼法水洗滌他們的塵垢，摩擦擦拭，安慰他們的心。譬如比丘進入第三禪（dhyāna，禪定）。然後我應當根據眾生根器的利鈍，使他們之中應該證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的人，最終證得。
【English Translation】 English version: Now, those who wish to manifest themselves and seek their desires, if they desire nobility, intelligence, dhāraṇī (the ability to remember and maintain the Dharma), and wisdom; if they desire to see the Buddhas of the ten directions, to be able to converse with them face to face and receive predictions (vyākaraṇa, prophecies of future Buddhahood); if they desire to see me, Bhadra-kalpa (the Auspicious Aeon) Bodhisattva, and be granted the four fruits of a Śrāmaṇa (sāmañña-phala, the four stages of spiritual attainment); if they desire to be reborn in the Tuṣita Heaven after death and see Maitreya (the future Buddha); if they desire to be reborn in other pure Buddha lands, before the Buddhas of the present, then they should write, recite, and practice this dhāraṇī (a sacred formula or mantra). They should reduce their desires, be content, purely uphold the precepts, always be ashamed of wrongdoing, cultivate straightforward conduct, and be diligent without ceasing during the six periods of the day and night. They must not consume the five pungent roots (garlic, onions, leeks, chives, and asafoetida) or meat and wine. If they are diligent in this way for one hundred and fourteen days, their inner and outer being will become clear and bright, and they will be able to face the Buddhas of the ten directions and personally witness the prediction: 'Good man, after such and such kalpas (aeons), you shall become a Buddha, your land shall be such, your disciples shall be so many, and your lifespan shall be such.' If a Śrāvaka (a disciple who hears the teachings) desires to seek the four fruits, they should also practice this dhāraṇī in this way, its merits and effects being exactly the same, only differing in the level of attainment according to the sharpness or dullness of their faculties. The dhāraṇī phrases spoken by me, Bhadra-kalpa Bodhisattva, have such divine power, truly and without falsehood. Sixth is I, Mahāsthāmaprāpta (Great Strength) Bodhisattva, who wishes to proclaim the great dhāraṇī named Ānāgīcīlū (translated as 'Saving from All Sufferings'), to cut off all doubts, pull out the poisonous arrows of the four inversions (perverted views), and liberate beings from the three realms (desire realm, form realm, formless realm). Gīphūṭā nādi, Āśūparādi, Gījrūparādi, Āśūtaparādi, Ūnāhūparādi, Yamuyaparādi, Tugujaparādi, Yamuyaparādi, Svāhā. Recite this mantra three times, and tie three knots with threads of three colors, and wear it around the neck. This dhāraṇī mantra was spoken by seventy-seven billion Buddhas. I have now finished speaking it. The power of this dhāraṇī can cause the land of the tri-sāhasra-mahā-sāhasra-loka-dhātu (three-thousand great thousand world system) to shake and split, and the beings within it will naturally emerge. At that time, I will use the power of wisdom to receive them all at once and place them in one place, and then use the cool water of Dharma from samādhi (meditative concentration) to wash away their defilements, rub and wipe them clean, and comfort their hearts. It is like a Bhikṣu (monk) entering the third dhyāna (meditative state). Then, according to the sharpness or dullness of their faculties, I shall enable those among them who should attain anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) to ultimately attain it.
隨其階次悉皆給與。若聲聞人應得四沙門果者。次第給與令滿其愿。有諸行人書寫讀誦此陀羅尼句。現在身中四百四病。破戒五逆及障道罪。宿世微殃悉皆消滅無有遺余。我大勢至菩薩威神力故。令此行人所修轉勝悉得成辦。有諸行人在所生處得宿命智。百生千生百千萬億生通達無礙。如觀掌中阿摩勒果。欲得聞持旋持總持。欲得四辯說法無礙。欲得佛十力四無所畏。欲得修佛三十二相八十種好速得成辦。欲得金剛三昧超過十地入佛正位。應當書寫讀誦修行此陀羅尼。晝夜六時曾不廢忘。凈持戒地五辛酒肉悉不食之。少欲知足修質直行。修行此陀羅尼故。無有非人能觸惱者。我時當與釋梵四天王。往詣是人所住之處安慰其心。令其所修日日增廣。
第七我得大勢菩薩欲說大陀羅尼名烏穌波置樓(晉言救諸病苦)。拯濟群生出於三界。令諸行人得從萬行。
阿那耆置樓 波羅帝那耆置樓 若摩陀羅耆置樓 阿輸陀羅尼耆置樓烏穌波置那奢置樓 胡盧波置那耆置樓 遮波副波置樓 若無梨置波置樓 浮浮呼梨置波置樓 若無阿遮不梨帝樓 莎呵
誦咒五遍縷三色結作三結系咽。
此陀羅尼句。乃是過去四十億恒河沙等諸佛所說。我今已說。此陀羅尼力能令十佛世界六種震動。其中所有一切眾生。
【現代漢語翻譯】 現代漢語譯本 根據他們的修行階段，全部都給予相應的果報。如果聲聞乘（Śrāvakayāna）的修行人應該得到四沙門果（catvāri śrāmaṇyāni phalāni）的，就依次給予，使他們滿足願望。有些修行人書寫、讀誦這個陀羅尼句，現在身中的四百四病，破戒、五逆（pañcānantarya）以及障礙修道的罪業，宿世的輕微災殃，全部都消滅，沒有遺留。因為我大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）的威神力，使這些修行人所修的更加殊勝，全部都能成就。有些修行人在所生之處得到宿命智（pūrva-nivāsānusmṛti-jñāna），百生、千生、百千萬億生都能通達無礙，就像觀看掌中的阿摩勒果（āmalaka）。想要得到聞持（dhāraṇī）、旋持、總持（dhāraṇī），想要得到四辯（catasraḥ pratisaṃvidaḥ），說法無礙，想要得到佛的十力（daśa bala）和四無所畏（catvāri vaiśāradyāni），想要修成佛的三十二相（dvātriṃśadvaralakṣaṇa）和八十種好（aśītyanuvyañjana），迅速得到成就，想要得到金剛三昧（vajra-samādhi），超過十地（daśa bhūmi），進入佛的正位，應當書寫、讀誦、修行這個陀羅尼，晝夜六時，從不廢忘，清凈持戒，五辛、酒肉全部不吃，少欲知足，修質直行。因為修行這個陀羅尼的緣故，沒有非人（amanuṣya）能夠觸惱他們。我那時應當與釋梵（Śakra-Brahmā）四天王（Caturmahārājakāyikas）前往這些人所居住的地方，安慰他們的心，使他們所修的日日增長。
第七，我大勢至菩薩想要說大陀羅尼，名為烏穌波置樓（Ūṣupatisthira）（晉言：救諸病苦），拯救濟度眾生，使他們脫離三界（trayo dhātavaḥ），使修行人能夠從萬行中得到利益。
阿那耆置樓（Anāgatisthira） 波羅帝那耆置樓（Parātināgatisthira） 若摩陀羅耆置樓（Yamadharāgatisthira） 阿輸陀羅尼耆置樓（Aśudharāṇigatisthira） 烏穌波置那奢置樓（Ūṣupatināśastithira） 胡盧波置那耆置樓（Hurupatināgatisthira） 遮波副波置樓（Capapūpastithira） 若無梨置波置樓（Yamuralistithira） 浮浮呼梨置波置樓（Puṣpaphūlistithira） 若無阿遮不梨帝樓（Yamāccāparite） 莎呵（Svāhā）
誦咒五遍，用三色線結成三個結，繫在咽喉上。
這個陀羅尼句，乃是過去四十億恒河沙數諸佛所說。我現在已經說了。這個陀羅尼力能夠使十佛世界六種震動（ṣaṭ prakārā vikampante），其中所有的一切眾生。
【English Translation】 English version According to their level of practice, all will be given the corresponding rewards. If those practicing the Śrāvakayāna (聲聞乘) should attain the four Śrāmaṇya fruits (沙門果, catvāri śrāmaṇyāni phalāni), they will be given in order to fulfill their wishes. If there are practitioners who write and recite this Dhāraṇī phrase, the four hundred and four diseases in their present body, the sins of breaking precepts, the five rebellious acts (五逆, pañcānantarya), and the sins that obstruct the path, as well as the minor calamities from past lives, will all be extinguished without any remainder. Because of the majestic spiritual power of me, Mahāsthāmaprāpta Bodhisattva (大勢至菩薩), these practitioners will find their practice becoming more excellent and all will be accomplished. If there are practitioners who, in their place of birth, attain the knowledge of past lives (宿命智, pūrva-nivāsānusmṛti-jñāna), they will be able to understand without hindrance for hundreds, thousands, hundreds of millions, and billions of lives, like looking at an āmalaka fruit (阿摩勒果, āmalaka) in the palm of their hand. If they wish to attain the ability to hear and retain (聞持, dhāraṇī), to quickly retain, and to completely retain (總持, dhāraṇī), if they wish to attain the four eloquence (四辯, catasraḥ pratisaṃvidaḥ) and speak the Dharma without obstruction, if they wish to attain the ten powers of the Buddha (佛十力, daśa bala) and the four fearlessnesses (四無所畏, catvāri vaiśāradyāni), if they wish to cultivate the thirty-two marks (三十二相, dvātriṃśadvaralakṣaṇa) and eighty minor characteristics (八十種好, aśītyanuvyañjana) of the Buddha and quickly accomplish them, if they wish to attain the Vajra Samādhi (金剛三昧, vajra-samādhi), surpass the ten grounds (十地, daśa bhūmi), and enter the correct position of the Buddha, they should write, recite, and practice this Dhāraṇī, never forgetting it during the six periods of day and night, purely uphold the precepts, and not eat the five pungent spices, wine, or meat, have few desires, be content, and cultivate straightforward conduct. Because of practicing this Dhāraṇī, no non-human beings (非人, amanuṣya) will be able to touch or disturb them. At that time, I will go with Śakra-Brahmā (釋梵, Śakra-Brahmā) and the Four Heavenly Kings (四天王, Caturmahārājakāyikas) to the place where these people live, comfort their hearts, and cause their practice to increase day by day.
Seventh, I, Mahāsthāmaprāpta Bodhisattva, wish to speak the great Dhāraṇī named Ūṣupatisthira (烏穌波置樓) (translated as 'saving from all suffering'), to save and deliver sentient beings, enabling them to escape the three realms (三界, trayo dhātavaḥ), and enabling practitioners to benefit from the myriad practices.
Anāgatisthira (阿那耆置樓) Parātināgatisthira (波羅帝那耆置樓) Yamadharāgatisthira (若摩陀羅耆置樓) Aśudharāṇigatisthira (阿輸陀羅尼耆置樓) Ūṣupatināśastithira (烏穌波置那奢置樓) Hurupatināgatisthira (胡盧波置那耆置樓) Capapūpastithira (遮波副波置樓) Yamuralistithira (若無梨置波置樓) Puṣpaphūlistithira (浮浮呼梨置波置樓) Yamāccāparite (若無阿遮不梨帝樓) Svāhā (莎呵)
Recite the mantra five times, and tie three knots with three-colored threads, and tie them around the throat.
This Dhāraṇī phrase was spoken by the Buddhas of the past, as many as forty billion Ganges sands. I have now spoken it. The power of this Dhāraṇī can cause the ten Buddha worlds to shake in six ways (六種震動, ṣaṭ prakārā vikampante), and all sentient beings within them.
以此陀羅尼法音光明入其毛孔。塵勞垢習一時消除。以我得大勢威神力故。及此陀羅尼威神力故。此諸眾生命終已后。悉得往生兜率天上面見彌勒。若諸行人慾求解脫。而為業障之所滯礙。懈怠懶惰三業不勤。我時即以智慧火禪定水。燒燃洗濯業垢障道令其惺悟。皆使令發菩提之心。有諸行人四大不調病苦嬰身。有能讀誦此陀羅尼者。我時當與八部鬼神四天大王往是人所。即時授與阿伽陀藥。如意寶珠令無所乏。是善男子善女人。以我神力及陀羅尼力。轉倍精進故即得大果。
第八我堅勇菩薩欲說大陀羅尼名阿那耆置樓(晉言救濟眾生)。出生死苦拯濟三界貧窮眾生如寶掌菩薩。亦如國王解髻中明珠施與貧窮。猶如慈父示子寶藏。此陀羅尼力亦復如是。
若無呼波置樓 烏穌多置樓 若無耆置樓 烏酥呼那耆置樓 若物殊置樓 毗利帝那置樓 烏奢欽置樓 遮不呼酥多置樓若無蜜多置樓 阿支不置樓 毗梨帝那置樓 莎呵
誦咒三遍縷三色結作七結痛處系。
此陀羅尼句乃是過去七十七億諸佛所說我今說之。有諸國王其國土境水旱不調穀米不登。爾時應當誦此陀羅尼七十七遍。三稱我名堅勇菩薩。我時當敕阿耨大龍娑伽羅龍使諸小龍給足其水令國豐實若其國內疫病流行。有諸眾生病苦殃身。
【現代漢語翻譯】 現代漢語譯本： 以此陀羅尼法音光明進入他們的毛孔，塵世的勞苦污垢習氣一時消除。因為我（堅勇菩薩）得到大勢威神力的緣故，以及此陀羅尼威神力的緣故，這些眾生命終之後，都能夠往生到兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在）上面去面見彌勒（Maitreya，未來佛）。如果修行人想要求解脫，卻被業障所阻礙，懈怠懶惰，身口意三業不勤奮，我那時就用智慧火和禪定水，燒燃洗滌業垢，清除障礙，使他們醒悟，都使他們發起菩提之心。如果有修行人四大不調，被病苦纏身，有能夠讀誦此陀羅尼的人，我那時就與八部鬼神和四大天王前往此人所在之處，即時授予阿伽陀藥（Agada，萬能藥），如意寶珠（Cintamani，能滿足一切願望的寶珠），使他無所缺乏。這位善男子、善女人，因為我的神力以及陀羅尼的力量，更加精進，所以就能得到大的果報。
第八，我堅勇菩薩（Drdhasura Bodhisattva）想要宣說大陀羅尼，名為阿那耆置樓（Anagilocaru，晉言救濟眾生），出生死苦海，拯救三界貧窮眾生，如同寶掌菩薩（Ratnakara）一樣，也像國王解開髻中的明珠施捨給貧窮的人，猶如慈父向兒子展示寶藏。此陀羅尼的力量也像這樣。
若無呼波置樓（ruo wu hu bo zhi lou） 烏穌多置樓（wu su duo zhi lou） 若無耆置樓（ruo wu qi zhi lou） 烏酥呼那耆置樓（wu su hu na qi zhi lou） 若物殊置樓（ruo wu shu zhi lou） 毗利帝那置樓（pi li di na zhi lou） 烏奢欽置樓（wu she qin zhi lou） 遮不呼酥多置樓（zhe bu hu su duo zhi lou）若無蜜多置樓（ruo wu mi duo zhi lou） 阿支不置樓（a zhi bu zhi lou） 毗梨帝那置樓（pi li di na zhi lou） 莎呵（svaha）
誦咒三遍，用三色線結成七個結，繫在疼痛的地方。
此陀羅尼句是過去七十七億諸佛所說，我現在也說它。如果有國王，他的國土境內水旱不調，穀米不豐收，那時應當誦此陀羅尼七十七遍，三次稱念我的名字堅勇菩薩（Drdhasura Bodhisattva），我那時就命令阿耨大龍（Anavatapta，無熱惱池的龍王）和娑伽羅龍（Sagara，海龍王），使喚眾小龍供給足夠的水，使國家豐收富足。如果國內疫病流行，有眾生被病苦纏身。
【English Translation】 English version: With this Dharani's Dharma sound and light entering their pores, the dust, toil, defilements, and habitual tendencies are all eliminated at once. Because of the mighty power I (Drdhasura Bodhisattva) have obtained, and because of the mighty power of this Dharani, all these beings, after the end of their lives, will be able to be reborn in the Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides) to meet Maitreya (Maitreya, the future Buddha). If practitioners desire liberation but are hindered by karmic obstacles, and are lazy and indolent, with their three karmas of body, speech, and mind not diligent, then I will use the fire of wisdom and the water of Samadhi to burn and wash away karmic defilements, clear away obstacles, and awaken them, causing them all to generate the Bodhi mind. If there are practitioners whose four elements are imbalanced and are afflicted by illness, and there are those who can recite this Dharani, then I will go to that person's location with the Eight Classes of Gods and Spirits and the Four Great Heavenly Kings, and immediately bestow upon them the Agada medicine (Agada, panacea) and the Cintamani jewel (Cintamani, a wish-fulfilling jewel), so that they will lack nothing. This good man or good woman, because of my divine power and the power of the Dharani, will become even more diligent and thus attain great fruit.
Eighth, I, Drdhasura Bodhisattva, wish to proclaim the Great Dharani named Anagilocaru (Anagilocaru, translated as 'saving beings'), to deliver beings from the suffering of birth and death, and to rescue the poor beings of the Three Realms, just like Ratnakara Bodhisattva, and also like a king who unties the bright pearl from his hair knot and gives it to the poor, like a compassionate father showing his son a treasure. The power of this Dharani is also like this.
若無呼波置樓 (ruo wu hu bo zhi lou) 烏穌多置樓 (wu su duo zhi lou) 若無耆置樓 (ruo wu qi zhi lou) 烏酥呼那耆置樓 (wu su hu na qi zhi lou) 若物殊置樓 (ruo wu shu zhi lou) 毗利帝那置樓 (pi li di na zhi lou) 烏奢欽置樓 (wu she qin zhi lou) 遮不呼酥多置樓 (zhe bu hu su duo zhi lou) 若無蜜多置樓 (ruo wu mi duo zhi lou) 阿支不置樓 (a zhi bu zhi lou) 毗梨帝那置樓 (pi li di na zhi lou) 莎呵 (svaha)
Recite the mantra three times, and tie three-colored threads into seven knots, and tie it to the painful area.
These Dharani verses were spoken by the seventy-seven billion Buddhas of the past, and I now speak them as well. If there are kings whose countries experience imbalances in water and drought, and whose grains and rice are not abundant, then they should recite this Dharani seventy-seven times, and call upon my name, Drdhasura Bodhisattva, three times. I will then command Anavatapta, the great dragon (Anavatapta, the dragon king of the Anavatapta lake), and Sagara, the dragon king (Sagara, the ocean dragon king), to order the lesser dragons to provide sufficient water, so that the country will be abundant and prosperous. If there is an epidemic in the country, and beings are afflicted by illness.
我時當往詣是人所。隨其偏發療治救濟。有諸眾生乏于財物。我當給施令無所乏。若諸國王欲求所愿。應當修行此陀羅尼。若在塔中若空閑地。凈潔洗浴著新凈衣。七日七夜受持八戒。六時行道於一一時中。七遍誦此陀羅尼。若其國王心淳厚者。三日三夜即得如願。極到七日無不克果。燒黑沉水白栴檀香。散五色花燃胡麻油燈。于月八日十四日十五日。是時三稱我名堅勇菩薩。我時當與天龍八部。往是人所與其所愿。是人若於夢中若惺悟心。或得珍寶或見白象或得果實。爾時當知即得所愿(此中本有文殊師利鳥穌吒咒二十九行丹本即無此咒諸本皆于廣野鬼咒後有之二本錯誤重安於此故今此中除之)。
(自名支波晝至下虛空藏菩薩陀羅尼后二紙十五行經二本獨有丹藏皆無)。
名支波晝 毗尼波晝 烏穌波晝
此咒有能正東向。坐誦此普賢菩薩咒。若利根者即見普賢菩薩。若鈍根者即得消一切障。
南無阿梨蛇婆路翅堤舍波羅蛇菩提薩埵婆摩訶薩埵婆 多擲他 阇婆毗時 賓頭毗時彌樓毗時 薩婆迦摩叉陀 毗時識叉娑婆呵 多擲他 阿摩智婆羅摩智 涅摩智 婆羅智 散波羅卑反智 伊未尼 至未尼 饑利尼 阿盧阿尼 盧呵尼 陀羅尼 嘆波尼 阿婆羅尼 散婆羅尼 散婆羅尼 尼婆羅
【現代漢語翻譯】 現代漢語譯本：我應當前往此人所在之處，根據他們的具體情況進行治療和救濟。如果有很多眾生缺乏財物，我應當給予施捨，使他們沒有任何匱乏。如果各位國王想要尋求願望，應當修行此陀羅尼（dharani，總持、真言）。如果在佛塔中或者空閑之地，清潔身體，沐浴更衣，穿上新的乾淨衣服，七天七夜受持八關齋戒，六個時辰精進行道，在每一個時辰中，唸誦此陀羅尼七遍。如果國王的心地淳樸厚道，三天三夜就能如願以償，最遲七天沒有不能成功的。燒黑沉香和白檀香，散五色鮮花，點燃胡麻油燈。在每月的初八、十四、十五這三天，唸誦我的名字三次，堅勇菩薩（Vajraparakrama Bodhisattva），我那時就會與天龍八部一起，前往此人所在之處，給予他們所希望的。這個人如果在夢中或者清醒時，或者得到珍寶，或者見到白象，或者得到果實，那時就應當知道，願望即將實現。（此中原本有文殊師利鳥穌吒咒二十九行，丹本中沒有此咒，各個版本都在廣野鬼咒之後有此咒，有兩個版本錯誤地重複安放在這裡，所以現在將此咒去除）。
（從『名支波晝』到下面的虛空藏菩薩陀羅尼后兩頁十五行經文，只有兩個版本有，丹本和藏本都沒有）。
名支波晝（Mingzhi Bozhou） 毗尼波晝（Pini Bozhou） 烏穌波晝（Wusu Bozhou）
此咒有能力使人正面向東。坐著唸誦此普賢菩薩咒（Samantabhadra Bodhisattva mantra）。如果根器銳利的人，就能見到普賢菩薩。如果根器遲鈍的人，就能消除一切業障。
南無阿梨蛇婆路翅堤舍波羅蛇菩提薩埵婆摩訶薩埵婆（Namo Aryavalokitesvaraya Bodhisattvaya Mahasattvaya） 多擲他（Tadyatha） 阇婆毗時（Javabhisi） 賓頭毗時（Bindubhisi） 彌樓毗時（Milubhisi） 薩婆迦摩叉陀（Sarvakarmaksatha） 毗時識叉娑婆呵（Bhisi Siksa Svaha） 多擲他（Tadyatha） 阿摩智婆羅摩智（Amati Varamati） 涅摩智（Nirmati） 婆羅智（Varamati） 散波羅卑反智（Samparapratyati） 伊未尼（Imeni） 至未尼（Jimeni） 饑利尼（Kilini） 阿盧阿尼（Aluani） 盧呵尼（Luhani） 陀羅尼（Dharani） 嘆波尼（Thampani） 阿婆羅尼（Avarani） 散婆羅尼（Sambharani） 散婆羅尼（Sambharani） 尼婆羅
【English Translation】 English version: I shall go to the place where this person is, and according to their specific circumstances, I will provide healing and relief. If there are many sentient beings lacking wealth, I shall give alms, ensuring they have no deficiencies. If any kings desire to seek their wishes, they should practice this dharani (dharani, a mnemonic or incantation). If in a stupa or a secluded place, cleanse the body, bathe and change clothes, wear new and clean garments, observe the Eight Precepts for seven days and seven nights, diligently practice the Way for six periods, and in each period, recite this dharani seven times. If the king's heart is pure and kind, the wish will be fulfilled in three days and three nights; at the latest, it will be accomplished in seven days. Burn black aloeswood and white sandalwood incense, scatter five-colored flowers, and light sesame oil lamps. On the eighth, fourteenth, and fifteenth days of each month, recite my name three times, Vajraparakrama Bodhisattva (堅勇菩薩), and I will then, together with the Eight Divisions of Gods and Dragons, go to the place where this person is and grant them their wishes. If this person, in a dream or while awake, either obtains treasures, sees a white elephant, or obtains fruits, then they should know that their wish is about to be fulfilled. (Originally, there were twenty-nine lines of the Manjushri Ususata mantra here, but this mantra is not in the Dan version. Various versions have this mantra after the Guangye Ghost Mantra, and two versions mistakenly repeated it here, so now this mantra is removed).
(From 'Mingzhi Bozhou' to the following two pages and fifteen lines of the Akashagarbha Bodhisattva dharani, only two versions have it; the Dan and Tibetan versions do not).
Mingzhi Bozhou (名支波晝), Pini Bozhou (毗尼波晝), Wusu Bozhou (烏穌波晝)
This mantra has the power to enable one to face directly east. Sit and recite this Samantabhadra Bodhisattva mantra (普賢菩薩咒). If a person with sharp faculties, they will see Samantabhadra Bodhisattva. If a person with dull faculties, they will eliminate all karmic obstacles.
Namo Aryavalokitesvaraya Bodhisattvaya Mahasattvaya (南無阿梨蛇婆路翅堤舍波羅蛇菩提薩埵婆摩訶薩埵婆), Tadyatha (多擲他), Javabhisi (阇婆毗時), Bindubhisi (賓頭毗時), Milubhisi (彌樓毗時), Sarvakarmaksatha (薩婆迦摩叉陀), Bhisi Siksa Svaha (毗時識叉娑婆呵), Tadyatha (多擲他), Amati Varamati (阿摩智婆羅摩智), Nirmati (涅摩智), Varamati (婆羅智), Samparapratyati (散波羅卑反智), Imeni (伊未尼), Jimeni (至未尼), Kilini (饑利尼), Aluani (阿盧阿尼), Luhani (盧呵尼), Dharani (陀羅尼), Thampani (嘆波尼), Avarani (阿婆羅尼), Sambharani (散婆羅尼), Sambharani (散婆羅尼), Nivarani
尼 尼婆羅尼 阿婆羅尼 散婆羅尼 利婆尼 阿利波尼 那那叵那叵那叵尼 囊茶 囊那茶茶茶尼 散蜜擲 兜他羅囊 莎呵 南無阿利也 婆路翅提 舍婆羅寫菩提薩埵寫也摩訶薩埵寫
行此之法。于閑靜處若阿練若處。于觀世音像前。經行誦之一日一夜。即見觀世音。
南無觀世音菩薩救護世間者。我某甲今誠歸依。欲求所愿悉得當與我。若欲坐禪讀誦欲多聞義。欲為人說法教化邪見。欲求衣食供養。一切所愿必得。若能一日一夜不食。凈洗浴著凈衣。獨處經行誦此陀羅尼。所愿必得。即說陀羅尼句。
南無觀世音師子無畏音大慈柔軟音大梵清凈音大光普照音天人丈夫音能施眾生樂濟度生死岸。
觀世音菩薩陀羅尼
南無觀世音菩薩 多擲哆丘梨丘梨頭吒頭吒 婆度斯摩彌 婆羅呵啰哆 莎呵
此陀羅尼晨朝三遍誦之一切吉祥。
樂虛空藏陀羅尼
南無佛兜佛多摩訶目健連莎多擲哆 倚利吉利彌和[臣*知]利 薩婆伽倚彌利薩婆伽彌利莎呵(此咒十二行第二卷第三幅亦有之丹本彼中亦無今以重沓彼中除之)
此陀羅尼要月十四十五日明星出時。誦之八百遍。燒好沉水香香煙不絕。要用黃花八百枚令人得福。若善男子現身安隱。求心中所愿無不獲得。
【現代漢語翻譯】 現代漢語譯本 尼 尼婆羅尼（Nī Ní Pó Luó Ní） 阿婆羅尼（Ā Pó Luó Ní） 散婆羅尼（Sàn Pó Luó Ní） 利婆尼（Lì Pó Ní） 阿利波尼（Ā Lì Bō Ní） 那那叵那叵那叵尼（Nà Nà Pǒ Nà Pǒ Nà Pǒ Ní） 囊茶（Náng Chá） 囊那茶茶茶尼（Náng Nà Chá Chá Chá Ní） 散蜜擲（Sàn Mì Zhì） 兜他羅囊（Dōu Tā Luó Náng） 莎呵（Suō Hē） 南無阿利也（Nán Mó Ā Lì Yě） 婆路翅提（Pó Lù Chì Tí） 舍婆羅寫菩提薩埵寫也摩訶薩埵寫（Shě Pó Luó Xiě Pú Tí Sà Duǒ Xiě Yě Mó Hē Sà Duǒ Xiě） 行持此法，于閑靜之處，或阿練若處（ā liàn ruò chù，指遠離人煙的寂靜處）。于觀世音像前，經行誦唸一日一夜，即可見到觀世音。 南無觀世音菩薩救護世間者。我某甲（mǒu jiǎ，指某人）今誠心歸依。欲求的願望都能實現，請賜予我。若欲坐禪、讀誦、欲多聞佛法義理，欲為人說法教化邪見之人，欲求衣食供養，一切所愿必定能得到。若能一日一夜不食，清凈洗浴，穿著乾淨的衣服，獨自經行誦此陀羅尼，所愿必定能得到。即說陀羅尼句： 南無觀世音，師子無畏音，大慈柔軟音，大梵清凈音，大光普照音，天人丈夫音，能施眾生樂，濟度生死苦海。 觀世音菩薩陀羅尼 南無觀世音菩薩 多擲哆丘梨丘梨頭吒頭吒 婆度斯摩彌 婆羅呵啰哆 莎呵 此陀羅尼晨朝三遍誦唸，一切吉祥。 樂虛空藏陀羅尼 南無佛兜佛多摩訶目健連莎多擲哆 倚利吉利彌和[臣*知]利 薩婆伽倚彌利薩婆伽彌利莎呵 此陀羅尼要在每月十四、十五日，明星出現之時，誦唸八百遍，燒上好的沉水香，香菸不斷。要用黃色花朵八百枚，令人得到福報。若善男子現世安穩，求心中所愿沒有不能獲得的。
【English Translation】 English version Nī Nīpóluóní Āpóluóní Sànpóluóní Lìpóní Ālìbōní Nànàpǒnàpǒnàpǒní Nángchá Nángnàchácháchání Sànmìzhì Dōutāluónáng Suōhē Nánmóālìyě Pólùchìtí Shěpóluóxiě Pútísàduǒxiěyě Móhēsàduǒxiě Practicing this Dharma, in a quiet place, or in an Aranya (ā raṇya, a secluded and quiet place away from human habitation). In front of the image of Avalokiteśvara, circumambulate and recite it for one day and one night, and you will see Avalokiteśvara. Namo Avalokiteśvara Bodhisattva, the protector of the world. I, so-and-so (referring to a certain person), now sincerely take refuge. May all my wishes be fulfilled, please grant them to me. If you wish to practice meditation, recite scriptures, wish to hear more about the meaning of the Dharma, wish to preach the Dharma to others and teach those with wrong views, wish to seek clothing and food offerings, all your wishes will surely be fulfilled. If you can abstain from food for one day and one night, purify yourself with bathing, wear clean clothes, and recite this Dharani alone while circumambulating, your wishes will surely be fulfilled. Then recite the Dharani verses: Namo Avalokiteśvara, Lion Fearless Sound, Great Compassionate Gentle Sound, Great Brahma Pure Sound, Great Light Universally Illuminating Sound, Heavenly Human Heroic Sound, Able to bestow joy upon all beings, Delivering them from the shore of birth and death. Avalokiteśvara Bodhisattva Dharani Namo Avalokiteśvara Bodhisattva Duōzhìduōqiūlíqiūlítóutàtóutà Pópósīmómí Póluóhēluōduō Suōhē Reciting this Dharani three times in the morning brings all good fortune. Happy Akasagarbha Dharani Namo Buddhabuddha Mahamaugalyayana Shatatathagata Irigiri Miva [臣*知]ri Sarvaga Imiri Sarvaga Mimiri Svaha This Dharani should be recited eight hundred times on the fourteenth and fifteenth days of the month, when the morning star appears, burning fine agarwood incense continuously. Eight hundred yellow flowers should be used to bring blessings to people. If a virtuous man is peaceful in this life, there is nothing he cannot obtain from his heart's desires.
若是女人化成男子。能至心一日一夜六時行道誦持之者。卻三劫之罪永不入惡趣。要用春秋涼時三月八月四月九月。余時不如。
虛空藏菩薩陀羅尼
多擲哆 阿彌阇 阿彌阇 迦留尼迦 遮羅遮羅 散遮羅 毗遮羅 迦留尼迦 啰茂羅茂羅 毗迦陀疑 摩摩去復奢摩那 迦留尼迦 真多摩尼 富羅移 迦留尼迦 薩堆舍摩多婆陀阿若陀梨破窮留提毗脾迦窮 持栗踴毗脾迦迦窮迦留尼迦 迦留尼迦 富梨陀兜摩阿舍 薩埵波利波遮阿軻迦提 莎呵
若有眾生種種諸病。逼切其身其心散亂。聾盲瘖啞諸根不具。支節各異將有死相。如是等事一向稱虛空藏菩薩陀羅尼。
我釋摩男菩薩。今欲說大神咒擁護諸眾生。國土虛弱事刀兵。及寇賊疫病悉皆消滅。所說大神咒功力如是。
曇無呼穌兜流 曇蜜耆兜流 曇蜜畢梨兜流 奢副都兜流 莎呵
誦咒三遍。縷八色結作四結系兩腳。
此神咒力。能令百閻浮提千閻浮提萬閻浮提六返震動。一佛境界悉能為之。其中諸王統理民物。不以節度故。使鄰國刀兵競起。天龍恚怒水旱不調。國王爾時責己修德。慈惠天下寬縱民物。徴善舍惡寬餘眾生。懺悔慚愧與民更始。從此日夜萬惡都息眾善普集。天龍歡喜雨澤以時。五穀熟成疫氣消滅。王
【現代漢語翻譯】 現代漢語譯本： 如果女人想轉變為男子，能夠以至誠之心，一日一夜六個時辰精進行道、誦持此陀羅尼，便能消除三劫的罪業，永遠不會墮入惡趣。但要選擇春秋涼爽的時節，即三月、八月、四月、九月，其餘時間效果不如這些時節。
虛空藏菩薩（Akasagarbha Bodhisattva）陀羅尼
多擲哆 阿彌阇 阿彌阇 迦留尼迦 遮羅遮羅 散遮羅 毗遮羅 迦留尼迦 啰茂羅茂羅 毗迦陀疑 摩摩去復奢摩那 迦留尼迦 真多摩尼 富羅移 迦留尼迦 薩堆舍摩多婆陀阿若陀梨破窮留提毗脾迦窮 持栗踴毗脾迦迦窮迦留尼迦 迦留尼迦 富梨陀兜摩阿舍 薩埵波利波遮阿軻迦提 莎呵
若有眾生身患種種疾病，病痛逼迫身體，內心散亂，或有耳聾、眼盲、口啞，諸根不全，肢體殘缺，將要面臨死亡等情況，只要一心稱念虛空藏菩薩（Akasagarbha Bodhisattva）陀羅尼。
我釋摩男菩薩（Sakyamuni Buddha），現在要宣說大神咒，用以擁護一切眾生。如果國土虛弱，發生戰爭或有盜賊、瘟疫，都能全部消除。所說大神咒的功力就是如此。
曇無呼穌兜流 曇蜜耆兜流 曇蜜畢梨兜流 奢副都兜流 莎呵
誦咒三遍，用八種顏色的線結成四個結，繫在兩腳上。
此神咒的力量，能夠使百閻浮提（Jambudvipa，指我們所居住的這個世界）、千閻浮提、萬閻浮提六次震動。一個佛的境界都能因此而改變。其中的諸位國王治理百姓，如果不遵循法度，就會導致鄰國之間發生戰爭，天龍（Devas and Nagas）嗔怒，出現水旱災害。國王這時應當反省自己，修養德行，慈悲恩惠天下百姓，寬容對待百姓，選拔賢善之人，去除邪惡之人，寬恕眾生，懺悔自己的過錯，與百姓一同改過自新。從此以後，日夜之間，各種惡事都會停止，各種善事都會聚集。天龍歡喜，風調雨順，五穀豐登，瘟疫消滅。國王
【English Translation】 English version: If a woman wishes to transform into a man and can, with utmost sincerity, practice the Way and recite this Dharani for six periods day and night, she will eradicate the sins of three kalpas and never fall into evil realms. However, it is best to do this during the cool seasons of spring and autumn, specifically in the third, eighth, fourth, and ninth months. Other times are not as effective.
The Akasagarbha Bodhisattva (Treasure of Space Bodhisattva) Dharani
Taditya amije amije karunika cara cara sancara vicarakarunika ra maura maura vikatodaya mama ksapayasamana karunika cintamanipura ye karunika sattvesu amata avatara anutare vipikaksa dhrti vipikaksa karunika karunika purita tuma asaya sattva paripacaka akasa dhi svaha
If there are sentient beings suffering from various illnesses, afflicted in body and mind, with scattered thoughts, or who are deaf, blind, mute, with incomplete faculties, with deformed limbs, or facing imminent death, they should single-mindedly recite the Akasagarbha Bodhisattva Dharani.
I, Sakyamuni Buddha, now wish to speak this great Dharani to protect all sentient beings. If a country is weak, facing war, bandits, or epidemics, all these will be eliminated. The power of this great Dharani is such.
Tammo husu turu tammi ki turu tammi piri turu syafu tu turu svaha
Recite this mantra three times, and tie eight-colored threads into four knots, attaching them to both feet.
The power of this divine mantra can cause a hundred Jambudvipas (the world we live in), a thousand Jambudvipas, or ten thousand Jambudvipas to shake six times. It can transform the realm of a Buddha. If the kings within these realms govern the people without adhering to proper principles, it will lead to wars between neighboring countries, and the devas (gods) and nagas (dragons) will become angry, causing droughts and floods. At that time, the king should reflect on himself, cultivate virtue, show compassion to all under heaven, be tolerant of the people, select the virtuous and remove the wicked, forgive sentient beings, repent of his faults, and start anew with the people. From that day and night forward, all evil deeds will cease, and all good deeds will gather. The devas and nagas will rejoice, the weather will be favorable, the five grains will ripen, and epidemics will be eliminated. The king
于爾時日日三時。應當讀誦此陀羅尼。所愿成就真實不虛。我釋摩男菩薩所說如是。勸囑諸國王事。阿難比丘所說神咒。
名支富敷胡(晉言生死長眠令得惺悟)烏啄支富敷胡(晉言眾生五欲淤泥中臥提拔令出)畢梨帝囊支富敷胡(晉言眾生為無明貪慾瞋恚所中我今拔出)
此陀羅尼力。能令眾生心得解脫。畢竟一乘不墮小乘。畢竟清凈圓滿具足。有諸眾生迷於大乘。以咒力故還得決定。猶如濁水置諸神珠。以珠力故水則湛清。此陀羅尼勢分所及。眾生蒙祐悉得解脫。此陀羅尼咒。三千世界須彌山王。皆悉動搖不安其所。帝釋天王驚怖出宮。是誰神變乃至如是。諸龍王宮皆悉震動。懎懎不安如動花樹。諸龍驚走逃竄孔穴。諸神仙人心迷腦轉。山山相博不安其所。四大海水為之踴沸。魚鱉黿鼉藏竄孔穴。此大神咒神力如是。其有讀誦書寫竹帛。此人現得佛光三昧。能除七百七十億劫生死重罪悉滅無餘。阿難比丘說此陀羅尼咒竟真實如是。
普賢菩薩所說大陀羅尼神咒經
名支波啄(晉言決定)。毗尼波啄(晉言斷結)。烏穌波啄(晉言生盡)
此咒能令眾生心得解脫。滅三毒病卻障道罪。他方怨賊悉皆摧滅。境內所有怨家盜賊悉能穰之。若行曠野惡獸毒蟲。聞此陀羅尼神咒。口則閉塞不
【現代漢語翻譯】 現代漢語譯本： 於此時，每日三次，應當讀誦此陀羅尼（dharani，總持）。所希望的都能成就，真實不虛。我釋摩男菩薩（Sakyamuni，能仁寂默）所說是這樣的，勸誡囑託各位國王。這是阿難（Ananda，歡喜）比丘（bhikkhu，乞士）所說的神咒。
名支富敷胡（Jin言：生死長眠，令得醒悟），烏啄支富敷胡（Jin言：眾生在五欲的淤泥中沉睡，提拔他們出來），畢梨帝囊支富敷胡（Jin言：眾生被無明、貪慾、瞋恚所困，我今拔出）。
此陀羅尼的力量，能令眾生的心得到解脫，畢竟歸於一乘（ekayana，唯一乘），不墮入小乘（Hinayana，小乘）。畢竟清凈圓滿具足。有些眾生迷惑于大乘（Mahayana，大乘），憑藉咒語的力量還能得到決定。猶如在濁水中放入神珠，憑藉神珠的力量，水就變得清澈。此陀羅尼的勢力所及之處，眾生蒙受庇佑，都能得到解脫。此陀羅尼咒，能使三千世界（Trisahasra-Mahasahasra-lokadhatu，大千世界）的須彌山王（Sumeru，妙高山）都震動搖晃，不安其位。帝釋天王（Indra，能天主）驚恐害怕，離開宮殿，心想是誰的神力變化竟然如此。諸龍王宮殿都震動起來，恐懼不安，如同被搖動的花樹。眾龍驚慌逃走，藏入洞穴。諸神仙人心神迷亂，頭腦昏沉。山與山互相撞擊，不得安寧。四大海水因此而沸騰，魚、鱉、黿、鼉都藏入洞穴。此大神咒的神力就是這樣。如果有人讀誦、書寫在竹帛上，此人現在就能得到佛光三昧（Samadhi，正定），能消除七百七十億劫的生死重罪，全部滅盡無餘。阿難比丘說完此陀羅尼咒，真實不虛。
普賢菩薩（Samantabhadra，普賢）所說大陀羅尼神咒經
名支波啄（Jin言：決定），毗尼波啄（Jin言：斷結），烏穌波啄（Jin言：生盡）。
此咒能令眾生的心得到解脫，滅除貪、嗔、癡三毒之病，去除障礙修道的罪業。他方的怨敵盜賊全部摧毀滅盡，境內所有的怨家盜賊都能平息。如果行走在曠野，遇到惡獸毒蟲，聽到此陀羅尼神咒，它們的口就會閉塞，不能傷人。 English version: At this time, three times a day, one should recite this Dharani (總持). All wishes will be fulfilled, truly and without falsehood. This is what I, Sakyamuni Bodhisattva (能仁寂默), have said, advising and entrusting all kings. This is the divine mantra spoken by Ananda Bhikkhu (歡喜, 乞士).
Na Zhi Fu Fu Hu (Jin meaning: long sleep of birth and death, causing awakening), Wu Zhuo Zhi Fu Fu Hu (Jin meaning: sentient beings lying in the mud of the five desires, lifting them out), Bi Li Di Nang Zhi Fu Fu Hu (Jin meaning: sentient beings are afflicted by ignorance, greed, and anger, I now pull them out).
The power of this Dharani can liberate the minds of sentient beings, ultimately leading to the One Vehicle (唯一乘), without falling into the Hinayana (小乘). It is ultimately pure, complete, and perfect. Some sentient beings are confused about the Mahayana (大乘), but through the power of the mantra, they can still attain certainty. It is like placing a divine pearl in muddy water; through the power of the pearl, the water becomes clear. Wherever the power of this Dharani reaches, sentient beings receive blessings and are all liberated. This Dharani mantra can cause the Sumeru Mountain King (妙高山) of the three thousand worlds (大千世界) to shake and tremble, losing its stability. Indra (能天主), the King of Gods, is frightened and leaves his palace, wondering whose divine power is causing such a transformation. All the dragon kings' palaces tremble, filled with fear, like flower trees being shaken. The dragons flee in panic, hiding in their caves. The minds of all the gods and immortals are confused and their brains are muddled. Mountains collide with each other, unable to find peace. The four great seas boil and surge, and fish, turtles, and alligators hide in their caves. Such is the divine power of this great mantra. If someone recites or writes it on bamboo or silk, this person will immediately attain the Buddha-light Samadhi (正定), and will be able to eliminate the heavy sins of seven hundred and seventy billion kalpas of birth and death, completely eradicating them without remainder. Ananda Bhikkhu finished speaking this Dharani mantra, truly and without falsehood.
The Great Dharani Divine Mantra Sutra spoken by Samantabhadra Bodhisattva (普賢).
Na Zhi Bo Zhuo (Jin meaning: determination), Pi Ni Bo Zhuo (Jin meaning: severing bonds), Wu Su Bo Zhuo (Jin meaning: end of birth).
This mantra can liberate the minds of sentient beings, eliminate the diseases of the three poisons (greed, hatred, and delusion), and remove the sins that obstruct the path to enlightenment. It can destroy all enemy bandits from other lands, and pacify all enemies and thieves within the territory. If one travels in the wilderness and encounters fierce beasts or poisonous insects, upon hearing this Dharani divine mantra, their mouths will be sealed, preventing them from causing harm.
【English Translation】 English version: At this time, three times a day, one should recite this Dharani (總持). All wishes will be fulfilled, truly and without falsehood. This is what I, Sakyamuni Bodhisattva (能仁寂默), have said, advising and entrusting all kings. This is the divine mantra spoken by Ananda Bhikkhu (歡喜, 乞士).
Na Zhi Fu Fu Hu (Jin meaning: long sleep of birth and death, causing awakening), Wu Zhuo Zhi Fu Fu Hu (Jin meaning: sentient beings lying in the mud of the five desires, lifting them out), Bi Li Di Nang Zhi Fu Fu Hu (Jin meaning: sentient beings are afflicted by ignorance, greed, and anger, I now pull them out).
The power of this Dharani can liberate the minds of sentient beings, ultimately leading to the One Vehicle (唯一乘), without falling into the Hinayana (小乘). It is ultimately pure, complete, and perfect. Some sentient beings are confused about the Mahayana (大乘), but through the power of the mantra, they can still attain certainty. It is like placing a divine pearl in muddy water; through the power of the pearl, the water becomes clear. Wherever the power of this Dharani reaches, sentient beings receive blessings and are all liberated. This Dharani mantra can cause the Sumeru Mountain King (妙高山) of the three thousand worlds (大千世界) to shake and tremble, losing its stability. Indra (能天主), the King of Gods, is frightened and leaves his palace, wondering whose divine power is causing such a transformation. All the dragon kings' palaces tremble, filled with fear, like flower trees being shaken. The dragons flee in panic, hiding in their caves. The minds of all the gods and immortals are confused and their brains are muddled. Mountains collide with each other, unable to find peace. The four great seas boil and surge, and fish, turtles, and alligators hide in their caves. Such is the divine power of this great mantra. If someone recites or writes it on bamboo or silk, this person will immediately attain the Buddha-light Samadhi (正定), and will be able to eliminate the heavy sins of seven hundred and seventy billion kalpas of birth and death, completely eradicating them without remainder. Ananda Bhikkhu finished speaking this Dharani mantra, truly and without falsehood.
The Great Dharani Divine Mantra Sutra spoken by Samantabhadra Bodhisattva (普賢).
Na Zhi Bo Zhuo (Jin meaning: determination), Pi Ni Bo Zhuo (Jin meaning: severing bonds), Wu Su Bo Zhuo (Jin meaning: end of birth).
This mantra can liberate the minds of sentient beings, eliminate the diseases of the three poisons (greed, hatred, and delusion), and remove the sins that obstruct the path to enlightenment. It can destroy all enemy bandits from other lands, and pacify all enemies and thieves within the territory. If one travels in the wilderness and encounters fierce beasts or poisonous insects, upon hearing this Dharani divine mantra, their mouths will be sealed, preventing them from causing harm.
能為害。此陀羅尼咒。乃是過去四十億諸佛所說。我今說之。其有修行此陀羅尼者。愿果不虛今故略說。
大悲觀世音菩薩摩訶薩說大陀羅尼神咒
南無勒囊利蛇蛇 南無阿利蛇 婆路吉抵舍伏羅蛇 菩提薩埵蛇 摩訶薩埵蛇 摩訶薩埵蛇 伊𥌋多崩 婆羅婆叉彌 佛婆禪摩 北至窒士耽薩埵 南無勒囊利蛇蛇 南無阿利蛇 婆路吉抵舍伏羅蛇 菩提薩埵蛇 摩訶薩埵蛇 多擲哆修目企 毗目企 伏流修目流毗修目流 輸那濘 比輪那濘 摩訶思多婆兜 摩首羅兜 摩富抵婆婆抵多 婆首沙兜 莎呵
此陀羅尼。若人癩病若白癩。若赤癩若黃癩病。若狂狗嚙若身惡瘡。若被箭射刀槍傷破。以此陀羅尼咒咒土三七二十一遍。以涂瘡上即得差愈真實如是。
十五觀世音菩薩愿果
南無勤囊利蛇蛇 南無阿利蛇 婆路吉抵舍伏羅蛇 菩提薩埵蛇 摩訶薩埵蛇 多擲哆 南無摩訶迦留尼迦 南無薩婆薩埵 布多㝹劍卑濘 南無薩婆薩埵囊 彌多羅質多多蛇 南無薩婆脾蛇 散那木叉迦羅蛇 南無薩婆槃怛跢陀迦羅迦羅 南無薩婆婆蛇 睒摩囊迦羅蛇 南無薩婆比蛇 耶木叉迦羅蛇 南無薩婆薩埵 涅槃波羅耶舍迦羅蛇 南無摩訶菩提薩埵摩吉埵囊伊𥌋呵利蛇 婆路吉抵舍伏羅蛇希力提蛇 摩拔
【現代漢語翻譯】 現代漢語譯本 能夠造成傷害。這個陀羅尼咒，是過去四十億諸佛所說的。我現在宣說它。凡是修行這個陀羅尼的人，所發的願望一定不會落空，所以現在簡略地說一下。
大悲觀世音菩薩摩訶薩（Mahasattva Avalokiteśvara）所說的大陀羅尼神咒
南無勒囊利蛇蛇（Namo ratna trayāya） 南無阿利蛇（Namo Arya） 婆路吉抵舍伏羅蛇（Avalokiteśvarāya） 菩提薩埵蛇（Bodhisattvāya） 摩訶薩埵蛇（Mahāsattvāya） 摩訶薩埵蛇（Mahāsattvāya） 伊𥌋多崩 婆羅婆叉彌 佛婆禪摩 北至窒士耽薩埵 南無勒囊利蛇蛇（Namo ratna trayāya） 南無阿利蛇（Namo Arya） 婆路吉抵舍伏羅蛇（Avalokiteśvarāya） 菩提薩埵蛇（Bodhisattvāya） 摩訶薩埵蛇（Mahāsattvāya） 多擲哆 修目企 毗目企 伏流修目流毗修目流 輸那濘 比輪那濘 摩訶思多婆兜 摩首羅兜 摩富抵婆婆抵多 婆首沙兜 莎呵（Svāhā）
這個陀羅尼，如果有人得了癩病，無論是白癩、赤癩還是黃癩病，或者被瘋狗咬傷，或者身上有惡瘡，或者被箭射傷、刀槍砍破，用這個陀羅尼咒語加持土三七二十一遍，塗在瘡上，就能痊癒，真實不虛。
十五觀世音菩薩愿果
南無勤囊利蛇蛇（Namo ratna trayāya） 南無阿利蛇（Namo Arya） 婆路吉抵舍伏羅蛇（Avalokiteśvarāya） 菩提薩埵蛇（Bodhisattvāya） 摩訶薩埵蛇（Mahāsattvāya） 多擲哆 南無摩訶迦留尼迦（Namo Mahākarunika） 南無薩婆薩埵（Namo sarva sattva） 布多㝹劍卑濘 南無薩婆薩埵囊（Namo sarva sattvānām） 彌多羅質多多蛇 南無薩婆脾蛇 散那木叉迦羅蛇 南無薩婆槃怛跢陀迦羅迦羅 南無薩婆婆蛇 睒摩囊迦羅蛇 南無薩婆比蛇 耶木叉迦羅蛇 南無薩婆薩埵（Namo sarva sattva） 涅槃波羅耶舍迦羅蛇 南無摩訶菩提薩埵摩吉埵囊伊𥌋呵利蛇 婆路吉抵舍伏羅蛇（Avalokiteśvarāya） 希力提蛇 摩拔
【English Translation】 English version It can cause harm. This Dharani mantra was spoken by forty billion Buddhas of the past. I now speak it. Those who cultivate this Dharani will surely have their wishes fulfilled. Therefore, I will now briefly explain it.
The Great Compassionate Avalokiteśvara Bodhisattva Mahasattva speaks the Great Dharani Divine Mantra
Namo ratna trayāya, Namo Arya, Avalokiteśvarāya, Bodhisattvāya, Mahāsattvāya, Mahāsattvāya, I𥌋多崩, 婆羅婆叉彌, 佛婆禪摩, 北至窒士耽薩埵, Namo ratna trayāya, Namo Arya, Avalokiteśvarāya, Bodhisattvāya, Mahāsattvāya, 多擲哆, Xiu mu qi, Pi mu qi, Fu liu xiu mu liu pi xiu mu liu, Shu na ning, Bi lun na ning, Maha si duo po dou, Mo shou luo dou, Mo fu di po po di duo, Po shou sha dou, Svāhā.
If a person has leprosy, whether it is white leprosy, red leprosy, or yellow leprosy, or if they are bitten by a mad dog, or if they have malignant sores on their body, or if they are wounded by arrows, knives, or spears, chant this Dharani mantra over soil twenty-one times and apply it to the wound, it will heal. This is true and not false.
Fifteen Wishes and Fruits of Avalokiteśvara Bodhisattva
Namo ratna trayāya, Namo Arya, Avalokiteśvarāya, Bodhisattvāya, Mahāsattvāya, 多擲哆, Namo Mahākarunika, Namo sarva sattva, Bu duo 㝹 jian bei ning, Namo sarva sattvānām, Mi duo luo zhi duo duo she, Namo sarva pi she, San na mu cha jia luo she, Namo sarva pan da tuo tuo jia luo jia luo, Namo sarva po she, Shan mo nang jia luo she, Namo sarva bi she, Ye mu cha jia luo she, Namo sarva sattva, Nirvana bo luo ye she jia luo she, Namo Maha Bodhisattva mo ji duo nang yi𥌋 he li she, Avalokiteśvarāya, Xi li ti she, Mo ba
提霜彌 薩婆羯磨力陀莎陀羅尼 薩婆比蛇蛇 波羅慕羼尼多擲哆秀留秀留秀留 兜流兜流兜流 希利希利彌利彌利思利思利 提利提利阇梨阇梨阇梨阇梨 濘郁勒利目勤利 摩訶迦斯具利 乾陀犁陀羅邲地。摩登祈福迦羅斯 豆離豆離 豆離 曇彌曇彌曇彌濘 膻坻膻多 摩耶斯目帝 毗目偙折移肥折移肥 湖利 酩躎力彌 希利彌富旦濘 穌慕抵修賴斯阇彌律抵阇彌 律多婆多婆但坭難提難提目企 旃陀離旋陀羅目企缽陀哆半陀莽目儉修陀迦絺修利蛇 波羅沙脾修利蛇賴世 彌婆迦婆律 [挺-壬+(一/巾)]婆羅喻哆婆羅懶因羅因坻羅伽羅侈 婆移阿賴振阇彌坻摩訶波臘脾屯豆[廿/脾]莎離 摩豆沙離摩豆沙離 薩婆薩埵 阿㝹劍婆陀蛇 婆陀蛇婆陀蛇 佛馱摩㝹沫羅 [仁-二+頡]曇摩摩 耨沫羅希 僧伽摩耨沫羅希 佛陀蛇佛陀蛇 希厘提蛇 摩耨沫羅希菩提蛇菩提薩埵 薩婆羯摩 莎呵 阿婆羅陀蛇 莎呵 迦留尼迦蛇 莎呵 羯摩哆莎呵 莎陀蛇 莎呵 南無阿利蛇 婆路吉抵舍伏羅蛇 悉纏兜墓陀羅缽陀 莎呵
行此咒法。於二月十五日。以牛屎塗地。以瓦器新好者盛香。十一瓦器盛乳。須一燈須燒好香華貫鬘。三日斷食一日三時澡浴。應布草于地。於七日中誦咒八百遍。應觀世音像前
【現代漢語翻譯】 現代漢語譯本 提霜彌 薩婆羯磨力陀莎陀羅尼（一切行為力量的真言） 薩婆比蛇蛇（一切毒蛇） 波羅慕羼尼多擲哆秀留秀留秀留 兜流兜流兜流 希利希利彌利彌利思利思利 提利提利阇梨阇梨阇梨阇梨 濘郁勒利目勤利 摩訶迦斯具利 乾陀犁陀羅邲地。摩登祈福迦羅斯 豆離豆離 豆離 曇彌曇彌曇彌濘 膻坻膻多 摩耶斯目帝 毗目偙折移肥折移肥 湖利 酩躎力彌 希利彌富旦濘 穌慕抵修賴斯阇彌律抵阇彌 律多婆多婆但坭難提難提目企 旃陀離旋陀羅目企缽陀哆半陀莽目儉修陀迦絺修利蛇 波羅沙脾修利蛇賴世 彌婆迦婆律 [挺-壬+(一/巾)]婆羅喻哆婆羅懶因羅因坻羅伽羅侈 婆移阿賴振阇彌坻摩訶波臘脾屯豆[廿/脾]莎離 摩豆沙離摩豆沙離 薩婆薩埵（一切眾生） 阿㝹劍婆陀蛇 婆陀蛇婆陀蛇 佛馱摩㝹沫羅 [仁-二+頡]曇摩摩 耨沫羅希 僧伽摩耨沫羅希 佛陀蛇佛陀蛇 希厘提蛇 摩耨沫羅希菩提蛇菩提薩埵（菩提薩埵） 薩婆羯磨（一切行為） 莎呵 阿婆羅陀蛇 莎呵 迦留尼迦蛇 莎呵 羯摩哆莎呵 莎陀蛇 莎呵 南無阿利蛇 婆路吉抵舍伏羅蛇（觀世音菩薩） 悉纏兜墓陀羅缽陀 莎呵
行此咒法。於二月十五日。以牛屎塗地。以瓦器新好者盛香。十一瓦器盛乳。須一燈須燒好香華貫鬘。三日斷食一日三時澡浴。應布草于地。於七日中誦咒八百遍。應觀世音像前 修持此咒法，應在二月十五日，用牛糞塗抹地面，用新的瓦器盛放香，用十一個瓦器盛放牛奶，需要一盞燈，需要焚燒好的香和花環。三天斷食，一日三次沐浴。應該在地上鋪草。在七天中誦咒八百遍。應該在觀世音菩薩像前進行。
【English Translation】 English version Tishuangmi, Sarva Karma Lita Suotuo Dharani (the dharani of the power of all actions), Sarva Bishe She (all poisonous snakes), Balamuchanni Duo Zhiduo Xiuliu Xiuliu Xiuliu, Douliu Douliu Douliu, Xili Xili Mili Mili Sili Sili, Tili Tili Sheli Sheli Sheli Sheli, Ningyu Leli Muqinli, Maha Kasi Juli, Gandali Tuoluobi Di. Madeng Qifu Kalosi, Douli Douli Douli, Tanmi Tanmi Tanmi Ning, Shanchi Shanduo, Mayasi Mudi, Bimu Di Zheyi Fei Zheyi Fei, Huli, Mingnian Li Mi, Xili Mi Fudan Ning, Sumu Di Xiu Laisi Shemi Ludi Shemi, Liduopo Duopo Dan Ni Nanti Nanti Muqi, Chandali Xuan Tuoluomuqi Batuo Duo Ban Tuo Mang Mu Jian Xiu Tuo Jia Chi Xiuli She, Boluosha Pi Xiuli She Laishi, Mi Po Jia Po Lu, [Ting-Ren+(One/Towel)] Poluoyuduo Poluo Lanyin Luoyin Chiliu Jialuo Chi, Po Yi Alai Zhen Shemi Chi Maha Bola Pi Tun Dou [Twenty/Pi] Suoli, Modu Shali Modu Shali, Sarva Sattva (all sentient beings), A Nu Jian Po Tuo She, Po Tuo She Po Tuo She, Fuduo Mo Nu Mola, [Ren-Two+Xie] Tan Mo Mo, Nou Mola Xi, Sengqie Mo Nou Mola Xi, Fuduo She Fuduo She, Xili Ti She, Mo Nou Mola Xi Puti She Puti Sattva (Bodhisattva), Sarva Karma (all actions), Suo He, A Boluo Tuo She, Suo He, Jialu Nika She, Suo He, Jie Mo Duo Suo He, Suotuo She, Suo He, Namo Ali She, Boluoji Di She Fu Luo She (Avalokiteshvara), Xi Chan Dou Mu Tuoluobatuo, Suo He.
Practice this mantra method. On the fifteenth day of the second month, smear the ground with cow dung. Fill new and good tile vessels with incense. Fill eleven tile vessels with milk. A lamp is needed, and good incense and flower garlands must be burned. Fast for three days, and bathe three times a day. Grass should be spread on the ground. Recite the mantra eight hundred times within seven days. This should be done before an image of Avalokiteshvara.
。應著新凈衣。燒黑堅沉水香。三時誦此咒必得吉祥。隨心所愿必得不虛。若咒水若咒土若結縷。若咒芥子燒之若咒草。隨意所便用治身病。要于食前咒之眾病除愈此咒隨心所愿。應七日七夜中行之。亦使上來所說能得行之吉是咒是隨心自在咒。是觀世音菩薩摩訶薩大悲故。說諸欲所求悉得如願。是咒能滅一切怖畏。能除一切病痛。能解一切繫縛。能除一切怨害。能除一切蠱道毒藥。能滅一切熱病。能降伏一切魔怨。能除一切顛狂鬼病。若欲遠行當誦此咒自結衣角。能除一切眾惡。若結染色縷系病人身無不除愈。若以水漬灑若以黑縷結之。能自護身並護他人。能令至墮地獄悉蒙解脫。此觀世音菩薩摩訶薩本所誓願拔度一切廣救眾生。真實如是誠諦不虛。◎
七佛八菩薩所說大陀羅尼神咒經卷第一
文殊師利菩薩所說經
我文殊師利。欲說神咒拔濟諸眾生除其淫慾本。有咒名烏蘇吒(晉言除淫)欲卻我慢。
拘利拘利帝那 憂拙憂拙帝那 度呼度呼帝那 究吒究吒帝那 若蜜都若蜜帝那 究咤呼咤呼帝那 憂守憂守帝那 耶蜜若耶蜜帝那 摩呼咤究吒多 莎訶
誦咒三遍縷三色結作七結繫腳。是咒能令失心者還得正念滅淫慾火心得清涼。除其我慢滅結使火。三毒垢障悉得清凈。若善男子
【現代漢語翻譯】 現代漢語譯本： 應穿著乾淨的新衣服，焚燒上好的沉水香。一天三次誦唸此咒，必定獲得吉祥。隨心所愿，必定實現，絕不虛假。如果咒水，如果咒土，如果結縷，如果咒芥子焚燒，如果咒草，隨意方便使用來治療身體疾病。要在飯前咒之，各種疾病都能消除痊癒。此咒隨心所愿。應該連續七日七夜進行。也能使上面所說的（功德）得以實現，吉祥。此咒是隨心自在咒。是觀世音菩薩摩訶薩大慈大悲的緣故，宣說此咒，各種願望都能如願實現。此咒能滅除一切怖畏，能消除一切病痛，能解除一切束縛，能消除一切怨恨損害，能消除一切蠱道毒藥，能滅除一切熱病，能降伏一切魔怨，能消除一切顛狂鬼病。如果想要遠行，應當誦唸此咒，自己打結衣角，能消除一切惡事。如果打結染色的絲線，繫在病人身上，沒有不能除愈的。如果用水浸濕灑之，如果用黑線結之，能保護自己，也能保護他人，能令墮入地獄的眾生都得到解脫。此觀世音菩薩摩訶薩本來的誓願是救拔一切，廣度眾生，真實不虛。
七佛八菩薩所說大陀羅尼神咒經卷第一
文殊師利菩薩（Manjusri Bodhisattva）所說經
我文殊師利（Manjusri Bodhisattva），想要宣說神咒，救拔濟度眾生，去除他們的淫慾根本。有一個咒語名叫烏蘇吒（Usucata）（晉代翻譯為除淫），用來去除我的我慢。
拘利拘利帝那 憂拙憂拙帝那 度呼度呼帝那 究吒究吒帝那 若蜜都若蜜帝那 究咤呼咤呼帝那 憂守憂守帝那 耶蜜若耶蜜帝那 摩呼咤究吒多 莎訶
誦唸此咒三遍，用三種顏色的線結成七個結，繫在腳上。此咒能令失去心智的人恢復正念，滅除淫慾，使內心得到清涼。去除他們的我慢，滅除煩惱之火，使貪嗔癡三毒的污垢障礙都得到清凈。如果善男子……
【English Translation】 English version: One should wear clean, new clothes and burn high-quality Aquilaria agallocha (black, solid, sinking incense). Reciting this mantra three times a day will surely bring good fortune. Whatever one wishes for will surely be fulfilled, without fail. Whether one chants over water, chants over earth, ties knots, chants over mustard seeds and burns them, or chants over grass, use whatever is convenient to cure physical ailments. One should chant this mantra before meals, and all kinds of illnesses will be eliminated and healed. This mantra fulfills all wishes. It should be practiced for seven days and seven nights continuously. It also enables the aforementioned (merits) to be realized, bringing auspiciousness. This mantra is a wish-fulfilling mantra. It is because of the great compassion of Avalokitesvara Bodhisattva Mahasattva (Guanshiyin Pusa Mohesa) that this mantra is spoken, so that all desires can be fulfilled as wished. This mantra can extinguish all fears, eliminate all illnesses and pains, release all bonds, eliminate all hatred and harm, eliminate all Gu poison and poisonous drugs, extinguish all feverish diseases, subdue all demonic enemies, and eliminate all madness and ghost sickness. If one wishes to travel far, one should recite this mantra and tie a knot in the corner of one's garment, which can eliminate all evil deeds. If one ties dyed threads and fastens them to the body of a sick person, there is nothing that cannot be cured. If one sprinkles water that has been soaked (with the mantra), or if one ties it with black thread, it can protect oneself and also protect others, and can liberate all beings who have fallen into hell. This Avalokitesvara Bodhisattva Mahasattva's (Guanshiyin Pusa Mohesa) original vow is to rescue all beings and extensively save sentient beings, truly and without falsehood.
The Great Dharani Divine Mantra Sutra Spoken by Seven Buddhas and Eight Bodhisattvas, Volume 1
The Sutra Spoken by Manjusri Bodhisattva (Manjusri Bodhisattva)
I, Manjusri Bodhisattva (Manjusri Bodhisattva), wish to speak a divine mantra to rescue and deliver all sentient beings, removing the root of their lust. There is a mantra called Usucata (Usucata) (translated in the Jin Dynasty as 'removing lust'), used to eliminate my arrogance.
Kuli Kuli Dina Utulu Utulu Dina Duhu Duhu Dina Kuta Kuta Dina Yamitu Yamiti Dina Kuta Huta Huti Dina Utu Utu Dina Yamila Yamili Dina Mahuta Kuta Ta Svaha
Recite this mantra three times, and tie three-colored threads into seven knots, fastening them to the feet. This mantra can restore right mindfulness to those who have lost their minds, extinguish lust, and bring coolness to the heart. It removes their arrogance, extinguishes the fire of afflictions, and purifies the defilements and obstacles of the three poisons (greed, hatred, and delusion). If a virtuous man...
及善女人。精神處在無明重淵。久處生死不能得出。洄波四流溺淫慾海。莫能覺之莫知求出。嗚呼可傷。若善男子善女人。心得醒悟還厭淫慾。應當與此陀羅尼令其讀誦。淫慾之火漸漸消滅。淫慾滅已慢心自滅。慢心滅已其心則定。其心定已結使都滅。結使滅已心得解脫。心得解脫已即得道果。是則名為火神咒力。誠諦不虛功力如是。斷酒肉五辛四十九日。諸不凈肉悉不得食。四十九日晝夜六時勤心讀誦。燒黑沉水香白栴檀香。散花供養十方諸佛。六時讀誦曾不廢忘。日數足已結使即滅。其心泰然無復淫慾。
多(上)绖他(一)阿㝹暮大那(上二)菩提三摩陀波那多(三)伏哆(四)紆伏哆(五)怛怛羅伏哆(六)尼興(蜎蠅反)伽磨(七)波羅破(八)多羅破(九)哆嚧(十)哆隆(洛中反十一)伽磨伽磨那(十二)毗唎磨(十三)摩素磨(十四)系(上)履婆伽磨(十五)毗達啰磨(十六)大啰麹磨(十七)阿邏彌邏(十八)伊迦叉邏那喻(十九)
婆羅門。此陀羅尼是過去未來現在諸佛世尊。同說此破魔眾會修多羅。婆羅門說此破魔眾會修多羅。持一切魔宮皆悉震動。大動搖大搖。一切諸魔各各從彼本坐。顛倒墮落不能語言。所以者何。彼等常為多人作不利益。常為多人作苦惱事。令失利益。以
【現代漢語翻譯】 現代漢語譯本：還有善良的女子，她們的精神處在無明的深淵中，長期處於生死輪迴中無法解脫。她們在四種煩惱的波濤中沉溺於淫慾的海洋，不能覺醒，也不知道尋求出路。唉，真是可悲啊！如果善良的男子或善良的女子，內心能夠醒悟，從而厭惡淫慾，就應當將這個陀羅尼給予他們，讓他們誦讀。淫慾之火就會漸漸消滅。淫慾之火熄滅后，傲慢之心自然也會消失。傲慢之心消失後，他們的心就會安定。心安定后，所有的煩惱都會滅盡。煩惱滅盡后，內心就能得到解脫。內心得到解脫后，就能證得道果。這就是火神咒的力量。真實不虛，功力就是這樣。斷絕酒肉、五辛四十九天，各種不乾淨的肉都不能吃。四十九天里，晝夜六時勤奮地誦讀，焚燒黑沉水香、白栴檀香，散花供養十方諸佛。六時誦讀，從不間斷忘記。時間一到，煩惱就會滅盡，內心就會安泰，不再有淫慾。
多(上)绖他(一) 阿㝹暮大那(上二) 菩提三摩陀波那多(三) 伏哆(四) 紆伏哆(五) 怛怛羅伏哆(六) 尼興(蜎蠅反)伽磨(七) 波羅破(八) 多羅破(九) 哆嚧(十) 哆隆(洛中反十一) 伽磨伽磨那(十二) 毗唎磨(十三) 摩素磨(十四) 系(上)履婆伽磨(十五) 毗達啰磨(十六) 大啰麹磨(十七) 阿邏彌邏(十八) 伊迦叉邏那喻(十九)
婆羅門(Brahman，古印度祭司階層)。這個陀羅尼是過去、未來、現在諸佛世尊共同宣說的破魔眾會修多羅(Sutra，經)。婆羅門說，誦讀這個破魔眾會修多羅，能使一切魔宮都震動，發生巨大的動搖。一切諸魔各自從他們的座位上顛倒墮落，不能說話。這是為什麼呢？因為他們常常為許多人制造不利，常常為許多人制造痛苦的事情，使人失去利益。因此...
【English Translation】 English version: And also virtuous women, their spirits are in the heavy abyss of ignorance, long trapped in the cycle of birth and death, unable to escape. They are drowning in the ocean of lust, amidst the four currents of affliction, unable to awaken and unaware of how to seek liberation. Alas, how pitiable! If virtuous men or virtuous women can awaken their minds and become disgusted with lust, they should be given this Dharani to recite. The fire of lust will gradually be extinguished. Once the fire of lust is extinguished, arrogance will naturally disappear. Once arrogance disappears, their minds will become stable. Once their minds are stable, all afflictions will be eradicated. Once afflictions are eradicated, their minds will be liberated. Once their minds are liberated, they will attain the fruit of the Path. This is called the power of the Fire God mantra. It is truthful and not false; its power is such. Abstain from alcohol, meat, and the five pungent spices for forty-nine days. All impure meats must not be eaten. For forty-nine days, diligently recite this mantra six times during the day and night. Burn black aloeswood incense and white sandalwood incense, and scatter flowers to make offerings to the Buddhas of the ten directions. Recite it six times a day without ever forgetting or neglecting it. When the required number of days is completed, afflictions will be extinguished, and the mind will be peaceful and free from lust.
Tad-yathā: Oṃ, Amogha-vidyā, Bodhi-samādhi-pattāya, Bhakta, Vibhakta, Tat-tatra-vibhakta, Niḥsaṃga-gama, Para-bhava, Tara-bhava, Taro, Taruṃ, Gama-gama-na, Virama, Masuma, Kṣīra-bhaga-gama, Vidrāma, Dāra-kṣema, Arāla-mirāla, Eka-kṣara-nāma-yukta.
Brahman (Brahman, the priestly class in ancient India), this Dharani is the Sutra (Sutra, scripture) of the Assembly for Destroying Mara (demon), spoken in unison by all the Buddhas, World Honored Ones, of the past, present, and future. Brahman, reciting this Sutra of the Assembly for Destroying Mara, can cause all the palaces of Mara to shake and tremble greatly. All the Maras will fall headlong from their seats, unable to speak. Why is this so? Because they constantly create harm for many people, constantly create suffering for many people, causing them to lose benefits. Therefore...
是事故現得如是恐怖果報。如佛世尊。常與一切眾生樂故。乃至慈悲喜捨。是故令彼諸波旬等皆生恐怖。婆羅門若復有人。當能轉此發菩提修多羅者。于彼人所無有障礙。若諸天龍夜叉。若人非人。若魔魔子若魔眷屬。若水火刀杖若惡行者。若諸惡獸。若身所苦若意所苦。而有受者無有是處。何以故彼善男子善女人。常為多人作利益事安樂故。常為多人作憐愍故。為諸天人等作覆護故。彼等諸善男子善女人慈行力故。應如是知。婆羅門彼善男子善女人。不作身惡行不作口惡行不作意惡行故。彼等諸苦事。不逼其身亦不逼心。婆羅門此因緣故能滅一切苦。爾時世尊重宣此義。而說偈言。
魔勤於此經 當欲壞滅之 是故此經典 調御今為說 令魔悉迷亂 叢聚坐顫慄 相視不能言 此惡行果報 恐怖眾生故 常懷作惡心 顛倒而墮落 是故得現報 大正藏第 21 冊 No. 1332 七佛八菩薩所說大陀羅尼神咒經
七佛所說神咒經卷第二
晉代譯失三藏名今附東晉錄
◎佛說曠野鬼神阿吒婆拘咒經。除眾生苦患諸疾爾時鬼神即說咒曰。
頭留彌頭留彌 陀咩多陀咩 頭留咩 頭留咩 頭留咩 吟尼利尼利那羅那羅尼利尼利尼利尼利那羅㝹富尼利豆茶濘摩
【現代漢語翻譯】 現代漢語譯本： 是事故現在會得到如此恐怖的果報。如佛世尊，常常給予一切眾生快樂，乃至慈悲喜捨（四種無量心）。因此，使得那些波旬（魔王）等都感到恐怖。婆羅門（古印度祭司階層），如果有人能夠傳誦這部《發菩提修多羅》（引發菩提心的經典），那麼這個人就不會有任何障礙。無論是諸天、龍、夜叉（一種鬼神），還是人、非人，無論是魔、魔子、魔眷屬，無論是水、火、刀杖，還是作惡之人，無論是各種惡獸，無論是身體上的痛苦還是精神上的痛苦，如果有人遭受這些，那是不可能的。為什麼呢？因為這位善男子、善女人，常常為很多人做利益的事情，帶來安樂，常常為很多人作憐憫，為諸天人等提供保護。他們這些善男子、善女人的慈悲行為的力量，應當這樣理解。婆羅門，這些善男子、善女人，不做身體的惡行，不做口頭的惡行，不做意念的惡行，因此，這些痛苦的事情，不會逼迫他們的身體，也不會逼迫他們的心。婆羅門，因為這個因緣，能夠滅除一切痛苦。當時，世尊再次宣說這個意義，而說了偈語：
魔王勤奮地想破壞這部經， 所以調御者（佛）現在為你們說這部經典， 讓魔王們都迷亂， 聚集在一起顫抖， 互相看著說不出話， 這是作惡的果報。 因為恐怖眾生， 常常懷著作惡的心， 顛倒而墮落， 所以得到現在的報應。
《七佛所說神咒經》卷第二
晉代譯者失名，現在附在東晉的記錄中。
佛說《曠野鬼神阿吒婆拘咒經》，消除眾生的痛苦和疾病。當時，鬼神就說了咒語：
頭留彌頭留彌 陀咩多陀咩 頭留咩 頭留咩 頭留咩 吟尼利尼利那羅那羅尼利尼利尼利尼利那羅㝹富尼利豆茶濘摩
【English Translation】 English version: It is because of past actions that such terrifying consequences are now experienced. Like the Buddha, the World Honored One, who constantly gives joy to all sentient beings, even to the extent of loving-kindness, compassion, joy, and equanimity (the four immeasurable minds). Therefore, it causes those Mara (demon king) and others to feel terrified. Brahmin (a member of the highest Hindu caste), if someone is able to recite this 'Awakening Bodhi Sutra' (a scripture that inspires the mind of Bodhi), then that person will have no obstacles. Whether it be gods, dragons, Yaksha (a type of spirit), or humans, non-humans, whether it be Mara, Mara's sons, Mara's retinue, whether it be water, fire, knives, or staves, whether it be evildoers, whether it be various evil beasts, whether it be physical suffering or mental suffering, if someone were to suffer these, it is impossible. Why? Because this good man, good woman, constantly does beneficial things for many people, bringing peace and happiness, constantly showing compassion for many people, providing protection for gods and humans. The power of the compassionate actions of these good men and good women should be understood in this way. Brahmin, these good men and good women do not commit evil deeds with their bodies, do not commit evil deeds with their mouths, do not commit evil deeds with their minds, therefore, these painful things will not oppress their bodies, nor will they oppress their minds. Brahmin, because of this cause and condition, it is possible to extinguish all suffering. At that time, the World Honored One again proclaimed this meaning, and spoke the verse:
Mara diligently tries to destroy this sutra, Therefore, the tamer (Buddha) now speaks this sutra for you, Causing the Maras to be confused, Gathering together and trembling, Looking at each other, unable to speak, This is the retribution for evil deeds. Because of terrifying sentient beings, Constantly harboring evil intentions, Reversed and fallen, Therefore, receiving present retribution.
The Second Scroll of the 'Dhāraṇī Sutra Spoken by Seven Buddhas'
The translator of the Jin Dynasty is unknown, now attached to the records of the Eastern Jin.
The Buddha speaks the 'Āṭavaka Dhāraṇī Sutra of the Wild Ghost Spirit', eliminating the suffering and diseases of sentient beings. At that time, the ghost spirit spoke the mantra:
頭留彌頭留彌 陀咩多陀咩 頭留咩 頭留咩 頭留咩 吟尼利尼利那羅那羅尼利尼利尼利尼利那羅㝹富尼利豆茶濘摩
訶豆茶濘豆茶濘究吒濘摩訶究吒濘摩訶究吒濘 究吒濘多吒濘 摩訶多吒濘多吒濘 吒吒吒吒吒吒摩訶吒吒 阿毗阿毗摩訶阿毗 阿毗利 阿毗利 摩訶阿毗利 阿毗阿婆阿毗阿婆阿毗阿婆 阿毗 阿婆阿徙阿徙 摩訶阿徙阿徙利尼利尼 摩訶利尼利尼首婁首婁 摩訶首婁首婁仇婁 摩訶仇婁仇婁 茂留仇牟優仇牟 婁仇牟仇摩仇摩仇摩 希利希利希利希利 伊持伊持伊持伊持 比持比持比持比持 呵啰呵啰呵啰呵啰 希尼希尼希尼希尼 休尼休尼休尼休尼 訶那訶那訶那訶那 牟尼牟尼牟尼牟尼 摩訶牟尼牟尼婆羅 婆蘭尼利師知路迦遮利耶 時那時那時那時那 賴沙婆時那時那時那時那 賴沙婆 那暮蛇 修竭多牟尼那暮蛇 修竭多牟尼迦羅 摩阇竭提多蛇 舍摩陀摩 舍摩陀摩 舍摩陀摩目多咩提 那比時多彌羅 留師多彌牟尼那比阇那彌修竭都多摩牟尼那比阇那彌
世尊此陀羅尼句。為四部眾令得安隱離諸惱患。眾魔惡鬼盜賊水火旋嵐惡風羅剎惡鬼。熱病冷病風病等分諸病。家業衰耗所向不利惡獸卒暴。急誦此咒一切解脫。今當重說陀羅尼咒。
阿車阿眵牟尼 摩訶牟尼牟尼 奧尼休休 摩那力迦休休 閻迦那吒阿吒阿迦那吒阿多那 知阿多波吒阿吒那吒那吒流豆流豆休休豆 希尼希尼希尼希尼
【現代漢語翻譯】 現代漢語譯本 訶豆茶濘豆茶濘究吒濘摩訶究吒濘摩訶究吒濘 究吒濘多吒濘 摩訶多吒濘多吒濘 吒吒吒吒吒吒摩訶吒吒 阿毗阿毗摩訶阿毗 阿毗利 阿毗利 摩訶阿毗利 阿毗阿婆阿毗阿婆阿毗阿婆 阿毗 阿婆阿徙阿徙 摩訶阿徙阿徙利尼利尼 摩訶利尼利尼首婁首婁 摩訶首婁首婁仇婁 摩訶仇婁仇婁 茂留仇牟優仇牟 婁仇牟仇摩仇摩仇摩 希利希利希利希利 伊持伊持伊持伊持 比持比持比持比持 呵啰呵啰呵啰呵啰 希尼希尼希尼希尼 休尼休尼休尼休尼 訶那訶那訶那訶那 牟尼牟尼牟尼牟尼 摩訶牟尼牟尼婆羅 婆蘭尼利師知路迦遮利耶 時那時那時那時那 賴沙婆時那時那時那時那 賴沙婆 那暮蛇 修竭多牟尼那暮蛇 修竭多牟尼迦羅 摩阇竭提多蛇 舍摩陀摩 舍摩陀摩 舍摩陀摩目多咩提 那比時多彌羅 留師多彌牟尼那比阇那彌修竭都多摩牟尼那比阇那彌
世尊說，此陀羅尼句，爲了讓四部眾（比丘、比丘尼、優婆塞、優婆夷）能夠得到安穩，遠離各種惱患。眾多的魔、惡鬼、盜賊、水、火、旋風、惡風、羅剎（惡鬼），以及熱病、冷病、風病等各種疾病，家業衰敗，所去之處不利，惡獸突然出現等情況，緊急誦唸此咒，一切都能解脫。現在我將再次宣說陀羅尼咒。
阿車阿眵牟尼 摩訶牟尼牟尼 奧尼休休 摩那力迦休休 閻迦那吒阿吒阿迦那吒阿多那 知阿多波吒阿吒那吒那吒流豆流豆休休豆 希尼希尼希尼希尼
【English Translation】 English version Hadou cha ning dou cha ning jiu zha ning mohe jiu zha ning mohe jiu zha ning Jiu zha ning duo zha ning Mohe duo zha ning duo zha ning Zha zha zha zha zha zha mohe zha zha A pi a pi mohe a pi A pi li A pi li Mohe a pi li A pi a po a pi a po a pi a po A pi A po a xi a xi Mohe a xi a xi li ni li ni Mohe li ni li ni shou lou shou lou Mohe shou lou shou lou chou lou Mohe chou lou chou lou Mou liu chou mou you chou mou Lou chou mou chou mo chou mo chou mo Xi li xi li xi li xi li Yi chi yi chi yi chi yi chi Bi chi bi chi bi chi bi chi He la he la he la he la Xi ni xi ni xi ni xi ni Xiu ni xiu ni xiu ni xiu ni He na he na he na he na Mou ni mou ni mou ni mou ni Mohe mou ni mou ni po luo Po lan ni li shi zhi lu jia zhe li ye Shi na shi na shi na shi na Lai sha po shi na shi na shi na shi na Lai sha po Na mu she Xiu jie duo mou ni na mu she Xiu jie duo mou ni jia luo Mo she jie ti duo she She mo tuo mo She mo tuo mo She mo tuo mo mu duo mie ti Na bi shi duo mi luo Liu shi duo mi mou ni na bi she na mi xiu jie dou duo mo mou ni na bi she na mi
The World Honored One said, 'These Dharani phrases are for the benefit of the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), so they may obtain peace and be free from all afflictions. If there are multitudes of demons, evil ghosts, thieves, water, fire, whirlwinds, evil winds, rakshasas (evil spirits), hot diseases, cold diseases, wind diseases, and other various illnesses, if family businesses decline, if one goes to unfavorable places, or if ferocious beasts suddenly appear, by urgently reciting this mantra, all can be liberated. Now, I will repeat the Dharani mantra again.'
A che a chi mou ni Mohe mou ni mou ni Ao ni xiu xiu Mo na li jia xiu xiu Yan jia na zha a zha a jia na zha a duo na Zhi a duo bo zha a zha na zha na zha liu dou liu dou xiu xiu dou Xi ni xi ni xi ni xi ni
烏仇摩烏仇摩烏仇摩烏仇摩 希利希利 尼利尼利 摩訶尼利 莎訶
今為某甲等在所作護。若有諸鬼食人精氣者。若損人資產者耗人財物者。如是一切諸怖畏等。悉為某甲等作無量救護。即說咒曰。
流摩流摩流摩流摩 希利希利希利希利 仇那仇那仇那仇那 仇㝹仇㝹仇㝹仇㝹 仇留仇留仇留仇留 休婁休婁休婁休婁 希利希利 暮休暮休暮休暮休 暮希利暮希利暮希利暮希利 休休休牟休摩休咩泯摩咩思 摩訶提尼羅咩吼莎呵
如上所說莫令某甲有王賊水火風日月星辰鬼神等畏。或有餘惡知識心懷惡害者。令其自遇災禍苦惱。不越此界不犯此咒。一切阿修羅夜叉羅剎諸龍等。惡人非人等不能為害。爾時四眾聞說此咒歡喜奉行。◎
(宋本此中有虛空藏菩薩真言十二行撿之即上第一卷二十二幅所出今此中除之)。
集法悅舍苦陀羅尼經(此咒丹本中無)
南無佛陀蛇 南無達摩蛇 南無僧伽蛇 南無毗首陀遮蛇 南無阿伽竭浮遮蛇 南無摩呵薩婆婆伽利蛇多擲(輕)哆(敕賀)林彌利 婆簸婆彌 留遮呵檀摩陀那阇那唏(希)知泯(底)利婆居婆 遮蛇那蛇波羅薩婆(摩訶)唏知泯(底)利殃求知利 默求知利比婆薩婆蛇那 比林婆阇呵 陀舍蛇 輸薩婆娑羅 三曼(無
【現代漢語翻譯】 現代漢語譯本 烏仇摩（Uccumà）烏仇摩（Uccumà）烏仇摩（Uccumà）烏仇摩（Uccumà），希利（Hili）希利（Hili），尼利（Nili）尼利（Nili），摩訶尼利（Mahànili），莎訶（Suōhē）。
現在爲了某甲（mǒu jiǎ）等做守護。若是有各種鬼食用人的精氣，或是損害人的資產，耗費人的財物，像這樣一切的怖畏等，都為某甲（mǒu jiǎ）等做無量的救護。即說咒語如下：
流摩（Liúmó）流摩（Liúmó）流摩（Liúmó）流摩（Liúmó），希利（Hili）希利（Hili）希利（Hili）希利（Hili），仇那（Chóunà）仇那（Chóunà）仇那（Chóunà）仇那（Chóunà），仇㝹（Chóunú）仇㝹（Chóunú）仇㝹（Chóunú）仇㝹（Chóunú），仇留（Chóuliú）仇留（Chóuliú）仇留（Chóuliú）仇留（Chóuliú），休婁（Xiūlóu）休婁（Xiūlóu）休婁（Xiūlóu）休婁（Xiūlóu），希利（Hili）希利（Hili），暮休（Mùxiū）暮休（Mùxiū）暮休（Mùxiū）暮休（Mùxiū），暮希利（Mùxīlì）暮希利（Mùxīlì）暮希利（Mùxīlì）暮希利（Mùxīlì），休休休牟（Xiūxiūxiūmóu）休摩（Xiūmó）休咩泯摩咩思（Xiūmiē mǐnmó miē sī），摩訶提尼羅咩吼莎呵（Móhē tíniluó miē hǒu suōhē）。
如上面所說，不要讓某甲（mǒu jiǎ）有王賊、水火風、日月星辰、鬼神等的畏懼。或者有其餘的惡知識心懷惡意加害，讓他們自己遭遇災禍苦惱。不越過這個界限，不觸犯這個咒語。一切阿修羅（Āxiūluó），夜叉（Yèchā），羅剎（Lu剎）諸龍等，惡人非人等不能為害。當時四眾聽聞說這個咒語，歡喜奉行。
（宋本此中有虛空藏菩薩（Xūkōngzàng Púsà）真言十二行撿之即上第一卷二十二幅所出今此中除之）。
集法悅舍苦陀羅尼經（Jí fǎ yuè shě kǔ tuóluóní jīng）（這個咒語在丹本中沒有）
南無佛陀蛇（Nánmó Fótuóshé），南無達摩蛇（Nánmó Dámóshé），南無僧伽蛇（Nánmó Sēngqiéshé），南無毗首陀遮蛇（Nánmó Píshǒutuózhēshé），南無阿伽竭浮遮蛇（Nánmó Āqiéjiéfúzhēshé），南無摩呵薩婆婆伽利蛇多擲（Nánmó Móhē sàpó póqiélì shé duōzhì）（輕）哆（chìhè）林彌利（Línmílì），婆簸婆彌（Pópò pómí），留遮呵檀摩陀那阇那唏（Liúzhē hē tánmó tuónà shénà xī），知泯（zhīmǐn）利婆居婆（lìpójūpó），遮蛇那蛇波羅薩婆（zhēshénàshé bōluósàpó）（摩訶（Móhē））唏知泯（xīzhīmǐn）利殃求知利（lìyāngqiúzhīlì），默求知利比婆薩婆蛇那（mòqiúzhīlì bǐpósàpó shénà），比林婆阇呵（bǐlínpó shéhē），陀舍蛇（Tuóshéshé），輸薩婆娑羅（Shūsàpó suōluó），三曼（Sānmàn）（無
【English Translation】 English version Uccumà Uccumà Uccumà Uccumà, Hili Hili, Nili Nili, Mahànili, Suōhē.
Now, for the sake of so-and-so (mǒu jiǎ), I perform this protection. If there are any ghosts that eat human essence, or damage people's assets, or deplete their wealth, all such fears, I will provide immeasurable protection for so-and-so (mǒu jiǎ). Now I recite the mantra:
Liúmó Liúmó Liúmó Liúmó, Hili Hili Hili Hili, Chóunà Chóunà Chóunà Chóunà, Chóunú Chóunú Chóunú Chóunú, Chóuliú Chóuliú Chóuliú Chóuliú, Xiūlóu Xiūlóu Xiūlóu Xiūlóu, Hili Hili, Mùxiū Mùxiū Mùxiū Mùxiū, Mùxīlì Mùxīlì Mùxīlì Mùxīlì, Xiūxiūxiūmóu Xiūmó Xiūmiē mǐnmó miē sī, Móhē tíniluó miē hǒu suōhē.
As mentioned above, may so-and-so (mǒu jiǎ) not have fear of royal thieves, water, fire, wind, sun, moon, stars, ghosts, or spirits. Or if there are other evil acquaintances who harbor malicious intentions to harm, may they themselves encounter disasters and suffering. Not transgressing this boundary, not violating this mantra. All Asuras (Āxiūluó), Yakshas (Yèchā), Rakshasas (Lu剎), dragons, evil people, non-humans, etc., cannot cause harm. At that time, the four assemblies, hearing this mantra, rejoiced and practiced it.
(In the Song edition, there are twelve lines of the mantra of Bodhisattva Ākāśagarbha (Xūkōngzàng Púsà), which can be found in the twenty-second panel of the first volume. It is now removed here).
Sutra of the Dhāraṇī of Gathering Joy of Dharma and Relieving Suffering (Jí fǎ yuè shě kǔ tuóluóní jīng) (This mantra is not in the Dan edition)
Nánmó Fótuóshé, Nánmó Dámóshé, Nánmó Sēngqiéshé, Nánmó Píshǒutuózhēshé, Nánmó Āqiéjiéfúzhēshé, Nánmó Móhē sàpó póqiélì shé duōzhì (lightly) chìhè Línmílì, Pópò pómí, Liúzhē hē tánmó tuónà shénà xī, zhīmǐn lìpójūpó, zhēshénàshé bōluósàpó (Móhē) xīzhīmǐn lìyāngqiúzhīlì, mòqiúzhīlì bǐpósàpó shénà, bǐlínpó shéhē, Tuóshéshé, Shūsàpó suōluó, Sānmàn (without
律)缽泯波波利 摩訶阿那 莎呵
爾時佛告諸大眾言。吾本無數劫中處於凡夫時。字遮他陀。在加偷邏國。作于商客販賣治業。虛妄無實。造諸惡行不可稱計。淫荒無道不可具說。是時愚癡害父愛母。經數年中舉國人民一皆知之。稱聲唱言。是遮他陀害父愛母經今數年。吾時思念與六畜無異更無人事。時于加偷邏國跳城奔走趣于深澤。時此國王名毗阇。告令國中人民。此遮他陀淫荒無道致為此事。其有能得此人者當重賜寶物。時此國人各各愛慕欲捕吾身。是時驚怖即出國。作沙門在於他國。修行十善坐禪學道。晝夜泣淚經三十七年。以五逆罪障故。心不定憂悲叵處。以三十七年中在於山窟。常舉聲泣苦哉苦哉。當以何心去此苦也。悲嘆下窟乞食時。道中地得一大缽。中有一匣經更無餘經。唯有集法悅舍苦陀羅尼。說過去恒河沙諸佛泥洹時。常在毗悅羅國。說此陀羅尼付諸大菩薩。後有人得聞此陀羅尼者。此人過去世時修持五戒十善當令得聞。有人雖聞而不在心不修集者是名無緣。此陀羅尼能除去百億劫生死五逆大罪。若有人受持讀誦者。終不墮於三塗地獄餓鬼畜生。何以故過去諸佛以欲泥洹時。會當說之尊重嘆仰。稱其功德不可計量付諸菩薩。後有眾生得聞此陀羅尼者。修習著心福報難計。猶如須彌寶海。凡
【現代漢語翻譯】 現代漢語譯本 律)缽泯波波利（音譯，意義不詳），摩訶阿那（音譯，意義不詳），莎呵（音譯，常用於咒語結尾）。
爾時，佛告訴各位大眾說：『我過去無數劫中，還是凡夫俗子的時候，名叫遮他陀（音譯，意義不詳），在加偷邏國（音譯，意義不詳）做商人，從事買賣營生。所作所為虛妄不實，造作的各種惡行數不勝數，淫亂荒唐無道之事也說不完。當時我愚癡至極，竟然做出殘害父親、愛戀母親的醜事。經過幾年，全國人民都知道了這件事，紛紛議論說：「這個遮他陀竟然做出害父愛母的醜事，已經好幾年了。」我當時反思，覺得自己和六畜沒有區別，簡直沒有人性。於是，我從加偷邏國跳城逃走，跑到深山老澤之中。
當時，這個國家的國王名叫毗阇（音譯，意義不詳），他下令全國人民：『這個遮他陀淫亂荒唐，做出如此惡劣的事情。誰能抓住這個人，就重重賞賜寶物。』當時，全國人民都想抓住我，貪圖賞賜。我當時非常害怕，就逃出了國境，做了沙門，在其他國家修行十善，坐禪學道。我日夜哭泣，持續了三十七年。因為過去造下的五逆重罪，我的心始終無法安定，憂愁悲傷難以排解。在這三十七年中，我住在山洞裡，常常大聲哭泣，感嘆道：「苦啊，苦啊！要用什麼方法才能擺脫這痛苦呢？」我悲嘆著走出山洞去乞食。在路上，我撿到一個大缽，缽里有一個經匣，除此之外沒有其他東西。匣子里只有《集法悅舍苦陀羅尼經》。這部經講述了過去恒河沙數諸佛涅槃時，常常在毗悅羅國（音譯，意義不詳）宣說此陀羅尼，並將其託付給各位大菩薩。後來有人能夠聽聞到這部陀羅尼，說明這個人過去世曾經修持五戒十善，才能有此機緣。有人雖然聽聞了，卻不放在心上，不加以修習，這就是沒有緣分。這部陀羅尼能夠消除百億劫的生死輪迴和五逆大罪。如果有人受持讀誦這部陀羅尼，最終不會墮入三惡道——地獄、餓鬼、畜生。為什麼呢？因為過去諸佛在將要涅槃的時候，都會宣說這部陀羅尼，尊重讚歎它，稱揚它的功德不可估量，並將其託付給各位菩薩。後世如果有眾生能夠聽聞到這部陀羅尼，並用心修習，那麼他的福報難以估量，就像須彌山和寶海一樣。』凡
【English Translation】 English version Lü) Bo Min Bo Bo Li (transliteration, meaning unknown), Mo He A Na (transliteration, meaning unknown), Suo He (transliteration, often used at the end of mantras).
At that time, the Buddha told the assembly, 'In countless past kalpas, when I was still a mortal, my name was Zhe Ta Tuo (transliteration, meaning unknown). I was a merchant in Jia Tou Luo country (transliteration, meaning unknown), engaged in buying and selling. My actions were false and unreal, and the various evil deeds I committed were countless. My licentious and outrageous behavior was unspeakable. At that time, I was extremely foolish and actually committed the shameful act of harming my father and loving my mother. After several years, the people of the whole country knew about this and discussed it, saying, 'This Zhe Ta Tuo has been committing the shameful act of harming his father and loving his mother for several years.' I reflected at that time and felt that I was no different from livestock, and had no humanity at all. So, I jumped over the city walls of Jia Tou Luo country and fled to the deep mountains and swamps.
At that time, the king of this country, named Pi She (transliteration, meaning unknown), ordered the people of the whole country, 'This Zhe Ta Tuo is licentious and outrageous, and has committed such terrible deeds. Whoever can catch this person will be heavily rewarded with treasures.' At that time, the people of the whole country wanted to catch me, greedy for the reward. I was very scared at that time, so I fled the country, became a Shramana, and practiced the ten virtues and meditated in other countries. I wept day and night for thirty-seven years. Because of the five rebellious sins I had committed in the past, my heart was always unable to settle down, and my sorrow and grief were difficult to resolve. In these thirty-seven years, I lived in a mountain cave, often crying loudly, exclaiming, 'Suffering, suffering! What method can I use to get rid of this suffering?' I sighed and went out of the cave to beg for food. On the road, I picked up a large bowl, and in the bowl was a scripture box, with nothing else. In the box was only the 'Dharani Sutra of Gathering Dharma, Rejoicing, and Abandoning Suffering'. This sutra tells that when the Buddhas of the past, as numerous as the sands of the Ganges, entered Nirvana, they often proclaimed this dharani in Pi Yue Luo country (transliteration, meaning unknown) and entrusted it to the great Bodhisattvas. Later, if someone can hear this dharani, it means that this person has cultivated the five precepts and ten virtues in past lives, so they have this opportunity. If someone hears it but does not take it to heart and does not cultivate it, then they have no affinity. This dharani can eliminate the cycle of birth and death for hundreds of millions of kalpas and the five rebellious sins. If someone upholds, recites, and chants this dharani, they will ultimately not fall into the three evil realms—hell, hungry ghosts, and animals. Why? Because when the Buddhas of the past were about to enter Nirvana, they would proclaim this dharani, respect and praise it, extol its immeasurable merits, and entrust it to the Bodhisattvas. If sentient beings in later generations can hear this dharani and cultivate it with their hearts, then their blessings will be immeasurable, like Mount Sumeru and the ocean of treasures.' All
夫不能得量。若有人作諸惡行。竊聞此陀羅尼名不及修習。一用在懷墮于地獄。一切地獄中蒙此人恩苦痛不行。有人能行現身精勤修習得者。睹見百千萬佛剎土。得福無量不可具說。唯有諸佛與諸菩薩乃能究盡。聲聞二乘人者不能得知。何以故此陀羅尼。非一佛二佛所說。過去恒河沙諸佛所說。是時吾得此經。即不乞食歡喜向窟。到于窟中燒香禮拜悲淚讚仰。于窟中修習讚誦經一年。始得以罪業障故。不能得入心懷。是時吾即以秋月夜。洗浴修行經一七日。如童子初學憒憒者不少。便更行於七日亦如是憒憒無異。心中愁惱不知云何。意中恬思此陀羅尼字。經于數反心中忽定。我時欣悅如人地得百千斤金。人無知者內欣不止吾時亦然。修行數年飛行無礙。睹見十方三世諸佛。後有行者如法行之。
◎我文殊師利。今欲說神咒。拔濟諸眾生。除其淫慾本。有咒名烏穌吒(晉言)除淫慾卻我慢。
句梨句梨帝那 憂拙憂拙帝那 度呼度呼帝那 究吒究吒帝那 若蜜都若蜜都帝那 究吒呼究吒呼帝那憂守憂守帝那 耶蜜若耶蜜若帝那 度呼吒究吒多莎呵
誦咒三遍結縷作七結繫腳。
是咒能令諸失心者還得正念。滅淫慾火心得清涼。除其我慢滅結使火。三毒垢障悉得消除。若諸女人及善男子。精神處
【現代漢語翻譯】 現代漢語譯本： 如果有人無法獲得度量。如果有人做了各種惡行，偶然聽聞這個陀羅尼（Dharani，總持、真言）的名字，卻不修行，只是一次佩戴在身上，就會墮入地獄。一切地獄中的眾生都會蒙受此人的恩惠，苦痛不行。如果有人能夠現身精勤地修習得到這個陀羅尼，就能親眼見到百千萬佛的剎土（Buddha-kshetra，佛土），得到的福報無量，無法完全說盡。只有諸佛和諸菩薩才能徹底瞭解，聲聞（Sravaka，聽聞佛法而悟道的修行者）和二乘人（指聲聞乘和緣覺乘的修行者）無法得知。為什麼呢？因為這個陀羅尼不是一佛二佛所說，而是過去恒河沙數諸佛所說。當時我得到這部經，就不去乞食，歡喜地走向石窟。到達石窟中，燒香禮拜，悲傷地流淚讚歎。在石窟中修習讚誦這部經一年，才得以入門，因為罪業的障礙。無法真正入心。當時我就在秋天的夜晚，洗浴修行這部經一個七日。就像童子初學一樣，昏昏沉沉，沒有多少進展。便又修行了七日，也還是這樣昏昏沉沉，沒有不同。心中愁惱，不知道該怎麼辦。心中靜靜地思索這個陀羅尼的字句，經過多次反覆，心中忽然安定下來。我當時欣喜，就像有人在地上得到了百千斤黃金，別人不知道，內心欣喜不止，我當時也是這樣。修行數年，飛行沒有阻礙，親眼見到十方三世諸佛。以後有修行者，如法修行。
文殊師利（Manjusri，智慧的象徵）我，現在想要說這個神咒，拔濟各種眾生，去除他們的淫慾根本。有一個咒語名叫烏穌吒（Usucata），（晉言）是去除淫慾，去除我慢。
句梨句梨帝那（Kuli Kuli dina） 憂拙憂拙帝那（Uccula Uccula dina） 度呼度呼帝那（Dhuhu Dhuhu dina） 究吒究吒帝那（Kucata Kucata dina） 若蜜都若蜜都帝那（Yamitu Yamitu dina） 究吒呼究吒呼帝那（Kucata hu Kucata hu dina） 憂守憂守帝那（Youshou Youshou dina） 耶蜜若耶蜜若帝那（Yami ruo Yami ruo dina） 度呼吒究吒多莎呵（Dhuhu zha Kucata duo suohe）
誦咒三遍，用線打七個結，繫在腳上。
這個咒語能夠讓那些失去心智的人，重新獲得正念。滅除淫慾的火焰，心得清涼。去除他們的我慢，滅除結使的火焰。三毒（貪嗔癡）的垢障全部都能消除。如果各種女人和善男子，精神處
【English Translation】 English version: If one cannot obtain measure. If someone commits various evil deeds, and happens to hear the name of this Dharani (總持、真言), but does not practice it, and only wears it on their body once, they will fall into hell. All beings in all hells will receive the grace of this person, and their suffering will cease. If someone can diligently practice and obtain this Dharani in their present life, they will be able to see hundreds of thousands of Buddha-kshetras (佛土) with their own eyes, and the blessings they receive will be immeasurable and cannot be fully described. Only Buddhas and Bodhisattvas can fully understand it, Sravakas (聽聞佛法而悟道的修行者) and those of the Two Vehicles (指聲聞乘和緣覺乘的修行者) cannot know it. Why? Because this Dharani was not spoken by one or two Buddhas, but by Buddhas as numerous as the sands of the Ganges River in the past. At that time, when I obtained this Sutra, I did not go begging for food, but joyfully went to the cave. When I arrived at the cave, I burned incense, prostrated, and praised it with tears of sorrow. I practiced and chanted this Sutra in the cave for a year before I was able to enter it, because of the obstacles of karmic sins. I could not truly enter my heart. At that time, on an autumn night, I bathed and practiced this Sutra for seven days. Like a child learning for the first time, I was confused and made little progress. Then I practiced for another seven days, and it was still the same, confused and no different. My heart was troubled, and I did not know what to do. I quietly contemplated the words of this Dharani, and after many repetitions, my heart suddenly became calm. At that time, I was delighted, like someone who had found hundreds of thousands of pounds of gold on the ground, and no one knew about it, and my inner joy did not stop, and I was like that at that time. After practicing for several years, I was able to fly without obstruction, and I saw Buddhas of the ten directions and three times with my own eyes. Later, if there are practitioners who practice according to the Dharma.
I, Manjusri (文殊師利, the symbol of wisdom), now want to speak this divine mantra to deliver all beings and remove the root of their lust. There is a mantra called Usucata (烏穌吒), (Jin language) which is to remove lust and remove arrogance.
Kuli Kuli dina (句梨句梨帝那) Uccula Uccula dina (憂拙憂拙帝那) Dhuhu Dhuhu dina (度呼度呼帝那) Kucata Kucata dina (究吒究吒帝那) Yamitu Yamitu dina (若蜜都若蜜都帝那) Kucata hu Kucata hu dina (究吒呼究吒呼帝那) Youshou Youshou dina (憂守憂守帝那) Yami ruo Yami ruo dina (耶蜜若耶蜜若帝那) Dhuhu zha Kucata duo suohe (度呼吒究吒多莎呵)
Chant the mantra three times, tie seven knots with a thread, and tie it to the foot.
This mantra can enable those who have lost their minds to regain right mindfulness. Extinguish the flames of lust, and the mind will be cool. Remove their arrogance and extinguish the flames of afflictions. All the defilements and obstacles of the three poisons (greed, hatred, and delusion) can be eliminated. If all women and good men, their spirit is at
在無明重淵下。久處於生死不能得出要。洄波生死流沒溺淫慾海。莫能覺之者莫知求出要。嗚呼甚可傷。若善男子善女人。心得惺悟還厭淫慾。應當與此陀羅尼咒令其讀誦。淫慾之火漸漸消滅。淫慾滅已慢心自滅。慢心滅已其心則定。其心定已結使都滅。結使滅已心得解脫。心解脫已即得道果。是則名為大神咒力。誠諦不虛神力如是。斷酒五辛七七四十九日。諸不凈肉悉不得食。若男子行者九九八十一日。若女人行者七七四十九日。復晝夜六時勤心讀誦。燒黑沉水白旃檀香。散華供養十方諸佛。六時讀誦曾不廢忘。日數足已結使即滅。其心泰然無復淫慾。
我文殊師利菩薩。今欲說大神咒名。消諸精魅鬼並及妖邪蠱道。有咒名漚帝兜囊(晉言)。消眾生病凈其五藏六府三焦以禪定水洗澤令凈(澤丹濯)。
胡摩若帝晝 胡穌摩帝晝 烏殊卑梨帝晝 具殊蜜帝晝 烏舍彌帝晝 阇毗若帝晝 烏睒彌帝晝 蜜阇都帝晝 具若烏穌多帝晝 唯染蜜阇都烏穌多帝晝 毗梨帝囊帝晝 莎呵
誦咒七遍縷作七結繫腳(丹作膝)。
此大神咒能令行人。心得清凈離諸疾病。心得解脫慧得解脫。消眾毒藥無眾惱患。眾邪妖魅悉皆消滅。如為一人眾多亦然應當讀誦極令通利。在在處處我為閻浮提諸眾生故結此神
【現代漢語翻譯】 現代漢語譯本： 在無明的深淵之下，長久地處於生死輪迴之中，無法從中解脫出來。在生死的波濤中沉溺，沉沒于淫慾的海洋，沒有人能夠覺醒，沒有人知道尋求解脫的方法。唉，這真是太可悲了！如果善男子、善女人，內心能夠覺醒，從而厭惡淫慾，就應當給予他們這個陀羅尼咒語，讓他們誦讀。淫慾之火就會漸漸消滅。淫慾之火消滅后，傲慢之心自然也會消滅。傲慢之心消滅后，他的心就會安定。他的心安定后，所有的煩惱都會消滅。煩惱消滅后，他的心就能得到解脫。心解脫后，就能證得道果。這就是所謂的大神咒的力量。真實不虛，神力就是這樣。斷絕酒、五辛（大蒜、蔥、韭菜、藠頭、興渠），七七四十九天，各種不乾淨的肉都不能吃。如果是男子修行者，九九八十一天；如果是女子修行者，七七四十九天。再晝夜六時勤奮地誦讀，焚燒黑沉香、白旃檀香，散花供養十方諸佛。六時誦讀，從不間斷忘記。天數足夠后，煩惱就會消滅，他的心就會泰然，不再有淫慾。
我文殊師利菩薩（Manjusri Bodhisattva），現在想要說一個大神咒的名字，消除各種精魅鬼怪以及妖邪蠱道。有一個咒語名叫漚帝兜囊（Oudi dounang）（晉言），能夠消除眾生的疾病，凈化他們的五臟六腑、三焦，用禪定的水洗滌乾淨（洗滌）。
胡摩若帝晝 胡穌摩帝晝 烏殊卑梨帝晝 具殊蜜帝晝 烏舍彌帝晝 阇毗若帝晝 烏睒彌帝晝 蜜阇都帝晝 具若烏穌多帝晝 唯染蜜阇都烏穌多帝晝 毗梨帝囊帝晝 莎呵
誦咒七遍，用線縷打七個結，繫在腳上（或者繫在膝蓋上）。
這個大神咒能夠使修行人，內心得到清凈，遠離各種疾病，內心得到解脫，智慧得到解脫，消除各種毒藥，沒有各種惱人的禍患，各種邪惡的妖魅都會消滅。如同為一個人消除一樣，為眾多人消除也是一樣，應當讀誦，務必使其通利。在任何地方，我爲了閻浮提（Jambudvipa）的眾生，結此神咒。
【English Translation】 English version: Deep within the abyss of ignorance, one remains for eons in the cycle of birth and death, unable to escape. Adrift in the waves of existence, drowning in the ocean of lust, none can awaken, none know how to seek liberation. Alas, how lamentable! If a virtuous man or woman can awaken their mind and renounce lust, they should be given this Dharani mantra to recite. The fire of lust will gradually be extinguished. Once the fire of lust is extinguished, arrogance will naturally be extinguished. Once arrogance is extinguished, their mind will be stabilized. Once their mind is stabilized, all afflictions will be extinguished. Once afflictions are extinguished, their mind will attain liberation. Once the mind is liberated, they will attain the fruit of the Path. This is what is called the power of the great divine mantra. It is truthful and not false; the divine power is such. Abstain from alcohol, the five pungent spices (garlic, onions, leeks, scallions, asafoetida) for forty-nine days. All impure meats must not be eaten. If a male practitioner, for eighty-one days; if a female practitioner, for forty-nine days. Furthermore, diligently recite this mantra six times day and night. Burn black aloeswood and white sandalwood incense, and scatter flowers to make offerings to the Buddhas of the ten directions. Recite six times a day without ever forgetting or neglecting. Once the required number of days is completed, afflictions will be extinguished, their mind will be peaceful, and there will be no more lust.
I, Manjusri Bodhisattva (Manjusri Bodhisattva), now wish to speak the name of a great divine mantra to eliminate all kinds of spirits, demons, and evil sorcery. There is a mantra called Oudi dounang (Oudi dounang) (translated in the Jin Dynasty), which can eliminate the diseases of sentient beings, purify their five viscera, six bowels, and triple burner, and cleanse them with the water of Samadhi (cleanse).
Hu mo ruo di zhou Hu su mo di zhou Wu shu bi li di zhou Ju shu mi di zhou Wu she mi di zhou She pi ruo di zhou Wu shan mi di zhou Mi she dou di zhou Ju ruo wu su duo di zhou Wei ran mi she dou wu su duo di zhou Pi li di nang di zhou Suo he
Recite the mantra seven times, make seven knots with thread, and tie it to the feet (or tie it to the knees).
This great divine mantra can enable practitioners to purify their minds, be free from all diseases, attain liberation of mind, and attain liberation of wisdom. It can eliminate all kinds of poisons, be free from all kinds of afflictions, and all evil demons will be eliminated. Just as it eliminates for one person, so it eliminates for many people. It should be recited, and it must be made fluent. In every place, for the sake of the sentient beings of Jambudvipa (Jambudvipa), I establish this divine mantra.
咒。治諸蠱魅消眾毒藥。當令流佈遍閻浮提。末法眾生薄福所致。莫不為此眾邪所惱。勤教讀誦普使令知。
我定自在王菩薩。今從妙樂世界來為此娑婆世界五濁眾生故。為除禪定障。拔其無明闇。開其慧眼。賜其禪定水。盪滌心垢障。種以菩提芽。漸漸郁茂長。開闡三乘門。示其果實相。有咒名求稚兜(晉言名招明卻黑闇罪除慧眼垢)。
若蜜帝都 烏殊那帝都 具若帝都 故摩樓帝都 烏葉彌帝都 胡穌富多帝都 烏耆彌帝都 胡耆那帝都 烏輸求提帝都 莎呵
誦咒三遍。縷五色結作三結繫腳。
此大神咒勢分所及遍閻浮提。若諸行人慾修禪定。或為天魔眾邪蠱魅之所惱者。以魔惱故眾緣事起。外惡知識競來侵嬈。以侵嬈故內惡復起。求名利養諂曲嫉妒。憍慢貢高來集其心。行人爾時應當自責。我為不善為魔所縛。慚愧自責低頭愧恥。諸佛及眾賢聖。我于往劫墮大地獄畜生餓鬼。洄波六趣數受生死。今得人身鈍根少智。欲修禪定而不能得。為諸結使之所覆蔽。我今寧當碎身如塵。終不為此結使所蔽。作是誓已五體投地。歸命十方現在諸佛。多陀阿伽度阿羅訶三藐三佛陀。赦我愆咎滅除我罪。洗我慧眼令得明凈。以慈悲水盪滌心垢。明照我心內外清徹。作是悔已復更投地。如是三返復起
【現代漢語翻譯】 現代漢語譯本： 這是一個咒語，用於治療各種蠱毒和消除各種毒藥。應當使其流傳遍佈整個閻浮提（Jambudvipa，指我們所居住的這個世界）。末法時代的眾生，由於福報淺薄，沒有不被這些邪惡所困擾的。要勤奮地教導他們讀誦，普遍地使他們知曉。
我，定自在王菩薩（Samadhi-自在-raja Bodhisattva），現在從妙樂世界來到這個娑婆世界（Saha world，指充滿煩惱和痛苦的世界），爲了救度五濁惡世的眾生。爲了去除禪定中的障礙，拔除他們的無明黑暗，開啟他們的智慧之眼，賜予他們禪定的甘露，盪滌他們心中的污垢和障礙，種下菩提的種子，使其漸漸茂盛成長，開啟闡述三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）之門，展示其果實的景象。有一個咒語，名為求稚兜（Qiu Zhi Dou），（晉代翻譯為招來光明，去除黑暗罪惡，清除智慧之眼的污垢）。
若蜜帝都（Ruo Mi Di Du），烏殊那帝都（Wu Shu Na Di Du），具若帝都（Ju Ruo Di Du），故摩樓帝都（Gu Mo Lou Di Du），烏葉彌帝都（Wu Ye Mi Di Du），胡穌富多帝都（Hu Su Fu Duo Di Du），烏耆彌帝都（Wu Qi Mi Di Du），胡耆那帝都（Hu Qi Na Di Du），烏輸求提帝都（Wu Shu Qiu Ti Di Du），莎呵（Svaha）。
誦唸此咒三遍，用五色線結成三個結，繫在腳上。
這個大神咒的力量所及之處遍佈閻浮提。如果各位修行人想要修習禪定，或者被天魔、各種邪惡、蠱毒所困擾，因為被魔所惱，各種因緣之事就會發生，外面的惡知識競相前來侵擾。因為被侵擾，內心的惡念又會生起，追求名利供養，虛偽諂媚，嫉妒，驕傲自大，這些都會聚集在心中。修行人這時應當自我責備：我因為不善，才會被魔所束縛。應當慚愧自責，低頭感到羞恥。諸佛以及各位賢聖，我在過去無數劫中墮入大地獄、畜生、餓鬼道，在六道輪迴中無數次經歷生死。今生得到人身，卻愚鈍少智，想要修習禪定卻不能得到，被各種煩惱所覆蓋矇蔽。我現在寧願粉身碎骨，也終不為此煩惱所矇蔽。作出這樣的誓言后，五體投地，歸命十方現在諸佛，多陀阿伽度（Tathagata，如來），阿羅訶（Arhat，阿羅漢），三藐三佛陀（Samyaksambuddha，正等覺者）。請寬恕我的過錯，滅除我的罪業，洗凈我的慧眼，使之明亮清凈。用慈悲之水盪滌我心中的污垢，光明照耀我的內心，使內外清澈透明。這樣懺悔之後，再次五體投地。如此三次，然後起身。
【English Translation】 English version: This is a mantra for curing various gu poisons and eliminating all kinds of toxins. It should be spread throughout Jambudvipa (the world we live in). In the Dharma-ending Age, beings, due to their meager blessings, are invariably troubled by these evil influences. Diligently teach them to recite it, making it universally known.
I, Samadhi-自在-raja Bodhisattva (The Samadhi-Sovereign King Bodhisattva), have come from the World of Wonderful Bliss to this Saha world (the world of suffering and afflictions) for the sake of the beings in the five turbid ages. It is to remove obstacles in meditation, to uproot their darkness of ignorance, to open their eyes of wisdom, to bestow upon them the nectar of samadhi, to cleanse the defilements and hindrances in their hearts, to plant the seeds of Bodhi, so that they may gradually grow and flourish, to open and expound the gates of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and to reveal the appearance of their fruits. There is a mantra called Qiu Zhi Dou (求稚兜), (translated in the Jin Dynasty as 'inviting light, removing darkness and sins, and clearing the defilements of the eyes of wisdom').
Ruo Mi Di Du (若蜜帝都), Wu Shu Na Di Du (烏殊那帝都), Ju Ruo Di Du (具若帝都), Gu Mo Lou Di Du (故摩樓帝都), Wu Ye Mi Di Du (烏葉彌帝都), Hu Su Fu Duo Di Du (胡穌富多帝都), Wu Qi Mi Di Du (烏耆彌帝都), Hu Qi Na Di Du (胡耆那帝都), Wu Shu Qiu Ti Di Du (烏輸求提帝都), Svaha (莎呵).
Recite this mantra three times, and tie five-colored threads into three knots, and tie them to the feet.
The power of this great divine mantra extends throughout Jambudvipa. If practitioners wish to cultivate meditation, or are troubled by celestial demons, various evils, or gu poisons, because of being troubled by demons, various causal events will arise, and external evil teachers will compete to harass them. Because of being harassed, evil thoughts will arise within, seeking fame and profit, flattery and deceit, jealousy, arrogance and pride, all of which will gather in the heart. At this time, practitioners should blame themselves: 'Because of my unwholesomeness, I am bound by demons.' They should feel ashamed and remorseful, lower their heads in shame. 'O Buddhas and all virtuous sages, in past countless kalpas, I have fallen into the great hells, the realms of animals and hungry ghosts, and have experienced countless births and deaths in the six realms of reincarnation. In this life, I have obtained a human body, but I am dull and lacking in wisdom, and I desire to cultivate meditation but cannot attain it, being covered and obscured by various afflictions. I would rather shatter my body into dust than be obscured by these afflictions.' After making this vow, prostrate with the five limbs touching the ground, taking refuge in the Buddhas of the ten directions, Tathagata (多陀阿伽度), Arhat (阿羅訶), Samyaksambuddha (三藐三佛陀). Forgive my transgressions, eliminate my sins, cleanse my eyes of wisdom, and make them bright and pure. Use the water of compassion to cleanse the defilements in my heart, and illuminate my heart, making it clear and transparent inside and out. After repenting in this way, prostrate again with the five limbs touching the ground. Do this three times, and then rise.
叩頭。悔已卻坐凈身口已。誦此神咒二十一遍。爾時當三稱我名定自在王菩薩悔過愆咎如是三說一心禪思。於一一時悔過自責。隨根利鈍億百垓劫。重惡之業障道黑闇。眾邪蠱魅天魔罪垢。悉皆消滅無有遺余。我時當與大菩薩眾往是人所。隨根利鈍示其證相。我定自在王菩薩所說神咒。誠諦不虛神力如是。
我妙眼菩薩。今從日月燈明王佛國來。到此娑婆世界。為大阿羅漢欲得初禪三明六通。今欲說神咒。令其速成辦。除其習結垢。並及微薄障。凈其天眼通。宿命智習氣。他心智明瞭。未來一切事。國土之名號。及以弟子眾。壽命劫多少。及諸神通事。耳根通徹聽。百佛世界事。身通能飛行。石山無掛礙。以滅受想行。漏盡今說竟。有神咒名漚闇波置盧(晉言)眾累都盡具足三明及六神通八解脫。
民若婆呵啼盧 烏穌吒帝盧 耶蜜帝盧烏晝帝盧 波支呵帝盧 波穌呵帝盧究晝帝盧 烏若蜜帝盧 究晝帝盧 莎呵
誦咒三遍縷三色作六結系項。
此大神咒。能令行人。斷除習氣。及障道垢。洗濯三明。六通令凈。應當諷誦。極令通利。我功德相嚴菩薩。今從阿彌陀佛國來。今欲勸助遂成菩薩。教以巧妙方便百福德。令速得初住具諸相好故。以美妙方便教令行之。何等美妙。一者其福弘廣普慈
【現代漢語翻譯】 現代漢語譯本： 叩頭。懺悔完畢后，端坐，清凈身口意。誦唸此神咒二十一遍。這時應當三稱我的名號——定自在王菩薩（Tathāgata-jitendriya-rāja），懺悔所犯的過錯。像這樣說三遍，一心禪思。在每一次懺悔時，都自我責備。無論根器是利是鈍，億百垓劫（eka-śata-koṭi-niyuta-kalpa）所造的深重惡業，障礙修道的黑暗，各種邪惡的蠱惑，天魔的罪惡污垢，都全部消滅，沒有遺留。那時我將與大菩薩眾前往此人所在之處，根據其根器的利鈍，顯示其證悟的征相。我定自在王菩薩所說的神咒，真實不虛，神力就是這樣。
我妙眼菩薩（Suvikrāntavikrāmī），現在從日月燈明王佛（Candrasūryapradīparāja）國而來，到達這個娑婆世界（Sahā world）。爲了大阿羅漢（arhat）想要得到初禪（prathama-dhyāna）、三明（tri-vidyā）、六通（ṣaṭ-abhijñā），現在想要說這個神咒，令其迅速成就。去除他們的習氣結垢，以及微薄的業障，清凈他們的天眼通（divya-cakṣus），宿命智（pūrva-nivāsānusmṛti-jñāna）的習氣，他心智（para-citta-jñāna）明瞭，未來的一切事情，國土的名稱，以及弟子們，壽命的劫數多少，以及各種神通的事情，耳根通徹聽聞，百佛世界的事情，身通能夠飛行，在石山中沒有阻礙。因為滅盡了受、想、行，漏盡現在說完。有一個神咒名叫漚闇波置盧（Oṃ āṃ ba chi lu），（晉言）眾累都盡，具足三明及六神通八解脫（aṣṭa-vimokṣa）。
民若婆呵啼盧（Miṃ ra ba ha di lu） 烏穌吒帝盧（Wu su zha di lu） 耶蜜帝盧烏晝帝盧（Ye mi di lu wu zhou di lu） 波支呵帝盧（Bo zhi he di lu） 波穌呵帝盧究晝帝盧（Bo su he di lu jiu zhou di lu） 烏若蜜帝盧（Wu re mi di lu） 究晝帝盧（Jiu zhou di lu） 莎呵（Svāhā）
誦咒三遍，用三色線作六個結，繫在脖子上。
這個大神咒，能夠令修行人，斷除習氣，以及障礙修道的污垢，洗滌三明，使六通清凈。應當諷誦，極其通利。我功德相嚴菩薩（Guṇālaṃkāra），現在從阿彌陀佛（Amitābha）國而來，現在想要勸助成就菩薩，教以巧妙方便的百種福德，令其迅速得到初住（prathama-bhūmi），具足各種相好。因此用美妙的方便教導他們修行。什麼是美妙的方便？一是其福德弘大，普遍慈悲。
【English Translation】 English version: Bow your head. After repenting, sit upright, purify your body, speech, and mind. Recite this divine mantra twenty-one times. At that time, you should call my name three times – Tathāgata-jitendriya-rāja (定自在王菩薩, the Tathāgata King of Self-Mastery), and repent for the faults you have committed. Say this three times, and meditate single-mindedly. In each repentance, blame yourself. Whether your faculties are sharp or dull, the heavy evil karma created over eka-śata-koṭi-niyuta-kalpas (億百垓劫), the darkness that obstructs the path of cultivation, all kinds of evil enchantments, the sins and defilements of heavenly demons, will all be eliminated without any residue. At that time, I will go to the place where this person is with a great assembly of Bodhisattvas, and according to the sharpness or dullness of their faculties, show them the signs of their realization. The divine mantra spoken by me, Tathāgata-jitendriya-rāja, is true and not false, and its divine power is like this.
I, Suvikrāntavikrāmī (妙眼菩薩, Bodhisattva of Wonderful Eyes), now come from the country of Candrasūryapradīparāja (日月燈明王佛, the Buddha King of Sun, Moon, and Lamp Light), and arrive in this Sahā world (娑婆世界). For the great arhats (阿羅漢) who want to attain the first dhyāna (初禪), the three vidyās (三明), and the six abhijñās (六通), I now want to speak this divine mantra to enable them to quickly achieve it. Remove their habitual defilements, as well as their slight karmic obstacles, purify their divya-cakṣus (天眼通, divine eye), the habitual tendencies of pūrva-nivāsānusmṛti-jñāna (宿命智, knowledge of past lives), para-citta-jñāna (他心智, knowledge of others' minds) becomes clear, all future events, the names of the lands, as well as the disciples, the number of kalpas of their lifespan, and all kinds of supernatural powers, the root of the ear penetrates and hears, the affairs of hundreds of Buddha worlds, the body can fly, without hindrance in rocky mountains. Because the sensations, thoughts, and formations are extinguished, the outflow is now finished. There is a divine mantra called Oṃ āṃ ba chi lu (漚闇波置盧), (translated as) all burdens are exhausted, fully possessing the three vidyās, the six abhijñās, and the eight vimokṣas (八解脫).
Miṃ ra ba ha di lu (民若婆呵啼盧) Wu su zha di lu (烏穌吒帝盧) Ye mi di lu wu zhou di lu (耶蜜帝盧烏晝帝盧) Bo zhi he di lu (波支呵帝盧) Bo su he di lu jiu zhou di lu (波穌呵帝盧究晝帝盧) Wu re mi di lu (烏若蜜帝盧) Jiu zhou di lu (究晝帝盧) Svāhā (莎呵)
Recite the mantra three times, and make six knots with three-colored threads, and tie it around the neck.
This great divine mantra can enable practitioners to cut off habitual tendencies, as well as the defilements that obstruct the path of cultivation, wash away the three vidyās, and purify the six abhijñās. It should be recited and thoroughly mastered. I, Guṇālaṃkāra (功德相嚴菩薩, Bodhisattva Adorned with Meritorious Virtues), now come from the country of Amitābha (阿彌陀佛), and now want to encourage and help to become a Bodhisattva, teaching skillful means of hundreds of merits, so that they can quickly attain the first bhūmi (初住, stage), fully possessing all kinds of excellent marks. Therefore, teach them to practice with wonderful means. What are the wonderful means? One is that its merits are vast and universally compassionate.
眾生。二者蔭覆一切如母愛子不見其過。三者積德行善不計其勞。四者精勤修習舍慧精進轉以化人。五者行十善行轉教眾生。六者持戒凈潔猶如明珠。內外明徹無有瑕塵。七者身口意業所出言教以慈悲為本。八者所作事業拯濟為先。九者常以微妙方便。為眾說法和顏悅色不違其意。十者常游諸國為大國師。荷負眾生包含一切心無疲倦。是名菩薩欲登初住始發心時十大妙行。如是十十是名百福成一相好。我今略說。今欲說咒令速成辦。有咒名陀摩盧具低(晉言)成就相好莊嚴功德斷除習氣滅障道罪。
阿提陀摩盧 具多陀摩盧 支富陀摩盧 波晝陀摩盧 烏奢陀摩盧 阇蜜陀摩盧 烏吒陀摩盧 若彌陀摩盧 烏晝陀摩盧 胡阇彌佉陀摩盧 波守波守帝陀摩盧 漚周漚周帝帝陀摩盧 波瘦波瘦帝陀摩盧 余染比余染比呵陀摩盧 阇毗兜阇毗兜陀摩盧 莎呵
誦咒五遍縷青緣二色結作三結繫腰。
是咒能令行人莊嚴功德。具諸相好必登初住。勤心讀誦極令通利。晝夜諷誦心莫暫舍。轉教行人。
我善名稱菩薩。今從北方善寂月音王佛國來。此娑婆世界佛法欲滅人多造惡。貪著利養更相是非。無有君臣父子之義。亦無師徒弟子之禮。五濁鼎沸三毒熾盛。皆是前世不修德行積習眾惡。今得此身雖受人
【現代漢語翻譯】 現代漢語譯本： 菩薩的十種妙行：一、對待眾生，如同母親愛護孩子一樣，看不到他們的過錯。二、積累功德，行善事不計較辛勞。三、精進勤勉地修習，以智慧和精進轉化教化他人。四、奉行十善行，進而教導眾生。五、持守戒律，清凈潔白，如同明珠一般，內外明澈，沒有瑕疵塵埃。六、身口意所發出的言語教誨，以慈悲為根本。七、所做的事業，以救助他人為先。八、常常以微妙的方便法門，為大眾說法，和顏悅色，不違揹他們的心意。九、經常遊歷各國，作為大國之師，承擔眾生的重擔，包容一切，內心沒有疲倦。這被稱為菩薩想要登上初住位時，最初發心的十大妙行。像這樣十個十個，就稱為百福成就一個相好。我現在簡略地說。現在想要說一個咒語，令其迅速成就。有一個咒語名叫陀摩盧具低（Dhamaru-guti）（晉代翻譯為），能夠成就相好莊嚴的功德，斷除習氣，滅除障礙修道的罪業。
阿提陀摩盧（Ati-dhamaru） 具多陀摩盧（Guta-dhamaru） 支富陀摩盧（Cifu-dhamaru） 波晝陀摩盧（Bizhou-dhamaru） 烏奢陀摩盧（Usha-dhamaru） 阇蜜陀摩盧（Shemi-dhamaru） 烏吒陀摩盧（Ucha-dhamaru） 若彌陀摩盧（Ruomi-dhamaru） 烏晝陀摩盧（Uzhou-dhamaru） 胡阇彌佉陀摩盧（Huzhami-qietuo-dhamaru） 波守波守帝陀摩盧（Boshou-boshou-di-dhamaru） 漚周漚周帝帝陀摩盧（Ouzhou-ouzhou-di-di-dhamaru） 波瘦波瘦帝陀摩盧（Boshou-boshou-di-dhamaru） 余染比余染比呵陀摩盧（Yuranbi-yuranbi-he-dhamaru） 阇毗兜阇毗兜陀摩盧（Shebitou-shebitou-dhamaru） 莎呵（Svaha）
唸誦咒語五遍，用青色和紅色兩種顏色的線，結成三個結，繫在腰間。
這個咒語能夠使修行人莊嚴功德，具備各種相好，必定能夠登上初住位。勤奮用心讀誦，務必使其通達流暢。日夜諷誦，心中不要暫時捨棄。進而教導他人修行。
我，善名稱菩薩（Shanmingcheng Pusa），現在從北方善寂月音王佛（Shanjiyueyinwang Fo）的佛國而來。這個娑婆世界（Suo Po Shi Jie）的佛法將要滅亡，人們大多造作惡業，貪圖利益供養，互相爭論是非。沒有君臣父子之間的道義，也沒有師徒弟子之間的禮節。五濁（Wu Zhuo）沸騰，三毒（San Du）熾盛，這都是前世不修德行，積累眾多惡業所致。今生得到人身，雖然受人身...
【English Translation】 English version: The Ten Wonderful Practices of a Bodhisattva: First, treating all sentient beings like a mother loving her child, not seeing their faults. Second, accumulating merit and performing good deeds without considering the labor. Third, diligently cultivating, transforming and teaching others with wisdom and diligence. Fourth, practicing the ten wholesome actions, and further teaching sentient beings. Fifth, upholding the precepts, being pure and clean, like a bright pearl, clear inside and out, without any flaws or dust. Sixth, the words and teachings emanating from body, speech, and mind, with compassion as their foundation. Seventh, the undertakings are prioritized with rescuing others. Eighth, constantly using subtle expedient methods to preach the Dharma to the masses, with a kind and pleasant countenance, not going against their intentions. Ninth, frequently traveling to various countries, serving as a great national teacher, bearing the burden of sentient beings, encompassing everything, with no weariness in the heart. These are called the ten wonderful practices of a Bodhisattva when initially aspiring to attain the first stage of dwelling (初住, Chuzhu). Like this, ten times ten, is called a hundred blessings accomplishing one physical characteristic (相好, xianghao). I will now speak briefly. Now I want to speak a mantra to quickly accomplish it. There is a mantra called Dhamaru-guti (陀摩盧具低), (translated in the Jin dynasty as), which can accomplish the merits of adorned physical characteristics, cut off habitual tendencies, and extinguish the sins that obstruct the path of cultivation.
Ati-dhamaru (阿提陀摩盧) Guta-dhamaru (具多陀摩盧) Cifu-dhamaru (支富陀摩盧) Bizhou-dhamaru (波晝陀摩盧) Usha-dhamaru (烏奢陀摩盧) Shemi-dhamaru (阇蜜陀摩盧) Ucha-dhamaru (烏吒陀摩盧) Ruomi-dhamaru (若彌陀摩盧) Uzhou-dhamaru (烏晝陀摩盧) Huzhami-qietuo-dhamaru (胡阇彌佉陀摩盧) Boshou-boshou-di-dhamaru (波守波守帝陀摩盧) Ouzhou-ouzhou-di-dhamaru (漚周漚周帝帝陀摩盧) Boshou-boshou-di-dhamaru (波瘦波瘦帝陀摩盧) Yuranbi-yuranbi-he-dhamaru (余染比余染比呵陀摩盧) Shebitou-shebitou-dhamaru (阇毗兜阇毗兜陀摩盧) Svaha (莎呵)
Recite the mantra five times, and use green and red threads to tie three knots and fasten them around the waist.
This mantra can enable practitioners to adorn merits, possess all the physical characteristics, and surely attain the first stage of dwelling. Diligently and attentively recite it, making sure it is fluent and unobstructed. Recite it day and night, and do not temporarily abandon it in your heart. Further teach others to practice.
I, the Bodhisattva of Good Name (善名稱菩薩, Shanmingcheng Pusa), now come from the Buddha land of the King of Good Silence and Moon Sound (善寂月音王佛, Shanjiyueyinwang Fo) in the north. The Buddha-dharma in this Saha world (娑婆世界, Suo Po Shi Jie) is about to perish, and people mostly create evil deeds, greedily seeking benefits and offerings, and arguing with each other about right and wrong. There is no righteousness between rulers and subjects, fathers and sons, nor is there etiquette between teachers and disciples. The five turbidities (五濁, Wu Zhuo) are boiling, and the three poisons (三毒, San Du) are raging. All of this is caused by not cultivating virtue in previous lives and accumulating many evil deeds. In this life, although one obtains a human body, one receives...
身。心似畜生羅剎鬼心。人身畜心示同人類。哀哉大苦千載欲末。其中或有若一若兩。行錯眾生墮在下流。為當愍此諸眾生耳。今欲說咒以救接之。令其本行還得如初。有咒名云若蜜兜(晉言)拔諸行人罪垢根本摩洗拂拭令得鮮白。
烏富波羅帝那 殊求波羅帝那 喻若蜜波羅帝那 烏瘦都 支波都 耶蜜都 具若都 究吒都 究吒都 舒波都 莎呵
誦咒三遍。縷黃白二色結作三結系項。
此大神咒猶如大蓋蔭覆一切。亦如大雨潤澤一切。亦如橋船運度一切。三界群萌無不蒙賴。道俗殊異稟味是一。蒼生萬品會歸一空。菩薩所以權方適化。為諸群品度脫之耳。今說此咒為行人故。救濟拯拔令其速得三乘聖果。敕諸行人勤心讀誦。誠諦不虛必當得道。
寶月光明菩薩。今欲說神咒除諸禪定罪及去諸垢障。五陰四大病一切皆除卻。眾生無量劫不得修禪定。是故久流轉沒在生死海。洄波生死流莫能覺之者。我愍此等故今欲說神咒除其三毒垢。拔其愚癡足。照以智慧鏡。賜其禪定水。生長菩提芽。令到涅槃岸。有咒名烏阇(晉言)除禪定垢卻障道罪諸魔邪鬼悉能滅之。
阇摩帝晝 烏帝晝 具若帝晝 奢帝晝 邪蜜帝晝 烏囊帝晝 具阇帝晝 呼帝晝 莎呵
誦咒三遍縷黃紫二色結作
【現代漢語翻譯】 現代漢語譯本： （此人）身心如同畜生羅剎鬼的心。雖有人的身形，卻懷著畜生的心，外表與人類相同。可悲啊，大苦難的末世將要到來。其中或許有一兩個，行為錯誤的眾生墮落在下流。應當憐憫這些眾生。現在想說咒語來救助他們，使他們恢復本來的行為。有一個咒語名叫若蜜兜（Ruo Mi Dou）（晉代翻譯），可以拔除修行人的罪惡污垢根本，摩擦洗滌使之鮮明潔白。
烏富波羅帝那（Wu Fu Bo Luo Di Na），殊求波羅帝那（Shu Qiu Bo Luo Di Na），喻若蜜波羅帝那（Yu Ruo Mi Bo Luo Di Na），烏瘦都（Wu Shou Du），支波都（Zhi Bo Du），耶蜜都（Ye Mi Du），具若都（Ju Ruo Du），究吒都（Jiu Zha Du），究吒都（Jiu Zha Du），舒波都（Shu Bo Du），莎呵（Suo He）。
誦咒三遍。用黃色和白色兩種顏色的線結成三個結，繫在脖子上。
這個大神咒猶如巨大的傘蓋，廕庇一切。也像大雨，潤澤一切。又像橋樑船隻，運載度脫一切。三界眾生沒有不蒙受恩惠的。出家和在家雖然不同，但領受的味道是一樣的。眾多百姓萬物最終都會歸於空性。菩薩之所以用權宜之計來適應變化，是爲了度脫各種眾生。現在說這個咒語是爲了修行人，救濟拯拔他們，使他們迅速獲得三乘聖果。告誡修行人勤奮用心讀誦，真誠不虛，必定能夠得道。
寶月光明菩薩（Bao Yue Guang Ming Pu Sa），現在想說神咒，去除各種禪定中的罪過，以及去除各種污垢障礙。五陰（Wu Yin）、四大（Si Da）的疾病全部都去除。眾生無量劫以來不能修習禪定，所以長久地流轉沉沒在生死苦海中。在生死的波浪中迴旋，不能覺悟。我憐憫這些人，所以現在想說神咒，去除他們的三種毒垢，拔除他們的愚癡之足，用智慧的鏡子照亮他們，賜予他們禪定的水，生長菩提的幼苗，使他們到達涅槃的彼岸。有一個咒語名叫烏阇（Wu She）（晉代翻譯），可以去除禪定的污垢，去除障礙道的罪過，各種魔鬼邪靈都能滅除。
阇摩帝晝（She Mo Di Zhou），烏帝晝（Wu Di Zhou），具若帝晝（Ju Ruo Di Zhou），奢帝晝（She Di Zhou），邪蜜帝晝（Xie Mi Di Zhou），烏囊帝晝（Wu Nang Di Zhou），具阇帝晝（Ju She Di Zhou），呼帝晝（Hu Di Zhou），莎呵（Suo He）。
誦咒三遍，用黃色和紫色兩種顏色的線結成。
【English Translation】 English version: Their bodies and minds are like those of animals and Rakshasa ghosts. Though they have human forms, their hearts are like those of beasts, appearing similar to humans. Alas, the end of great suffering is approaching. Among them, perhaps one or two, whose actions are misguided, fall into the lower realms. We should have compassion for these beings. Now, I wish to recite a mantra to rescue them, so that they may restore their original conduct. There is a mantra called Ruo Mi Dou (若蜜兜) (Jin Dynasty translation), which can eradicate the root of sin and defilement of practitioners, rubbing and washing them clean, making them bright and pure.
Wu Fu Bo Luo Di Na, Shu Qiu Bo Luo Di Na, Yu Ruo Mi Bo Luo Di Na, Wu Shou Du, Zhi Bo Du, Ye Mi Du, Ju Ruo Du, Jiu Zha Du, Jiu Zha Du, Shu Bo Du, Svaha.
Recite the mantra three times. Use yellow and white threads to tie three knots and fasten them around the neck.
This great divine mantra is like a great canopy, sheltering all. It is also like a great rain, nourishing all. It is also like a bridge and boat, transporting and delivering all. All beings in the Three Realms are benefited by it. The ordained and the laity are different, but the taste they receive is the same. All living beings and myriad things will eventually return to emptiness. The reason why Bodhisattvas use expedient means to adapt to changes is to deliver all kinds of beings. Now, I recite this mantra for the sake of practitioners, to rescue and uplift them, so that they may quickly attain the sacred fruit of the Three Vehicles. I instruct all practitioners to diligently and attentively recite it. If they are sincere and truthful, they will surely attain the Way.
Bodhisattva Baoyueguangming (寶月光明菩薩), now wishes to recite a divine mantra to remove all sins in meditation and to remove all defilements and obstacles. The diseases of the Five Skandhas (五陰) and Four Great Elements (四大) are all removed. Beings have been unable to cultivate meditation for countless kalpas, so they have long been drifting and sinking in the sea of birth and death. They revolve in the waves of birth and death, unable to awaken. I have compassion for these beings, so now I wish to recite a divine mantra to remove their three poisons, uproot their feet of ignorance, illuminate them with the mirror of wisdom, bestow upon them the water of meditation, grow the sprouts of Bodhi, and lead them to the shore of Nirvana. There is a mantra called Wu She (烏阇) (Jin Dynasty translation), which can remove the defilement of meditation, remove the sins that obstruct the path, and destroy all demons and evil spirits.
She Mo Di Zhou, Wu Di Zhou, Ju Ruo Di Zhou, She Di Zhou, Xie Mi Di Zhou, Wu Nang Di Zhou, Ju She Di Zhou, Hu Di Zhou, Svaha.
Recite the mantra three times. Use yellow and purple threads to tie.
八結系痛處。
是咒能令諸失心者還得正念。億百垓劫所有重罪悉能摧滅 無有遺余。若有眾生欲修禪定。心亂黑闇不見境界。煩惱數起睡眠所覆。是人爾時應作是念。我為宿罪陰蓋所覆。應當慚愧懺悔自責。然燈續明。燒香散華供養諸佛。供養佛已別復供養。我寶月光明菩薩。然七枝燈燒沉水香。七日七夜減省睡眠。晝夜六時深自克責說悔先罪。多陀阿伽度阿羅呵三藐三佛陀。知人見人明見弟子所犯罪相。及十方佛諸大菩薩。釋梵四天王悉皆證知。明見我所犯罪相。我今懺悔亦悉證知。愿滅我罪令無遺余。於一一時中懺悔已竟。誦此神咒七遍乃止。誦七遍已默然而坐。一心禪思如是罪垢漸漸當除。其心轉定境界明瞭。其根利者三日四日。乃至七日即得見我寶月光明菩薩。除障滅罪授果與之。其根鈍者二七三七。極鈍根者七七四十九日。有得心定有得果者終不虛過。此大神咒其力如是。
我北辰菩薩名曰妙見。今欲說神咒擁護諸國土。所作甚奇特故名曰妙見。處於閻浮提。眾星中最勝。神仙中之仙。菩薩之大將。光目諸菩薩。曠濟諸群生。有大神咒名故奈波(晉言)擁護國土佐諸國王消災卻敵莫不由之。
具低帝屠穌吒 阿若蜜吒 烏都吒 具阇吒 波賴帝吒 耶彌若吒 烏都吒 拘羅帝吒 阇
【現代漢語翻譯】 現代漢語譯本 八結系痛處：指被八種煩惱束縛的痛苦之處。
這個咒語能使失去正念的人重新獲得正念。能夠摧毀億百垓劫（極長的時間單位）所積累的深重罪業，沒有絲毫遺漏。如果有人想要修習禪定，但內心混亂黑暗，無法見到境界，煩惱不斷生起，被睡眠所覆蓋，這個人這時應當這樣想：『我是被宿世的罪業和陰暗所覆蓋，應當慚愧懺悔，自我責備。』然後點燃燈火，使其持續明亮，焚燒香，散佈鮮花，供養諸佛。供養諸佛之後，另外再供養我，寶月光明菩薩。點燃七枝燈，焚燒沉水香，連續七天七夜減少睡眠，日夜六時深刻地自我反省，說出懺悔過去的罪業。多陀阿伽度阿羅呵三藐三佛陀（如來、應供、正遍知），知人、見人，明瞭地見到弟子所犯的罪業。以及十方諸佛、諸大菩薩、釋梵四天王，都能夠證明知曉。明瞭地見到我所犯的罪業，我今天懺悔，他們也全部知曉。愿能滅除我的罪業，使其沒有遺留。在每一個時辰中懺悔完畢后，誦讀這個神咒七遍才停止。誦讀七遍后，默默地坐著，一心禪思，這樣罪業的污垢就會漸漸消除，內心逐漸安定，境界也會變得明瞭。根器銳利的人三四天，甚至七天就能見到我，寶月光明菩薩，消除障礙，滅除罪業，授予果位。根器遲鈍的人需要十四天或二十一天，極其遲鈍的人需要四十九天。有人獲得內心安定，有人獲得果位，最終不會白白度過。這個大神咒的力量就是這樣。
我北辰菩薩，名為妙見（意為奇妙的見地）。現在想要說出神咒，擁護各個國土。所作所為非常奇特，所以名為妙見。處於閻浮提（我們所居住的世界），在眾星之中最為殊勝，是神仙中的神仙，菩薩中的大將。光明照耀諸菩薩，廣泛救濟眾生。有一個大神咒，名為故奈波（晉代語言），擁護國土，輔助各位國王，消除災難，擊退敵人，沒有不是依靠它的。
具低帝屠穌吒 阿若蜜吒 烏都吒 具阇吒 波賴帝吒 耶彌若吒 烏都吒 拘羅帝吒 阇
【English Translation】 English version The painful points of the eight fetters: refers to the suffering of being bound by the eight afflictions.
This mantra can restore right mindfulness to those who have lost it. It can destroy the heavy sins accumulated over hundreds of billions of kalpas (extremely long units of time), without any remainder. If someone wants to practice meditation, but their mind is chaotic and dark, unable to see the realm, afflictions constantly arise, and they are covered by sleep, this person should think at this time: 'I am covered by the sins and darkness of past lives, I should be ashamed, repent, and blame myself.' Then light the lamps, keep them burning brightly, burn incense, scatter flowers, and make offerings to all Buddhas. After making offerings to all Buddhas, make additional offerings to me, the Bodhisattva Bǎo Yuè Guāngmíng (Jewel Moon Light). Light seven lamps, burn aloeswood incense, reduce sleep for seven days and seven nights continuously, deeply reflect on oneself during the six periods of the day and night, and confess past sins. Duōtuó Ājiā dù Āluó hē Sānmiǎo Sān Pútú (Tathagata, Arhat, Samyak-sambuddha), knows people, sees people, and clearly sees the sins committed by disciples. And the Buddhas of the ten directions, all the great Bodhisattvas, Śhì Fàn (Śakra and Brahma) the Four Heavenly Kings, can all testify and know. Clearly see the sins I have committed, I repent today, and they all know. May my sins be eradicated, leaving no remainder. After completing the repentance in each period, recite this divine mantra seven times before stopping. After reciting it seven times, sit silently, meditate single-mindedly, and in this way the defilements of sin will gradually be eliminated, the mind will gradually stabilize, and the realm will become clear. Those with sharp faculties will see me, the Bodhisattva Bǎo Yuè Guāngmíng (Jewel Moon Light), in three or four days, or even seven days, eliminating obstacles, eradicating sins, and bestowing fruits. Those with dull faculties will need fourteen or twenty-one days, and those with extremely dull faculties will need forty-nine days. Some will attain mental stability, and some will attain fruits, and ultimately they will not pass in vain. The power of this great divine mantra is like this.
I, the Bodhisattva Běichén (North Star), am named Miàojiàn (Wonderful Vision). Now I want to speak the divine mantra to protect the various countries. What I do is very special, so I am named Miàojiàn (Wonderful Vision). Being in Jambudvipa (the world we live in), I am the most superior among the stars, the immortal among immortals, the great general among Bodhisattvas. The light shines on all Bodhisattvas, widely saving all beings. There is a great divine mantra, named Gù Nài Bō (ancient Chinese transliteration), which protects the country, assists the kings, eliminates disasters, and repels enemies, and there is nothing that does not rely on it.
Jù Dī Dì Tú Sū Zhà Ā Ruò Mì Zhà Wū Dū Zhà Jù Shé Zhà Bō Lài Dì Zhà Yé Mì Ruò Zhà Wū Dū Zhà Jū Luó Dì Zhà Shé
摩吒 莎呵
誦咒五遍七色縷結作三結痛處系。
此大神咒乃是過去四十恒河沙諸佛所說。我於過去從諸佛所。得聞說此大神咒力。從是已來經七百劫住閻浮提為大國師。領四天下眾星中王。得最自在四天下中。一切國事我悉當之。若諸人王不以正法。任用臣下心無慚愧。暴虛濁亂縱諸群臣。酷虐百姓我能退之。徴召賢能代其王位。若能慚愧改惡修善。若能任善退諸惡人。其心弘廣普慈一切。容受拯濟猶如橋船。包含民物猶如父母。國有賢能當徴召之。敬賢尊聖如視父母。王自躬身臨朝斷事。不枉民物猶如明鏡。若其國王能修是德。改往修來悔先作罪。慚愧自責鄙悼愆咎。自悔責已當修三德。一者恭敬三尊。二者憐愍貧窮國有孤老當撫卹之。三者于怨親中心常平等。斷理怨枉不枉民物。若能修行上來諸德。我時當率諸大天王。諸天帝釋伺命都尉天曹都尉。除死定生減罪增福益算延壽。白諸天曹差諸善神一千七百。邏衛國界守護國土。除其災患滅其奸惡。風雨順時穀米豐熟。疫氣消除無諸強敵。人民安樂稱王之德。是王若能兼行讀誦此陀羅尼。譬如轉輪聖王得如意寶珠。是珠神氣消伏災禍。我今以此大神咒力。上來諸德悉能辦之滅消災惡亦復如是。當知是此大神咒力如王明珠亦復如是。
我太白仙人
【現代漢語翻譯】 現代漢語譯本 摩吒 莎呵 (Maha Svaha，一種咒語結尾的常用語)
誦唸此咒五遍，用七種顏色的線縷打三個結，繫在疼痛的地方。
此大神咒是過去四十恒河沙數諸佛所說。我過去從諸佛那裡，聽聞並說了此大神咒的力量。從那時以來，經過七百劫，我住在閻浮提 (Jambudvipa，指我們所居住的這個世界) 成為大國師，統領四天下眾星之王，得到最自在的地位。四天下中的一切國事，我都參與管理。如果各位人王不以正法治國，任用臣下而心中沒有慚愧，行為暴虐虛偽，擾亂綱紀，縱容各位臣子殘酷虐待百姓，我能廢黜他們，徵召賢能的人代替他們的王位。如果他們能感到慚愧，改正錯誤，修養善行，任用善良的人，罷免各種惡人，其心胸弘大寬廣，普遍慈愛一切眾生，容納和救濟百姓如同橋樑和船隻，包容百姓如同父母。國家有賢能的人，應當徵召他們，尊敬賢人聖者如同對待父母。國王親自臨朝處理政事，不冤枉百姓，如同明鏡一般公正。如果國王能修養這些德行，改正過去的錯誤，修養未來的善行，懺悔先前所犯的罪過，感到慚愧並自我責備，鄙視並哀悼自己的過失，自我懺悔責備之後，應當修養三種德行：一是恭敬三寶 (指佛、法、僧)，二是憐憫貧窮，對於國內的孤寡老人應當撫卹他們，三是在對待怨親時心中常常保持平等，公正地處理冤屈案件，不冤枉百姓。如果能修行以上各種德行，我那時將率領各位大天王、諸天帝釋 (Deva Indra，佛教的護法神)、伺命都尉、天曹都尉，消除死亡，確定生機，減少罪過，增加福報，增益壽命，延長壽命。稟告各位天曹，派遣一千七百位善神，巡邏衛護國界，守護國土，消除各種災患，滅除各種奸惡，風調雨順，五穀豐登，消除瘟疫，沒有各種強大的敵人，人民安樂，稱頌國王的德行。如果這位國王能同時讀誦此陀羅尼 (Dharani，總持，咒語)，譬如轉輪聖王 (Chakravarti，擁有轉輪寶的理想統治者) 得到如意寶珠，這顆寶珠具有神奇的力量，能消除和降伏災禍。我現在憑藉此大神咒的力量，以上各種德行都能辦到，滅除和消除災禍也是如此。應當知道此大神咒的力量如同國王的明珠，也是如此。
我，太白仙人 (Tai Bai Xian Ren，道教神仙)
【English Translation】 English version Maha Svaha (a common ending phrase for mantras)
Recite this mantra five times, and tie three knots with threads of seven colors, and tie it to the painful area.
This great divine mantra was spoken by the Buddhas of the past forty Ganges sands. In the past, I heard and spoke the power of this great divine mantra from the Buddhas. Since then, after seven hundred kalpas (aeons), I have lived in Jambudvipa (the world we live in) as a great national teacher, leading the kings of the four worlds, and attaining the most free and comfortable position. I participate in the management of all national affairs in the four worlds. If the kings do not govern the country with the proper Dharma (teachings), employ ministers without shame in their hearts, behave tyrannically and falsely, disrupt the discipline, and condone the cruel abuse of the people by the ministers, I can depose them and summon virtuous people to replace their thrones. If they can feel ashamed, correct their mistakes, cultivate good deeds, employ good people, and dismiss all kinds of evil people, their hearts will be broad and generous, universally loving all beings, accommodating and rescuing the people like bridges and boats, and embracing the people like parents. If the country has virtuous people, they should be summoned, and virtuous and holy people should be respected as parents. The king personally attends the court to handle government affairs, and does not wrong the people, as fair as a bright mirror. If the king can cultivate these virtues, correct past mistakes, cultivate future good deeds, repent of previous sins, feel ashamed and blame himself, despise and mourn his faults, and after self-repentance and blame, he should cultivate three virtues: first, respect the Three Jewels (Buddha, Dharma, Sangha), second, have compassion for the poor, and should comfort the lonely and elderly in the country, and third, always maintain equality in the heart when dealing with enemies and relatives, and handle unjust cases fairly without wronging the people. If one can cultivate the above virtues, I will then lead the great heavenly kings, Deva Indra (Buddhist protector deity), Siming Duwei (officials in charge of life), and Tiancao Duwei (officials in charge of heavenly affairs), to eliminate death, determine life, reduce sins, increase blessings, increase lifespan, and extend lifespan. Report to the heavenly officials, and send 1,700 good gods to patrol and protect the national borders, guard the country, eliminate various disasters, eliminate various evils, make the weather favorable, make the grains abundant, eliminate plagues, have no strong enemies, make the people happy, and praise the king's virtues. If this king can also recite this Dharani (mantra), it is like a Chakravarti (ideal ruler with a turning wheel) obtaining a wish-fulfilling jewel, which has magical power to eliminate and subdue disasters. Now, with the power of this great divine mantra, all the above virtues can be accomplished, and the elimination and elimination of disasters is also the same. It should be known that the power of this great divine mantra is like the king's bright pearl, and it is also the same.
I, Tai Bai Xian Ren (Taoist immortal)
。今欲說神咒。我是五通仙人修菩薩行。五星中最勝。我于神仙中。神通光明勝。統領四天下及諸人天事。國土災害變。壽命延縮短。陰陽及運變。圖書讖記等。奸偽質直事。穰災消奸惡。所應盈縮者。悉是我所知。我愍諸眾生。今欲說神咒並護其國土。有咒名阿那呼吒盧(晉言)欲護國土及閻浮提一方眾生故。
波吒呼婆盧 閻摩呼婆盧 焰摩兜呼婆盧 烏阇那呼婆盧 焰彌呼婆盧 烏晝呼婆盧 具阇呵 呼婆盧 胡若兜呼婆盧 莎呵
誦咒三遍縷二色黃白結作二結系項。
此大神咒。乃是過去三恒河沙諸佛所說。我於過去。從諸佛所。得聞是咒。從是以來已經百劫。所修功德于神仙中無能及者。內秘菩薩大乘戒行。外現神仙。清凈法身。菩薩六度諸波羅蜜具足修竟。外現方便處神仙中。雖共和光不同其塵。是名菩薩烏和拘舍羅。方便處身。若閻浮提諸國王等。前身薄福處在末法。微末善根得為人王。身無福力心闇少智。復值五滓鈍濁眾生。譬如癡人破車遲牛。欲過險道甚難可過。我見此已。慈心憐愍。為度沒溺勤苦眾生。為欲攜將令得出難。並濟其王遲牛之厄。故我今日說此神咒。若其國王聞此語已。心生慚愧自知薄福。改往修來發弘廣心。慈悲臨覆愍苦眾生。忍惡修善不枉民物。建護正法任
【現代漢語翻譯】 現代漢語譯本：現在我想宣說一個神咒。我是五通仙人，修行菩薩的德行。在五星之中最為殊勝。我在眾神仙之中，神通光明最為殊勝，統領四大部洲以及所有的人天之事。國土的災害變異，壽命的延長或縮短，陰陽以及命運的變遷，圖書讖緯的記載等等，奸詐虛偽或誠實正直的事情，禳除災禍消除奸邪，事物應該盈滿或虧損，這些都是我所知道的。我憐憫眾生，現在想宣說神咒並保護他們的國土。有一個咒語名叫阿那呼吒盧（晉語），是爲了保護國土以及閻浮提一方的眾生。
波吒呼婆盧，閻摩呼婆盧，焰摩兜呼婆盧，烏阇那呼婆盧，焰彌呼婆盧，烏晝呼婆盧，具阇呵，呼婆盧，胡若兜呼婆盧，莎呵。
誦唸咒語三遍，用黃白兩種顏色的絲線結成兩個結，繫在脖子上。
這個大神咒，是過去三恒河沙數諸佛所說的。我在過去，從諸佛那裡，聽聞了這個咒語。從那時以來已經過了百劫。所修的功德在神仙中沒有人能比得上。內在秘密地修持菩薩的大乘戒行，外在顯現神仙清凈的法身。菩薩的六度（Dāna，Sīla，Ksānti，Vīrya，Dhyāna，Prajñā）諸波羅蜜（Pāramitā）都已經圓滿修習完畢。外在顯現方便之身處在神仙之中，雖然和光同塵卻不同流合污。這就是名為菩薩烏和拘舍羅（U和拘舍羅）的方便處身。如果閻浮提（Jambudvīpa）的諸國王等，前世福報淺薄處在末法時期，只有微末的善根才得以成為人王，自身沒有福力內心昏暗缺少智慧，又遇到五濁惡世（五滓）愚鈍渾濁的眾生，譬如愚癡的人駕駛著破舊的車子和遲緩的牛，想要通過危險的道路是非常困難的。我見到這些情況后，慈心憐憫，爲了救度沉溺在困苦中的眾生，爲了想要帶領他們脫離困境，並且幫助那些國王解除遲牛破車的困厄，所以我今天宣說這個神咒。如果那些國王聽到這些話后，內心生起慚愧，知道自己福報淺薄，改過自新，發起弘大廣闊的心，慈悲地關懷憐憫受苦的眾生，忍受邪惡修習善良，不枉害百姓的財物，建立和守護正法。
【English Translation】 English version: Now I wish to speak a divine mantra. I am a Five-神通 (Five Supernatural Powers) Immortal, practicing the conduct of a Bodhisattva. Among the five planets, I am the most supreme. Among all the Immortals, my supernatural power and light are the most outstanding. I govern the four continents and all matters of humans and Devas (gods). I know about disasters and changes in countries, the lengthening or shortening of lifespans, the transformations of Yin and Yang and fate, books of prophecies, matters of deceit and honesty, averting disasters and eliminating evil, and what should increase or decrease. I pity all sentient beings, and now I wish to speak this divine mantra and protect their countries. There is a mantra called Ānāhūṭālu (阿那呼吒盧) (translated in the Jin Dynasty as) for the purpose of protecting countries and the sentient beings in one region of Jambudvīpa (閻浮提).
Bhaṭa hū bharu, Yama hū bharu, Yama ḍau hū bharu, Ujāna hū bharu, Yama mi hū bharu, Ujau hū bharu, Guja ha, hū bharu, Hū ruo ḍau hū bharu, Svāhā.
Recite the mantra three times, and tie two knots with two-colored yellow and white threads to wear around the neck.
This great divine mantra was spoken by the Buddhas of the past, as numerous as the sands of three Ganges Rivers. In the past, I heard this mantra from all the Buddhas. Since then, a hundred kalpas (劫) have passed. The merits I have cultivated are unmatched among the Immortals. Inwardly, I secretly practice the Mahāyāna (大乘) precepts of a Bodhisattva, outwardly manifesting as an Immortal with a pure Dharma body. I have fully cultivated the six Pāramitās (波羅蜜) (perfections) of a Bodhisattva: Dāna (佈施), Sīla (持戒), Ksānti (忍辱), Vīrya (精進), Dhyāna (禪定), Prajñā (智慧). Outwardly, I manifest a skillful means to dwell among the Immortals, although mingling with the world, I am not defiled by it. This is called the Bodhisattva U和拘舍羅 (U-he-ju-she-luo), who skillfully dwells in the world. If the kings of Jambudvīpa (閻浮提) have thin blessings from their past lives and live in the Dharma-Ending Age (末法), with only slight roots of goodness to become kings, lacking in blessings and with darkened minds and little wisdom, and encounter the five turbidities (五滓) and dull, impure sentient beings, it is like a foolish person driving a broken cart with a slow ox, trying to pass through a dangerous road, which is very difficult to pass. Seeing this, I have compassion and pity, to save sentient beings who are drowning in suffering, to lead them out of difficulty, and to help those kings overcome the difficulties of the slow ox and broken cart. Therefore, I speak this divine mantra today. If those kings hear these words and feel ashamed, knowing that they have thin blessings, they should correct their past mistakes and cultivate for the future, develop a vast and broad mind, compassionately care for and pity suffering sentient beings, endure evil and cultivate goodness, not unjustly harm the people's property, and establish and protect the true Dharma.
賢用智。徴善退惡與民更始。其王若能修是諸德。復能讀誦此陀羅尼。晝夜專念心不廢忘。王心爾時轉當聰辯。志性和柔不念諸惡。諸天善神漸來親附。增其智慧益其神力。以天護故轉當精進。以精進故我等諸天日月五星二十八宿咸來擁護。求愿與愿。遣諸龍王給其雨澤。穀米豐熟疫氣消除。諸災消滅。善徴日生。當知悉是大神咒力。我熒惑仙人。今欲說神咒。擁護諸國土。拔濟諸群生。除其我慢心。消滅諸非奸。𥜒鎮諸毒藥。一切諸非法。無不消伏者。我是五通仙。消伏諸奸鬼。一切國土事。世間之災祥。兵刀及疫氣。饑饉豐儉等。鄰國噁心生。大臣欲謀反。如是諸災禍我皆悉知之。天子衰忌事。隱沒及覆蓋。減算及增壽。悉是我所知。欲得消災者。我亦能辦之。卻敵及姦非。我亦能𥜒之。除卻災祥變。一切皆由我。我於五星中。聰明利智勝。捷疾機關辯。神通猛利勝。於四天下中。神通捷疾勝。我於四天下。無能及我者。是故我今日欲說大神咒。名具吒呼盧兜(晉言)擁護國土濟拔諸王難。消伏諸姦非。療治眾生病。厭禱及毒氣。
呼都帝晝盧 阿支不帝晝盧 閻摩帝晝盧 不梨帝囊帝晝盧 烏穌兜帝晝盧 具帝帝晝盧 耶摩蜜阇帝晝盧 烏奢不利帝帝晝盧 究守波帝晝盧 莎呵
誦咒三遍。縷一色
緋結作七結痛處系。
此大神咒能令諸國王並及諸國土。悉皆安隱消災穰禍莫不由是。一切行人及疾病者。悉應讀誦皆令通利。若欲修行此陀羅尼者。一者斷酒二者斷肉三者斷辛。於三七日中香湯澡浴著新凈衣。若於塔中若空靜處安置佛像。燒香散花離眾憒鬧。於六時中勤心讀誦。懺悔十方慚愧自責。凈身口已應當讀誦。於一一時中三七二十一遍。誦已默然專心念我。熒惑仙人五住菩薩。我今歸依。如是三說。如是說已。默然而坐。我于爾時。當往其所。令其所求。皆得成辦。亦當授與。如意寶珠。滅結使火國土災祥。豐儉疫氣悉皆穰之。當知是此大神咒力。
我大梵天王欲說大陀羅尼以護眾生。有陀羅尼名呼盧缽都(晉言)治眾生病覆育三界濟諸貧窮。
閻無呼穌都 伊波都 閻摩呼穌都 阇摩蜜呼穌都 憂波帝那呼穌都 莎呵
誦咒三遍。縷二色青綠作七結系兩乳。
此大神咒乃是過去諸佛所說。我今愍念諸眾生故。為令解脫拔濟三界勤苦本故。為欲弘廣佛正法故。普慈眾生猶如慈父。此陀羅尼神力。盡一日月所照之處。四天下中無不賴。此陀羅尼力。能使四海涌沸。須彌山崩碎如微塵。及十寶山四大海水江河淮濟入一毛孔。四天下中悉能為之。若諸國土疫病劫起。其王爾時應當
【現代漢語翻譯】 現代漢語譯本： 用兩種顏色的線（緋色和綠色）打七個結，繫在疼痛的地方。
這個大神咒能夠使各個國王以及他們的國土都得到安寧，消除災難，禳除禍患，沒有不是因為它而實現的。所有行人和患病的人，都應該讀誦，使之通達順利。如果想要修行這個陀羅尼，第一要斷酒，第二要斷肉，第三要斷辛辣之物。在三個七天中，用香湯沐浴，穿上新的乾淨衣服。如果在塔中或者空曠安靜的地方安置佛像，燒香散花，遠離人群喧鬧。在六個時辰中勤奮地讀誦，懺悔十方，慚愧自責。清凈身口之後，應當讀誦。在每一個時辰中誦唸三七二十一遍。誦唸完畢后，默然專心念誦我——熒惑仙人五住菩薩。我現在歸依。像這樣說三遍。這樣說完之後，默然而坐。我那時，應當前往他的所在地，使他所求的，都能夠成就辦理。我也應當授予他如意寶珠，滅除煩惱之火，消除國土的災難祥瑞，使豐收代替歉收，安寧代替瘟疫。應當知道這是這個大神咒的力量。
我大梵天王想要說一個大陀羅尼來保護眾生。有一個陀羅尼名叫呼盧缽都（晉語意思是）治療眾生疾病，覆蓋養育三界，救濟各種貧窮。
閻無呼穌都 伊波都 閻摩呼穌都 阇摩蜜呼穌都 憂波帝那呼穌都 莎呵
誦咒三遍。用兩種顏色（青色和綠色）的線打七個結，繫在兩乳之間。
這個大神咒乃是過去諸佛所說。我今天憐憫眾生的緣故，爲了使他們解脫，拔除救濟三界的勤勞痛苦的根本，爲了弘揚廣大的佛法，普遍慈愛眾生猶如慈父。這個陀羅尼的神力，在一日月所照耀的地方，四天下中沒有不依賴這個陀羅尼的力量的。能夠使四海翻騰，須彌山崩碎如微塵，以及十寶山，四大海水，江河淮濟進入一個毛孔。在四天下中都能夠做到這些。如果各個國土發生瘟疫災難，國王那時應當...
【English Translation】 English version: Tie seven knots with threads of two colors, scarlet and green, and fasten them to the painful area.
This great divine mantra can bring peace to all kings and their lands, eliminate disasters, and avert calamities. All travelers and those who are ill should recite it, so that they may be unobstructed and successful. If you wish to practice this Dharani, first, abstain from alcohol; second, abstain from meat; and third, abstain from pungent foods. For three weeks, bathe in fragrant water and wear new, clean clothes. Place a Buddha statue in a pagoda or a quiet place, burn incense, scatter flowers, and stay away from crowds and noise. Diligently recite it during the six periods of the day, repent for the ten directions, and be ashamed and blame yourself. After purifying your body and speech, you should recite it. Recite it three times seven, twenty-one times, in each period. After reciting, silently and attentively contemplate me—the Venusian Immortal, the Five-Dwelling Bodhisattva. I now take refuge. Say this three times. After saying this, sit in silence. At that time, I shall go to his location and fulfill all his requests. I shall also grant him the Cintamani Jewel (wish-fulfilling jewel), extinguish the fire of afflictions, eliminate disasters and omens in the country, and replace famine with abundance and plague with peace. You should know that this is the power of this great divine mantra.
I, the Great Brahma King, wish to speak a great Dharani to protect all beings. There is a Dharani called Hūlūbōdū (晉言, Jin language, means) healing the diseases of sentient beings, covering and nurturing the three realms, and relieving all the poor.
Yán wú hū sū dū, yī bō dū, yán mó hū sū dū, shé mó mì hū sū dū, yōu bō dì nà hū sū dū, suō hē.
Recite the mantra three times. Make seven knots with threads of two colors, blue and green, and tie them between the breasts.
This great divine mantra was spoken by the Buddhas of the past. Today, out of compassion for all beings, to liberate them, to eradicate the root of the diligent suffering of the three realms, to propagate the vast Buddha Dharma, and to universally love all beings like a compassionate father. The divine power of this Dharani extends to all places illuminated by the sun and moon. There is no place in the four continents that does not rely on the power of this Dharani. It can cause the four seas to surge, Mount Sumeru (須彌山) to crumble into dust, and the ten treasure mountains, the four great seas, the Yangtze River (長江), the Yellow River (黃河), the Huai River (淮河), and the Ji River (濟河) to enter a single pore. It can do all these things in the four continents. If epidemics and calamities arise in various countries, the king at that time should...
精進。七日七夜受持八戒。應當凈心六時行道。為萬民故調伏其心。敕其境內一切人民。以慈悲心勸令行善。其王爾時于宮殿內。然百千燈以救民命。請召十方諸大菩薩梵釋四天王。三自歸依叩頭求哀。十方諸佛大菩薩眾釋梵四天王諸來大士救我民命。如是三說如是說已。當誦此陀羅尼三七二十一遍。誦此陀羅尼已。王與群臣夫人婇女。默然而坐禪思一心。我大梵天王。爾時當與梵眾釋眾四天大王諸大龍王八部鬼神。飲其毒氣悉得消除。王于爾時于禪思中。得見我身大梵天王釋提桓因四天大王。以見我故倍復精進。以精進故其國土境。舊住鬼神惱人民者。我又當遣四天大王驅令出界。以我大梵天王慈悲力故。其國土境悉得安隱。
我大自在天王。今欲說神咒。有陀羅尼名呵梨樓(晉言)拔眾生苦濟眾厄難。
阿若娑梨樓 毗梨帝那娑梨樓 遮波晝娑梨樓 彌梨帝那娑梨樓 殊呵兜支波晝 莎呵
誦咒三遍一色線綠結作四結系項。
是咒乃是過去十萬億諸佛所說。此陀羅尼威神力故。四天下中盡一日月所照之處能為光明。貧窮者能施寶藏。盲冥眾生施其慧眼。病苦之者與法藥療治。若諸眾生欲求三乘聖果者。我能佐助令得成辦。若在幽隱受三塗苦。以此陀羅尼力。三塗命終生忉利天。若諸行人
【現代漢語翻譯】 現代漢語譯本： （國王應當）精進修行。七天七夜受持八關齋戒。應當以清凈之心，晝夜六時勤修佛道。爲了萬民的緣故，調伏自己的心。告誡國內所有人民，以慈悲之心勸導他們行善。國王那時在宮殿內，點燃成百上千的燈來救助百姓的性命。請來十方諸大菩薩、梵天、帝釋天、四大天王。以身口意三業皈依，叩頭求哀。『十方諸佛、大菩薩眾、釋提桓因（Śakra-devānām-Indra，帝釋天）、四大天王、諸位前來救度的大士，救救我的百姓的性命。』這樣說三遍。說完之後，應當誦唸此陀羅尼三七二十一遍。誦唸此陀羅尼之後，國王與群臣、夫人、婇女，默默地坐禪，一心專注。我大梵天王（Mahābrahmā，色界初禪天之主），那時將與梵眾、釋眾、四大天王、諸大龍王、八部鬼神，飲盡其毒氣，全部消除。國王在那時禪思之中，得見我的身形，大梵天王、釋提桓因、四大天王。因為見到我的緣故，更加精進。因為精進的緣故，其國土境內，舊時居住的鬼神惱害人民的，我又將派遣四大天王驅趕他們出界。以我大梵天王的慈悲力量的緣故，其國土境內全部得到安穩。
我大自在天王（Maheśvara，三千大千世界之主）。現在想說一個神咒。有一個陀羅尼名叫呵梨樓（音譯），（用晉語來說）是拔除眾生痛苦，救濟眾生厄難的意思。
阿若娑梨樓，毗梨帝那娑梨樓，遮波晝娑梨樓，彌梨帝那娑梨樓，殊呵兜支波晝，莎呵。
誦咒三遍，用一種顏色的綠線結成四個結，繫在脖子上。
這個咒是過去十萬億諸佛所說。此陀羅尼的威神力量的緣故，在四天下中，盡一日月所照之處，都能帶來光明。對於貧窮的人，能施予寶藏。對於盲昧的眾生，施予智慧之眼。對於有病苦的人，給予法藥治療。如果各位眾生想要追求聲聞乘、緣覺乘、菩薩乘這三乘聖果的，我能佐助他們，令他們成就。如果在幽暗之處，承受地獄、餓鬼、畜生這三塗的痛苦，以此陀羅尼的力量，從三塗命終之後，能往生到忉利天（Trāyastriṃśa，欲界第二天）。如果各位修行人
【English Translation】 English version: (The king) should practice diligently. For seven days and seven nights, uphold the eight precepts. One should purify one's mind and practice the Way diligently during the six periods of the day and night. For the sake of all people, tame their minds. Order all the people within the territory to practice good deeds with a compassionate heart. At that time, the king, within the palace, lights hundreds of thousands of lamps to save the lives of the people. Invite the great Bodhisattvas of the ten directions, Brahmā, Śakra-devānām-Indra (帝釋天), and the Four Heavenly Kings. Take refuge in the Three Jewels with body, speech, and mind, kowtowing and pleading. 'May the Buddhas of the ten directions, the great Bodhisattvas, Śakra-devānām-Indra (帝釋天), the Four Heavenly Kings, and all the great beings who have come to save us, save the lives of my people.' Say this three times. After saying this, one should recite this Dhāraṇī twenty-one times. After reciting this Dhāraṇī, the king, together with the ministers, consorts, and palace women, silently sit in meditation, focusing their minds. I, Mahābrahmā (大梵天王), at that time, will be with the Brahmā retinue, the Śakra retinue, the Four Great Heavenly Kings, the Great Dragon Kings, and the Eight Classes of Gods and Spirits, drinking up their poisonous energy, eliminating it all. At that time, the king, in meditation, will see my form, Mahābrahmā, Śakra-devānām-Indra, and the Four Great Heavenly Kings. Because of seeing me, they will be even more diligent. Because of diligence, in their territory, the old resident ghosts and spirits who harass the people, I will send the Four Great Heavenly Kings to drive them out of the territory. Because of the compassionate power of me, Mahābrahmā, the entire territory will be peaceful and secure.
I, Maheśvara (大自在天王), now wish to speak a divine mantra. There is a Dhāraṇī called He Li Lou (呵梨樓, transliteration), which (in the Jin language) means to remove the suffering of sentient beings and relieve the calamities of all.
Ā ruò suō lí lóu, pí lí dì nà suō lí lóu, zhē bō zhòu suō lí lóu, mí lí dì nà suō lí lóu, shū hē dōu zhī bō zhòu, suō hē.
Recite the mantra three times, using a green thread of one color to tie four knots and fasten it around the neck.
This mantra was spoken by the Buddhas of the past hundreds of thousands of trillions. Because of the majestic and divine power of this Dhāraṇī, within the four continents, wherever the sun and moon shine, it can bring light. To the poor, it can bestow treasures. To the blind and ignorant beings, it bestows the eyes of wisdom. To those who are sick and suffering, it gives the medicine of the Dharma for healing. If all sentient beings wish to seek the three vehicles of the holy fruit, I can assist them, enabling them to achieve it. If they are in a dark place, enduring the suffering of the three evil paths (hell, hungry ghosts, animals), by the power of this Dhāraṇī, after the end of their lives in the three evil paths, they can be reborn in the Trāyastriṃśa Heaven (忉利天). If all practitioners
書寫讀誦此陀羅尼者。得宿命智憶十四生事。來今往古如現目前。欲修禪定者。陰蓋所覆者。當誦此陀羅尼。其心則定睡眠遣除。欲修學問者。其心散亂不能專一。觸事滯礙不得義味。當修行此陀羅尼。欲得聞持者。當修行此陀羅尼。欲得十方諸佛所說諸大菩薩所說諸大天王所說。一聞歷耳總持不忘即得義理。百千義理自然現前持而不忘。應當讀誦此陀羅尼。晝夜六時恒不廢忘。精勤修習助佛道法。是人爾時當於夢中。即得見我大自在天王坐白蓮華臺往是人所。其人以見我故心大歡喜。我時授與如意寶珠。以珠力故所愿自在。百千諸佛常隨護助。此大陀羅尼神力如是。
我化樂天王欲說大陀羅尼。名阿那阇富盧(晉言)法忍柔順法忍堪任荷負三界。眾生譬如大海其量。難知我天王心亦復如是。悉能救接漂流眾生出三界海。
那阇富盧 憂多羅富盧 龍若呼富盧 憂禆叉富盧 陀摩阇富盧 毗梨帝那富盧 烏殊知富盧 莎呵
誦咒三遍。五色縷結作一結系項。
此大神咒。乃是過去百千萬億諸佛所說。愍念眾生故今欲說之。此大神咒勢分所及。三天下中唯郁單越獨不得聞。力所至處其中眾生。三種毒箭自然拔出。得音響忍法音光明入毛孔中。所有鬱蒸三垢重罪自然涌出。此諸眾生命終已后。悉
【現代漢語翻譯】 現代漢語譯本：書寫和讀誦此陀羅尼者，能獲得宿命智，回憶起過去十四世的事情。過去、現在、未來之事，如同就在眼前。想要修習禪定，卻被五蓋（陰蓋）所覆蓋的人，應當誦持此陀羅尼，其心就能安定，睡眠也能消除。想要修習學問的人，如果心意散亂不能專一，遇到事情就停滯阻礙，無法理解其中的意義，應當修行此陀羅尼。想要獲得聞持（聽聞后能憶持不忘）能力的人，應當修行此陀羅尼。想要獲得十方諸佛所說、諸大菩薩所說、諸大天王所說的法，一經聽聞就能牢記不忘，立刻理解其中的義理，百千種義理自然顯現於前，能夠憶持而不遺忘，就應當讀誦此陀羅尼，晝夜六時恒常不間斷地精勤修習，輔助佛道。這樣的人在夢中，就能見到我大自在天王（Mahadeva）坐在白蓮花臺上，來到此人之處。此人因為見到我而心中大為歡喜，我那時就授予他如意寶珠（Cintamani），憑藉寶珠的力量，所求皆能如願。百千諸佛常隨護佑。此大陀羅尼的神力就是如此。
我化樂天王（Nirmanarati）想要宣說大陀羅尼，名為阿那阇富盧（Anajapulu）（晉言：法忍柔順法忍堪任荷負三界）。眾生譬如大海，其量難以知曉，我天王的心也像這樣，完全能夠救助漂流的眾生，脫離三界之海。
那阇富盧（Anajapulu），憂多羅富盧（Uttarapulu），龍若呼富盧（Lunjahupulu），憂禆叉富盧（Ubyaksapulu），陀摩阇富盧（Dhamajapulu），毗梨帝那富盧（Biridinapulu），烏殊知富盧（Usucipulu），莎呵（Svaha）。
誦咒三遍。用五色絲線結成一個結，繫在脖子上。
此大神咒，乃是過去百千萬億諸佛所說，因為憐憫眾生所以現在宣說。此大神咒的勢力所及，在三天下中只有郁單越（Uttarakuru）的人不能聽聞。力量所到達的地方，其中的眾生，三種毒箭（貪嗔癡）自然拔出，獲得音響忍（Anumati-ksanti），法音光明進入毛孔之中，所有鬱積的三垢重罪自然涌出。這些眾生命終之後，都...
【English Translation】 English version: Those who write, recite, and chant this Dharani will obtain the wisdom of knowing past lives, recalling events from fourteen existences. Past, present, and future events will appear as if they are right before their eyes. Those who wish to cultivate meditation but are covered by the five hindrances (the 'yin gai') should recite this Dharani. Their minds will become stable, and sleepiness will be dispelled. Those who wish to study and learn but whose minds are scattered and unable to concentrate, who are hindered in their endeavors and unable to grasp the meaning, should practice this Dharani. Those who wish to obtain the power of retention (hearing and remembering without forgetting) should practice this Dharani. Those who wish to obtain the teachings spoken by the Buddhas of the ten directions, by the great Bodhisattvas, and by the great Heavenly Kings, so that upon hearing them once, they can immediately remember them, understand their meaning, and have hundreds and thousands of meanings naturally appear before them, able to retain them without forgetting, should recite this Dharani. They should diligently practice it day and night, at all six times, without fail, assisting the Dharma of the Buddha's path. Such people will then, in their dreams, see me, the Great自在天王 (Mahadeva), seated on a white lotus platform, coming to them. Because they see me, their hearts will be filled with great joy, and I will then bestow upon them the 如意寶珠 (Cintamani). By the power of the jewel, their wishes will be fulfilled. Hundreds and thousands of Buddhas will constantly protect and assist them. Such is the divine power of this great Dharani.
I, the 化樂天王 (Nirmanarati), wish to proclaim a great Dharani, named 阿那阇富盧 (Anajapulu) (translated in the Jin dynasty as '法忍柔順法忍堪任荷負三界' - 'Dharma-patience, gentle Dharma-patience, capable of bearing the burden of the three realms'). Sentient beings are like the ocean, whose measure is difficult to know. My heart, as the Heavenly King, is also like this, fully capable of rescuing drifting sentient beings and delivering them from the sea of the three realms.
那阇富盧 (Anajapulu), 憂多羅富盧 (Uttarapulu), 龍若呼富盧 (Lunjahupulu), 憂禆叉富盧 (Ubyaksapulu), 陀摩阇富盧 (Dhamajapulu), 毗梨帝那富盧 (Biridinapulu), 烏殊知富盧 (Usucipulu), 莎呵 (Svaha).
Recite the mantra three times. Tie a knot with five-colored threads and fasten it around the neck.
This great divine mantra was spoken by hundreds of thousands of millions of Buddhas in the past. Out of compassion for sentient beings, it is now proclaimed. The power of this great divine mantra extends to the three worlds, but only the people of 郁單越 (Uttarakuru) cannot hear it. Wherever its power reaches, the three poisonous arrows (greed, hatred, and delusion) will naturally be extracted from the sentient beings there. They will obtain the 音響忍 (Anumati-ksanti), and the light of the Dharma-sound will enter their pores. All accumulated heavy sins and defilements will naturally be purged. After these sentient beings die, they will all...
得往生忉利天上。若諸行人三垢覆蔽。久處生死纏綿難解。為業垢河之所漂流。我時當乘大乘法舡撈接救拔。以智慧火燒其結使。以禪定水洗濯令凈。以漚和拘舍羅拂拭搓摩。教以六度布以四禪令出三界。若諸行人慾得今身欲得音響忍。欲得柔順忍。欲得無生忍。當修行此陀羅尼。凈持戒地減省睡眠。忍辱柔和少諸緣務心意質直。見修功德者讚歎其德。見貧窮者及疾病者。慈心憐愍如己無異。如是修行調其心已。復欲增上果所愿者。當於三七二十一日。遭中一食白食酥酪得食。若鮮潔處若在塔中。六時行道於一一時中。禮十方佛懺悔宿罪。燒眾名香散花供養。栴檀熏陸諸雜花香。三稱我名化樂天王我是五住菩薩。爾時於一一時中。誦此陀羅尼二十一遍。從初一日乃至七日。極鈍根者三七二十一日。我于爾時往是人所。隨根利鈍授與法忍。應得音響忍者授與音響忍。應得柔順忍者授與柔順忍。應得無生法忍者授與無生法忍。悉授與之真實不虛。
兜率陀天王。我欲說大陀羅尼名者蜜穌兜(晉言)救諸病苦賑給貧窮令諸行人。速得三乘聖果如天降雨。令諸農夫多收果實。
支畢度穌兜 民若度穌兜 畢梨帝那度穌兜 阿支都那度穌兜 究吒呼奴度穌兜 若富那度穌兜 烏兜莎呼 兜度穌兜 蜜若無度穌兜 莎
呵
誦咒六遍五色縷結作三結系兩手。
此大神咒力。能令此閻浮提所有地。種碎如微塵。弗婆提瞿耶尼悉能為之。海水枯涸須彌山崩令如微塵。復能還復如本無異。令諸行人諸結重罪塵勞垢習。為渴愛河之所漂流。沒溺生死無能覺者。我今以此大神咒力。撈接救拔令出三界。以大乘河滅結使火。以禪定膏油潤漬令濕。種植無上菩提根芽。令諸眾生收諸果實。此陀羅尼力亦復如是。若諸眾生現身欲修此陀羅尼。得宿命智齊四百生。未來世事亦四百生悉能知之。現在世事知他人心所緣境界。天文地理圖書讖記。知諸眾生死此生彼。至四百生悉能知之。應當受持讀誦此陀羅尼。應當精進凈持戒地。少欲知足修質直心。晝夜六時少其睡眠。精進修之節食少語。乃至六年畢得克果。先得宿命智。次得無生智。后得他心智。來今往古未然之事靡不通達。得此宿命智已。陀羅尼力故所得智慧。如五住菩薩等無有異。
我焰摩天王今欲說大神咒。名求低胡穌多(晉言)美妙音聲。
波置呼盧多 烏吒句呼盧多 那無呼盧多 不梨帝那呼盧多 烏奢副呼盧多 莎呵
誦咒三遍。縷五色結作五結系項。
是名畢法性海美妙音聲。此大神咒。乃是過去十恒河沙等諸佛所說。是咒能令小千世界悉皆震動
【現代漢語翻譯】 現代漢語譯本 誦持咒語六遍，用五色絲線打三個結，繫在兩手之上。 此大神咒的力量，能夠使這閻浮提（Jambudvipa，指我們所居住的這個世界）所有土地，粉碎如微塵。弗婆提（Purvavideha，東勝身洲）和瞿耶尼（Aparagodaniya，西牛賀洲）也能做到。海水枯竭，須彌山（Sumeru，世界的中心）崩塌，化為微塵，又能恢復如初，毫無差異。使那些行人們，各種纏繞的罪業，塵世的煩惱習氣，被渴愛之河所漂流，沉溺於生死之中，無人能夠覺醒。我現在用這大神咒的力量，撈起接引救拔他們，使他們脫離三界。用大乘之河熄滅煩惱之火，用禪定的膏油滋潤浸泡使之濕潤，種植無上的菩提根芽，使眾生收穫各種果實。這陀羅尼（Dharani，總持）的力量也是如此。如果眾生現在想要修持此陀羅尼，能獲得宿命智，知道四百世的事情。未來世的事情也能知道四百世。現在世的事情，能知道他人心中所想的境界，天文地理，圖書讖記。知道眾生死後生到哪裡，直到四百世都能知道。應當受持讀誦此陀羅尼，應當精進，清凈持戒，少欲知足，修持質樸正直的心。晝夜六時減少睡眠，精進修持，節制飲食，減少言語，乃至六年必定能夠成功。先獲得宿命智，其次獲得無生智，最後獲得他心智。過去、現在、未來未發生的事情沒有不通達的。得到這宿命智后，由於陀羅尼的力量所得到的智慧，如五住菩薩（指斷除五住地煩惱的菩薩）一樣沒有差別。 我焰摩天王（Yama，掌管地獄的閻王）現在要說大神咒，名為求低胡穌多（晉言）美妙音聲。 波置呼盧多 烏吒句呼盧多 那無呼盧多 不梨帝那呼盧多 烏奢副呼盧多 莎呵 誦持咒語三遍。用五色絲線打五個結繫在脖子上。 這名為畢法性海美妙音聲。此大神咒，乃是過去十恒河沙數等諸佛所說。此咒能使小千世界全部震動。
【English Translation】 English version Recite the mantra six times, and tie three knots with five-colored threads, fastening them to both hands. The power of this great divine mantra can cause all the land in this Jambudvipa (the world we live in) to be crushed into fine dust. It can also do the same for Purvavideha (Eastern Continent) and Aparagodaniya (Western Continent). It can dry up the sea, collapse Mount Sumeru (the center of the world) into fine dust, and then restore it to its original state without any difference. It can rescue those travelers, entangled in various sins, worldly afflictions, and habits, who are drifting in the river of craving, drowning in birth and death, with no one to awaken them. Now, with the power of this great divine mantra, I will lift them up, rescue them, and lead them out of the Three Realms. I will extinguish the fire of afflictions with the river of the Mahayana, and moisten them with the ointment of meditation, planting the seeds of unsurpassed Bodhi, so that all beings may reap various fruits. The power of this Dharani (a type of mantra) is also like this. If beings now wish to cultivate this Dharani, they can obtain the wisdom of past lives, knowing about four hundred lifetimes. They can also know about future events for four hundred lifetimes. In the present life, they can know the thoughts in the minds of others, the realms they are connected to, astronomy, geography, books, and prophecies. They can know where beings will be reborn after death, up to four hundred lifetimes. One should uphold and recite this Dharani, be diligent, maintain pure precepts, be content with little, and cultivate a simple and upright mind. Reduce sleep during the six periods of day and night, cultivate diligently, practice moderation in eating, and reduce speech. After six years, one will surely achieve success. First, one obtains the wisdom of past lives, then the wisdom of non-birth, and finally the wisdom of knowing the minds of others. There is nothing that is not understood about past, present, and future events. After obtaining this wisdom of past lives, the wisdom gained through the power of the Dharani is no different from that of a Five-Dwelling Bodhisattva (a Bodhisattva who has eliminated the five aggregates of affliction). I, Yama (the King of Hell), now wish to speak a great divine mantra, named Qiu Di Hu Su Duo (translated in Jin as) Beautiful Sound. Bo Zhi Hu Lu Duo, Wu Zha Ju Hu Lu Duo, Na Wu Hu Lu Duo, Bu Li Di Na Hu Lu Duo, Wu She Fu Hu Lu Duo, Svaha. Recite the mantra three times. Tie five knots with five-colored threads and fasten them around the neck. This is named the Beautiful Sound of the Ocean of Complete Dharma Nature. This great divine mantra was spoken by Buddhas as numerous as the sands of ten Ganges rivers in the past. This mantra can cause the entire small thousand world to shake.
。其中眾生以大神咒威神力故。三毒病惱纏勞垢習自然涌出。法音光明從毛孔入。鬱蒸熱惱自然清涼。小千世界其中眾生。聞此陀羅尼美妙音聲和雅柔軟。有得音響忍者。有得柔順忍者。有得大無生法忍者。有能堪任久住度眾生者。有得畢法性海四辯無礙者。有得大總持神通自在。常游諸國以美妙音聲。而為眾生演說法要。悉是大神咒威神力故。能辦此事。
我忉利天王愍念眾生故。欲說大神咒名胡穌兜那(晉言)。去除垢穢。慈悲拯濟。拔眾生苦。
支不帝梨那 阿支不帝梨那 彌阇帝梨那 烏穌帝梨那 若副多帝梨那 驅穌帝梨那 莎呵
誦咒三遍。白縷結作六結系項。
此大神咒。乃是過去十恒河沙諸佛所說。我忉利天王以此大神咒力。於四天下中得大神力觸事無礙。盡一日月所照之處。悉能為之。眾生壽命帝王暴虐。兵刀寇賊饑饉疾疫。大臣宰相佞諂不忠。國家衰忌星宿失度。雨澤不時晚雨早霜。比丘懈怠三業不勤。故使世界三災並起。若其國王放逸著樂。縱諸群臣貪濁自恣。多取民物枉殺無辜。民怨天怒故使國界兵刀競起。有諍奪之心行此惡行。欲求長生終不可得。若其國王心生慚愧。悔過自責虛負萬民。空頑不及謙下自卑。惠下利民退惡任善。尊聖敬德拯濟貧窮。如其國王改往
【現代漢語翻譯】 現代漢語譯本： 其中眾生因為大神咒的威神力，三毒（貪、嗔、癡）所引起的疾病煩惱、纏縛勞累、污垢習氣自然涌出。佛法的聲音和光明從毛孔進入，使鬱悶蒸騰的熱惱自然清涼。小千世界中的眾生，聽到這陀羅尼美妙的聲音，和諧柔和，有人因此得到音響忍（對聲音的領悟和忍耐），有人得到柔順忍（內心柔和順從），有人得到大無生法忍（對不生不滅真理的領悟和忍耐），有人能夠長久住世度化眾生，有人得到通達一切法性如大海般深廣，四種辯才無礙，有人得到大總持（全面掌握佛法）神通自在，常遊歷各國，用美妙的聲音為眾生演說佛法的要義。這些都是大神咒的威神力所致，才能成就這些事情。
我忉利天王（佛教護法神）因為憐憫眾生，想要宣說大神咒，名字是胡穌兜那（Husutouna）（漢譯為：去除垢穢），用慈悲心拯救濟助眾生，拔除眾生的痛苦。
支不帝梨那 阿支不帝梨那 彌阇帝梨那 烏穌帝梨那 若副多帝梨那 驅穌帝梨那 莎呵 (mantra)
唸誦咒語三遍，用白線打六個結，繫在脖子上。
這大神咒，乃是過去十恒河沙數諸佛所說。我忉利天王憑藉這大神咒的力量，在四天下（指整個世界）中得到大神力，做任何事情都沒有障礙，在一日月所照耀的地方，都能為眾生服務。眾生壽命短促，帝王殘暴虐待百姓，兵刀戰亂、盜賊橫行、饑荒瘟疫，大臣宰相姦佞諂媚不忠誠，國家衰敗，不吉祥的事情頻發，星宿執行失常，降雨不及時，或者晚雨早霜。比丘（出家修行的男子）懈怠，身口意三業不勤奮，所以導致世界發生水、火、風三災。如果國王放縱自己，沉迷享樂，縱容群臣貪婪污濁，恣意妄為，大量掠奪百姓財物，枉殺無辜，百姓怨恨，上天震怒，所以導致國家戰亂不斷，人們有爭奪之心，做出這些惡行，想要長生不老，終究是不可能的。如果國王內心生起慚愧之心，懺悔過錯，責備自己辜負了萬民，覺得自己愚昧無知，謙虛卑下，施恩惠于下屬，利益百姓，摒棄邪惡，任用賢能，尊敬聖人，敬重有德之人，拯救濟助貧窮的人。如果國王能夠改正過去的錯誤
【English Translation】 English version: Wherein, due to the majestic spiritual power of the great divine mantra, the diseases, afflictions, entanglements, toils, defilements, and habitual tendencies of sentient beings, caused by the three poisons (greed, hatred, and delusion), naturally surge forth. The light and sound of the Dharma enter through the pores, naturally cooling the oppressive heat and vexation. The sentient beings within the small chiliocosm, hearing the wonderful, harmonious, and gentle sound of this Dharani, some attain the Kshanti (patience) of Sound, some attain the Kshanti of Gentleness, some attain the Kshanti of the Great Non-Origination Dharma, some are able to dwell long and deliver sentient beings, some attain complete mastery of the Dharma-nature ocean, with unobstructed fourfold eloquence, some attain great Dharani (comprehensive retention), spiritual powers, and freedom, constantly traveling to various countries, using beautiful sounds to expound the essential teachings of the Dharma for sentient beings. All these are due to the majestic spiritual power of the great divine mantra, enabling them to accomplish these things.
I, King Shakra (ruler of the Trayastrimsha Heaven), out of compassion for sentient beings, wish to speak the great divine mantra, named Husutouna (meaning: to remove defilements), to compassionately rescue and aid, and to relieve the suffering of sentient beings.
Jibudilina Ajibudilina Mijhadilina Usudilina Jhafutadilina Khusudilina Svaha (mantra)
Recite the mantra three times, and tie six knots in a white thread, and wear it around the neck.
This great divine mantra was spoken by the Buddhas of the past, as numerous as the sands of ten Ganges Rivers. I, King Shakra, by the power of this great divine mantra, attain great spiritual power in the four continents (the entire world), and am unobstructed in all matters, able to serve sentient beings within the area illuminated by the sun and moon. If sentient beings have short lifespans, if emperors are tyrannical and cruel, if there are wars, bandits, famines, and plagues, if ministers and prime ministers are treacherous and flattering, if the country is in decline and inauspicious events occur frequently, if the stars are out of alignment, if rainfall is untimely, or if there is late rain and early frost, if Bhikshus (ordained monks) are lazy and do not diligently cultivate the three karmas (body, speech, and mind), then the world will experience the three calamities of water, fire, and wind. If the king indulges himself, is addicted to pleasure, and allows his ministers to be greedy and corrupt, taking the people's property and killing the innocent, the people will resent him, and Heaven will be angered, causing wars to break out in the country. If people have a mind of contention and commit these evil deeds, they will never attain longevity. If the king feels ashamed, repents of his mistakes, blames himself for failing the people, feels ignorant and humble, shows kindness to his subordinates, benefits the people, abandons evil, employs the virtuous, respects sages, honors those with virtue, and rescues the poor, if the king can correct his past mistakes
修來。遵修此德可得長生延年益壽。復能讀誦此陀羅尼。修行信順。上來所說諸惡災怪。悉得消滅無有遺余。
七佛所說神咒經卷第二 大正藏第 21 冊 No. 1332 七佛八菩薩所說大陀羅尼神咒經
七佛所說神咒經卷第三
晉代譯失三藏名今附東晉錄
我摩醯首羅天王。今欲說神咒。愍念諸眾生為除苦本。除其我慢心令修忍辱行。有咒名句多吒(晉言)慈忍辱。
殊呼多(一)烏耆多(二)句多吒(三)烏穌蜜多(四)提梨帝吒(五)若蜜殊吒(六)句喻吒(七)烏穌蜜耆吒(八)句那吒(九)那蜜耆吒(十)烏穌帝梨吒(十一)莎呵(十二)
誦咒五遍。縷一色青結作十二結系兩手。
此大神咒乃是過去七恒河沙諸佛所說。又我過去從諸佛所。得聞說此大神咒名。從是已來神通自在。遍領三千大千世界。一切鬼王皆悉屬我。我有神力悉能摧伏。我今說此陀羅尼咒。如王解髻明珠與人。譬如強力轉輪聖王。威勢自在無有前敵。未摧伏者力能摧伏。已調伏者增加守護。所須之物令無所乏。時轉輪王威伏百姓。復能養育增加守護。猶如慈父等無有異。我今大摩醯首羅天王。神力自在亦復如是。典領三千大千世界鬼神諸王。養育守護亦復如是。摧伏外道及諸邪
【現代漢語翻譯】 修習此法。遵循修習此德行可以獲得長生延年益壽。又能讀誦此陀羅尼（dharani，總持、真言）。修行信奉順從。以上所說的各種惡災怪事，全部都能消滅，沒有遺留。
《七佛所說神咒經》卷第二 大正藏第21冊 No. 1332 《七佛八菩薩所說大陀羅尼神咒經》
《七佛所說神咒經》卷第三
晉代譯失三藏名今附東晉錄
我摩醯首羅天王（Mahesvara，大自在天）。現在想要說神咒，憐憫眾生，為他們去除痛苦的根源，去除他們的我慢之心，使他們修習忍辱之行。有一個咒語名叫句多吒（晉言）慈忍辱。
殊呼多(一)烏耆多(二)句多吒(三)烏穌蜜多(四)提梨帝吒(五)若蜜殊吒(六)句喻吒(七)烏穌蜜耆吒(八)句那吒(九)那蜜耆吒(十)烏穌帝梨吒(十一)莎呵(十二)
誦咒五遍。用青色絲線打十二個結，繫在兩手上。
此大神咒乃是過去七恒河沙數諸佛所說。我又在過去從諸佛那裡，聽聞說過此大神咒的名字。從此以後神通自在，遍領三千大千世界。一切鬼王都屬於我管轄。我具有神力，全部能夠摧伏他們。我現在說此陀羅尼咒，如同國王解下頭髻上的明珠送給別人。譬如強力的轉輪聖王（chakravartin，擁有統治世界的輪寶的理想君主），威勢自在，沒有敵人。未被摧伏的，用力量能夠摧伏；已被調伏的，增加守護。所需的物品，令其沒有缺乏。當時轉輪王以威勢降伏百姓，又能養育增加守護，猶如慈父一樣沒有差別。我現在大摩醯首羅天王，神力自在也像這樣，典領三千大千世界鬼神諸王，養育守護也像這樣。摧伏外道以及各種邪
【English Translation】 Cultivate this practice. Following and cultivating this virtue can lead to longevity and extended lifespan. Furthermore, one can recite this Dharani (總持、真言). Practice, believe, and obey. All the evil disasters and strange occurrences mentioned above can be completely eliminated without any remainder.
The Sutra of Divine Spells Spoken by the Seven Buddhas, Volume 2 Taisho Tripitaka Volume 21, No. 1332: The Great Dharani Divine Spell Sutra Spoken by the Seven Buddhas and Eight Bodhisattvas
The Sutra of Divine Spells Spoken by the Seven Buddhas, Volume 3
Translated during the Jin Dynasty, the name of the Tripitaka master is lost, now attached to the Eastern Jin record.
I, Mahesvara (大自在天), the Great Lord of the World, now wish to speak a divine spell, to have compassion for all sentient beings, to remove the root of their suffering, to remove their arrogance, and to lead them to cultivate the practice of patience. There is a spell called 'Ju Duo Zha' (in the Jin language), meaning 'Compassionate Endurance'.
Shu Hu Duo (1), Wu Qi Duo (2), Ju Duo Zha (3), Wu Su Mi Duo (4), Ti Li Di Zha (5), Ruo Mi Shu Zha (6), Ju Yu Zha (7), Wu Su Mi Qi Zha (8), Ju Na Zha (9), Na Mi Qi Zha (10), Wu Su Di Li Zha (11), Svaha (12).
Recite the spell five times. Use a blue thread to tie twelve knots and tie it to both hands.
This great divine spell was spoken by the Buddhas of the past, as numerous as the sands of seven Ganges Rivers. Furthermore, in the past, I heard the name of this great divine spell from the Buddhas. Since then, I have had supernatural powers and freely govern the three thousand great thousand worlds. All the ghost kings are under my jurisdiction. I have divine power and can subdue them all. I now speak this Dharani spell, like a king giving away a bright pearl from his hair bun. It is like a powerful Chakravartin (擁有統治世界的輪寶的理想君主), the Wheel-Turning King, whose power and authority are unrestrained and has no enemies. Those who have not been subdued can be subdued by force; those who have been tamed are given increased protection. Their needs are met without any lack. At that time, the Wheel-Turning King subdued the people with his power and also nurtured and protected them, just like a compassionate father without any difference. I, the Great Mahesvara, the Great Lord of the World, am also like this, governing the ghost kings of the three thousand great thousand worlds, nurturing and protecting them in the same way. Subduing heretics and all kinds of evil
見。悉令靡伏安住正法。復以神通游騰十方。游諸佛國佐佛揚化。守護正法亦復如是。我今以此大神咒力。六道化身度脫眾生。現作鬼王降伏諸鬼。摧滅邪見。內修菩薩清凈戒行。久已得處法流水中。八住齊階功勛成就。當知皆是大神咒力。其諸人王及諸行人。欲得現世離眾患難。欲護正法欲得安隱。欲得國土無諸災疫豐實安樂。其王應當勤心讀誦。研精修習此陀羅尼。亦當勸勵后妃婇女。諸王子等勤心修習。晝夜讀誦極令通利。于月八日十四日十五日。離常住處在空靜地。凈潔洗浴妙香涂身。著新凈衣于夜後分明星出時燒香。散五色妙花三種名香供養十方佛已。然後三稱我名摩醯首羅大天王。滿我所愿如是三說。令我所求皆得吉祥。作是愿已默然而坐。我于爾時當往其所。王于爾時即當誦此陀羅尼咒二十一遍默然而坐。其王爾時若於夢中若惺悟心。得見我身在虛空中處白蓮華臺。放大光明照觸王身。王見光已即得清凈解脫無垢光三昧。得是三昧已心大歡喜。心歡喜故所愿悉得。我時當遣八部鬼神。守護國土國界清夷無諸災橫。當知是此大神咒力。
我八臂那羅延今欲說神咒。名阿波盧耆兜帝梨置(晉言護助佛法)消諸奸惡摧滅邪見建立法幢。
度呵兜(一)支波兜(二)若勿兜(三)波羅帝兜(四)度
【現代漢語翻譯】 現代漢語譯本： 見（Kṣaṇā）。完全讓他們信服並安住于正法。又以神通遊歷十方，遊歷諸佛國土，輔助佛陀弘揚教化，守護正法也是如此。我現在以大神咒的力量，用六道化身度脫眾生，顯現為鬼王降伏各種鬼，摧毀滅除邪見。內在修習菩薩清凈的戒行，早已進入法流之中，達到八地菩薩的階位，功勛成就。應當知道這都是大神咒的力量。 那些人王以及修行的人，想要在現世遠離各種患難，想要守護正法，想要得到安寧，想要國土沒有各種災疫，豐饒安樂，國王應當勤奮用心讀誦，深入研究修習這個陀羅尼，也應當勸勉后妃婇女，各位王子等勤奮用心修習，日夜讀誦，務必使其通達流暢。在每月的初八、十四、十五日，離開平常居住的地方，在空曠安靜的地方，清凈地洗浴，用美妙的香塗抹身體，穿上新的乾淨衣服，在夜晚後半段，當啟明星出現時燒香，散五色美妙的花，用三種名貴的香供養十方諸佛之後，然後三次稱念我的名字：摩醯首羅大天王（Maheśvara），滿足我的願望，這樣說三次，使我所求的都能吉祥如意。做了這個願望后，默默地坐著。我那時應當前往那裡。國王那時就應當誦此陀羅尼咒二十一遍，默默地坐著。國王那時如果在夢中或者清醒時，得見我的身在虛空中，處於白蓮花臺，放出大光明照觸國王的身體。國王見到光明后，就能得到清凈解脫無垢光三昧（samādhi）。得到這個三昧后，心中非常歡喜。心中歡喜的緣故，所希望的都能得到。我那時應當派遣八部鬼神，守護國土，使國界清平，沒有各種災禍。應當知道這是大神咒的力量。
我八臂那羅延（Nārāyaṇa），現在想要說神咒，名字叫阿波盧耆兜帝梨置（Apalokiteja，晉譯為護助佛法），消除各種奸惡，摧毀滅除邪見，建立法幢。
度呵兜(dhūḥ hūḥ dū)（一），支波兜(ji po dū)（二），若勿兜(rua mu dū)（三），波羅帝兜(bo luo di dū)（四），度(dū)
【English Translation】 English version: Kṣaṇā. Completely subdue them and let them dwell in the Correct Dharma. Moreover, with supernatural powers, travel through the ten directions, visiting the Buddha lands, assisting the Buddhas in propagating and transforming, and protecting the Correct Dharma in the same way. I now use the power of the great divine mantra, using the six paths of transformation to deliver sentient beings, manifesting as a ghost king to subdue various ghosts, and destroying and eliminating wrong views. Inwardly cultivating the pure precepts and practices of a Bodhisattva, I have long entered the stream of Dharma, reaching the stage of the eighth ground Bodhisattva, with meritorious achievements accomplished. It should be known that all of this is due to the power of the great divine mantra. Those kings of men and those who practice, wishing to be free from various calamities in this life, wishing to protect the Correct Dharma, wishing to obtain peace, wishing for the country to be free from various disasters and epidemics, prosperous and peaceful, the king should diligently and attentively recite, deeply study and practice this dhāraṇī, and should also encourage the consorts and concubines, the princes, etc., to diligently and attentively practice, reciting day and night, striving to make it fluent and thorough. On the eighth, fourteenth, and fifteenth days of each month, leave the usual dwelling place, in a spacious and quiet place, bathe cleanly, apply wonderful fragrance to the body, put on new and clean clothes, and in the latter half of the night, when the morning star appears, burn incense, scatter five-colored wonderful flowers, and offer three kinds of precious incense to the Buddhas of the ten directions. Then, recite my name three times: Great Heavenly King Maheśvara, fulfill my wishes, saying this three times, so that all that I seek may be auspicious and fulfilling. After making this wish, sit silently. I shall then go to that place. The king should then recite this dhāraṇī mantra twenty-one times and sit silently. If the king then, in a dream or while awake, sees my body in the empty sky, situated on a white lotus platform, emitting great light that touches the king's body, the king, upon seeing the light, will obtain the pure liberation, the stainless light samādhi. Having obtained this samādhi, the heart will be greatly joyful. Because the heart is joyful, all wishes will be fulfilled. I shall then send the eight classes of ghosts and spirits to protect the country, making the national borders peaceful and free from various disasters. It should be known that this is the power of the great divine mantra.
I, the eight-armed Nārāyaṇa, now wish to speak a divine mantra, named Apalokiteja (translated in the Jin dynasty as 'protecting and assisting the Buddha Dharma'), eliminating various evils, destroying and eliminating wrong views, and establishing the banner of Dharma.
dhūḥ hūḥ dū (one), ji po dū (two), rua mu dū (three), bo luo di dū (four), dū
阿兜(五)究吒兜(六)阿若勿兜(七)耶蜜兜(八)究吒兜(九)度呵兜(十)莎呵(十一)
誦咒五遍。縷青一色結作四結系項。
此大神咒乃是過去八恒河沙諸佛所說。我於過去從諸佛所聞是神咒。是故今日得此奇特。威猛德力神通無礙。三界寄挺人無等雙。移山駐流手轉日月。能接須彌擲置他方還置本處。令此四天王帝釋諸天都不覺知。令此須彌入芥子中。四天王宮忉利諸天。悉皆不知己之所入。令四天下洲合為一洲。各還本處如本無異。其中眾生不知往來。神通自在游騰十方。歷事諸佛守護正法。當知皆是大陀羅尼力。若諸國土諸人王等。欲護己身及國土者。是王應當建立佛法。當修十德何等為十。一者以慈悲心養育民物。二者怨親平等心無憎愛。三者治國正法不枉民物。四者退惡任善識賢別愚。五者謙下自卑不輕賢士。六者有來求者不違其意。隨其所求悉皆給與。七者於三寶所其心純厚。八者拯濟貧窮愍諸孤老。九者國有賢士當徴召之。十者普慈人民舍恨念舊。猶如慈父愛念其子溫潤清流。若諸人王能行是德。當知是王諸佛所護。我等諸天亦護是王。不令憐敵來侵其界。有諸善人福德賢士皆集其國。雨澤順時不被災霜人民安樂。惡龍攝毒無病苦者。是王若能修是十德。復能兼誦此陀羅尼。專
{ "translations": [ "現代漢語譯本：阿兜（五）究吒兜（六）阿若勿兜（七）耶蜜兜（八）究吒兜（九）度呵兜（十）莎呵（十一）", "", "誦咒五遍。用純青色的線打四個結，繫在脖子上。", "", "這個大神咒是過去八恒河沙（形容極多的數量）諸佛所說的。我過去從諸佛那裡聽聞了這個神咒。因此今天我才得到這種奇特、威猛的德力，神通沒有阻礙。在三界中寄託希望的人，沒有誰能與我相比。我可以移動山脈，阻止河流，用手轉動日月。能拿起須彌山（Sumeru，佛教宇宙觀中的聖山）扔到其他地方，再放回原來的地方，讓四大天王（Four Heavenly Kings）和帝釋（Indra，佛教中的天神）諸天都不知道。能讓須彌山進入芥子（芥菜籽）中，四大天王宮（Palaces of the Four Heavenly Kings）和忉利天（Trāyastriṃśa，三十三天）諸天，都不知道自己已經進入其中。能讓四大部洲（Four Continents）合為一個洲，然後各自回到原來的地方，和原來一樣沒有區別。其中的眾生不知道往來。神通自在，遊歷十方，經歷侍奉諸佛，守護正法。應當知道這都是大陀羅尼（Mahadharani，總持）的力量。如果各個國土的國王等，想要保護自己和國土，這位國王應當建立佛法，應當修習十種德行。哪十種呢？一是懷著慈悲心養育百姓和萬物。二是怨恨和親近的人都平等對待，心中沒有憎恨和喜愛。三是用正法治理國家，不冤枉百姓和萬物。四是辭退惡人，任用善人，識別賢能，分辨愚蠢。五是謙虛低下，不輕視賢士。六是對前來求助的人，不違揹他們的意願，隨他們所求，都給予滿足。七是對三寶（佛、法、僧）非常虔誠。八是拯救貧窮的人，憐憫孤獨的老人。九是國家有賢士，應當徵召他們。十是對人民普遍慈愛，捨棄仇恨，懷念舊情，就像慈父愛念自己的孩子一樣，溫潤如清澈的流水。如果各位國王能實行這些德行，應當知道這位國王受到諸佛的護佑。我們諸天也會護佑這位國王，不讓敵寇來侵犯他的疆界。各種善人、有福德的賢士都會聚集在他的國家。風調雨順，沒有災害霜凍，人民安樂。惡龍收斂毒性，沒有疾病痛苦的人。這位國王如果能修習這十種德行，又能兼誦這個陀羅尼，專心致志，", "", "English version: Adau (5), Kyutau dau (6), Aruo wu dau (7), Yami dau (8), Kyutau dau (9), Du he dau (10), Suo he (11).", "", "Recite the mantra five times. Use a pure blue thread to tie four knots and wear it around the neck.", "", "This great divine mantra was spoken by the Buddhas of the past eight Ganges sands (describing an extremely large number). I heard this divine mantra from the Buddhas in the past. Therefore, today I have obtained this extraordinary and mighty virtue, and my supernatural powers are unobstructed. Among those who place their hopes in the three realms, no one can compare to me. I can move mountains, stop rivers, and turn the sun and moon with my hands. I can pick up Mount Sumeru (Sumeru, the sacred mountain in the Buddhist cosmology) and throw it to another place, then put it back in its original place, without the Four Heavenly Kings (Four Heavenly Kings) and Indra (Indra, a deity in Buddhism) and the other devas knowing. I can make Mount Sumeru enter a mustard seed, without the palaces of the Four Heavenly Kings (Palaces of the Four Heavenly Kings) and the Trāyastriṃśa heavens (Trāyastriṃśa, the Thirty-three Heavens) knowing that they have entered it. I can make the four continents (Four Continents) merge into one continent, and then each return to its original place, without any difference from the original. The beings within do not know where they are going. Supernatural powers are unhindered, traveling in all directions, experiencing serving the Buddhas, and protecting the Dharma. You should know that this is all the power of the Mahadharani (Mahadharani, total retention). If the kings of various countries want to protect themselves and their countries, the king should establish the Buddha Dharma and cultivate ten virtues. What are the ten? First, nurture the people and all things with a compassionate heart. Second, treat enemies and loved ones equally, without hatred or love in the heart. Third, govern the country with righteous laws, without wronging the people or all things. Fourth, dismiss the wicked and appoint the good, recognize the virtuous, and distinguish the foolish. Fifth, be humble and lowly, and do not despise the virtuous. Sixth, do not go against the wishes of those who come seeking help, and give them everything they ask for. Seventh, be very devout to the Three Jewels (Buddha, Dharma, Sangha). Eighth, rescue the poor and have compassion for the lonely elderly. Ninth, if there are virtuous people in the country, they should be summoned. Tenth, have universal love for the people, abandon hatred, and cherish old feelings, just like a loving father loves his children, as warm and clear as flowing water. If the kings can practice these virtues, they should know that the king is protected by the Buddhas. We devas will also protect the king, and will not allow enemies to invade his territory. All kinds of good people and virtuous scholars will gather in his country. The weather will be favorable, there will be no disasters or frosts, and the people will be at peace. Evil dragons will restrain their poison, and there will be no sick or suffering people. If the king can cultivate these ten virtues and also recite this dharani with focused attention," "" ] }
念在心而不廢忘。常于月八日十四日十五日。于正殿上若高樓上。香湯沐浴著新凈衣。正東而坐日未出時。燒香散花供養十方諸佛。然後禮我八臂那羅延天王神力自在。令我所求皆得如願。爾時即誦此陀羅尼二七遍已。默然而坐至一食頃。我于爾時當往其所。住虛空中身出光明照觸王身。其王爾時見光明已轉復精進。以精進故所求皆得。隨其所愿無不克獲。當知皆是大神咒力。
我大功德天女今欲說神咒名兜樓呼帝盧(晉言)護助正法愍苦眾生。
耆摩羅呼帝盧(一)烏晝呼帝盧(二)句吒那呼帝盧(三)若蜜耆呼帝盧(四)莎呵
誦咒三遍縷六色結作六結系項。
是大神咒。乃是過去七恒河沙諸佛所說。我於過去從諸佛所得此神咒。今得此身端正殊妙。光明照耀諸天中勝。神智通達靡所不知。得他心智來今往古如在目前。得宿命通具足三明八解脫事。亦悉備足功德備舉。如初住菩薩等無有異。為度眾生現作天女。見諸眾生回波六趣。沒溺苦海無能覺者。我今愍此諸眾生故。以此神咒欲擁護之。若諸行人慾求所愿。病者求差貧者求富賤者求貴。若諸國王惡賊侵境雨澤不時。所種不收疫病流行。爾時應當勤心讀誦。修行此陀羅尼七日七夜六時不廢。燒香散花供養十方諸佛。供養佛已。為我大功
【現代漢語翻譯】 現代漢語譯本： 心中牢記而不忘記。常常在每月的初八、十四、十五這三天，在正殿上或者高樓上，用香湯沐浴，穿上乾淨的新衣服，面向東方，在太陽未出來的時候，燒香散花，供養十方諸佛。然後禮拜我八臂那羅延天王（Narayana Deva，毗濕奴神的化身），祈求神力自在，使我所求都能如願。那時就誦唸此陀羅尼（Dharani，總持咒語）二十一遍后，默默地坐著，大約一頓飯的時間。我那時就會前往他的所在之處，住在虛空中，身體發出光明，照觸國王的身體。國王那時見到光明后，更加精進。因為精進的緣故，所求都能得到，隨著他的願望沒有不能實現的。應當知道這都是大神咒的力量。
我大功德天女現在想要說一個神咒，名字叫兜樓呼帝盧（Kutilu，音譯），（用晉語來說）是護助正法，憐憫受苦眾生的意思。
耆摩羅呼帝盧(一)（Qimoluohutilu (1)，音譯）烏晝呼帝盧(二)（Wuzhouhutilu (2)，音譯）句吒那呼帝盧(三)（Juzhanahutilu (3)，音譯）若蜜耆呼帝盧(四)（Ruomihutilu (4)，音譯）莎呵（Svaha，願望成就）
誦咒三遍，用六種顏色的線結成六個結，繫在脖子上。
這是大神咒。乃是過去七恒河沙數諸佛所說。我在過去從諸佛那裡得到這個神咒，現在得到這個身體端正殊妙，光明照耀，在諸天中殊勝。神智通達，沒有什麼不知道的。得到他心智，過去未來就像在眼前一樣。得到宿命通，具足三明八解脫事，也都全部具備，功德圓滿。如同初住菩薩一樣沒有什麼不同。爲了度化眾生，顯現為天女。見到各種眾生在六道中輪迴，沉溺在苦海中，沒有能夠覺悟的人。我現在憐憫這些眾生，因此用這個神咒來擁護他們。如果各種修行人想要祈求願望，病人求痊癒，窮人求富裕，地位低賤的人求顯貴。如果各個國王遇到惡賊侵犯邊境，雨水不及時，所種植的作物沒有收成，疫病流行。那時應當勤心讀誦，修行此陀羅尼七天七夜，六個時辰不間斷，燒香散花供養十方諸佛。供養佛之後，爲了我大功
【English Translation】 English version: Keep it in mind and do not forget it. Often on the eighth, fourteenth, and fifteenth days of the month, in the main hall or on a high building, bathe with fragrant water, wear new and clean clothes, face east, and before the sun rises, burn incense and scatter flowers to make offerings to the Buddhas of the ten directions. Then, prostrate to me, the eight-armed Narayana Deva (Narayana Deva, an incarnation of Vishnu), and pray for divine power and freedom, so that all my requests may be fulfilled. At that time, recite this Dharani (Dharani, a comprehensive mantra) twenty-one times, then sit silently for about the time it takes to eat a meal. At that time, I will go to his place, dwell in the void, and my body will emit light, illuminating the king's body. When the king sees the light, he will become even more diligent. Because of his diligence, all his requests will be granted, and whatever he wishes will be fulfilled. Know that this is all the power of the great divine mantra.
I, the Great Merit Heavenly Woman, now wish to speak a divine mantra, named Kutilu (Kutilu, transliteration), which (in the Jin language) means to protect and assist the Dharma and have compassion for suffering beings.
Qimoluohutilu (1) (Qimoluohutilu (1), transliteration) Wuzhouhutilu (2) (Wuzhouhutilu (2), transliteration) Juzhanahutilu (3) (Juzhanahutilu (3), transliteration) Ruomihutilu (4) (Ruomihutilu (4), transliteration) Svaha (Svaha, may the wish be fulfilled)
Recite the mantra three times, and tie six knots with six-colored threads, and tie them around the neck.
This is a great divine mantra. It was spoken by the Buddhas of the past seven Ganges sands. I obtained this divine mantra from the Buddhas in the past, and now I have this body that is upright and wonderful, with radiant light, and is superior among the heavens. My divine wisdom is thorough, and there is nothing I do not know. I have obtained the wisdom of others' minds, and the past and future are as if they are before my eyes. I have obtained the knowledge of past lives, and I am fully equipped with the three insights and the eight liberations, and all merits are complete. I am no different from a Bodhisattva of the first stage. In order to save sentient beings, I appear as a heavenly woman. Seeing all kinds of sentient beings revolving in the six realms, drowning in the sea of suffering, and no one is able to awaken. I now have compassion for these sentient beings, and therefore I use this divine mantra to protect them. If various practitioners want to pray for wishes, the sick seek healing, the poor seek wealth, and the lowly seek nobility. If various kings encounter evil thieves invading the borders, rain is not timely, the crops planted are not harvested, and epidemics are prevalent. At that time, one should diligently recite and practice this Dharani for seven days and seven nights, six times a day without interruption, burning incense and scattering flowers to make offerings to the Buddhas of the ten directions. After making offerings to the Buddhas, for my great merit
德天敷好妙座。以三種妙花莊嚴此座。赤白紫色三種妙漿。蒲桃石蜜安石榴漿以待於我。若在塔中若於靜室。於一一時中勤心讀誦此大神咒七遍乃止默然而坐。我時當與天眾龍眾。往是人所受其供養。受供養已與其所愿。是人爾時若於夢中若惺悟心。即得見我大功德天。威顏相貌光明挺特。見已歡喜轉復精進。以精進故所求皆得。當知是此大神咒力。
我難陀龍王欲說一頭陀羅尼。名耆那膩置(晉言)護諸眾生拔其四毒箭。
若不帝𪏭那(一)伊帝帝𪏭那(二)伊無帝𪏭那(三)若書爾帝𪏭那(四)伊不帝𪏭那(五)耆呼吒帝那(六)莎呵
誦咒五遍。黃羊毛縷結作六結系項。
此大神咒乃是過去十恒河沙諸佛所說。我難陀龍王以得此大神咒力故。常游諸國十方佛前。神通自在無有掛礙。諸佛所說悉能總持。為眾生說如聞而行。拔其毒鏃補智慧膏。以薩婆若水洗除垢穢。拂拭搓磨令心調凈。我難陀龍王常游諸國觀察眾生。有病苦者隨其偏發。療治救濟令得脫難。乃至於王后宮變為女身為諸女人演說法要。女人恣態多諸過惡。皆使令發菩提之心厭惡女身。皆因此大神咒力得階十地。六道和光現龍王身。雖示龍身不同其塵。當知悉是大神咒力。日誦七遍煩惱結使悉得消除。現在病苦悉得消滅。欲
【現代漢語翻譯】 現代漢語譯本： 德天（Lakshmi，吉祥天女）敷設美好座位，用三種妙花莊嚴此座。備好赤、白、紫色三種妙漿，以及蒲桃（一種水果）、石蜜（冰糖）、安石榴漿，以待我享用。若在塔中，或於靜室，于每一時中勤心讀誦此大神咒七遍方止，然後默然而坐。我（大功德天）那時當與天眾、龍眾，前往此人處所，接受其供養。受供養后，滿足其所愿。此人爾時若於夢中，若清醒之時，即得見我大功德天，威嚴相貌，光明挺特。見后歡喜，轉而更加精進。以精進的緣故，所求皆得。當知這是此大神咒的力量。 我難陀龍王（Nanda，龍族的首領）欲說一陀羅尼，名為耆那膩置（Jinani Citi），（晉言）意為護諸眾生，拔其四毒箭。 若不帝𪏭那（一），伊帝帝𪏭那（二），伊無帝𪏭那（三），若書爾帝𪏭那（四），伊不帝𪏭那（五），耆呼吒帝那（六），莎呵。 誦咒五遍，用黃羊毛線結作六結，繫於頸項。 此大神咒乃是過去十恒河沙諸佛所說。我難陀龍王以得此大神咒力故，常游諸國，於十方佛前，神通自在，無有掛礙。諸佛所說，悉能總持，為眾生說，如聞而行。拔其毒鏃，補智慧膏，以薩婆若（Sarvajna，一切智）水洗除垢穢，拂拭搓磨，令心調凈。我難陀龍王常游諸國，觀察眾生，有病苦者，隨其病癥，療治救濟，令得脫難。乃至於王后宮，變為女身，為諸女人演說法要。女人恣態，多諸過惡，皆使令發菩提之心，厭惡女身。皆因此大神咒力，得階十地。六道和光，現龍王身。雖示龍身，不同其塵。當知悉是大神咒力。日誦七遍，煩惱結使悉得消除，現在病苦悉得消滅。
【English Translation】 English version: Lakshmi (Lakshmi, Goddess of Auspiciousness) prepares a wonderful seat, adorning it with three kinds of exquisite flowers. She prepares three kinds of wonderful juices: red, white, and purple, along with juices of Putao (a type of fruit), rock candy, and pomegranate, awaiting my enjoyment. If one is in a stupa or in a quiet chamber, diligently reciting this great divine mantra seven times in each period, and then sits silently, I (Mahagunadhidevi, Great Merit Goddess) will then go with the heavenly hosts and dragon hosts to that person's place to receive their offerings. Having received the offerings, I will grant their wishes. At that time, whether in a dream or in a state of wakefulness, that person will see me, the Great Merit Goddess, with a majestic countenance, radiant and outstanding. Upon seeing me, they will rejoice and become even more diligent. Because of their diligence, all their wishes will be fulfilled. Know that this is the power of this great divine mantra. I, Nanda Dragon King (Nanda, leader of the dragon clan), wish to speak a dharani called Jinani Citi, which (in the Jin language) means to protect all beings and remove their four poisonous arrows. Jo bu di tan na (1), I di di tan na (2), I wu di tan na (3), Jo shu er di tan na (4), I bu di tan na (5), Qi hu zha di na (6), Svaha. Recite the mantra five times, and tie six knots with yellow wool thread, and fasten it around the neck. This great divine mantra was spoken by the Buddhas of the past, as numerous as the sands of ten Ganges Rivers. Because I, Nanda Dragon King, have obtained the power of this great divine mantra, I often travel to various countries, before the Buddhas of the ten directions, with supernatural powers, free and unhindered. I can uphold all that the Buddhas have spoken, and speak to beings, acting as I have heard. I remove their poisonous arrows, replenish them with the ointment of wisdom, and wash away their defilements with the water of Sarvajna (Sarvajna, all-knowing), wiping and polishing them to purify their minds. I, Nanda Dragon King, often travel to various countries, observing beings, and for those who are sick and suffering, I treat and relieve them according to their ailments, enabling them to escape difficulties. Even in the queen's palace, I transform into a female body and expound the Dharma essentials to the women. Women are often unrestrained and have many faults, but I cause them all to develop the mind of Bodhi and to detest the female body. All of this is due to the power of this great divine mantra, enabling them to attain the ten grounds. The six paths are in harmony, and I manifest the body of a dragon king. Although I show the body of a dragon, it is different from the dust. Know that all of this is the power of the great divine mantra. Reciting it seven times daily will eliminate all afflictions and bonds, and all present illnesses will be extinguished.
得如上所說大智慧方便自利利人。勤修讀誦此大神咒誠諦不虛。
我婆難陀龍王欲說一頭陀羅尼。名陀摩羅提(晉言)守護國土滿眾生愿。
阿支不陀摩羅提(一)烏穌兜那陀摩羅提(二)破殊呵陀摩羅提(三)烏穌兜那陀摩羅提(四)若蜜耆陀摩羅提(五)烏蘇兜那呵陀摩羅提(六)若蜜阇陀摩羅提(七)烏穌呵陀摩羅提(八)𥊄阇呼奴陀摩羅提(九)置耆呼奴陀摩羅提(十)支兜𪏭那陀摩羅提(十一)莎呵(十二)
誦咒七遍。縷七色結作十四結系項。
此大神咒乃是過去九十九億諸佛所說。我於過去值遇諸佛從諸佛所。得此陀羅尼有大神力神通自在。常游諸國度脫眾生。在所國土若諸國王。欲以正法治國土者。以天位治世不枉人物。欲得國家無諸災禍。欲得鄰敵不生惡念。國王爾時應當深心。敬重三寶恩惠貧窮。謙敬仁義恩德普覆。尊聖敬德退惡任善謙敬理信。如其國王行此德者。十方諸佛常隨護念。釋梵四天王。我等龍王。當隨護助。為消災害。滿其所愿。求愿與愿。不違其意。是王爾時欲滿愿故。應當讀誦此陀羅尼。于宮殿內若正殿上。于月八日十四日十五日。日未出時正南而坐。香湯澡浴著凈潔衣。于其國內諸人民等及諸鄰敵。起慈悲心憐愍之心。爾時應當誦此陀羅尼二十一遍
。燒殊妙香栴檀沉水及熏陸香散七色華。先當供養十方諸佛。釋迦如來應正遍知。諸大菩薩天龍八部。然後三稱我名婆難陀龍王。燒香供養。滿我所愿如是三說。我時當與天龍八部。隨其所愿即當與之。是王爾時即滿所愿。云何當知得果其愿。若於夢中若惺悟時。見白龍象及白蓮華。在虛空中目前而住。當知爾時即得所愿。
我娑伽羅龍王今欲說神咒。名阿那耆置盧(晉言)普雨法雨於四天下中無不蒙潤。除諸眾生鬱蒸熱惱。諸渴乏者令得豐足。
烏奢都波利那(一)耆摩都呼那(二)穌耆蜜都呼那(三)阿支不奴都呼那(四)烏啄呵都呼那(五)卑𪏭帝那都呼那(六)溫耆不都呼那(七)莎呵(八)
誦咒三遍。駝毛縷結作八結系項。
是大神咒乃是過去十恒河沙諸佛所說。我娑伽羅龍王於七百阿僧祇劫已來。常修行此陀羅尼。以是之故於諸龍王。最上最勝端正殊妙神通自在。能以神力聲振三千。極佛境界無不蒙益。一四天下小千世界。四天下中三千大千世界無不蒙潤。慈悲普覆等雨法雨。能令眾生增長鞠育菩提根芽。若諸眾生處在三惡三垢覆蔽。為開慧眼令睹光明。若諸國王渴乏須雨。我能給足令其豐實。四天下中普皆令等。而其國王欲得豐實。無他怨賊欲來侵境。于其國內熾然正法。
【現代漢語翻譯】 現代漢語譯本：焚燒殊妙的香、栴檀（一種香木）、沉水香以及熏陸香，散佈七色鮮花。首先應當供養十方諸佛、釋迦如來應正遍知（如來的十個稱號之一，意為如實知見一切真理者），以及諸大菩薩、天龍八部。然後三次稱念我的名字婆難陀龍王（龍族的一位重要成員），焚香供養，滿足我的願望，如此說三遍。我那時當與天龍八部，隨其所愿，立即給予。這位國王爾時就能滿足所愿。如何得知願望實現？如果在夢中或清醒時，看見白龍象以及白蓮花，在虛空中目前而住，應當知道那時就得到了所愿。
我娑伽羅龍王（龍族的一位重要成員）現在要說一個神咒，名叫阿那耆置盧（晉言），意為普雨法雨，在四天下（佛教宇宙觀中的一個世界）中沒有不被潤澤的，消除眾生鬱悶蒸熱的煩惱，使那些乾渴缺乏的人得到豐足。
烏奢都波利那(一)，耆摩都呼那(二)，穌耆蜜都呼那(三)，阿支不奴都呼那(四)，烏啄呵都呼那(五)，卑𪏭帝那都呼那(六)，溫耆不都呼那(七)，莎呵(八)。
誦咒三遍，用駝毛線結成八個結，繫在脖子上。
這個大神咒乃是過去十恒河沙（數量極多）諸佛所說。我娑伽羅龍王於七百阿僧祇劫（極長的時間單位）以來，常常修行此陀羅尼（總持，概括一切法），因為這個緣故，在諸龍王中，最為上、最為殊勝、端正殊妙、神通自在，能以神力使聲音震動三千大千世界，直到佛的境界，沒有不蒙受利益的。一個四天下、小千世界、四天下中三千大千世界沒有不被潤澤的。慈悲普遍覆蓋，平等降下法雨，能使眾生增長、養育菩提（覺悟）的根芽。如果眾生處在三惡道（地獄、餓鬼、畜生）、被三垢（貪、嗔、癡）覆蓋，為他們開啟智慧之眼，使他們得見光明。如果各位國王乾渴缺乏需要雨水，我能給予充足，使他們豐實。在四天下中普遍使之平等。而那些國王想要得到豐實，沒有其他怨賊想要來侵犯他們的領土，在他們的國內熾盛地弘揚正法。
【English Translation】 English version: Burn exquisite incense, sandalwood (a type of fragrant wood), aloeswood, and frankincense, and scatter seven-colored flowers. First, one should make offerings to all Buddhas in the ten directions, Shakyamuni Tathagata Arhat Samyak-sambuddha (one of the ten titles of the Tathagata, meaning one who truly knows all truths), and all great Bodhisattvas, the Eight Classes of Gods and Dragons. Then, three times call my name, the Dragon King Nanda (an important member of the dragon clan), burn incense and make offerings, and fulfill my wishes. Say this three times. At that time, I will, together with the Eight Classes of Gods and Dragons, grant whatever they wish. That king will then have his wishes fulfilled. How can one know that his wish has been fulfilled? If in a dream or when awake, one sees a white dragon elephant and a white lotus flower, standing in the void before him, one should know that his wish has been fulfilled.
I, the Dragon King Sagara (an important member of the dragon clan), now wish to speak a divine mantra, named Anagihciluh (translated in the Jin dynasty), meaning universally raining the Dharma rain, so that nothing in the four continents (a world in Buddhist cosmology) is not moistened, eliminating the vexation of the sultry heat of all beings, and making those who are thirsty and lacking become abundant.
Usha Tu Poli Na (1), Qi Mo Du Hu Na (2), Su Qi Mi Du Hu Na (3), A Zhi Bu Nu Du Hu Na (4), Wu Zhuo He Du Hu Na (5), Bi Sa Di Na Du Hu Na (6), Wen Qi Bu Du Hu Na (7), Svaha (8).
Recite the mantra three times, and tie eight knots with camel hair thread and tie it around the neck.
This great divine mantra was spoken by the Buddhas of the past ten Ganges sands (extremely large number). I, the Dragon King Sagara, have been practicing this Dharani (total retention, encompassing all dharmas) for seven hundred Asankhya kalpas (extremely long unit of time). Because of this, among the dragon kings, I am the most supreme, the most victorious, upright, exquisite, and magically powerful. I can use my divine power to make my voice shake the three thousand great thousand worlds, reaching the realm of the Buddha, and nothing is not benefited. One four continents, small thousand worlds, three thousand great thousand worlds in the four continents are not moistened. Compassion universally covers, equally raining the Dharma rain, which can enable beings to grow and nurture the roots of Bodhi (enlightenment). If beings are in the three evil paths (hell, hungry ghosts, animals), covered by the three poisons (greed, hatred, ignorance), open the eyes of wisdom for them, so that they can see the light. If the kings are thirsty and need rain, I can give them enough to make them abundant. Universally make it equal in the four continents. And those kings who want to be abundant, and no other enemy thieves want to invade their territory, vigorously promote the righteous Dharma in their country.
恩惠普覆斷理怨枉賑諸貧窮。有孤老者生憐愍心。若其國王能行是德。十方諸佛諸大菩薩。釋梵四大天王天龍鬼神常隨護助。求愿與愿無不獲果。王于爾時應當修行此陀羅尼。于凈潔處離大憒鬧。於七日中不食酒肉五辛。白凈素食酥酪聽食。香湯沐浴著白凈衣。七日七夜受持八戒。燒眾名香栴檀沉水及熏陸香。散五色華供養十方諸佛我釋迦如來應正遍知。爾時應當三稱我名娑伽羅龍王。即便誦咒二七遍。於六時中從初一日。國王爾時心轉淳厚。一日二日乃至七日。便見我身在其前住。若白龍象若轉輪聖王像。隨其所求能滿其愿。為除宿罪令得道果。
我和修吉龍王今欲說神咒。名支富提梨那(晉言)愍苦眾生令出三界。
憂波支兜那(一)如波帝支兜那(二)蜜若兜支兜那(三)提𪏭帝那支兜那(四)烏穌欽帝支兜那(五)莎呵(六)
誦咒十四遍。羖䍽毛縷結作十四結系項。
此大神咒乃是過去八恒河沙諸佛所說。我於過去從諸佛所。得此陀羅尼句。不與諸龍同其事業。常游諸國修菩薩行。面睹諸佛咨受教誨。愍念眾生佐佛化愚。常以正法攝持守護。于生死海拔濟令出。身為大船口為法橋。心為大海。出慈悲水溉灌眾生。枯槁福田悉令生長菩提根芽。我所饒益其喻如是。若諸國王欲求所愿
【現代漢語翻譯】 現代漢語譯本： 恩惠普遍施予，斷決冤案，救濟所有貧困的人。對於孤獨年老的人，生起憐憫之心。如果國王能夠施行這些德行，十方諸佛、諸大菩薩、釋梵（Śakra and Brahmā）四大天王、天龍鬼神常常隨侍護助。所求所愿沒有不能獲得結果的。國王在那個時候應當修行此陀羅尼（dhāraṇī）。在清凈的地方，遠離喧鬧。在七天之中不吃酒肉五辛（指大蒜、蔥、興渠、韭菜、薤）。可以吃白凈的素食、酥酪。用香湯沐浴，穿著白凈的衣服。七天七夜受持八戒。焚燒各種名貴的香，如栴檀（candana）、沉水（aguru）以及熏陸香（olibanum）。散五色鮮花供養十方諸佛和我釋迦如來應正遍知（Śākyamuni Tathāgata Arhat Samyak-saṃbuddha）。那時應當三稱我的名字娑伽羅龍王（Sāgara-nāgarāja）。然後誦咒二十八遍。在六個時辰中，從初一日開始。國王那時心意變得淳樸厚道。一天兩天乃至七天，便能看見我的身形出現在他的面前。或是白龍的形象，或是轉輪聖王的形象。隨著他所求的，都能滿足他的願望。為他消除過去的罪業，使他得到道果。
我和修吉龍王（Suṣiddhi-nāgarāja）現在想要說這個神咒，名字叫支富提梨那（Zhī Fù Tí Lí Nà），（晉朝話的意思是）憐憫受苦的眾生，使他們脫離三界。
憂波支兜那（Yōubō zhī dōu nà）（一），如波帝支兜那（Rú bō dì zhī dōu nà）（二），蜜若兜支兜那（Mì ruò dōu zhī dōu nà）（三），提𪏭帝那支兜那（Tí𪏭 dì nà zhī dōu nà）（四），烏穌欽帝支兜那（Wūsū qīn dì zhī dōu nà）（五），莎呵（Suō hē）（六）。
誦咒十四遍。用母山羊毛線縷結成十四個結，繫在脖子上。
這個大神咒乃是過去八恒河沙數諸佛所說。我在過去從諸佛那裡，得到這個陀羅尼句。不與其他的龍做相同的事業。常常遊歷各個國家修行菩薩行。親眼見到諸佛，請教並接受教誨。憐憫眾生，幫助佛陀教化愚昧的人。常常用正法攝持守護他們。在生死海中拔濟他們，使他們脫離。身體是大船，口是法橋，心是大海。流出慈悲之水，灌溉眾生的枯槁福田，使他們都生長菩提的根芽。我所給予的饒益就像這樣。如果各位國王想要祈求願望
【English Translation】 English version: Bestowing grace universally, adjudicating grievances fairly, and providing relief to all the poor. Showing compassion to the lonely and elderly. If a king can practice these virtues, the Buddhas of the ten directions, great Bodhisattvas, Śakra and Brahmā, the Four Great Heavenly Kings, nāgas, dragons, ghosts, and spirits will constantly attend and protect him. Every request and wish will be fulfilled. At that time, the king should practice this dhāraṇī. In a clean place, away from great disturbances. For seven days, abstain from alcohol, meat, and the five pungent roots (garlic, onions, asafoetida, leeks, and chives). Pure vegetarian food, ghee, and milk are permitted. Bathe with fragrant water and wear clean white clothes. For seven days and seven nights, observe the eight precepts. Burn various precious incenses such as candana, aguru, and olibanum. Scatter five-colored flowers to make offerings to the Buddhas of the ten directions and to me, Śākyamuni Tathāgata Arhat Samyak-saṃbuddha. At that time, one should invoke my name, Sāgara-nāgarāja, three times. Then recite the mantra twenty-eight times. During the six periods of the day, starting from the first day, the king's heart will become pure and sincere. For one day, two days, up to seven days, he will see my form appear before him, either as a white dragon or as an image of a Chakravartin. Whatever he seeks, his wishes will be fulfilled. To eliminate past sins and enable him to attain the fruit of the Path.
I, along with Suṣiddhi-nāgarāja, now wish to speak this divine mantra, named Zhī Fù Tí Lí Nà, (which in the Jin dynasty language means) to have compassion on suffering beings and liberate them from the three realms.
Yōubō zhī dōu nà (一), Rú bō dì zhī dōu nà (二), Mì ruò dōu zhī dōu nà (三), Tí𪏭 dì nà zhī dōu nà (四), Wūsū qīn dì zhī dōu nà (五), Suō hē (六).
Recite the mantra fourteen times. Make fourteen knots with strands of ewe's wool and tie them around the neck.
This great divine mantra was spoken by the Buddhas of the past, as numerous as the sands of eight Ganges Rivers. In the past, I received this dhāraṇī phrase from the Buddhas. I do not engage in the same activities as other nāgas. I constantly travel to various countries to practice the Bodhisattva path. I personally see the Buddhas, inquire and receive their teachings. I have compassion for sentient beings and assist the Buddha in transforming the ignorant. I constantly use the Dharma to uphold and protect them. In the ocean of birth and death, I rescue them and lead them out. My body is a great ship, my mouth is a bridge of Dharma, and my heart is a great ocean. I release the water of compassion to irrigate the barren fields of merit of sentient beings, causing the sprouts of Bodhi to grow. The benefit I bestow is like this. If any kings wish to seek their desires
。欲令其國豐實安樂。欲令無有他方怨賊。欲使國土無諸疫病。怨家仇對自然殄滅。眾官承法不復惱人。其王爾時于其國內熾然正法。率諸群臣以正法教。溫良恭儉孝養父母。慈悲憐愍孤窮眾生。躬自回駕供養三寶。於三寶所不生疑悔。生父母師長想。朋友知識想。于身命財生不堅想。我及國土如幻如化。愍傷眾生如視赤子。若其國王能修是德。復能讀誦此陀羅尼。于月八日十四日十五日。凈潔洗浴著新凈衣。于正殿上若高樓上。正東而坐日未出時。散三色華三種名香。栴檀沉水熏陸香等。供養十方佛已。應當為我和修吉龍王。敷置法座正南而坐。以青疊覆我座上。三種華三種漿。蒲桃石蜜安石榴漿。燒黑沉水以待於我。其王爾時正東而坐。叉手合掌誦此陀羅尼二十一遍。誦咒已訖其王即出。與諸群臣默然而坐。我和修吉龍王。當與諸天龍神八部八萬四千到是王所。于虛空中默然而受其王供養。王于爾時若於夢中若惺悟心。得見我身如轉輪聖王七寶侍從。見已歡喜轉更精進。以精進故我及天龍八部鬼神。便當勤心守其國土。求愿與愿不違其意真誠如是。
我德叉迦龍王今欲說神咒度脫諸眾生。有咒名穌富羅。
阿低帝耆晝(一)支富屠穌羅若蜜耆晝(二)烏哺都呵晝(三)卑梨那耆毗若蜜烏都晝(四)莎
【現代漢語翻譯】 現代漢語譯本：爲了使他的國家富饒安樂，爲了使沒有其他地方來的怨恨和盜賊，爲了使國土沒有各種疫病，怨家仇敵自然消滅，眾官遵循法律不再擾民，國王那時在他的國內興盛正法，率領各位大臣用正法教化，溫和善良恭敬節儉孝養父母，慈悲憐憫孤苦貧窮的眾生，親自迴轉車駕供養三寶（佛、法、僧）。對於三寶不生疑惑後悔，生起對待父母師長一樣的想法，對待朋友知識一樣的想法，對於自身性命財產生起不堅固的想法。我和我的國土如同幻象一樣變化，憐憫悲傷眾生如同看待自己的孩子。如果國王能夠修習這些德行，又能讀誦這部陀羅尼（總持、真言），在每月的初八、十四、十五日，清潔身心洗浴，穿上新的乾淨衣服，在正殿上或者高樓上，面向正東而坐，在太陽未出來的時候，散佈三種顏色的花，三種名貴的香，如栴檀（檀香）、沉水（沉香）、熏陸香等，供養十方諸佛之後，應當為我和修吉龍王（Vāsuki，印度神話中的蛇王）鋪設法座，面向正南而坐，用青色的布覆蓋我的座位。準備三種花，三種果漿，如蒲桃（葡萄）漿、石蜜（蜂蜜）漿、安石榴漿，焚燒黑沉水香來等待我。國王那時面向正東而坐，叉手合掌誦讀這部陀羅尼二十一遍。誦咒完畢后，國王就出來，與各位大臣默默地坐著。我和修吉龍王，將與諸天、龍神、八部（天龍八部，佛教護法神）以及八萬四千眷屬來到這位國王所在的地方，在虛空中默默地接受國王的供養。國王在那時，如果在夢中或者清醒時，能夠見到我的身形如同轉輪聖王（cakravartin，擁有統治世界的理想明君）一樣，有七寶（七種珍寶）侍從，見到后歡喜，更加精進。因為精進的緣故，我和天龍八部鬼神，便應當盡心守護他的國土，所求的願望都能實現，不會違揹他的意願，真實不虛。 我德叉迦龍王（Takshaka，八大龍王之一）現在想要說一個神咒，度脫各種眾生。這個咒語名叫穌富羅（Suphala）。 阿低帝耆晝(一)，支富屠穌羅若蜜耆晝(二)，烏哺都呵晝(三)，卑梨那耆毗若蜜烏都晝(四)，莎訶（Svāhā，咒語結尾常用語，表示圓滿、成就）
【English Translation】 English version: In order to make his country prosperous and peaceful, in order to have no resentment and thieves from other places, in order to make the country free from all kinds of epidemics, so that enemies and adversaries will naturally be eliminated, and so that officials will abide by the law and no longer harass the people, the king at that time should flourish the true Dharma in his country, leading all his ministers to teach with the true Dharma, being gentle, kind, respectful, frugal, and filial to his parents, compassionate and merciful to the orphaned and impoverished beings, personally turning his carriage to make offerings to the Three Jewels (Buddha, Dharma, Sangha). He should not have doubts or regrets towards the Three Jewels, but generate the same respect as for his parents and teachers, the same consideration as for his friends and acquaintances, and the understanding that his own life and possessions are impermanent. He and his country are like illusions and transformations, and he should have compassion for all beings as if they were his own children. If the king can cultivate these virtues and also recite this Dharani (mantra), on the eighth, fourteenth, and fifteenth days of each month, he should cleanse his body and mind with a bath, put on new and clean clothes, sit facing east in the main hall or on a high building, before sunrise, scatter three colors of flowers and three kinds of precious incense, such as sandalwood (Chandana), aloeswood (Agaru), and frankincense, and after making offerings to the Buddhas of the ten directions, he should prepare a Dharma seat for me and Vāsuki (Nāga King), sitting facing south, covering my seat with a blue cloth. Prepare three kinds of flowers and three kinds of fruit juices, such as grape juice, honey juice, and pomegranate juice, and burn black aloeswood incense to await me. The king should then sit facing east, with his hands clasped in prayer, and recite this Dharani twenty-one times. After reciting the mantra, the king should come out and sit silently with his ministers. I, Vāsuki, along with the devas, nāgas, the eight classes of beings (Devas and Nāgas, the eight kinds of supernatural beings who protect Buddhism), and eighty-four thousand attendants, will come to the place where the king is, and silently receive the king's offerings in the sky. At that time, if the king can see my form in a dream or while awake, like a Chakravartin (ideal universal ruler) with seven treasures attending him, he will rejoice and become even more diligent. Because of his diligence, I and the devas, nāgas, and the eight classes of beings, will diligently protect his country, and all his wishes will be fulfilled, without going against his will, truly and sincerely. I, the Nāga King Takshaka (one of the eight great Nāga Kings), now wish to speak a divine mantra to liberate all beings. This mantra is called Suphala. A-di-di-qi-zhou (1), Zhi-fu-tu-su-luo-ruo-mi-qi-zhou (2), Wu-bu-du-he-zhou (3), Bi-li-na-qi-pi-ruo-mi-wu-du-zhou (4), Svāhā (an expression commonly used at the end of mantras, indicating completion and accomplishment).
呵(五)
誦咒五遍。縷紫白二色結作十二結系項。
是大神咒乃是過去七恒河沙諸佛所說。是咒能令諸失心者還得正念。度五逆津獲諸神通。具足三明超出三界獨步無畏。我于往古從諸佛所。得聞讀誦此大神咒雖現龍身而無龍業。游諸佛國修菩薩行。游騰十方度脫眾生。出生死海洄波六趣悉能救接。扶持攜將到涅槃岸。又我過去于閻浮提作國王女。王于爾時國土褊狹人民單索。恒畏怨敵來侵其境。又復薄福水旱不調。穀米勇貴人民饑饉。我于爾時在宮殿內。父王爾時愁憂不樂。語諸群臣當設何計。令國豐實人民還復。群臣爾時默無答者。我時見父愁憂如是。我念過去曾從諸佛。受持讀誦此大神咒。是神咒力譬如不蓋。能覆三千況此一國。普雨法雨無不蒙益。枯木石山皆能生華。強者能伏弱者能佐。作是念已即詣王所。禮覲問訊問王所憂。王時答我非汝所知。我時答王有智慧者。不問男女行之則是。王時歡喜答言說之。我時答王。我念過去九十九億諸佛所說大神咒王。設其功力如上所說。王于爾時躬自讀誦。精誠克勵七日七夜。受持八戒六時不廢。於一一時中懺悔十方。散五色華燒三種名香。一一時中三七遍誦咒。王于爾時悔過自責。薄福不肖謬得為王。孤負天下慚愧自責。已慚愧故十方諸佛大菩薩眾。
【現代漢語翻譯】 現代漢語譯本 呵(五)
誦唸咒語五遍。用紫色和白色兩種顏色的線，打十二個結，繫在脖子上。
這個大神咒是過去七恒河沙數諸佛所說的。這個咒語能讓那些失去心智的人重新獲得正念，渡過五逆的險灘，獲得各種神通，具備三明，超出三界，獨步無畏。我在過去從諸佛那裡，聽聞讀誦這個大神咒，雖然現在是龍身，卻沒有龍的惡業，遊歷各個佛國，修菩薩行，遊走騰躍於十方，度脫眾生，從生死苦海中救起，引導他們到涅槃的彼岸。我又在過去于閻浮提（Jambudvipa，指我們所居住的這個世界）做國王的女兒。當時的國家狹小，人民貧困，經常害怕怨敵來侵犯。又因為福報淺薄，水旱災害不斷，糧食昂貴，人民飢餓。我當時在宮殿里，父王愁眉不展，問群臣該怎麼辦，才能讓國家富足，人民恢復生機。群臣當時都沉默不語。我看到父王如此憂愁，就想起過去曾從諸佛那裡，受持讀誦這個大神咒。這個神咒的力量，就像一把傘，能覆蓋三千大千世界，何況這一個小國。普遍降下法雨，沒有誰不受益，枯木石山都能開花。強者能被降伏，弱者能得到幫助。這樣想著，我就去見父王，行禮問候，詢問他憂愁的原因。國王回答我說，這不是你所能知道的。我回答國王說，有智慧的人，不分男女，只要去做就行了。國王高興地回答說，說來聽聽。我於是告訴國王，我記得過去九十九億諸佛所說的大神咒王，它的功力就像我上面所說的。國王於是親自讀誦，精誠努力，七天七夜，受持八戒，六個時辰都不懈怠，在每一個時辰中，都向十方懺悔，散五色花，燒三種名香，每一個時辰中唸誦咒語二十一遍。國王當時悔過自責，因為自己福薄德淺，才錯誤地當上了國王，辜負了天下百姓，感到慚愧。因為他的慚愧，十方諸佛和大菩薩們...
【English Translation】 English version 呵(Five)
Recite the mantra five times. Use purple and white threads to tie twelve knots and wear them around the neck.
This great divine mantra was spoken by the Buddhas of the past, as numerous as the sands of seven Ganges Rivers. This mantra can restore right mindfulness to those who have lost their minds, cross the perilous straits of the five rebellious acts, attain various supernatural powers, possess the three kinds of knowledge, transcend the three realms, and walk fearlessly alone. In the past, I heard and recited this great divine mantra from the Buddhas. Although I now have a dragon body, I am free from the evil deeds of dragons. I travel to various Buddha lands, practice the Bodhisattva path, roam and soar in the ten directions, delivering sentient beings, rescuing them from the sea of birth and death, and guiding them to the shore of Nirvana. Furthermore, in the past, I was the daughter of a king in Jambudvipa (Jambudvipa, referring to the world we live in). At that time, the kingdom was small, the people were poor, and they constantly feared invasion by enemies. Moreover, due to meager blessings, there were frequent droughts and floods, grain was expensive, and the people were starving. At that time, I was in the palace, and my father, the king, was worried and unhappy. He asked his ministers what measures should be taken to make the country prosperous and the people recover. The ministers were silent. Seeing my father so worried, I remembered that in the past, I had received and recited this great divine mantra from the Buddhas. The power of this divine mantra is like an umbrella that can cover three thousand great chiliocosms, let alone this small country. It universally rains the Dharma, and no one is without benefit. Barren trees and stone mountains can bloom. The strong can be subdued, and the weak can be helped. Thinking this, I went to see my father, paid my respects, and asked him the reason for his worries. The king replied that this was not something I could understand. I replied to the king that wise people, regardless of gender, should just do what needs to be done. The king happily replied, 'Tell me about it.' I then told the king that I remembered the great divine mantra king spoken by ninety-nine billion Buddhas in the past, and its power was as I described above. The king then personally recited it, diligently and earnestly, for seven days and seven nights, observing the eight precepts, without neglecting any of the six periods of the day. In each period, he repented to the ten directions, scattered five-colored flowers, burned three kinds of famous incense, and recited the mantra twenty-one times in each period. The king then repented and blamed himself, because he was of meager blessings and virtue, he had mistakenly become the king, and he had failed the people of the world, feeling ashamed. Because of his shame, the Buddhas and great Bodhisattvas of the ten directions...
釋梵四天王八部鬼神。諸大龍王風伯雨師。皆悉來集至其國界雨大法雨。枯木石山枯涸河井悉皆盈滿。先逃人民還其本土。他國人民聞國豐實亦來投歸。爾時鄰敵悉來歸伏。拜為大王八方靡伏遂致太平。我念往古大神咒力。神通自在乃致如是。若諸人王欲求所愿。皆應如是修此功德。
我阿那婆達多龍王今欲說神咒。名婆差盧(晉言)美音讚歎三寶長眾生信擁護正法震大法雷。生長眾生菩提根芽。鞠育成就令得成辦。悉皆令得無上佛果。
支波晝提梨那(一)阿若盧波晝提梨那(二)和婆盧波晝提𪏭那(三)阿那盧波晝提𪏭那(四)阿支不提梨那(五)若蜜耆耶兜提梨那(六)胡穌波吒兜提梨那(七)穌副蜜耆那阿支副烏奢支(八)莎呵(九)
誦咒三遍。縷青黃二色結作六結系項。
此大神咒乃是過去七十七億諸佛所說。是咒能令諸失心者還得正念。無智慧者令得智慧。無辯才者令得辯才。無陀羅尼者令得陀羅尼。狂者得正。啞者咒其舌根乃至七日還得能語。盲瞎者咒其眼根三七二十一日。日初出時病者東向坐心念口言。令我眼根隨日而生。咒師爾時日日咒之。一日三咒日初出時日正中時日欲入時。乃至三七二十一日。眼根還生即還得眼。若諸眾生手腳攣躄。咒已還復如本無異。有諸比丘
【現代漢語翻譯】 現代漢語譯本： 釋梵四天王（Śakra-brahmā-caturmahārājakāyika-devāh，指帝釋天、梵天和四大天王）和八部鬼神（aṣṭa-gaṇa，指天龍八部），以及諸大龍王、風伯（vāyu-devatā，指風神）和雨師（varṣa-devatā，指雨神），都聚集到這個國家的邊境，降下大雨。乾枯的樹木、石山和乾涸的河井都充滿了水。先前逃離的人民返回故土，其他國家的人民聽說這個國家豐饒富足，也來投奔歸附。這時，鄰國的敵人都來歸順，拜他為大王，四面八方都臣服，於是國家太平。我回憶往昔，這是大神咒的力量，神通自在才能達到這樣的效果。如果各位人王想要實現願望，都應該像這樣修習功德。
我阿那婆達多龍王（Anavatapta-nāgarāja）現在要說一個神咒，名叫婆差盧（婆差盧，晉言美音），讚歎三寶（triratna，指佛、法、僧），增長眾生的信心，擁護正法（saddharma，指正統的佛法），震動大法雷，生長眾生的菩提根芽（bodhi-bīja，指覺悟的種子），養育成就，使他們得以成就，全部都得以證得無上佛果（anuttara-samyak-saṃbodhi，指無上正等正覺）。
支波晝提梨那（Cīpa-divā-dhīrinā）（一），阿若盧波晝提梨那（Arupalopa-divā-dhīrinā）（二），和婆盧波晝提𪏭那（Vārupalopa-divā-dhīrinā）（三），阿那盧波晝提𪏭那（Anārupalopa-divā-dhīrinā）（四），阿支不提梨那（Aci-buddhi-dhīrinā）（五），若蜜耆耶兜提梨那（Yamī-ghīya-dhautī-dhīrinā）（六），胡穌波吒兜提梨那（Husū-pāṭa-dhautī-dhīrinā）（七），穌副蜜耆那阿支副烏奢支（Su-pīta-ghīna-aci-pīta-uśāci）（八），莎呵（Svāhā）（九）。
誦咒三遍，用青色和黃色兩種顏色的線結成六個結，繫在脖子上。
這個大神咒是過去七十七億諸佛所說。這個咒語能使失去心智的人恢復正念，沒有智慧的人得到智慧，沒有辯才的人得到辯才，沒有陀羅尼（dhāraṇī，指總持，記憶力）的人得到陀羅尼，瘋狂的人恢復正常，啞巴的人咒其舌根，甚至七天後就能說話。盲瞎的人咒其眼根，三七二十一天，每天日出時病人面向東方坐，心中默唸口中說：『讓我的眼根隨著太陽而生。』咒師這時每天都為他念咒，一天三次，在日出時、正午時和日落時。甚至三七二十一天，眼根就會重新生長，立即恢復視力。如果各位眾生手腳攣縮癱瘓，唸咒后就能恢復如初，沒有任何差異。如果有各位比丘……
【English Translation】 English version: Śakra-brahmā-caturmahārājakāyika-devāh (Śakra, Brahmā, and the Four Heavenly Kings) and the aṣṭa-gaṇa (eight classes of gods and demigods), along with the great Nāgarājas (dragon kings), vāyu-devatā (wind gods), and varṣa-devatā (rain gods), all gathered at the border of that country and rained down great Dharma rain. The withered trees, stone mountains, and dried-up rivers and wells were all filled to the brim. The people who had previously fled returned to their homeland, and people from other countries, hearing of the country's abundance and prosperity, also came to seek refuge and allegiance. At that time, the neighboring enemies all came to submit, and they bowed down to him as their great king, and all directions were subdued, thus bringing about peace. I recall in the past, it was the power of the great divine mantra, with its supernatural freedom, that brought about such an effect. If all you human kings desire to fulfill your wishes, you should all cultivate such merits in this way.
I, Anavatapta-nāgarāja (Lake Anavatapta Dragon King), now wish to speak a divine mantra, named Bhācāru (Bhācāru, translated as 'beautiful sound' in the Jin dynasty), which praises the triratna (the Three Jewels: Buddha, Dharma, and Sangha), increases the faith of sentient beings, protects the saddharma (the true Dharma), shakes the great Dharma thunder, grows the bodhi-bīja (seeds of enlightenment) of sentient beings, nurtures and accomplishes them, enabling them to achieve, and enabling all to attain anuttara-samyak-saṃbodhi (unexcelled complete enlightenment).
Cīpa-divā-dhīrinā (one), Arupalopa-divā-dhīrinā (two), Vārupalopa-divā-dhīrinā (three), Anārupalopa-divā-dhīrinā (four), Aci-buddhi-dhīrinā (five), Yamī-ghīya-dhautī-dhīrinā (six), Husū-pāṭa-dhautī-dhīrinā (seven), Su-pīta-ghīna-aci-pīta-uśāci (eight), Svāhā (nine).
Recite the mantra three times, and tie six knots with threads of blue and yellow colors, and wear it around the neck.
This great divine mantra was spoken by seventy-seven billion Buddhas in the past. This mantra can enable those who have lost their minds to regain right mindfulness, those without wisdom to gain wisdom, those without eloquence to gain eloquence, those without dhāraṇī (retentive memory) to gain dhāraṇī, those who are mad to return to normalcy, and those who are mute to have their tongue roots blessed, and even after seven days, they will be able to speak again. Those who are blind should have their eye roots blessed for three times seven, twenty-one days. Each day at sunrise, the patient should sit facing east, silently thinking and verbally saying: 'Let my eye roots grow with the sun.' The mantra master should then recite the mantra for them every day, three times a day, at sunrise, at noon, and at sunset. Even after three times seven, twenty-one days, the eye roots will regrow, and they will immediately regain their sight. If all sentient beings have contracted hands and feet, after reciting the mantra, they will be restored to their original state without any difference. If there are all bhikṣus (monks)...
懈怠不勤。觸事滯礙闇鈍𧄼瞢。為諸罪垢之所覆蔽。當知是人曾於過去。或殺父母或殺和上阿阇梨。或殺發心菩薩真人阿羅漢。或殺時君國政。破塔壞僧。此人或曾於大眾中。作大妄語輕毀眾僧。或時在俗輕枰小斗欺劫百姓。見孤窮者輕毀陵篾。為子不孝為臣不忠。見人行善輕毀憎嫉。見諸惡人防護佐助。造此眾惡自纏其身。其人命終入阿鼻地獄。動經劫數罪畢乃出還得為人。諸根暗鈍示同人類。如是罪人若得值遇善知識者。得聞說此陀羅尼一逕耳者。復能讀誦修行通利。慚愧自責悔先罪咎。謙敬自卑敬諸比丘。孝順父母恭敬師長。耆舊宿長生謙敬心。愛語和順鄙悼自卑慚愧低頭。或時人請施與飲食。當持此食色香美味。施與諸佛和上阿阇梨。我之鄙惡不消此食余殘滓惡我能敢受。施衣裳湯藥亦復如是。不自高身卑下他人。恒自改悔無數劫罪。勤心讀誦此陀羅尼。於四十八日在空閑處六時行道。供養禮拜十方諸佛。於一一時中七遍誦此陀羅尼精誠改悔莫生疲厭。散五色華三種名香旃檀沉水及熏陸香。滿四十八日已。罪垢滅盡無有遺余。隨其前世根有利鈍。其利根者即得道果。第二第三終不能得阿羅漢果。其根鈍者正得滅罪不墮地獄。我今所說饒益眾生。分別罪福令其惺悟善惡報應。是名護法美妙功德。今已說竟。
【現代漢語翻譯】 現代漢語譯本：懈怠不勤奮，遇到事情就會遲滯阻礙，愚昧遲鈍，被各種罪惡所覆蓋矇蔽。應當知道這個人過去可能犯下以下罪行：或者殺害父母，或者殺害和尚（heshang，指僧侶）或阿阇梨（achali，梵文，指導師），或者殺害發菩提心的菩薩（pusa，梵文，指覺悟的有情）、真人、阿羅漢（arahan，梵文，指斷絕煩惱，達到涅槃境界的人），或者殺害當時的君王或擾亂國家政事，破壞佛塔，破壞僧團。這個人或者曾經在大眾之中，說大妄語，輕視詆譭僧眾。或者曾經在世俗中，使用不正當的度量衡欺騙百姓，見到孤苦貧窮的人就輕視侮辱。作為子女不孝順，作為臣子不忠誠。見到別人行善就輕視憎恨嫉妒，見到各種惡人就保護幫助。造作這些罪惡纏繞自身。這個人命終之後會墮入阿鼻地獄（abi diyü，佛教中的第八層地獄），經歷漫長的劫數，罪業消盡之後才能脫離地獄，再次投胎做人，但諸根暗鈍，外表和人類相似。這樣的罪人如果能夠遇到善知識，聽聞此陀羅尼（tuoluoni，梵文，總持的意思，指一種咒語或真言）一遍，並且能夠讀誦修行，通達領會，慚愧自責，懺悔過去的罪過，謙虛恭敬，尊重各位比丘（biqiu，梵文，指受過具足戒的男性僧侶），孝順父母，恭敬師長，對年長的人心生謙敬，用柔和的語言與人交流，態度和順，認為自己卑微低下，慚愧地低下頭。或者有人請你施捨飲食，應當將這些食物中色香味美的部分，供養諸佛、和尚、阿阇梨，心裡想：『我這樣鄙陋惡劣的人不配享用這些食物，只能吃剩下的殘羹冷炙。』施捨衣裳湯藥也應該這樣做。不抬高自己，貶低他人。恒常改悔無數劫以來的罪業，勤奮讀誦此陀羅尼，在四十八天里，在空閑的地方，一天六個時辰修行，供養禮拜十方諸佛。在每一個時辰中，七遍誦讀此陀羅尼，以精誠之心改過懺悔，不要感到疲倦厭煩。散五色鮮花，焚燒三種名貴的香：旃檀（zhantan，梵文，一種香木）、沉水香和熏陸香。滿了四十八天之後，罪惡污垢就會滅盡，沒有絲毫遺留。根據他前世的根器是銳利還是遲鈍，根器銳利的人就能證得道果。其次一等的人，最終也能證得阿羅漢果。根器遲鈍的人，只能消除罪業，不墮入地獄。我現在所說的這些，是爲了饒益眾生，分辨罪福，使他們醒悟善惡報應。這就是護法的殊勝功德。現在已經說完了。
【English Translation】 English version: Being lazy and not diligent, encountering obstacles and being dull and ignorant, one is covered and obscured by various sins. Know that this person may have committed the following sins in the past: either killing parents, or killing a heshang (monk) or achali (Sanskrit: teacher), or killing a pusa (Sanskrit: Bodhisattva, an enlightened being), a true person, or an arahan (Sanskrit: Arhat, one who has attained Nirvana), or killing the ruler of the time or disrupting national affairs, destroying pagodas, and destroying the Sangha. This person may have once told great lies in public, belittling and slandering the Sangha. Or, in secular life, they may have used unfair weights and measures to deceive the people, and despised and insulted the lonely and poor. As a child, they were unfilial; as a subject, they were disloyal. Seeing others do good, they despised, hated, and envied them; seeing various evil people, they protected and assisted them. Creating these evils, they entangle themselves. After death, this person will enter the abi diyü (Avici Hell, the eighth hell in Buddhism), enduring countless kalpas (aeons). Only after their sins are exhausted can they escape hell and be reborn as a human again, but with dull senses, appearing similar to humans. If such a sinner encounters a good teacher, hears this tuoluoni (Sanskrit: Dharani, a mantra or incantation) once, and is able to recite, practice, and understand it thoroughly, feeling ashamed and remorseful, repenting of past sins, being humble and respectful, respecting all biqiu (Sanskrit: Bhikshu, a fully ordained male monk), being filial to parents, respecting teachers, and having a humble and respectful heart towards elders, communicating with gentle words, being harmonious in attitude, considering oneself lowly and humble, and bowing one's head in shame. Or, if someone invites you to give food, you should offer the most delicious parts of the food to the Buddhas, heshang, and achali, thinking: 'I, such a vile and wicked person, am not worthy to enjoy this food, and can only eat the leftovers.' The same should be done when offering clothing and medicine. Do not elevate yourself and belittle others. Constantly repent of sins from countless kalpas, diligently recite this tuoluoni, and for forty-eight days, in a quiet place, practice for six periods of time each day, making offerings and prostrations to the Buddhas of the ten directions. In each period, recite this tuoluoni seven times, sincerely repenting and not feeling tired or weary. Scatter five-colored flowers and burn three kinds of precious incense: zhantan (Sanskrit: sandalwood), agarwood, and frankincense. After forty-eight days, the defilements of sin will be completely extinguished, with nothing remaining. According to whether their roots in previous lives are sharp or dull, those with sharp roots will attain the fruit of the path. Those of the second or third rank will eventually attain the fruit of an arahan. Those with dull roots will only be able to eliminate sins and not fall into hell. What I am saying now is to benefit all beings, distinguishing between sin and merit, so that they may awaken to the karmic consequences of good and evil. This is the wonderful merit of protecting the Dharma. Now it is finished.
我摩那斯龍王今欲說咒名陀摩叉帝(晉言)為護法故拯濟群萌拔生死苦令得脫難。
陀無𪏭陀尼帝(一)阿支晝尼梨帝(二)毗帝那尼梨帝(三)烏支晝尼梨帝(四)胡梨帝那(五)尼梨帝(六)莎呵(七)
誦咒三遍白疊縷結作七結系項。
是大神咒乃是過去七恒河沙諸佛所說。我于往昔在閻浮提作大國王。十六小國皆悉屬我。我有威猛大策謀力。降伏諸國三十六國悉皆屬我。我時得病垂欲終。薄福少兒正有三子。最大太子闇鈍少智。中者尪弱。其最小者聰明勇哲。博學多聞策謀威勇。見我欲終悉皆來集。一萬大臣亦悉來集。一萬夫人亦悉來集。王時欲終語諸群臣言。我三子中誰中為王。諸群臣言任大王意。王時答言不應任我。我去之後治國之法霸王之事。汝曹當知云何任我。諸臣啟言善哉大王。慈悲臨覆心無憎愛。一萬大臣同聲唱言。第三王子堪任為王。一萬大臣言已辭退。時王正殿身體疲懈。語諸子言我今欲臥。第三王子抱父王頭。中者捉腳第一王子捉父王手。時王仰臥即便命終。群臣聞之號哭來集。一萬夫人亦悉號哭舉身投地。第三王子見父背喪。呼啕懊惱自投于地。良久乃穌。第一太子默然不哭。第二王子坐啼腳頭。諸群臣言諸王子等相貌有異。有一大臣是王叔父。大王在時恒以國
事付此大臣。宰相念言大王在時。恒以國事付囑於我。今此王子意志有異我宜問之。即前問言今王背喪。諸群臣等皆悉已集。人子之情不應如是。默然而坐而不涕泣。王子答言我與父王都無因緣。第三王子獨是王子。我等二人猶如賓客暫來相過。大臣答言不應如是。國是汝有非兄則弟。第三王子呼啕宛轉前抱兄足。我小幼稚不應為王。愿兄臨顧紹父王位。兄時答言父王臨終告敕于汝。我徒先生不見告敕。是父王過非汝愆咎。我等二人且當入山。精誠克勵求神仙道。言已即去。精誠不久獲得五通。移山駐流手挽日月。第三王子葬送父訖。得紹王位統領諸國四十八年。其後漸漸貪濁心起人民厭賤。諸小國王及諸群臣。咸皆思念山中神仙。無貪之性乃得為仙。我等往昔咸皆愚癡。聰聖王子以為愚癡。貪濁王子以為賢聖。作是念已咸相謂言。我等諸人當共入山。勸請神仙以為大王。兼有神化威伏諸國。作是念已一萬大臣皆共入山。推覓求索會遇見之。一萬大臣拜覲問訊。神仙尊者我等頑愚。不識正真為此貪王之所荒亂。人民逃迸國將空虛。唯愿尊仙垂顧留眄。慈悲普覆令國還復。仙人答言我無是事。諸臣答言實不得止。仙人答言我寧此死。終不戀國還為人王。一萬大臣咸相謂言。我若返國亦皆當死。貪王所殺不如住此求神仙道
【現代漢語翻譯】 現代漢語譯本： 於是把這件事交付給這位大臣。宰相心想：『大王在世時，總是把國家大事託付給我。現在這位王子意志不同尋常，我應該問問他。』於是上前問道：『現在大王駕崩，各位大臣都已到齊。為人子的情理不應如此，你卻默默地坐著，不哭泣。』王子回答說：『我與父王並無因緣。第三王子才是真正的王子。我們二人猶如賓客，暫時來此相過。』大臣說：『不應如此。國家是你的，不是兄長就是弟弟。』第三王子哭著上前抱住兄長的腳說：『我年幼無知，不應為王。愿兄長您來繼承父王的王位。』兄長當時回答說：『父王臨終時告誡的是你，我只是個先出生的，沒有得到告誡。這是父王的過錯，不是你的罪過。我們二人不如一同入山，精誠努力地尋求神仙之道。』說完就離開了。不久，他們精誠所至，獲得了五神通。能移山駐水，手挽日月。第三王子安葬了父王后，繼承了王位，統治各國四十八年。之後，他漸漸變得貪婪昏庸，人民厭惡他。各位小國王和大臣們，都思念山中的神仙，因為他沒有貪慾的本性，才能得道成仙。我們往昔都太愚蠢了，認為聰慧聖明的王子是愚癡的，卻認為貪婪昏庸的王子是賢聖的。』想到這裡，他們互相說道：『我們應該一同入山，勸請神仙來做大王，他兼有神力和威望，可以震懾各國。』想到這裡，一萬大臣一同入山，尋找神仙，終於找到了他。一萬大臣拜見問候神仙說：『尊者，我們愚昧無知，不識正道，被這貪婪的國王所禍亂，人民逃散，國家將要空虛。只願尊仙垂憐，慈悲普施，使國家恢復原狀。』仙人回答說：『我沒有這個想法。』大臣們說：『實在不能停止。』仙人回答說：『我寧願死在這裡，終究不貪戀王位，再回去做人王。』一萬大臣互相說道：『如果我們返回國家，也都會被貪婪的國王所殺，不如留在這裡尋求神仙之道。』
【English Translation】 English version: Then he entrusted this matter to this minister. The prime minister thought, 'When the Great King was alive, he always entrusted state affairs to me. Now this prince has a different will, I should ask him.' So he stepped forward and asked, 'Now that the Great King has passed away, all the ministers have gathered. As a son, you should not be like this, sitting silently without weeping.' The prince replied, 'I have no karmic connection with the late King. The third prince is the true prince. The two of us are like guests, temporarily visiting here.' The minister said, 'It should not be like this. The country is yours, if not the elder brother, then the younger brother.' The third prince cried and embraced his elder brother's feet, saying, 'I am young and ignorant, I should not be the king. I wish you, elder brother, would inherit the throne of our father.' The elder brother then replied, 'The late King instructed you at his death, I was just born earlier and did not receive the instructions. This is the late King's fault, not your sin. The two of us should go into the mountains together, diligently seeking the path of immortality.' Having said that, they left. Before long, their sincerity led them to attain the five supernatural powers (Panca-abhijñā). They could move mountains and stop rivers, and hold the sun and moon in their hands. After the third prince buried his father, he inherited the throne and ruled the countries for forty-eight years. Later, he gradually became greedy and corrupt, and the people despised him. The small kings and ministers all missed the immortals in the mountains, because they had no greedy nature and were able to attain immortality. We were all too foolish in the past, thinking that the wise and sagacious prince was foolish, but thinking that the greedy and corrupt prince was wise and virtuous.' Thinking of this, they said to each other, 'We should go into the mountains together and invite the immortals to be the Great King, as he has both divine power and prestige, and can subdue the countries.' Thinking of this, ten thousand ministers went into the mountains together, searching for the immortals, and finally found them. Ten thousand ministers bowed and greeted the immortals, saying, 'Venerable One, we are ignorant and do not recognize the true path, and have been ruined by this greedy king. The people have fled, and the country is about to be empty. We only wish that the Venerable Immortal would have compassion and restore the country to its former state.' The immortals replied, 'I have no such intention.' The ministers said, 'We really cannot stop.' The immortals replied, 'I would rather die here, and never covet the throne again and return to being a human king.' Ten thousand ministers said to each other, 'If we return to the country, we will all be killed by the greedy king, it is better to stay here and seek the path of immortality.'
。飲水食果清閑寂寞精誠不久皆獲五通。飛騰清虛靡不周遍。爾時貪王心生慚愧。即舍王位出家學道。開父王庫藏欲大布施。見一金櫃七處印之。以手開柜得陀羅尼。乃是過去諸佛所說如前無異。得陀羅尼已。開父王庫藏著四衢道頭。恣其人民擔負而去。我于爾時得此陀羅尼已。即入凈室七日七夜。精勤修習漏盡意解即獲五通。爾時國王福德少故。鄰國侵境風雨不時人民飢餓。是時國王即請比丘。以為國師共我治化。比丘是時即受其請。愍眾生故為作國師。教其國王治化正法。不貪為本慈悲為性。賞善罰惡尊敬道德。慈愍人民如視赤子。爾時教王此陀羅尼句。王于爾時精誠至故。七日七夜精進不懈。已精進故十方諸佛諸大菩薩。釋梵四天王二十八部。諸大鬼神諸大龍王。擁護國土集其國界。雨澤時節穀米豐熟人民安樂。已安樂故諸小國土皆悉歸屬。當知皆是大神咒力威神乃爾。若諸國王于釋迦牟尼佛千載末頭。欲求所愿亦應如是。古昔國王等無有異。
我漚波羅龍王今欲說神咒。名伊提姤摩(晉言)稱眾生心不違其意譬如大海七珍具足取者皆得。其不取者非龍王咎。
烏都胡盧都(一)支波都(二)宿佉都(三)耆摩都(四)烏吒都(五)若蜜耆都(六)畢梨帝那都(七)烏穌都(八)莎呵(九)
【現代漢語翻譯】 現代漢語譯本：飲水、食果，清靜閒適、寂寞無擾，以精誠之心修持不久，都能獲得五神通。可以飛騰于虛空，清虛之境無不周遍。當時，貪婪的國王心生慚愧，隨即捨棄王位出家修道。他開啟父王的寶藏，想要大行佈施，見到一個金櫃，上面有七處封印。用手打開金櫃，得到一則陀羅尼（Dharani，總持、真言），乃是過去諸佛所說，與之前的（陀羅尼）沒有差異。得到陀羅尼后，他開啟父王的寶藏，放置在四通八達的道路口，任憑百姓取用擔負而去。我當時得到這則陀羅尼后，就進入清凈的房間，七日七夜，精勤修習，斷盡煩惱，心意解脫，隨即獲得五神通。當時，因為國王的福德淺薄，鄰國侵犯邊境，風雨不調，人民飢餓。這時，國王就請來比丘（Bhiksu，出家受具足戒的男子），作為國師，與我共同治理國家。比丘當時就接受了他的請求，因為憐憫眾生的緣故，擔任國師，教導國王以正法治理國家，以不貪為根本，以慈悲為本性，獎賞善良，懲罰邪惡，尊敬道德，慈愛百姓如同看待自己的孩子。當時，（比丘）教導國王這則陀羅尼的語句。國王當時因為精誠至極的緣故，七日七夜精進不懈。因為精進的緣故，十方諸佛、諸大菩薩、釋提桓因（釋）、梵天（梵）、四大天王、二十八部眾、諸大鬼神、諸大龍王，都來擁護國土，聚集於他的國界，風調雨順，五穀豐登，人民安樂。因為安樂的緣故，諸小國土都來歸屬。應當知道，這都是大神咒的力量，威神之力就是這樣。如果諸位國王在釋迦牟尼佛（Sakyamuni Buddha）滅度后的一千年末，想要祈求願望實現，也應當像這樣（修持），與古代的國王們沒有什麼不同。 我漚波羅龍王（Utpala Dragon King）現在想要說大神咒，名字叫做伊提姤摩（Iddhikurma），（用晉語來說）就是稱合衆生的心意，不會違揹他們的意願，譬如大海，七寶具足，取用的人都能得到，那些不取用的人，不是龍王的過錯。 烏都胡盧都(一)，支波都(二)，宿佉都(三)，耆摩都(四)，烏吒都(五)，若蜜耆都(六)，畢梨帝那都(七)，烏穌都(八)，莎呵(九)。
【English Translation】 English version: Drinking water and eating fruits, being pure, leisurely, quiet, and undisturbed, with sincere devotion, one can soon attain the five supernormal powers. One can fly in the void, pervading all pure and empty realms. At that time, the greedy king felt ashamed and immediately abandoned his throne to become a monk and study the Way. He opened his father's treasury, wanting to give generously, and saw a golden chest sealed in seven places. Opening the chest with his hand, he obtained a Dharani (Dharani, meaning mantra or incantation), which was spoken by the Buddhas of the past and was no different from the previous ones. After obtaining the Dharani, he opened his father's treasury and placed it at the crossroads of the four main roads, allowing the people to take and carry away as they pleased. At that time, after obtaining this Dharani, I entered a clean room for seven days and seven nights, diligently practicing, exhausting all defilements, and liberating my mind, and immediately attained the five supernormal powers. At that time, because the king's merit was shallow, neighboring countries invaded the borders, the wind and rain were not timely, and the people were hungry. At this time, the king invited a Bhiksu (Bhiksu, a fully ordained male monastic) to be the national teacher and govern the country with me. The Bhiksu then accepted his request, and out of compassion for sentient beings, served as the national teacher, teaching the king to govern the country with the righteous Dharma, taking non-greed as the foundation, compassion as the nature, rewarding the good, punishing the evil, respecting morality, and loving the people as if they were his own children. At that time, (the Bhiksu) taught the king the phrases of this Dharani. The king, at that time, because of his utmost sincerity, diligently persevered for seven days and seven nights. Because of his diligence, the Buddhas of the ten directions, the great Bodhisattvas, Sakra (Śakra), Brahma (Brahmā), the Four Heavenly Kings, the twenty-eight divisions, the great ghosts and spirits, and the great Dragon Kings, all came to protect the country and gathered in his kingdom, the wind and rain were timely, the grains were abundant, and the people were at peace. Because of the peace, all the small kingdoms came to submit. It should be known that this is all the power of the great divine mantra, the power of the divine is like this. If all the kings, at the end of the first thousand years after the extinction of Sakyamuni Buddha (Śākyamuni Buddha), want to seek the fulfillment of their wishes, they should also practice like this, and there is no difference from the ancient kings. I, the Utpala Dragon King (Utpala Dragon King), now want to speak a great divine mantra, named Iddhikurma, which (in the Jin language) means that it accords with the minds of sentient beings and does not violate their wishes, just like the great ocean, which is full of the seven treasures, and those who take them can obtain them, and those who do not take them are not the fault of the Dragon King. Utu Hulu Tu (1), Zhi Bo Tu (2), Su Qie Tu (3), Qi Mo Tu (4), Wu Zha Tu (5), Ruo Mi Qi Tu (6), Bi Li Di Na Tu (7), Wu Su Tu (8), Svaha (9).
誦咒三遍縷紅白二色結作八結系項。
此大神咒乃是過去二十恒河沙諸佛所說。我從諸佛得此陀羅尼。從是已來百阿僧祇劫。有大神力神通自在。游騰十方歷事諸佛。常以愛語軟語利益同事調伏眾生。于諸眾生猶如慈父。心意寬弘猶如大海。含受眾生無所不包。堪任荷負無量重擔。愍苦眾生施其安隱。若諸眾生來求索者。隨其所愿不逆其意。求官職者令得職爵。求大富者施其寶藏。疾病者施其安隱。若諸國王欲求所愿。我悉與之不違其意。求長壽與長壽。欲令國土無諸災害。雨澤時節不旱不澇正得其中。無諸災霜穀米豐熟。人民安樂疫毒不行。滿其所愿終不違意。是王爾時復能讀誦上來所說陀羅尼句。兼以十善化諸人民。如我上說所修功德。其王亦應如是修行。修行得已兼復讀誦此陀羅尼。曩劫所作極重惡業。皆悉消滅無有遺余。是王爾時罪垢滅已。其心泰然無眾惱患。怨憎平等無有親愛。常以月八日十四日十五日沐浴受齋。于清旦日未出時。若正殿上若高樓上正東而坐。七遍誦此陀羅尼咒。燒白栴檀及沉水香。散七色華供養十方佛已。爾時應當三稱我名漚波羅龍王。滿我所愿如是三說。即尋誦此陀羅尼句七遍乃止。是王爾時以精誠故。十方諸佛諸大菩薩。釋梵四天王八大龍王我漚波羅龍王。以慈悲蓋覆其國
【現代漢語翻譯】 現代漢語譯本：唸誦咒語三遍，用紅白兩種顏色的線打八個結，繫在脖子上。
這個大神咒是過去二十恒河沙（Ganges sands，數量極多的意思）諸佛所說的。我從諸佛那裡得到這個陀羅尼（dharani，總持、真言）。自從得到它以來，經歷了百阿僧祇劫（asamkhya kalpas，極長的時間單位），我擁有大神力，神通自在，遊歷十方，經歷諸佛之事。我常常用愛語和軟語，以利益和同事來調伏眾生，對於一切眾生猶如慈父一般。我的心意寬廣弘大，猶如大海，包容一切眾生，沒有不包含的。我堪能承擔無量的重擔，憐憫受苦的眾生，給予他們安穩。如果眾生來向我求索，我都會隨順他們的願望，不違揹他們的心意。求官職的，令其得到官職爵位；求大富的，施予其寶藏；患疾病的，施予其安穩。如果各位國王想要尋求願望，我都會滿足他們，不違揹他們的心意。求長壽的，給予長壽；想要令國土沒有各種災害，風調雨順，不旱不澇，恰到好處，沒有霜凍災害，五穀豐登，人民安樂，沒有瘟疫流行，我都會滿足他們的願望，終究不會違揹他們的心意。這位國王如果能夠讀誦上面所說的陀羅尼語句，並且用十善（ten wholesome actions）來教化人民，就像我上面所說的修習功德一樣，這位國王也應當像這樣修行。修行得到之後，再讀誦這個陀羅尼。過去所造的極重惡業，都能夠消滅，沒有遺留。這位國王那時罪惡消除之後，內心泰然，沒有各種煩惱憂患，對於怨恨和喜愛平等對待，沒有親疏之分。常常在每月的初八、十四、十五沐浴齋戒，在清晨太陽未出之時，在正殿上或者高樓上，面向正東而坐，七遍唸誦這個陀羅尼咒語，焚燒白栴檀（white sandalwood）和沉水香（aloeswood），散七色花供養十方佛之後，那時應當三次稱念我的名字：漚波羅龍王（Utpalavarna Dragon King），滿足我的願望，像這樣說三遍，然後誦讀這個陀羅尼語句七遍才停止。這位國王那時因為精誠的緣故，十方諸佛、諸大菩薩、釋梵四天王（Śakra, Brahma, Four Heavenly Kings）、八大龍王（Eight Great Dragon Kings）和我漚波羅龍王，都會用慈悲覆蓋他的國家。
【English Translation】 English version: Recite the mantra three times, and tie red and white threads into eight knots to wear around the neck.
This great divine mantra was spoken by the Buddhas of the past, as many as twenty Ganges sands (meaning extremely numerous). I obtained this Dharani (a type of mantra or incantation) from the Buddhas. Since then, for hundreds of asamkhya kalpas (incalculable eons), I have possessed great divine power, supernatural freedom, traveled in all directions, and experienced the affairs of all Buddhas. I often use loving and gentle words, benefiting and working together to tame sentient beings, treating all beings like a compassionate father. My mind is broad and vast, like the ocean, encompassing all beings without exception. I am capable of bearing limitless burdens, pitying suffering beings, and granting them peace and security. If beings come to me seeking something, I will fulfill their wishes without opposing their intentions. Those who seek official positions, I grant them ranks and titles; those who seek great wealth, I bestow upon them treasures; those who are ill, I grant them peace and security. If kings desire to fulfill their wishes, I will grant them all without opposing their intentions. Those who seek longevity, I grant them longevity; those who wish their country to be free from disasters, with timely rain and moderate weather, neither drought nor flood, with no frost damage, abundant harvests, peaceful people, and no epidemics, I will fulfill their wishes and never oppose their intentions. If the king can then recite the Dharani phrases mentioned above and use the Ten Wholesome Actions (ten kinds of virtuous deeds) to transform the people, practicing the merits as I have described above, then the king should also practice in this way. Having attained this practice, and then reciting this Dharani, the extremely heavy evil karma created in past kalpas will all be extinguished without any remainder. When the king's sins are eradicated, his heart will be at peace, free from all afflictions and worries, treating enemies and loved ones equally, without favoritism. He should regularly bathe and observe the precepts on the eighth, fourteenth, and fifteenth days of each month. In the early morning, before sunrise, he should sit facing east in the main hall or on a high tower, reciting this Dharani mantra seven times, burning white sandalwood (a fragrant wood) and aloeswood (a fragrant resin), and scattering seven-colored flowers to make offerings to the Buddhas of the ten directions. Then, he should call my name three times: Utpalavarna Dragon King (the Lotus-Colored Dragon King), fulfill my wishes, saying this three times. Then, he should recite the Dharani phrases seven times and stop. Because of the king's sincerity, the Buddhas of the ten directions, the great Bodhisattvas, Śakra, Brahma, the Four Heavenly Kings (the guardians of the four cardinal directions), the Eight Great Dragon Kings (powerful deities associated with water), and I, the Utpalavarna Dragon King, will cover his country with compassion.
土。以甘露水灑其國界令其疾病疫毒惡氣悉得消滅。是名大神咒力滿愿不虛。
七佛所說神咒經卷第三 大正藏第 21 冊 No. 1332 七佛八菩薩所說大陀羅尼神咒經
七佛所說神咒經卷第四
晉代譯失三藏名今附東晉錄
文殊師利菩薩。我欲樂說有四弘誓。何等為四。一者覆育一切眾生。猶如橋船度人無惓。二者包含萬物猶如太虛。三者愿使我身猶如藥樹。其有聞者患苦悉除。四者愿我當來得成佛時。所度眾生如恒河沙。是為菩薩曠濟之心。
虛空藏菩薩。我欲樂說菩薩摩訶薩修行凈土清凈妙行。有四事。何等為四。一者損己利人拯濟群生。二者利衰譭譽不生憂戚。三者貞潔不淫戒行清凈如白蓮華。四者我當來世得作佛時。國土所有一切眾生。妙行成就人天無別。是為菩薩莊嚴凈土清凈妙行。
觀世音菩薩。復欲樂說菩薩有四攝法。何等為四。一者菩薩修行六波羅蜜。兼以化人拯濟一切。二者生慈悲心育養群生。三者自利利人彼我兼利。四者有病苦者其心憐愍如視赤子。是為菩薩四攝法攝取眾生。是為菩薩廣利眾生攝取凈土妙善功德。
救脫菩薩。復欲樂說有四弘誓。不與聲聞辟支佛共。何等為四。一者愿使我心猶如大地。一切草木叢林萌芽。因之增長
【現代漢語翻譯】 現代漢語譯本：用甘露水灑遍他的國界，使那裡的疾病、瘟疫、毒氣全部消滅。這叫做大神咒的力量圓滿，願望實現不虛假。
《七佛所說神咒經》卷第三 大正藏第21冊 No. 1332 《七佛八菩薩所說大陀羅尼神咒經》
《七佛所說神咒經》卷第四
晉代翻譯，已佚名，現在附於東晉目錄之下
文殊師利菩薩（Manjusri Bodhisattva）說：『我想要宣說四弘誓願。哪四種呢？第一，覆蓋養育一切眾生，就像橋樑船隻一樣，度人沒有疲倦。第二，包含容納萬物，就像太虛空一樣。第三，愿我的身體就像藥樹一樣，凡是聽到我名字的人，他們的疾病痛苦全部消除。第四，愿我將來成佛的時候，所度化的眾生像恒河沙一樣眾多。』這就是菩薩廣博濟世的心願。
虛空藏菩薩（Akasagarbha Bodhisattva）說：『我想要宣說菩薩摩訶薩修行凈土的清凈妙行。有四件事。哪四件呢？第一，損害自己利益他人，拯救濟助所有眾生。第二，遇到利益、衰敗、譭謗、讚譽，都不產生憂愁悲傷。第三，貞潔不淫，戒律清凈，就像白蓮花一樣。第四，我將來成佛的時候，國土中所有一切眾生，妙行成就，人和天人沒有差別。』這就是菩薩莊嚴凈土的清凈妙行。
觀世音菩薩（Avalokitesvara Bodhisattva）說：『我想要宣說菩薩的四攝法。哪四種呢？第一，菩薩修行六波羅蜜（Six Paramitas），同時用這些方法教化他人，拯救濟助一切眾生。第二，生起慈悲心，養育所有眾生。第三，自己得利益，也讓別人得利益，彼此都得到利益。第四，對於有疾病痛苦的人，內心憐憫，就像看待自己的孩子一樣。』這就是菩薩用四攝法攝取眾生。這就是菩薩廣泛利益眾生，攝取清凈國土的妙善功德。
救脫菩薩（Deliverance Bodhisattva）說：『我想要宣說四弘誓願，這四種誓願不與聲聞（Sravaka）、辟支佛（Pratyekabuddha）共通。哪四種呢？第一，愿我的心就像大地一樣，一切草木叢林萌芽，都依靠它而增長。
【English Translation】 English version: Sprinkle his country with nectar water, so that the diseases, plagues, and poisonous airs there may all be eliminated. This is called the power of the great divine mantra being fulfilled, and the wishes come true without fail.
The Sutra of Divine Spells Spoken by the Seven Buddhas, Volume 3 Taisho Tripitaka Volume 21, No. 1332 The Great Dharani Divine Spell Sutra Spoken by the Seven Buddhas and Eight Bodhisattvas
The Sutra of Divine Spells Spoken by the Seven Buddhas, Volume 4
Translated during the Jin Dynasty, the translator's name is now lost, and it is now attached to the Eastern Jin records.
Manjusri Bodhisattva said: 'I wish to speak of the Four Great Vows. What are the four? First, to cover and nurture all sentient beings, like bridges and boats, helping people without weariness. Second, to contain all things, like the great void. Third, may my body be like a medicinal tree, so that all who hear of it may have their suffering and pain removed. Fourth, may I, when I attain Buddhahood in the future, deliver as many sentient beings as there are sands in the Ganges River.' This is the vast and compassionate heart of a Bodhisattva.
Akasagarbha Bodhisattva said: 'I wish to speak of the pure and wonderful practices of a Bodhisattva-Mahasattva cultivating a Pure Land. There are four things. What are the four? First, to harm oneself to benefit others, and to rescue all beings. Second, not to be saddened by gain, loss, ruin, or praise. Third, to be chaste and not lustful, with pure precepts and conduct like a white lotus flower. Fourth, when I attain Buddhahood in the future, all sentient beings in my land will have accomplished wonderful practices, with no distinction between humans and devas.' This is the pure and wonderful practice of a Bodhisattva adorning a Pure Land.
Avalokitesvara Bodhisattva said: 'I wish to speak of the Four Embracing Dharmas of a Bodhisattva. What are the four? First, a Bodhisattva cultivates the Six Paramitas, and at the same time transforms others with these methods, rescuing all sentient beings. Second, to generate a compassionate heart and nurture all sentient beings. Third, to benefit oneself and benefit others, so that both benefit. Fourth, to have compassion for those who are sick and suffering, as if looking upon one's own child.' This is how a Bodhisattva uses the Four Embracing Dharmas to gather sentient beings. This is how a Bodhisattva broadly benefits sentient beings and gathers the wonderful and virtuous merits of a Pure Land.
Deliverance Bodhisattva said: 'I wish to speak of the Four Great Vows, which are not shared with Sravakas and Pratyekabuddhas. What are the four? First, may my heart be like the earth, so that all grasses, trees, forests, and sprouts grow because of it.
地無憎愛。二者愿使我心猶如橋船。運度眾生無有疲厭。三者愿使我心猶如大海。容受一切百川眾流投之不溢。四者愿使我身猶如虛空。包含萬物猶如法性。是為菩薩四大弘誓。不與聲聞辟支佛共。
跋陀和菩薩。我欲樂說菩薩妙行有八事。何等為八。一者菩薩處於五滓世界。拔濟眾生不生疲厭。二者見諸眾生興起福事。營護佐助不生穢心。三者見人為惡敦喻訶諫令得舍離。四者有厄難者拯濟憐愍如母愛子。五者有來求者不惜身命。六者有厄難處扶持攜接令得脫難。七者見邪見人憐愍敦喻令得正見。八者鞠育眾生猶如赤子。所有功德悉持施與。共用迴向無上菩提。是為菩薩八事利益無量眾生。
大勢至菩薩。復欲樂說菩薩有四事利益眾生心無疲惓。何等為四。一者菩薩摩訶薩。自捨己樂施與眾生。見他受苦如己無異。慈心流惻痛徹骨髓。二者菩薩摩訶薩于沒溺處設大橋船。運度眾生無有疲厭。三者菩薩摩訶薩于生死海中眾生洄澓。自手牢捉令達彼岸。四者知諸眾生往古來今猶如幻化。雖達此理度人無厭。是為菩薩四事利益拯濟群生。
得大勢菩薩復欲樂說。誰能于釋迦牟尼佛遺法之中作佛事者我等八人常當擁護。毗說有四事何等為四。一者憶無量苦見眾生苦如我無異。二者我等所持戒功德。悉舍施
【現代漢語翻譯】 現代漢語譯本： 地沒有憎恨和喜愛。第一，愿我的心像橋樑和船隻一樣，運送眾生，沒有疲倦和厭煩。第二，愿我的心像大海一樣，容納一切河流，注入其中也不會滿溢。第三，愿我的身體像虛空一樣，包含萬物，就像法性一樣。這就是菩薩的四大弘誓，不與聲聞（Śrāvaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自覺悟者）相同。 跋陀和菩薩（Bhadraka菩薩）：我想要宣說菩薩的微妙行為，有八件事。哪八件事呢？第一，菩薩處於五濁惡世（five defilements world），救拔眾生，不生疲倦和厭煩。第二，見到眾生興起福德之事，營護佐助，不生嫉妒之心。第三，見到有人作惡，懇切勸喻訶責，令其舍離惡行。第四，對於有厄難的人，拯救憐憫，如同母親愛護子女。第五，對於前來求助的人，不吝惜身命。第六，在有厄難的地方，扶持攜接，令其脫離災難。第七，見到邪見之人，憐憫勸喻，令其獲得正見。第八，養育眾生，如同對待嬰兒一樣，所有功德全部施與，共同迴向無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。這就是菩薩的八件事利益無量眾生。 大勢至菩薩（Mahāsthāmaprāpta菩薩）：我想要宣說菩薩有四件事利益眾生，內心沒有疲倦。哪四件事呢？第一，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）自己捨棄快樂，施與眾生，見到他人受苦，如同自己一樣，慈悲之心流淌，痛苦徹入骨髓。第二，菩薩摩訶薩在沉沒溺水之處，設定大的橋樑和船隻，運送眾生，沒有疲倦和厭煩。第三，菩薩摩訶薩在生死海中，眾生迴旋漂浮，親自牢牢抓住他們，令其到達彼岸。第四，知道一切眾生過去、現在、未來都如幻化一般，雖然通達這個道理，度化他人也沒有厭倦。這就是菩薩的四件事利益，拯救濟助眾生。 得大勢菩薩（Prāptabala菩薩）想要宣說：誰能在釋迦牟尼佛（Śākyamuni Buddha）遺留的佛法之中做佛事，我們八人常常應當擁護。毗說有四件事，哪四件事呢？第一，憶念無量痛苦，見到眾生的痛苦如同自己的痛苦一樣。第二，我們所持的戒律功德，全部施與。
【English Translation】 English version: The earth has no hatred or love. First, may my heart be like a bridge and a boat, transporting sentient beings without weariness or aversion. Second, may my heart be like the ocean, accommodating all rivers, never overflowing when they flow into it. Third, may my body be like the void, containing all things, just like the Dharma-nature. These are the four great vows of a Bodhisattva, not shared with Śrāvakas (disciples who learn by hearing the teachings) and Pratyekabuddhas (solitary Buddhas). Bhadraka Bodhisattva: I wish to speak of the Bodhisattva's wonderful practices, which consist of eight things. What are these eight? First, the Bodhisattva dwells in the world of the five defilements, rescuing sentient beings without weariness or aversion. Second, seeing sentient beings engaging in meritorious deeds, they protect and assist them without generating jealousy. Third, seeing people doing evil, they earnestly exhort and admonish them, causing them to abandon their evil deeds. Fourth, for those in distress, they rescue and have compassion, like a mother loving her child. Fifth, for those who come seeking help, they do not spare their own lives. Sixth, in places of distress, they support and guide them, enabling them to escape calamity. Seventh, seeing those with wrong views, they compassionately exhort them, enabling them to attain right views. Eighth, they nurture sentient beings as if they were infants, bestowing all their merits upon them, sharing them and dedicating them to unsurpassed Bodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). These are the eight benefits of a Bodhisattva, benefiting countless sentient beings. Mahāsthāmaprāpta Bodhisattva: I wish to speak of the Bodhisattva's four things that benefit sentient beings, with no weariness in their hearts. What are these four? First, the Bodhisattva-mahāsattva (great Bodhisattva) relinquishes their own happiness and gives it to sentient beings, seeing the suffering of others as if it were their own, with compassion flowing and pain piercing their bones. Second, the Bodhisattva-mahāsattva sets up great bridges and boats in places of drowning, transporting sentient beings without weariness or aversion. Third, the Bodhisattva-mahāsattva, in the ocean of birth and death where sentient beings are swirling and floating, personally grasps them firmly, enabling them to reach the other shore. Fourth, knowing that all sentient beings, past, present, and future, are like illusions, although understanding this principle, they are not weary of liberating others. These are the four benefits of a Bodhisattva, rescuing and aiding sentient beings. Prāptabala Bodhisattva wishes to speak: Whoever can perform the deeds of a Buddha within the Dharma left behind by Śākyamuni Buddha, we eight shall always protect them. Visha says there are four things, what are these four? First, remembering limitless suffering, seeing the suffering of sentient beings as if it were our own. Second, all the merits of the precepts we uphold, we bestow them all.
與眾生。共用迴向無上菩提。三者能忍苦事荷負一切眾生到于彼岸。四者發舉一切眾生心。猶如慈父念子無異。是為菩薩自利利人清凈妙行。
堅勇菩薩。復欲樂說菩薩妙行有四事。何等為四。一者愿我常生無佛世界。喻如日月行閻浮提為其除冥。二者如以金錍決其眼瞙令睹光明。三者作大藥樹一切眾生得聞香者病苦消除。四者常演說法如澍法雨。萌芽生長成就果實悉發無上菩提之心。是為菩薩四大弘誓。
我文殊師利今欲說妙偈。
令此經流佈 眾生無疑心 七佛菩薩眾 所說深妙法 諸天龍王神 言辭甚奇特 純說妙行咒 護國及行人 書寫讀誦者 必共千佛會
虛空藏菩薩今欲說兩偈半。
美嘆書寫者 書寫讀誦者 上來賢聖教 稱揚轉教人 言辭婉約美 妙善無窮盡 猶如大海水 深廣叵窮盡 此人之功德 巨億過於彼
我文殊師利今欲說一偈半。
一切眾生類 回彼淫鬼界 無能覺之者 唯我能救拔 永斷生死本 普處寂滅樂
梵天王所說一偈。
我常修行四無量 今來至此聞妙言 濟拔眾生生死苦 永以無復憂惱患
兜率天王今欲說一偈半。
我于往昔值諸佛 得升兜率為天王
【現代漢語翻譯】 現代漢語譯本： 與一切眾生共同迴向無上菩提（supreme enlightenment）。第三，能夠忍受苦難，承擔一切眾生到達彼岸（the other shore）。第四，啓發一切眾生的心，就像慈愛的父親思念兒子一樣沒有差別。這就是菩薩（Bodhisattva）自利利人的清凈妙行。
堅勇菩薩（Vajraparakrama Bodhisattva）又想進一步闡述菩薩的妙行，有四件事。是哪四件呢？第一，愿我常生於沒有佛的世界，譬如日月執行于閻浮提（Jambudvipa），為其消除黑暗。第二，如同用金針撥開眼睛的翳障，使人得見光明。第三，化作巨大的藥樹，一切眾生聞到藥樹的香氣，病苦都能消除。第四，經常演說佛法，如同降下法雨，使萌芽生長，成就果實，都能發起無上菩提之心。這就是菩薩的四大弘誓。
我文殊師利（Manjushri）現在想說美妙的偈頌：
令此經流佈，眾生無疑心， 七佛菩薩眾，所說深妙法， 諸天龍王神，言辭甚奇特， 純說妙行咒，護國及行人， 書寫讀誦者，必共千佛會。
虛空藏菩薩（Akasagarbha）現在想說兩偈半：
美嘆書寫者，書寫讀誦者， 上來賢聖教，稱揚轉教人， 言辭婉約美，妙善無窮盡， 猶如大海水，深廣叵窮盡， 此人之功德，巨億過於彼。
我文殊師利現在想說一偈半：
一切眾生類，回彼淫鬼界， 無能覺之者，唯我能救拔， 永斷生死本，普處寂滅樂。
梵天王（Brahma）所說一偈：
我常修行四無量，今來至此聞妙言， 濟拔眾生生死苦，永以無復憂惱患。
兜率天王（Tushita Heaven King）現在想說一偈半：
我于往昔值諸佛，得升兜率為天王。
【English Translation】 English version: Sharing with all sentient beings, dedicating together to unsurpassed Bodhi (supreme enlightenment). Third, being able to endure suffering and bear all sentient beings to the other shore. Fourth, inspiring the minds of all sentient beings, just like a loving father thinking of his son without difference. This is the pure and wonderful conduct of a Bodhisattva (Bodhisattva), benefiting both oneself and others.
Vajraparakrama Bodhisattva (Vajraparakrama Bodhisattva) further wishes to elaborate on the wonderful conduct of a Bodhisattva, there are four things. What are the four? First, may I always be born in a world without a Buddha, like the sun and moon moving in Jambudvipa (Jambudvipa), eliminating darkness for it. Second, like using a golden needle to remove the cataract from the eyes, allowing people to see the light. Third, transforming into a great medicinal tree, all sentient beings who smell the fragrance of the medicinal tree can have their illnesses and suffering eliminated. Fourth, constantly expounding the Dharma, like raining down Dharma rain, causing sprouts to grow, achieving fruits, and all can arouse the mind of unsurpassed Bodhi. These are the four great vows of a Bodhisattva.
I, Manjushri (Manjushri), now wish to speak wonderful verses:
May this sutra spread, may sentient beings have no doubt, The Seven Buddhas and Bodhisattvas, speak of profound and wonderful Dharma, The gods, dragon kings, and spirits, their words are very peculiar, Purely speaking of the wonderful conduct mantra, protecting the country and practitioners, Those who write and recite it, will surely meet with a thousand Buddhas.
Akasagarbha Bodhisattva (Akasagarbha) now wishes to speak two and a half verses:
Praising those who write, those who write and recite, The teachings of the sages above, praising and teaching others, The words are gentle and beautiful, the wonderful goodness is endless, Like the water of the great sea, deep and vast, impossible to fathom, The merits of this person, are billions greater than that.
I, Manjushri, now wish to speak one and a half verses:
All kinds of sentient beings, return to that realm of lustful ghosts, None can awaken to it, only I can rescue them, Eternally cutting off the root of birth and death, universally dwelling in the joy of Nirvana.
A verse spoken by Brahma (Brahma):
I constantly cultivate the four immeasurables, now I come here to hear wonderful words, To save sentient beings from the suffering of birth and death, forever without worry or affliction.
The Tushita Heaven King (Tushita Heaven King) now wishes to speak one and a half verses:
In the past, I encountered many Buddhas, and was able to ascend to Tushita as a Heaven King.
今以得聽一妙言 決了心瞙開慧眼 其有眾生一經耳 不墮三塗升梵天
他化自在天王欲說一偈半。
聞此閻浮提 諸大菩薩等 演說微妙義 我心大歡喜 永拔生死種 得升泥洹堂
化樂天王所說二偈半。
我聞閻浮提 菩薩大士等 各各說妙行 四攝及弘誓 我聞此句已 心眼矐然開 愿使諸天眾 得此凈眼根 永斷生死流 普得升泥洹
焰摩天王欲說一偈如意珠。
我等久處於天宮 厭離三界生死苦 何時如蛇脫故皮 永得寂滅涅槃樂
忉利天王欲說一偈半。
久處於生死 厭離欲淤泥 興起大慈悲 濟拔生死苦 永脫生死苦 得入涅槃城
提頭賴吒天王欲說四偈。
四大天王中 我最為第一 我雖作天王 不脫鬼神苦 我作鬼神王 已經五百歲 東西常馳騁 濟度諸群生 哀哉過去世 曾作人中王 治化不以理 今作鬼王身 又愿諸國王 正治於國事 莫作貪濁行 復受鬼神身
毗樓博叉天王欲說一偈半。
我念過去世 生於閻浮提 豪富得自在 諂曲不端直 今雖作鬼王 猶受鬼神苦
毗樓勒叉天王欲說三偈。
我今作鬼王
【現代漢語翻譯】 現代漢語譯本 如今有幸聽聞這精妙的言語，決斷了心中的迷惑，開啟了智慧的眼睛。 如果有眾生能夠聽聞一次，便不會墮入地獄、餓鬼、畜生三惡道，而是升到梵天。
他化自在天王（Paranirmitavasavartin，欲界頂天的天王）想要說一偈半：
聽聞這閻浮提（Jambudvipa，我們所居住的娑婆世界）中，諸位大菩薩等，演說微妙的佛法真義，我心中非常歡喜。 永遠拔除生死的種子，得以升入涅槃（Nirvana）的殿堂。
化樂天王（Nirmanarati，欲界第五天的天王）所說的二偈半：
我聽聞閻浮提（Jambudvipa）的菩薩大士們，各自演說微妙的修行，四攝法（佈施、愛語、利行、同事）以及廣大的誓願。 我聽聞這些話語后，心眼豁然開朗。 愿能使諸天眾，得到這清凈的眼根。 永遠斷絕生死的流轉，普遍地得以升入涅槃（Nirvana）境界。
焰摩天王（Yama，夜摩天，空居天之一）想要說一偈如意珠：
我們長久地處於天宮之中，厭倦了三界（欲界、色界、無色界）生死的痛苦。 何時才能像蛇脫去舊皮一樣，永遠獲得寂滅的涅槃（Nirvana）之樂？
忉利天王（Trayastrimsa，欲界第二天，又名三十三天）想要說一偈半：
長久地處於生死輪迴之中，厭倦了慾望的污泥。 興起廣大的慈悲心，救濟拔除眾生的生死痛苦。 永遠脫離生死的痛苦，得以進入涅槃（Nirvana）之城。
提頭賴吒天王（Dhritarashtra，四大天王之一，持國天）想要說四偈：
在四大天王中，我最為第一。 我雖然作天王，卻不能脫離鬼神的痛苦。 我作鬼神之王，已經五百歲了。 東西奔波馳騁，救濟度化各種眾生。 可悲啊，過去世，曾經作人間的國王。 治理教化不以正理，如今作鬼王之身。 又希望各位國王，能夠以正道治理國家。 不要作貪婪污濁的行為，否則會再次承受鬼神之身。
毗樓博叉天王（Virupaksha，四大天王之一，廣目天）想要說一偈半：
我回憶過去世，出生在閻浮提（Jambudvipa）。 雖然豪富且得自在，卻諂媚彎曲不正直。 如今雖然作鬼王，仍然承受鬼神的痛苦。
毗樓勒叉天王（Virudhaka，四大天王之一，增長天）想要說三偈：
我如今作鬼王
【English Translation】 English version Now I am fortunate to hear this wonderful speech, resolving the confusion in my heart and opening the eyes of wisdom. If sentient beings hear it even once, they will not fall into the three evil realms (hell, hungry ghosts, animals) but will ascend to the Brahma heavens.
The Paranirmitavasavartin（The king of the highest heaven of the desire realm） wants to say one and a half verses:
Hearing that in this Jambudvipa（The world we live in）, the great Bodhisattvas are expounding the subtle meaning of the Dharma, my heart is filled with great joy. Forever eradicating the seeds of birth and death, I can ascend to the hall of Nirvana.
The Nirmanarati（The fifth heaven of the desire realm） said two and a half verses:
I have heard the Bodhisattvas and Mahasattvas of Jambudvipa（The world we live in）, each expounding wonderful practices, the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation) and vast vows. Having heard these words, my mind's eye suddenly opened. May all the heavenly beings obtain this pure eye-faculty. Forever cutting off the stream of birth and death, universally attaining ascent to the realm of Nirvana.
Yama（The king of the Yama Heaven） wants to say one verse like a wish-fulfilling jewel:
We have long dwelt in the heavenly palace, weary of the suffering of birth and death in the Three Realms (desire realm, form realm, formless realm). When will we be able to shed our old skin like a snake, and forever attain the joy of peaceful Nirvana?
The Trayastrimsa（The second heaven of the desire realm, also known as the Thirty-three Heavens） wants to say one and a half verses:
Having long dwelt in the cycle of birth and death, weary of the mud of desires. Arousing great compassion, rescuing and delivering sentient beings from the suffering of birth and death. Forever escaping the suffering of birth and death, and being able to enter the city of Nirvana.
Dhritarashtra（One of the Four Heavenly Kings） wants to say four verses:
Among the Four Heavenly Kings, I am the foremost. Although I am a Heavenly King, I cannot escape the suffering of ghosts and spirits. I have been the king of ghosts and spirits for five hundred years. Running east and west, rescuing and delivering all kinds of sentient beings. Alas, in the past life, I was once a king among humans. Governing and teaching without righteousness, now I am in the body of a ghost king. I also hope that all kings can govern their countries with the right path. Do not engage in greedy and corrupt actions, or you will again suffer the body of a ghost or spirit.
Virupaksha（One of the Four Heavenly Kings） wants to say one and a half verses:
I recall in the past life, I was born in Jambudvipa（The world we live in）. Although wealthy and free, I was flattering, crooked, and not upright. Now, although I am a ghost king, I still suffer the pain of ghosts and spirits.
Virudhaka（One of the Four Heavenly Kings） wants to say three verses:
Now I am a ghost king
得離三塗苦 涉歷四天下 救諸病苦者 憶念過去世 曾作人中王 放逸著五欲 今受鬼王身 又愿人中王 謹慎莫放逸 度脫諸眾生 普得涅槃樂
毗沙門天王欲說一偈半。
我于往昔修菩提 為眾生故作鬼王 眾生久處無明闇 我以金錍開其眼 慧眼既開度生死 生死既度升泥洹
難陀龍王欲說二偈半。
我現處龍宮 欲度諸龍眾 聞諸菩薩眾 各各說妙行 諸天龍神等 咸皆側耳聽 天眾及龍眾 歡喜不自勝 我及諸營從 得脫諸龍身
婆難陀龍王今欲說一偈半。
我處於龍宮 猶如蠶處繭 愿得智慧力 壞此無明闇 濟拔眾厄難 超度生死流
娑伽羅龍王欲說二偈。
我念過去世 曾作人中王 慳吝于寶藏 今受龍王身 又愿諸國王 慈慧普拯濟 治化以正法 莫復受龍身
和修吉龍王欲說二偈半。
我雖受龍身 不受熱沙苦 又於過去世 曾作人中王 貪溺著世樂 今受龍王身 又愿諸國王 厭離於世樂 如囚厭于獄 超出三界門
德叉迦龍王欲說二偈半。
又我於過去 曾作人中王 妻子及奴婢 悉皆用佈施 坐以一瞋故 今
【現代漢語翻譯】 現代漢語譯本 脫離三惡道的痛苦， 經歷四天下（指須彌山四周的四大部洲）， 救助各種病苦的人。 回憶過去世， 曾經做過人間的國王， 放縱沉迷於五欲（色、聲、香、味、觸）， 如今卻承受鬼王之身。 又希望人間的國王， 謹慎不要放縱， 救度所有眾生， 普遍獲得涅槃（佛教修行的最終目標，指解脫生死輪迴）的快樂。
毗沙門天王（佛教護法神之一，四大天王之一）想要說一偈半：
我于往昔修行菩提（覺悟）， 爲了眾生的緣故做了鬼王。 眾生長久處於無明的黑暗中， 我用金錍（一種金製的眼科手術工具）打開他們的眼睛。 慧眼既然打開就能度脫生死， 生死既然度脫就能升入涅槃。
難陀龍王（龍族的首領之一）想要說二偈半：
我現在身處龍宮， 想要度化各種龍眾。 聽聞各位菩薩眾（追求覺悟的修行者）， 各自宣說微妙的修行。 諸天、龍神等等， 全都側耳傾聽。 天眾和龍眾， 歡喜得無法自持。 我和各位隨從， 得以脫離龍的身軀。
婆難陀龍王（龍族的首領之一）現在想要說一偈半：
我身處於龍宮， 猶如蠶處在繭中。 愿能得到智慧的力量， 摧毀這無明的黑暗。 救濟拔除各種厄難， 超脫生死的洪流。
娑伽羅龍王（龍族的首領之一）想要說二偈：
我回憶過去世， 曾經做過人間的國王， 對寶藏慳吝， 如今承受龍王之身。 又希望各位國王， 慈悲智慧普遍救濟， 用正法治理教化， 不要再次承受龍的身軀。
和修吉龍王（龍族的首領之一）想要說二偈半：
我雖然承受龍的身軀， 卻不受熱沙的痛苦。 又在過去世， 曾經做過人間的國王， 貪婪沉溺於世俗的快樂， 如今承受龍王之身。 又希望各位國王， 厭惡遠離世俗的快樂， 如同囚犯厭惡監獄， 超出三界（欲界、色界、無色界）之門。
德叉迦龍王（龍族的首領之一）想要說二偈半：
又我在過去， 曾經做過人間的國王， 妻子和奴婢， 全都用來佈施。 只因爲一時的嗔怒， 如今
【English Translation】 English version May I be freed from the suffering of the three evil paths, Traverse the four continents (referring to the four major continents around Mount Sumeru), And save those who suffer from various illnesses. Recalling past lives, I once was a king among men, Indulging in the five desires (form, sound, smell, taste, and touch), Now I endure the body of a ghost king. I also wish that the kings among men, Would be cautious and not indulge, Deliver all sentient beings, And universally attain the bliss of Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death).
Vaisravana (a guardian deity in Buddhism, one of the Four Heavenly Kings) wishes to speak one and a half verses:
In the past, I cultivated Bodhi (enlightenment), For the sake of sentient beings, I became a ghost king. Sentient beings have long been in the darkness of ignorance, I use a golden lancet to open their eyes. Once the wisdom eye is opened, one can be delivered from birth and death, Once birth and death are transcended, one can ascend to Nirvana.
Nanda Dragon King (one of the leaders of the dragon clan) wishes to speak two and a half verses:
I am now in the dragon palace, Wishing to deliver all the dragon hosts. Hearing the Bodhisattvas (practitioners seeking enlightenment), Each proclaiming wonderful practices. The gods, dragons, and spirits, etc., All listen attentively. The heavenly hosts and dragon hosts, Are overjoyed beyond measure. I and my attendants, Can escape the dragon body.
Varunadeva Dragon King (one of the leaders of the dragon clan) now wishes to speak one and a half verses:
I am in the dragon palace, Like a silkworm in a cocoon. May I obtain the power of wisdom, To destroy this darkness of ignorance. To rescue and deliver from all calamities, And transcend the stream of birth and death.
Sagara Dragon King (one of the leaders of the dragon clan) wishes to speak two verses:
I recall past lives, I once was a king among men, Stingy with treasures, Now I endure the body of a dragon king. I also wish that all kings, Would universally deliver with compassion and wisdom, Govern and transform with the righteous Dharma, And not endure the dragon body again.
Vasuki Dragon King (one of the leaders of the dragon clan) wishes to speak two and a half verses:
Although I endure the dragon body, I do not suffer the pain of hot sand. Also, in past lives, I once was a king among men, Greedily indulging in worldly pleasures, Now I endure the body of a dragon king. I also wish that all kings, Would detest and renounce worldly pleasures, Like a prisoner detesting prison, And transcend the gate of the three realms (the desire realm, the form realm, and the formless realm).
Takshaka Dragon King (one of the leaders of the dragon clan) wishes to speak two and a half verses:
Also, in the past, I once was a king among men, Wife and servants, All were used for almsgiving. Just because of a moment of anger, Now I
受龍王身 又愿諸國王 謙敬以仁義 莫復自豪貴 后受龍王身
阿那婆達多龍王欲說四偈。
我念過去世 生於閻浮提 曾作國王女 端正無等雙 父王甚愛重 名曰白蓮華 嫁與鄰國王 不得適其意 瞋恚自害死 經歷三塗苦 今受龍王身 又愿諸女人 厭惡女姿態 莫復懷妒忌 后受毒龍苦 難得脫苦時
摩那斯龍王今欲說二偈半。
我處於龍宮 厭患諸龍臭 腥臊如溷豬 處廁不覺苦 三界諸人天 皆亦復如是 樂在三界獄 如豬不厭廁 哀哉甚可傷 不知求解脫
漚波羅龍王今欲說五偈半。
我於過去世 曾於閻浮提 婆羅門家生 聰明甚黠慧 時有鄰國王 送女以娉我 此女不貞良 私共外人通 我時伺捕得 斬之於都市 我時惡賤彼 送之歸本國 思惟欲穢惡 出家行正道 復遇惡知識 不值好同學 引置諸淫女 我時惋嘆恨 持刀自刎死 經歷三塗苦 從是受龍身 甚苦不可言
胡蘇低羅龍王今欲白二偈。
我于閻浮提 典主十六國 余國皆易化 唯此國難教 群臣皆諂偽 貪濁多奸詭 旱澇不平均 莫不由此事
金剛藏菩
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薩所說眾生有五種不信。一者疑佛二者疑法。三者疑僧。四者疑諸法不實五者所有正法生疑不信。眾生有五種信根。能得阿羅漢道。一者信佛決定正覺。二者信正法寶決定無疑。三者信比丘僧良厚福田。四者所有正行戒定智慧不生疑惑。五者見世諦事不生著心。此五信根者能拔五疑。能得寶幢三昧現身得道。
第一放光三昧能斷地獄有。無垢三昧能斷餓鬼有。焦惱三昧能斷畜生有。難伏三昧能斷阿修羅有。光明三昧能斷弗婆提有。焰幻三昧能斷閻浮提有。白色三昧能斷俱耶尼有。青色三昧能斷郁單曰有。黃色三昧能斷四天王有。黑色三昧能斷忉利天有。赤色三昧能斷焰摩天有。妙善三昧能斷兜率天有。德長三昧能斷化樂天有。音聲三昧能斷他化自在天有。妙善三昧能斷初禪有。得樂三昧能斷二禪有。白色三昧能斷三禪有。雷音三昧能斷四禪有。妙善三昧能斷阿那含天有。空三昧能斷空處有。無分別三昧能斷識處有。響化三昧能斷不用處有。寶積三昧能斷非想處有。此是二十五大三昧。示眾生游居涉歷之處。賢聖厭患三乘聖眾莫不由是。法華三昧光目童子。涅槃三昧迦葉童子文殊師利童子。首楞嚴三昧蜜善童子。放光三昧妙眼童子。華嚴三昧善才童子。維摩詰三昧惟無童子。大集三昧佛寶童子。金光明三昧滅罪童
【現代漢語翻譯】 現代漢語譯本： 薩所說眾生有五種不信：一是懷疑佛（Buddha，覺悟者），二是懷疑法（Dharma，佛法），三是懷疑僧（Sangha，僧團），四是懷疑諸法不真實，五是對所有正法產生懷疑而不相信。 眾生有五種信根，能證得阿羅漢（Arhat）道：一是相信佛決定是正覺，二是相信正法寶決定無疑，三是相信比丘僧是良田福田，四是對所有正行，如戒、定、智慧，不生疑惑，五是見到世俗之事不生執著之心。這五種信根能拔除五種疑惑，能證得寶幢三昧，現身得道。 第一，放光三昧能斷地獄有。無垢三昧能斷餓鬼有。焦惱三昧能斷畜生有。難伏三昧能斷阿修羅（Asura）有。光明三昧能斷弗婆提（Purva-videha）有。焰幻三昧能斷閻浮提（Jambudvipa）有。白色三昧能斷俱耶尼（Apara-godaniya）有。青色三昧能斷郁單曰（Uttarakuru）有。黃色三昧能斷四天王（Caturmaharajika）有。黑色三昧能斷忉利天（Trayastrimsa）有。赤色三昧能斷焰摩天（Yama）有。妙善三昧能斷兜率天（Tusita）有。德長三昧能斷化樂天（Nirmanarati）有。音聲三昧能斷他化自在天（Paranirmita-vasavartin）有。妙善三昧能斷初禪有。得樂三昧能斷二禪有。白色三昧能斷三禪有。雷音三昧能斷四禪有。妙善三昧能斷阿那含（Anagamin）天有。空三昧能斷空處有。無分別三昧能斷識處有。響化三昧能斷不用處有。寶積三昧能斷非想處有。這是二十五種大三昧，顯示眾生游居涉歷之處，賢聖厭患三乘聖眾莫不由是。法華三昧光目童子。涅槃三昧迦葉（Kasyapa）童子文殊師利（Manjusri）童子。首楞嚴三昧蜜善童子。放光三昧妙眼童子。華嚴三昧善才童子。維摩詰（Vimalakirti）三昧惟無童子。大集三昧佛寶童子。金光明三昧滅罪童子。
【English Translation】 English version: Sariputra said that sentient beings have five kinds of disbelief: first, doubting the Buddha (the Awakened One); second, doubting the Dharma (the teachings); third, doubting the Sangha (the monastic community); fourth, doubting the unreality of all dharmas; and fifth, doubting and disbelieving all righteous dharmas. Sentient beings have five roots of faith that can attain the path of Arhat (one who is worthy): first, believing that the Buddha is definitely rightly enlightened; second, believing that the Dharma treasure is definitely without doubt; third, believing that the Bhikkhu Sangha is a good and fertile field of merit; fourth, having no doubts about all righteous practices, such as precepts, concentration, and wisdom; and fifth, not being attached to worldly matters. These five roots of faith can eradicate the five doubts and enable one to attain the Samadhi of the Jeweled Banner, realizing the path in this very life. First, the Radiant Light Samadhi can sever the existence of hell. The Immaculate Samadhi can sever the existence of hungry ghosts. The Tormenting Samadhi can sever the existence of animals. The Difficult-to-Subdue Samadhi can sever the existence of Asuras. The Luminous Samadhi can sever the existence of Purva-videha. The Flame Illusion Samadhi can sever the existence of Jambudvipa. The White Samadhi can sever the existence of Apara-godaniya. The Blue Samadhi can sever the existence of Uttarakuru. The Yellow Samadhi can sever the existence of the Four Heavenly Kings (Caturmaharajika). The Black Samadhi can sever the existence of Trayastrimsa Heaven. The Red Samadhi can sever the existence of Yama Heaven. The Wonderful Good Samadhi can sever the existence of Tusita Heaven. The Virtue-Increasing Samadhi can sever the existence of Nirmanarati Heaven. The Sound Samadhi can sever the existence of Paranirmita-vasavartin Heaven. The Wonderful Good Samadhi can sever the existence of the First Dhyana. The Joyful Samadhi can sever the existence of the Second Dhyana. The White Samadhi can sever the existence of the Third Dhyana. The Thunderous Sound Samadhi can sever the existence of the Fourth Dhyana. The Wonderful Good Samadhi can sever the existence of Anagamin Heaven. The Empty Samadhi can sever the existence of the Realm of Emptiness. The Non-Discrimination Samadhi can sever the existence of the Realm of Consciousness. The Echoing Transformation Samadhi can sever the existence of the Realm of No-Thingness. The Jeweled Accumulation Samadhi can sever the existence of the Realm of Neither Perception nor Non-Perception. These are the twenty-five great Samadhis, showing the places where sentient beings dwell and traverse. The wise and holy ones, weary of the three vehicles, all pass through these. The Lotus Samadhi is for the Light-Eyed Youth. The Nirvana Samadhi is for Kasyapa Youth and Manjusri Youth. The Surangama Samadhi is for Honey-Good Youth. The Radiant Light Samadhi is for Wonderful-Eyed Youth. The Avatamsaka Samadhi is for Good-Skill Youth. The Vimalakirti Samadhi is for Only-Without Youth. The Great Assembly Samadhi is for Buddha-Treasure Youth. The Golden Light Samadhi is for Sin-Extinguishing Youth.
子。佛藏三昧覺垢童子。華首三昧障罪根童子。金剛藏三昧慧明童子。菩薩藏三昧洪濟童子。妙達童子。善住童子。妙眼童子。善覆童子。烏奢波童子。蜜善童子。周羅童子。法住童子。阿蜜耆童子。婆醯羅童子。奢覆卑童子。頗卑都童子。此十二童子主眾生命。釋迦牟尼佛出世時。度一萬八千九十四國人。第一說法在他化自在天。第二說法在波羅㮈國。第三說法在王舍城。第四說法在竭耆國。度七千羅漢。第五說法在舍衛國。第六說法在王舍城。度女人憍曇彌。第七說法在迦惟羅衛國。度白凈王。第八說法在王舍城。三乘雜教。第九說法在摩竭提國度洴沙王。第十說法在拘尸那竭國。度百千萬億無量無邊不可稱計(此下建者菜生至故名閉丹本即無)。
建者菜生萌牙陰陽亦長。除者代謝稱譯之體。滿者神祇受供無復盈。平者陽氣凝住無增減。定者鬼神交會惡氣不行。執者陰氣偏多陽氣少破者陰陽交解說破之議。危者天窗開地戶閉。成者陽氣足陰氣並故名成。收者陽氣流行陰平萌牙生故言收。開者陰性開陽氣出故名開。閉者天窗地戶喻儼然閉塞萬神不行故名閉。此五戒神名。
殺戒有五神 波吒羅 摩那斯 婆睺那 呼奴吒 頗羅吒
盜戒五神 法善 佛奴 僧喜 廣額 慈善
淫戒五神
【現代漢語翻譯】 現代漢語譯本： 子。佛藏三昧覺垢童子（具有佛陀智慧，能覺悟並清除煩惱的童子）。華首三昧障罪根童子（以華嚴三昧為首，能阻礙罪惡根源的童子）。金剛藏三昧慧明童子（擁有金剛般堅固的智慧寶藏，能帶來光明的童子）。菩薩藏三昧洪濟童子（擁有菩薩的慈悲寶藏，能廣為救濟的童子）。妙達童子（能巧妙通達真理的童子）。善住童子（安住于善法的童子）。妙眼童子（擁有明察秋毫的智慧之眼的童子）。善覆童子（能以善法覆蓋一切的童子）。烏奢波童子（名稱含義不詳）。蜜善童子（擁有甜蜜善良之心的童子）。周羅童子（名稱含義不詳）。法住童子（安住于佛法的童子）。阿蜜耆童子（名稱含義不詳）。婆醯羅童子（名稱含義不詳）。奢覆卑童子（名稱含義不詳）。頗卑都童子（名稱含義不詳）。這十二位童子主管眾生的生命。釋迦牟尼佛出世時，度化了一萬八千零九十四個國家的人。第一次說法在他化自在天（欲界第六天，天魔所居之處）。第二次說法在波羅㮈國（古印度地名，釋迦牟尼初轉法輪之處）。第三次說法在王舍城（古印度摩揭陀國首都）。第四次說法在竭耆國（古印度地名）。度化了七千位羅漢（斷盡煩惱，證得解脫的聖者）。第五次說法在舍衛國（古印度憍薩羅國首都）。第六次說法在王舍城。度化了女人憍曇彌（釋迦牟尼的姨母，佛教史上第一位比丘尼）。第七次說法在迦惟羅衛國（釋迦牟尼的故鄉）。度化了白凈王（釋迦牟尼的父親）。第八次說法在王舍城。宣講三乘雜教（聲聞乘、緣覺乘、菩薩乘）。第九次說法在摩竭提國（古印度國名），度化了洴沙王（摩揭陀國國王，佛教的護法者）。第十次說法在拘尸那竭國（釋迦牟尼涅槃之處）。度化了百千萬億無量無邊不可稱計的眾生。（以下內容，建者菜生等，到故名閉丹本即無）。
建者菜生，萌芽陰陽亦長（建造之時，草木生長，陰陽之氣也隨之增長）。除者代謝，稱譯之體（清除之時，萬物新陳代謝，是稱量翻譯的體現）。滿者神祇受供，無復盈（盈滿之時，神祇接受供養，不再增加）。平者陽氣凝住，無增減（平衡之時，陽氣凝聚，沒有增減）。定者鬼神交會，惡氣不行（安定之時，鬼神交會，邪惡之氣無法通行）。執者陰氣偏多，陽氣少（執持之時，陰氣偏盛，陽氣衰少）。破者陰陽交解，說破之議（破除之時，陰陽交合消解，是說破之道理）。危者天窗開，地戶閉（危險之時，天窗開啟，地戶關閉）。成者陽氣足，陰氣並，故名成（成就之時，陽氣充足，陰氣併合，所以叫做成）。收者陽氣流行，陰平萌牙生，故言收（收穫之時，陽氣流行，陰氣平和，草木萌芽生長，所以叫做收）。開者陰性開，陽氣出，故名開（開啟之時，陰性開啟，陽氣散發，所以叫做開）。閉者天窗地戶喻儼然閉塞，萬神不行，故名閉（關閉之時，天窗地戶如同嚴密閉塞，萬神無法通行，所以叫做閉）。這是五戒神的名字。
殺戒有五神：波吒羅（名稱含義不詳），摩那斯（名稱含義不詳），婆睺那（名稱含義不詳），呼奴吒（名稱含義不詳），頗羅吒（名稱含義不詳）。
盜戒五神：法善（名稱含義不詳），佛奴（名稱含義不詳），僧喜（名稱含義不詳），廣額（名稱含義不詳），慈善（名稱含義不詳）。
淫戒五神：
【English Translation】 English version: Child. Buddhagarbha Samadhi Awakened Filth Child (A child with the wisdom of the Buddha, capable of awakening and clearing away defilements). Flower Garland Samadhi Obstructing Sin Root Child (A child who takes the Avatamsaka Samadhi as the head, capable of obstructing the roots of sin). Vajragarbha Samadhi Wisdom Bright Child (A child possessing the adamantine treasury of wisdom, capable of bringing light). Bodhisattvagarbha Samadhi Vast Relief Child (A child possessing the compassionate treasury of a Bodhisattva, capable of widely relieving suffering). Wonderful Attainment Child (A child capable of wonderfully attaining the truth). Well-Dwelling Child (A child dwelling in goodness). Wonderful Eye Child (A child possessing the wise eye of keen observation). Well-Covering Child (A child capable of covering everything with goodness). Ushapa Child (Meaning of the name is unknown). Honey Good Child (A child possessing a sweet and kind heart). Zhouluo Child (Meaning of the name is unknown). Dharma-Dwelling Child (A child dwelling in the Dharma). Amitagi Child (Meaning of the name is unknown). Bahela Child (Meaning of the name is unknown). Shefubei Child (Meaning of the name is unknown). Popidu Child (Meaning of the name is unknown). These twelve children govern the lives of sentient beings. When Shakyamuni Buddha appeared in the world, he saved 18,094 countries of people. The first Dharma talk was in Paranirmitavasavartin Heaven (the sixth heaven of the desire realm, where the demon king resides). The second Dharma talk was in Varanasi (an ancient Indian place, where Shakyamuni first turned the wheel of Dharma). The third Dharma talk was in Rajagriha (the capital of the ancient Indian kingdom of Magadha). The fourth Dharma talk was in Kajangala (an ancient Indian place). He saved 7,000 Arhats (saints who have exhausted their afflictions and attained liberation). The fifth Dharma talk was in Shravasti (the capital of the ancient Indian kingdom of Kosala). The sixth Dharma talk was in Rajagriha. He saved the woman Gautami (Shakyamuni's aunt, the first Bhikkhuni in Buddhist history). The seventh Dharma talk was in Kapilavastu (Shakyamuni's hometown). He saved King Suddhodana (Shakyamuni's father). The eighth Dharma talk was in Rajagriha. He taught the mixed teachings of the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The ninth Dharma talk was in Magadha (an ancient Indian kingdom), saving King Bimbisara (the king of Magadha, a protector of Buddhism). The tenth Dharma talk was in Kushinagar (the place where Shakyamuni entered Nirvana). He saved hundreds of thousands of millions of immeasurable and boundless sentient beings. (The following content, 'Builder vegetable birth,' etc., until 'therefore named closed,' is not in this version).
'Builder vegetable birth, sprouts yin and yang also grow' (When building, plants grow, and the yin and yang energies also increase). 'Remover metabolism, weighing translation of the body' (When removing, all things metabolize, which is the embodiment of weighing and translating). 'Full deities receive offerings, no longer overflowing' (When full, deities receive offerings and no longer increase). 'Flat yang energy condenses, no increase or decrease' (When balanced, yang energy condenses, with no increase or decrease). 'Fixed ghosts and spirits meet, evil energy does not pass' (When stable, ghosts and spirits meet, and evil energy cannot pass). 'Grasping yin energy is more, yang energy is less' (When grasping, yin energy is predominant, and yang energy is weak). 'Breaking yin and yang intersect and dissolve, explaining the theory of breaking' (When breaking, yin and yang intersect and dissolve, which is the principle of explaining and breaking). 'Dangerous sky window opens, earth door closes' (When dangerous, the sky window opens, and the earth door closes). 'Accomplished yang energy is sufficient, yin energy combines, therefore named accomplished' (When accomplished, yang energy is sufficient, and yin energy combines, therefore it is called accomplished). 'Harvesting yang energy flows, yin is peaceful, sprouts grow, therefore it is called harvesting' (When harvesting, yang energy flows, yin energy is peaceful, and sprouts grow, therefore it is called harvesting). 'Opening yin nature opens, yang energy comes out, therefore named opening' (When opening, yin nature opens, and yang energy is released, therefore it is called opening). 'Closing sky window earth door metaphor is tightly closed, all gods do not pass, therefore named closing' (When closing, the sky window and earth door are like tightly closed, all gods cannot pass, therefore it is called closing). These are the names of the Five Precepts gods.
The five gods of the precept against killing: Potala (Meaning of the name is unknown), Manas (Meaning of the name is unknown), Bahuna (Meaning of the name is unknown), Hunuta (Meaning of the name is unknown), Palata (Meaning of the name is unknown).
The five gods of the precept against stealing: Dharma Good (Meaning of the name is unknown), Buddha Slave (Meaning of the name is unknown), Sangha Joy (Meaning of the name is unknown), Broad Forehead (Meaning of the name is unknown), Charitable Good (Meaning of the name is unknown).
The five gods of the precept against sexual misconduct:
貞潔 無慾 凈潔 無染 盪滌
欺戒五神 美音 實語 質直 直答 和合語
酒戒五神 清素 不醉 不亂 無失 護戒
三歸九神名 歸佛有三神 波摩斯那 陀摩婆羅 那陀摩流支
歸法三神 法寶 呵嘖 辯慧
歸僧三神 僧寶 護眾 安隱
護僧伽藍神斯有十八人各各有別名 一名美音 二名梵音 三名天鼓 四名巧妙 五名嘆美 六名廣妙 七名雷音 八名師子音 九名妙美 十名梵響 十一名人音 十二名佛奴 十三名嘆德 十四名廣目 十五名妙眼 十六名徹聽 十七名徹視 十八名遍觀
照卑律兜是大鬼神王四天王所說大神咒經
赤下鬼名 富單那(一)迦羅富單那(二)波都耆(三)摩訶波都耆(四)莎呵(五)。
誦咒三遍。三色縷黃赤綠作二十一結。先繫腳后繫腰卻繫手。
白下鬼名 浮流(一)摩訶浮流(二)烏摩勒呵暮多(三)毗摩呵慕多(四)波吒羅呵暮多(五)浮浮呵暮多(六)莎呵(七)。
咒二色縷。白黑結作十四結系項。
失音鬼名 瑱浮流(一)睺睺摩(二)波吒羅睺睺摩(三)波吒羅睺睺摩(四)毗摩勒睺睺摩(五)漢吒奴睺睺摩(六)莎呵(七)。
咒縷黃赤綠結作七結系項。
【現代漢語翻譯】 現代漢語譯本 貞潔，無慾，純潔，無染，洗滌。
欺騙的戒律有五位神守護：美音（聲音美妙的神），實語（說真話的神），質直（正直的神），直答（直接回答的神），和合語（說和諧話語的神）。
酒的戒律有五位神守護：清素（清心寡慾的神），不醉（不醉酒的神），不亂（不胡來的神），無失（不犯錯的神），護戒（守護戒律的神）。
三歸依有九位神明：歸依佛有三位神，波摩斯那（Pomāsana），陀摩婆羅（Dhamapāla），那陀摩流支（Nāthamarīci）。
歸依法有三位神：法寶（Dharmaratna），呵嘖（Hecaka），辯慧（Pratijna）。
歸依僧有三位神：僧寶（Sangharatna），護眾（守護僧眾的神），安隱（帶來安寧的神）。
守護僧伽藍（Saṃghārāma，僧眾居住的園林）的神有十八位，各有不同的名字：一名美音（Madhurasvara），二名梵音（Brahmāsvara），三名天鼓（Divyadundubhi），四名巧妙（Kauśalya），五名嘆美（Prasamsa），六名廣妙（Vistīrna-Kauśalya），七名雷音（Meghasvara），八名師子音（Simhasvara），九名妙美（Subhadraka），十名梵響（Brahma-ghosa），十一名人音（Manusyasvara），十二名佛奴（Buddhadāsa），十三名嘆德（Gunakīrti），十四名廣目（Vipulākṣa），十五名妙眼（Sudarśana），十六名徹聽（Sarvaśruta），十七名徹視（Sarvadarśana），十八名遍觀（Samantadarśana）。
《照卑律兜是大鬼神王四天王所說大神咒經》
赤下鬼名：富單那（Pūtanā，臭鬼），迦羅富單那（Kālapūtanā，黑臭鬼），波都耆（Pātukī），摩訶波都耆（Mahāpātukī），莎呵（Svāhā，咒語結尾的常用語）。
誦咒三遍。用黃、赤、綠三種顏色的線打二十一個結。先繫在腳上，然後繫在腰上，最後繫在手上。
白下鬼名：浮流（Plava），摩訶浮流（Mahāplava），烏摩勒呵暮多（Umalekha-muta），毗摩呵慕多（Vimaha-muta），波吒羅呵暮多（Pāṭalāha-muta），浮浮呵暮多（Pūpūha-muta），莎呵（Svāhā）。
用兩種顏色的線（白、黑）唸咒，打十四個結，繫在脖子上。
失音鬼名：瑱浮流（Tien-plava），睺睺摩（Hūhūma），波吒羅睺睺摩（Pāṭalāhūhūma），波吒羅睺睺摩（Pāṭalāhūhūma），毗摩勒睺睺摩（Vimalahūhūma），漢吒奴睺睺摩（Hāntānu-hūhūma），莎呵（Svāhā）。
用黃、赤、綠三種顏色的線唸咒，打七個結，繫在脖子上。
【English Translation】 English version Chastity, desirelessness, purity, stainlessness, cleansing.
The five gods guarding against the precept of deception: Beautiful Sound (god of beautiful sounds), Truthful Speech (god of truthful speech), Honesty (god of honesty), Direct Answer (god of direct answers), Harmonious Speech (god of harmonious speech).
The five gods guarding against the precept of alcohol: Simplicity, Soberness, Non-disorder, Faultlessness, Guarding the Precept.
The nine deities of the Three Refuges: Three deities for refuge in the Buddha, Pomāsana, Dhamapāla, Nāthamarīci.
Three deities for refuge in the Dharma: Dharmaratna (Dharma Jewel), Hecaka, Pratijna (Wisdom).
Three deities for refuge in the Sangha: Sangharatna (Sangha Jewel), Protector of the Sangha, Peace and Tranquility.
There are eighteen deities protecting the Saṃghārāma (monastery), each with a different name: 1. Madhurasvara (Beautiful Sound), 2. Brahmāsvara (Brahma Sound), 3. Divyadundubhi (Divine Drum), 4. Kauśalya (Skillful), 5. Prasamsa (Praise), 6. Vistīrna-Kauśalya (Extensive Skillfulness), 7. Meghasvara (Thunder Sound), 8. Simhasvara (Lion's Sound), 9. Subhadraka (Auspiciously Beautiful), 10. Brahma-ghosa (Brahma's Voice), 11. Manusyasvara (Human Sound), 12. Buddhadāsa (Servant of the Buddha), 13. Gunakīrti (Fame of Virtue), 14. Vipulākṣa (Wide Eyes), 15. Sudarśana (Beautiful Eyes), 16. Sarvaśruta (Hearing Everything), 17. Sarvadarśana (Seeing Everything), 18. Samantadarśana (Seeing Everywhere).
The Great Dhāraṇī Sūtra Spoken by the Four Heavenly Kings for Illuminating Bīlva-vriddhi, the Great Yaksha King
Names of the Red Lower Ghosts: Pūtanā (Foul Demon), Kālapūtanā (Black Foul Demon), Pātukī, Mahāpātukī, Svāhā (a common ending to mantras).
Recite the mantra three times. Make twenty-one knots with threads of three colors: yellow, red, and green. First tie it to the feet, then to the waist, and finally to the hands.
Names of the White Lower Ghosts: Plava, Mahāplava, Umalekha-muta, Vimaha-muta, Pāṭalāha-muta, Pūpūha-muta, Svāhā.
Chant the mantra over threads of two colors, white and black, making fourteen knots and tying it around the neck.
Names of the Voice-Loss Ghosts: Tien-plava, Hūhūma, Pāṭalāhūhūma, Pāṭalāhūhūma, Vimalahūhūma, Hāntānu-hūhūma, Svāhā.
Chant the mantra over threads of three colors, yellow, red, and green, making seven knots and tying it around the neck.
讇語鬼名 卑多羅(一)波波浮(二)波波浮(三)烏摩勒波波浮(四)莎呵(五)。
咒水七遍。洗面洗左耳嗽口𠹀之各三過。
蔽人目鬼名 支富羅(一)支富破(二)呼奴支富破(三)波吒羅(四)支富破(五)莎呵(六)。
咒水七遍𠹀目。
瞋鬼名 破波羅(一)破波羅睺(二)破波羅睺(三)破波睺烏奴(四)破波羅睺(五)烏吐睺(六)莎呵(七)。
七遍咒之。
食吐鬼名 都睺兜睺(一)烏奴破兜睺烏奴破(二)兜睺烏奴破(三)莎呵(四)。
一七遍咒。
罷聚鬼名 阿那波那兜(一)阿那波那兜(二)毗摩波那兜(三)莎呵(四)。
一七遍咒。
障善根鬼名 浮流浮流(一)睺睺摩浮流(二)阿那毗那睺睺摩浮流(三)支兜那毗摩睺睺那浮流(四)阿那毗摩睺睺浮流(五)莎呵(六)。
七遍咒水𠹀之亦七遍。
焦渴鬼名 波波睺(一)浮奴多波波睺(二)阿那毗那呼奴多波波睺(三)浮律多波波睺(四)莎呵(五)。
咒二十一遍。五色縷青黃赤白黑。結作三七結痛處系。
眼上。白淣鬼名 阿富那(一)破多奴阿富那(二)毗摩破多奴阿富那(三)浮婆阿富那(四)莎呵(五)。
【現代漢語翻譯】 現代漢語譯本 諂媚鬼的名字：卑多羅(一)，波波浮(二)，波波浮(三)，烏摩勒波波浮(四)，莎呵(五)。 咒水七遍。洗臉、洗左耳、漱口，各三次。 遮蔽人眼睛的鬼的名字：支富羅(一)，支富破(二)，呼奴支富破(三)，波吒羅(四)，支富破(五)，莎呵(六)。 咒水七遍，塗抹眼睛。 嗔怒鬼的名字：破波羅(一)，破波羅睺(二)，破波羅睺(三)，破波睺烏奴(四)，破波羅睺(五)，烏吐睺(六)，莎呵(七)。 咒語七遍。 吃嘔吐物的鬼的名字：都睺兜睺(一)，烏奴破兜睺烏奴破(二)，兜睺烏奴破(三)，莎呵(四)。 咒語一遍，共七遍。 阻止聚集的鬼的名字：阿那波那兜(一)，阿那波那兜(二)，毗摩波那兜(三)，莎呵(四)。 咒語一遍，共七遍。 障礙善根的鬼的名字：浮流浮流(一)，睺睺摩浮流(二)，阿那毗那睺睺摩浮流(三)，支兜那毗摩睺睺那浮流(四)，阿那毗摩睺睺浮流(五)，莎呵(六)。 咒水七遍，塗抹七遍。 焦渴鬼的名字：波波睺(一)，浮奴多波波睺(二)，阿那毗那呼奴多波波睺(三)，浮律多波波睺(四)，莎呵(五)。 咒語二十一遍。用五色線（青、黃、赤、白、黑）結成三七二十一個結，繫在疼痛的地方。 眼睛上的白淣鬼的名字：阿富那(一)，破多奴阿富那(二)，毗摩破多奴阿富那(三)，浮婆阿富那(四)，莎呵(五)。
【English Translation】 English version The name of the flattering ghost: Biduoluo (卑多羅)(1), Bobofu (波波浮)(2), Bobofu (波波浮)(3), Womole Bobofu (烏摩勒波波浮)(4), Suohe (莎呵)(5). Chant over water seven times. Wash the face, wash the left ear, and rinse the mouth three times each. The name of the ghost that obscures people's eyes: Zhifuluo (支富羅)(1), Zhifupo (支富破)(2), Hunuzhifupo (呼奴支富破)(3), Pozhaluo (波吒羅)(4), Zhifupo (支富破)(5), Suohe (莎呵)(6). Chant over water seven times and apply to the eyes. The name of the angry ghost: Popoluo (破波羅)(1), Popoluo Hou (破波羅睺)(2), Popoluo Hou (破波羅睺)(3), Popohou Wunu (破波睺烏奴)(4), Popoluo Hou (破波羅睺)(5), Wutuhou (烏吐睺)(6), Suohe (莎呵)(7). Chant it seven times. The name of the ghost that eats vomit: Douhou Douhou (都睺兜睺)(1), Wunupo Douhou Wunupo (烏奴破兜睺烏奴破)(2), Douhou Wunupo (兜睺烏奴破)(3), Suohe (莎呵)(4). Chant once, for a total of seven times. The name of the ghost that hinders gatherings: Anabona Dou (阿那波那兜)(1), Anabona Dou (阿那波那兜)(2), Pimonabona Dou (毗摩波那兜)(3), Suohe (莎呵)(4). Chant once, for a total of seven times. The name of the ghost that obstructs good roots: Fuliu Fuliu (浮流浮流)(1), Houhoumo Fuliu (睺睺摩浮流)(2), Anabina Houhoumo Fuliu (阿那毗那睺睺摩浮流)(3), Zhidouna Bimo Houhouna Fuliu (支兜那毗摩睺睺那浮流)(4), Anabimo Houhou Fuliu (阿那毗摩睺睺浮流)(5), Suohe (莎呵)(6). Chant over water seven times and apply it seven times. The name of the parched ghost: Bobohou (波波睺)(1), Funuduo Bobohou (浮奴多波波睺)(2), Anabina Hunuduo Bobohou (阿那毗那呼奴多波波睺)(3), Fuluduo Bobohou (浮律多波波睺)(4), Suohe (莎呵)(5). Chant twenty-one times. Use five-colored threads (blue, yellow, red, white, black) to tie twenty-one knots in three sets of seven, and tie it to the painful area. The name of the white Ni ghost on the eyes: Afuna (阿富那)(1), Poduonu Afuna (破多奴阿富那)(2), Pimoduonu Afuna (毗摩破多奴阿富那)(3), Fupo Afuna (浮婆阿富那)(4), Suohe (莎呵)(5).
咒三七遍。咒鬱金青黛水。常使病人向東方。日月凈明德佛懺悔洗目至七日。
不禁鬼名 修修羅(一)波波摩睺修修羅(二)阿那波那修修羅(三)毗摩呵那修修羅(四)莎呵(五)。
用水三升。雞子黃許鹽和三遍咒。常使病人向北方。禮德內豐嚴王佛三禮。然後服之一升餘者印以修修羅字。
矬鬼名 胡兜羅(一)阿尼那胡兜羅(二)阿波浮胡兜羅(三)阿波置胡兜羅(四)阿波波呼那胡兜羅(五)耶無多胡兜羅(六)莎呵(七)。
須七色縷。結作二十一結。先系項次系兩手復繫腰系腕。
直下鬼名 舍波帝(一)阿波睺睺舍波帝(二)毗摩睺睺奢波帝(三)浮律多睺睺奢波帝(四)阿摩奴睺睺奢波帝(五)莎呵(六)。
須五色疊縷青黃赤白紫。結作三七二十一結。繫腳次繫腰復繫手復系項。
惡瘡鬼名 破波羅(一)睺睺奴破波羅(二)烏吐浮律多破波羅(三)阿奢兜破波羅(四)阿奢呼浮兜破波羅(五)莎訶(六)。
咒五升水三遍。著半雞子黃許鹽。樑上塵釜底黑塵墨各一掌許。煮七回三遍咒。煮竟亦三遍咒。于日初出時七遍洗瘡七遍咒。
不得下食鬼名 胡魔兜(一)烏奢睺睺胡摩兜(二)阿㝹羯卑胡摩兜(三)破波羅胡摩兜(四)莎
【現代漢語翻譯】 現代漢語譯本： 持咒三七二十一遍。咒語加持鬱金、青黛水。經常讓病人面向東方，向日月凈明德佛（Riyue Jingmingde Fo，佛名）懺悔，用此水洗眼睛，持續七天。
以下是禁制鬼的名字：修修羅（Xiuxiu Luo，鬼名）(一)，波波摩睺修修羅（Bobo Mohou Xiuxiu Luo，鬼名）(二)，阿那波那修修羅（Anabo Na Xiuxiu Luo，鬼名）(三)，毗摩呵那修修羅（Pimo He Na Xiuxiu Luo，鬼名）(四)，莎呵（Suo He）(五)。
用水三升，加入少量雞蛋黃和鹽，混合后持咒三遍。經常讓病人面向北方，向德內豐嚴王佛（De Nei Fengyan Wang Fo，佛名）行三個禮。然後服用一升，剩餘的用修修羅（Xiuxiu Luo）字樣封印。
以下是矬鬼的名字：胡兜羅（Hu Dou Luo，鬼名）(一)，阿尼那胡兜羅（Ani Na Hu Dou Luo，鬼名）(二)，阿波浮胡兜羅（Abo Fu Hu Dou Luo，鬼名）(三)，阿波置胡兜羅（Abo Zhi Hu Dou Luo，鬼名）(四)，阿波波呼那胡兜羅（Abo Bo Hu Na Hu Dou Luo，鬼名）(五)，耶無多胡兜羅（Ye Wu Duo Hu Dou Luo，鬼名）(六)，莎呵（Suo He）(七)。
需要七種顏色的線，結成二十一個結。先繫在脖子上，然後系兩手，再繫腰，最後繫手腕。
以下是直下鬼的名字：舍波帝（She Bo Di，鬼名）(一)，阿波睺睺舍波帝（Abo Hou Hou She Bo Di，鬼名）(二)，毗摩睺睺奢波帝（Pimo Hou Hou She Bo Di，鬼名）(三)，浮律多睺睺奢波帝（Fu Lu Duo Hou Hou She Bo Di，鬼名）(四)，阿摩奴睺睺奢波帝（Amo Nu Hou Hou She Bo Di，鬼名）(五)，莎呵（Suo He）(六)。
需要五種顏色的絲線（青、黃、赤、白、紫），結成三七二十一個結。先繫在腳上，然後繫腰，再繫手，最後系脖子。
以下是惡瘡鬼的名字：破波羅（Po Bo Luo，鬼名）(一)，睺睺奴破波羅（Hou Hou Nu Po Bo Luo，鬼名）(二)，烏吐浮律多破波羅（Wu Tu Fu Lu Duo Po Bo Luo，鬼名）(三)，阿奢兜破波羅（A She Dou Po Bo Luo，鬼名）(四)，阿奢呼浮兜破波羅（A She Hu Fu Dou Po Bo Luo，鬼名）(五)，莎訶（Suo He）(六)。
持咒加持五升水三遍。加入少量雞蛋黃和鹽，以及樑上的灰塵、鍋底的黑灰和墨，各一掌左右。煮七次，每次煮的時候持咒三遍。煮完后也持咒三遍。在日出時，用此水洗瘡，洗七次，每次洗的時候持咒七遍。
以下是不得下食鬼的名字：胡魔兜（Hu Mo Dou，鬼名）(一)，烏奢睺睺胡摩兜（Wu She Hou Hou Hu Mo Dou，鬼名）(二)，阿㝹羯卑胡摩兜（A Nu Jie Bei Hu Mo Dou，鬼名）(三)，破波羅胡摩兜（Po Bo Luo Hu Mo Dou，鬼名）(四)，莎訶（Suo He）。
【English Translation】 English version: Chant this mantra twenty-one times (three sets of seven). Consecrate turmeric and indigo water with the mantra. Regularly have the patient face east and repent to Buddha Riyue Jingmingde (日月淨明德佛, name of a Buddha), using this water to wash their eyes for seven days.
The following are the names of the ghosts to be restrained: Xiuxiu Luo (修修羅, name of a ghost) (1), Bobo Mohou Xiuxiu Luo (波波摩睺修修羅, name of a ghost) (2), Anabo Na Xiuxiu Luo (阿那波那修修羅, name of a ghost) (3), Pimo He Na Xiuxiu Luo (毗摩呵那修修羅, name of a ghost) (4), Svaha (莎呵) (5).
Take three liters of water, add a small amount of egg yolk and salt, mix, and chant the mantra three times. Regularly have the patient face north and perform three prostrations to Buddha De Nei Fengyan Wang (德內豐嚴王佛, name of a Buddha). Then, have them drink one liter, and seal the remainder with the characters 'Xiuxiu Luo' (修修羅).
The following are the names of the dwarf ghosts: Hu Dou Luo (胡兜羅, name of a ghost) (1), Ani Na Hu Dou Luo (阿尼那胡兜羅, name of a ghost) (2), Abo Fu Hu Dou Luo (阿波浮胡兜羅, name of a ghost) (3), Abo Zhi Hu Dou Luo (阿波置胡兜羅, name of a ghost) (4), Abo Bo Hu Na Hu Dou Luo (阿波波呼那胡兜羅, name of a ghost) (5), Ye Wu Duo Hu Dou Luo (耶無多胡兜羅, name of a ghost) (6), Svaha (莎呵) (7).
You will need seven-colored threads, tied into twenty-one knots. First tie it around the neck, then tie it around both hands, then tie it around the waist, and finally tie it around the wrists.
The following are the names of the straight-down ghosts: She Bo Di (舍波帝, name of a ghost) (1), Abo Hou Hou She Bo Di (阿波睺睺舍波帝, name of a ghost) (2), Pimo Hou Hou She Bo Di (毗摩睺睺奢波帝, name of a ghost) (3), Fu Lu Duo Hou Hou She Bo Di (浮律多睺睺奢波帝, name of a ghost) (4), Amo Nu Hou Hou She Bo Di (阿摩奴睺睺奢波帝, name of a ghost) (5), Svaha (莎呵) (6).
You will need five-colored silk threads (blue, yellow, red, white, and purple), tied into three sets of seven, totaling twenty-one knots. First tie it around the feet, then tie it around the waist, then tie it around the hands, and finally tie it around the neck.
The following are the names of the evil sore ghosts: Po Bo Luo (破波羅, name of a ghost) (1), Hou Hou Nu Po Bo Luo (睺睺奴破波羅, name of a ghost) (2), Wu Tu Fu Lu Duo Po Bo Luo (烏吐浮律多破波羅, name of a ghost) (3), A She Dou Po Bo Luo (阿奢兜破波羅, name of a ghost) (4), A She Hu Fu Dou Po Bo Luo (阿奢呼浮兜破波羅, name of a ghost) (5), Svaha (莎訶) (6).
Chant the mantra over five liters of water three times. Add a small amount of egg yolk and salt, as well as about a palmful each of dust from the beams, black ash from the bottom of the pot, and ink. Boil it seven times, chanting the mantra three times each time you boil it. After boiling, also chant the mantra three times. At sunrise, wash the sores with this water seven times, chanting the mantra seven times each time you wash.
The following are the names of the ghosts that prevent food from going down: Hu Mo Dou (胡魔兜, name of a ghost) (1), Wu She Hou Hou Hu Mo Dou (烏奢睺睺胡摩兜, name of a ghost) (2), A Nu Jie Bei Hu Mo Dou (阿㝹羯卑胡摩兜, name of a ghost) (3), Po Bo Luo Hu Mo Dou (破波羅胡摩兜, name of a ghost) (4), Svaha (莎呵).
呵(五)。
咒水七遍與病人飲之。
腰腳痛鬼名 呼盧兜(一)波吒羅呼盧兜(二)毗摩羅呼盧兜(三)彌梨耆梨卑呼盧兜(四)莎呵(五)。
咒三色縷青黃綠。結作七結繫腳腕。
次系脾后繫腰。
頭痛鬼名 胡摩兜摩訶迦吒羅(一)毗摩迦吒羅(二)莎呵(三)。
七遍咒楊枝打二七下。
闇鈍鬼名 呼吒吒(一)浮律置呼吒吒(二)阿支拏呼吒吒(三)浮律置支呼吒吒(四)伊呼破羅支呼吒吒(五)和蜜兜伊呼支破羅(六)莎呵(七)。
三七遍咒七日日三遍咒。
耳痛鬼名 毗膩波(一)阿制置毗膩波(二)呼膩置毗膩波(三)伊呼支膩置毗膩波(四)耆摩膩置毗膩波(五)莎呵(六)。
于月生一日。設使左耳痛南向坐。右耳痛北向坐。向東向門病人門內坐。咒師門外坐。水亦門外咒二七遍三𠹀之。
淋鬼名 破波羅(一)浮梨浮梨置破波羅(二)車慕那破波羅(三)呼呼羅車波羅(四)迦波置車波羅(五)莎呵(六)。
五七遍咒水。以葦桶柱陰上。以水從桶中七遍咒水。一唾之末後以一掬水望面灑之。
小便不通鬼名 烏都羅(一)呼若耆梨吒烏都羅(二)呵若時律吒烏都羅呵拏時律吒烏都羅(三)莎呵(四)
【現代漢語翻譯】 現代漢語譯本 訶(五)。
唸咒七遍，給病人喝下。
腰腳痛的鬼的名字：呼盧兜(一)（Hulu Dou，鬼名）波吒羅呼盧兜(二)（Bozhala Hulu Dou，鬼名）毗摩羅呼盧兜(三)（Pimola Hulu Dou，鬼名）彌梨耆梨卑呼盧兜(四)（Mili Qili Bei Hulu Dou，鬼名）莎呵(五)（Suo He，咒語結尾常用語）。
用青、黃、綠三種顏色的線，唸咒三次，結成七個結，繫在腳腕上。
然後繫在脾臟後面，再繫在腰上。
頭痛的鬼的名字：胡摩兜摩訶迦吒羅(一)（Hu Mo Dou Mohe Jialuo，鬼名）毗摩迦吒羅(二)（Pi Mo Jialuo，鬼名）莎呵(三)（Suo He，咒語結尾常用語）。
唸咒七遍，用楊枝打十四下。
愚鈍的鬼的名字：呼吒吒(一)（Hu Zhazha，鬼名）浮律置呼吒吒(二)（Fu Lv Zhi Hu Zhazha，鬼名）阿支拏呼吒吒(三)（A Zhi Nu Hu Zhazha，鬼名）浮律置支呼吒吒(四)（Fu Lv Zhi Zhi Hu Zhazha，鬼名）伊呼破羅支呼吒吒(五)（Yi Hu Po Luo Zhi Hu Zhazha，鬼名）和蜜兜伊呼支破羅(六)（He Mi Dou Yi Hu Zhi Po Luo，鬼名）莎呵(七)（Suo He，咒語結尾常用語）。
唸咒二十一遍，連續七天，每天念三遍。
耳痛的鬼的名字：毗膩波(一)（Pi Ni Bo，鬼名）阿制置毗膩波(二)（A Zhi Zhi Pi Ni Bo，鬼名）呼膩置毗膩波(三)（Hu Ni Zhi Pi Ni Bo，鬼名）伊呼支膩置毗膩波(四)（Yi Hu Zhi Ni Zhi Pi Ni Bo，鬼名）耆摩膩置毗膩波(五)（Qi Mo Ni Zhi Pi Ni Bo，鬼名）莎呵(六)（Suo He，咒語結尾常用語）。
在每月初一，如果左耳痛，就朝南坐；如果右耳痛，就朝北坐。病人面向東坐在門內，咒師坐在門外。用水在門外唸咒十四遍，三次噴水。
淋病的鬼的名字：破波羅(一)（Po Bo Luo，鬼名）浮梨浮梨置破波羅(二)（Fu Li Fu Li Zhi Po Bo Luo，鬼名）車慕那破波羅(三)（Che Mu Na Po Bo Luo，鬼名）呼呼羅車波羅(四)（Hu Hu Luo Che Bo Luo，鬼名）迦波置車波羅(五)（Jia Bo Zhi Che Bo Luo，鬼名）莎呵(六)（Suo He，咒語結尾常用語）。
唸咒三十五遍后，用水。用葦管插在陰部上，從管中倒入水，唸咒七遍。每次唸完咒后唾一口，最後用一捧水朝病人臉上灑去。
小便不通的鬼的名字：烏都羅(一)（Wu Du Luo，鬼名）呼若耆梨吒烏都羅(二)（Hu Ruo Qi Li Zha Wu Du Luo，鬼名）呵若時律吒烏都羅呵拏時律吒烏都羅(三)（He Ruo Shi Lv Zha Wu Du Luo He Nu Shi Lv Zha Wu Du Luo，鬼名）莎呵(四)（Suo He，咒語結尾常用語）。
【English Translation】 English version He (five).
Chant the mantra seven times and give it to the patient to drink.
The name of the ghost causing pain in the waist and legs: Hulu Dou (one) (Hulu Dou, ghost's name), Bozhala Hulu Dou (two) (Bozhala Hulu Dou, ghost's name), Pimola Hulu Dou (three) (Pimola Hulu Dou, ghost's name), Mili Qili Bei Hulu Dou (four) (Mili Qili Bei Hulu Dou, ghost's name), Svaha (five) (Svaha, a common ending in mantras).
Use threads of three colors: blue, yellow, and green. Chant the mantra three times, tie seven knots, and tie it to the ankle.
Then tie it behind the spleen and then tie it to the waist.
The name of the ghost causing headaches: Hu Mo Dou Mohe Jialuo (one) (Hu Mo Dou Mohe Jialuo, ghost's name), Pi Mo Jialuo (two) (Pi Mo Jialuo, ghost's name), Svaha (three) (Svaha, a common ending in mantras).
Chant the mantra seven times and strike fourteen times with a willow branch.
The name of the ghost causing dullness: Hu Zhazha (one) (Hu Zhazha, ghost's name), Fu Lv Zhi Hu Zhazha (two) (Fu Lv Zhi Hu Zhazha, ghost's name), A Zhi Nu Hu Zhazha (three) (A Zhi Nu Hu Zhazha, ghost's name), Fu Lv Zhi Zhi Hu Zhazha (four) (Fu Lv Zhi Zhi Hu Zhazha, ghost's name), Yi Hu Po Luo Zhi Hu Zhazha (five) (Yi Hu Po Luo Zhi Hu Zhazha, ghost's name), He Mi Dou Yi Hu Zhi Po Luo (six) (He Mi Dou Yi Hu Zhi Po Luo, ghost's name), Svaha (seven) (Svaha, a common ending in mantras).
Chant the mantra twenty-one times, continuously for seven days, three times each day.
The name of the ghost causing earaches: Pi Ni Bo (one) (Pi Ni Bo, ghost's name), A Zhi Zhi Pi Ni Bo (two) (A Zhi Zhi Pi Ni Bo, ghost's name), Hu Ni Zhi Pi Ni Bo (three) (Hu Ni Zhi Pi Ni Bo, ghost's name), Yi Hu Zhi Ni Zhi Pi Ni Bo (four) (Yi Hu Zhi Ni Zhi Pi Ni Bo, ghost's name), Qi Mo Ni Zhi Pi Ni Bo (five) (Qi Mo Ni Zhi Pi Ni Bo, ghost's name), Svaha (six) (Svaha, a common ending in mantras).
On the first day of the month, if the left ear hurts, sit facing south; if the right ear hurts, sit facing north. The patient sits inside the door facing east, and the mantra chanter sits outside the door. Chant the mantra fourteen times over water outside the door and sprinkle the water three times.
The name of the ghost causing gonorrhea: Po Bo Luo (one) (Po Bo Luo, ghost's name), Fu Li Fu Li Zhi Po Bo Luo (two) (Fu Li Fu Li Zhi Po Bo Luo, ghost's name), Che Mu Na Po Bo Luo (three) (Che Mu Na Po Bo Luo, ghost's name), Hu Hu Luo Che Bo Luo (four) (Hu Hu Luo Che Bo Luo, ghost's name), Jia Bo Zhi Che Bo Luo (five) (Jia Bo Zhi Che Bo Luo, ghost's name), Svaha (six) (Svaha, a common ending in mantras).
After chanting the mantra thirty-five times, use water. Insert a reed tube into the genitals, pour water through the tube, and chant the mantra seven times. Spit once after each chant, and finally sprinkle a handful of water on the patient's face.
The name of the ghost causing urinary retention: Wu Du Luo (one) (Wu Du Luo, ghost's name), Hu Ruo Qi Li Zha Wu Du Luo (two) (Hu Ruo Qi Li Zha Wu Du Luo, ghost's name), He Ruo Shi Lv Zha Wu Du Luo He Nu Shi Lv Zha Wu Du Luo (three) (He Ruo Shi Lv Zha Wu Du Luo He Nu Shi Lv Zha Wu Du Luo, ghost's name), Svaha (four) (Svaha, a common ending in mantras).
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取釜下炊湯二升半。雞子黃許白蜜和。與病人服之正南而坐。念日月燈明王佛。作四拜禮七過吸半雞子已唾之。
卒得心腹痛鬼名 蜜耆羅(一)阿吒膩吒蜜耆羅(二)支波副尼耆羅(三)呼呼那尼耆羅(四)阿不梨知那知尼耆羅(五)支波置尼耆羅(六)莎呵(七)。
咒水三七遍。先唾之三過餘者三吸。
瘧病鬼名 須蜜多(一)阿膩吒(二)迦知膩吒(三)烏呼那須蜜多(四)支波呼睺須蜜多(五)伊知膩吒須蜜多(六)莎呵(七)。
須五色縷咒作七結。痛從頭下先系項繫腳繫手。設之大急咒水三遍𠹀之。
匿病鬼名 究水水羅(一)阿知那知水水羅(二)嗚呼吒水水羅(三)阿知拏知水水羅(四)莎呵(五)。
須一斤艾一㪷水。煮取三升咒三遍。病人東向坐服之。日服一升三日服。
黃病鬼名 呼都盧(一)阿知那知支波破(二)阿那耆支波破(三)呼梨吒支那吒支波破(四)伊耆那知支波破(五)莎呵(六)。
三七枚瓜蒂二七枚杏子。一斗水煎得三升。咒七遍日取一升。目中著一繭鼻中二繭餘者服之。三日服之黃白綖結作七結。先系頭次系兩耳系項系兩肘后繫手七遍咒。
食人腦髓及心肝鬼名 句羅帝(一)阿吒拏支知(二)阿
【現代漢語翻譯】 現代漢語譯本：
取釜（fǔ，鍋）下炊湯二升半。雞子黃（雞蛋黃）許白蜜和。與病人服之，正南而坐。念日月燈明王佛（Rìyuè Dēngmíng Wáng Fó）。作四拜禮，七過吸半雞子已唾之。
卒得心腹痛鬼名：蜜耆羅（Mì Qíluó）（一），阿吒膩吒蜜耆羅（Āzhā Nìzhā Mì Qíluó）（二），支波副尼耆羅（Zhībō Fùní Qíluó）（三），呼呼那尼耆羅（Hūhū Nàní Qíluó）（四），阿不梨知那知尼耆羅（Ābùlí Zhīnàzhī Ní Qíluó）（五），支波置尼耆羅（Zhībō Zhìní Qíluó）（六），莎呵（Suōhē）（七）。
咒水三七遍。先唾之三過，餘者三吸。
瘧病鬼名：須蜜多（Xū Mìduō）（一），阿膩吒（Ānìzhā）（二），迦知膩吒（Jiāzhī Nìzhā）（三），烏呼那須蜜多（Wūhū Nà Xū Mìduō）（四），支波呼睺須蜜多（Zhībō Hūhóu Xū Mìduō）（五），伊知膩吒須蜜多（Yīzhī Nìzhā Xū Mìduō）（六），莎呵（Suōhē）（七）。
須五色縷，咒作七結。痛從頭下，先系項，繫腳，繫手。設之大急，咒水三遍𠹀之（音bēng，彈）。
匿病鬼名：究水水羅（Jiū Shuǐshuǐluó）（一），阿知那知水水羅（Āzhī Nàzhī Shuǐshuǐluó）（二），嗚呼吒水水羅（Wūhū Zhà Shuǐshuǐluó）（三），阿知拏知水水羅（Āzhī Názhī Shuǐshuǐluó）（四），莎呵（Suōhē）（五）。
須一斤艾，一㪷（dǒu，量器）水。煮取三升，咒三遍。病人東向坐服之。日服一升，三日服。
黃病鬼名：呼都盧（Hūdūlú）（一），阿知那知支波破（Āzhī Nàzhī Zhībōpò）（二），阿那耆支波破（Ānàqí Zhībōpò）（三），呼梨吒支那吒支波破（Hūlízhà Zhīnàzhà Zhībōpò）（四），伊耆那知支波破（Yīqí Nàzhī Zhībōpò）（五），莎呵（Suōhē）（六）。
三七枚瓜蒂，二七枚杏子。一斗水煎得三升。咒七遍，日取一升。目中著一繭，鼻中二繭，餘者服之。三日服之，黃白綖（yán，絲線）結作七結。先系頭，次系兩耳，系項，系兩肘后，繫手，七遍咒。
食人腦髓及心肝鬼名：句羅帝（Jùluódì）（一），阿吒拏支知（Āzhā Názhīzhī）（二），阿
【English Translation】 English version:
Take two and a half 'sheng' (升, a unit of volume) of soup cooked in a pot. Mix egg yolk with a little white honey. Have the patient drink it while sitting facing south. Recite the name of 'Sun Moon Light King Buddha' (Rìyuè Dēngmíng Wáng Fó). Perform four prostrations, and after taking seven sips of half an egg, spit it out.
The name of the ghost causing sudden heart and abdominal pain: 'Miqiluo' (蜜耆羅) (1), 'Azhani Zha Miqiluo' (阿吒膩吒蜜耆羅) (2), 'Zhibo Funi Qiluo' (支波副尼耆羅) (3), 'Huhu Na Niqiluo' (呼呼那尼耆羅) (4), 'Abuli Zhi Na Zhi Niqiluo' (阿不梨知那知尼耆羅) (5), 'Zhibo Zhi Niqiluo' (支波置尼耆羅) (6), 'Suohe' (莎呵) (7).
Chant over water thirty-seven times. First, spit on it three times, then take three sips of the remainder.
The name of the malaria ghost: 'Xumiduo' (須蜜多) (1), 'Anizha' (阿膩吒) (2), 'Jiazhi Nizha' (迦知膩吒) (3), 'Wuhu Na Xumiduo' (烏呼那須蜜多) (4), 'Zhibo Huhu Xumiduo' (支波呼睺須蜜多) (5), 'Yizhi Nizha Xumiduo' (伊知膩吒須蜜多) (6), 'Suohe' (莎呵) (7).
Take five-colored threads and chant to make seven knots. When the pain starts from the head, first tie the neck, then the feet, then the hands. If it is very urgent, chant over water three times and flick it.
The name of the hidden disease ghost: 'Jiushui Shui Luo' (究水水羅) (1), 'Azhi Na Zhi Shui Shui Luo' (阿知那知水水羅) (2), 'Wuhu Zha Shui Shui Luo' (嗚呼吒水水羅) (3), 'Azhi Na Zhi Shui Shui Luo' (阿知拏知水水羅) (4), 'Suohe' (莎呵) (5).
Take one 'jin' (斤, a unit of weight) of mugwort and one 'dou' (㪷, a unit of volume) of water. Boil it down to three 'sheng' (升, a unit of volume), chant three times. Have the patient sit facing east and drink it. Drink one 'sheng' (升, a unit of volume) per day for three days.
The name of the jaundice ghost: 'Hūdūlú' (呼都盧) (1), 'Āzhī Nàzhī Zhībōpò' (阿知那知支波破) (2), 'Ānàqí Zhībōpò' (阿那耆支波破) (3), 'Hūlízhà Zhīnàzhà Zhībōpò' (呼梨吒支那吒支波破) (4), 'Yīqí Nàzhī Zhībōpò' (伊耆那知支波破) (5), 'Suohe' (莎呵) (6).
Take thirty-seven melon stalks and fourteen apricot kernels. Boil them with one 'dou' (㪷, a unit of volume) of water to obtain three 'sheng' (升, a unit of volume). Chant seven times, and take one 'sheng' (升, a unit of volume) per day. Place one 'jian' (繭, cocoon-like mass) in the eye, two in the nose, and drink the rest. Take it for three days, and tie yellow and white silk threads into seven knots. First tie the head, then the two ears, then the neck, then behind the two elbows, then the hands, chanting seven times.
The name of the ghost that eats human brains, marrow, heart, and liver: 'Jùluódì' (句羅帝) (1), 'Āzhā Názhīzhī' (阿吒拏支知) (2), 'A
若耆遮知(三)阿奢涅遮知(四)阿奴多遮知(五)若不那帝遮知(六)阿多尼遮知(七)阿睺睺睺睺遮知(八)阿副副副副遮知(九)莎呵(十)。
三斛熱湯一升白粉和之洗浴。一杯飲之咒三七遍。日用一斛五升先從頭淋之吉。
卒得旋風頭眩腦轉鬼名 美音咒(一)名阿睺耆那(二)不不不睺耆那(三)阿若若若不耆那(四)莎呵(五)。
咒水二十一遍三𠹀之。
嗜酒鬼名 阿羅兜(一)烏那呵烏那呵(二)呼律多呼律多(三)若不呵若不呵(四)舍摩呵舍摩呵(五)莎呵(六)。
若十四日十五日。取七井水三粒鹽。咒三遍三淋頂三唾耳鼻。余水飲之此人北向坐七枚楊枝。東西南北安置甕上咒竟。以此水四方灑之三𠹀面三過飲。
不嗜食鬼名 安多睺(一)𤀪捺卑𤀪捺卑安多睺(二)嗚睺睺睺安多睺(三)波羅和兜若安多睺(四)遮捺迦知安多睺(五)阿若羅知安多睺(六)莎呵(七)。
縷二色白黑。咒作十四結七遍咒水。與使飲。
食少而吐多鬼名 耆多睺(一)阿若摩若多捺知(二)跋羅知那知(三)啝若知那知(四)阿若奴摩知那知(五)阿嗜那知(六)莎呵(七)。
咒水七遍𠹀面三過。殘水飲之作麻繩。常于朝時以用絞項。使病人面
【現代漢語翻譯】 現代漢語譯本 若耆遮知(三)（Ruoqi Zhezhi）：未知含義 阿奢涅遮知(四)（Ashenie Zhezhi）：未知含義 阿奴多遮知(五)（Anuduo Zhezhi）：未知含義 若不那帝遮知(六)（Ruobunadi Zhezhi）：未知含義 阿多尼遮知(七)（Aduoni Zhezhi）：未知含義 阿睺睺睺睺遮知(八)（Ahouhouhouhou Zhezhi）：未知含義 阿副副副副遮知(九)（Afufufufu Zhezhi）：未知含義 莎呵(十)（Suohe）：通常表示咒語的結尾，意為『愿此成就』。
用三斛熱湯和一升白粉混合后洗浴。用一杯喝下，並唸誦咒語二十一遍。每天用一斛五升，先從頭淋下，吉利。
突然得了旋風病，頭暈腦脹，是鬼作祟，鬼名為： 美音咒(一)（Meiyin Zhou）：未知含義 名阿睺耆那(二)（Ming Ahouqina）：未知含義 不不不睺耆那(三)（Bububu Houqina）：未知含義 阿若若若不耆那(四)（Aruoruoruo Buqina）：未知含義 莎呵(五)（Suohe）：通常表示咒語的結尾，意為『愿此成就』。
唸咒二十一遍后，向患者面部噴三次。
嗜酒鬼名： 阿羅兜(一)（Aluo Dou）：未知含義 烏那呵烏那呵(二)（Wunahe Wunahe）：未知含義 呼律多呼律多(三)（Hulvduo Hulvduo）：未知含義 若不呵若不呵(四)（Ruobuhe Ruobuhe）：未知含義 舍摩呵舍摩呵(五)（Shemohe Shemohe）：未知含義 莎呵(六)（Suohe）：通常表示咒語的結尾，意為『愿此成就』。
如果在十四日或十五日，取七口井的水和三粒鹽。唸咒三遍后，淋在頭頂三次，並向耳朵和鼻子吐唾沫。剩餘的水給此人喝下，讓他面向北方坐著，用七根楊樹枝，在東西南北方向安置在甕上，唸咒完畢。用這些水向四方灑去，向面部噴三次，並讓其喝三次。
不愛吃飯的鬼名： 安多睺(一)（Anduo Hou）：未知含義 𤀪捺卑𤀪捺卑安多睺(二)（Ena Bei Ena Bei Anduo Hou）：未知含義 嗚睺睺睺安多睺(三)（Wuhouhouhou Anduo Hou）：未知含義 波羅和兜若安多睺(四)（Boluoh Douruo Anduo Hou）：未知含義 遮捺迦知安多睺(五)（Zhenajia Zhi Anduo Hou）：未知含義 阿若羅知安多睺(六)（Aruoluo Zhi Anduo Hou）：未知含義 莎呵(七)（Suohe）：通常表示咒語的結尾，意為『愿此成就』。
用兩種顏色的線，白色和黑色。唸咒打十四個結，唸咒七遍后，用咒過的水給患者飲用。
吃得少但吐得多的鬼名： 耆多睺(一)（Qiduo Hou）：未知含義 阿若摩若多捺知(二)（Aruomo Ruoduo Nazhi）：未知含義 跋羅知那知(三)（Balou Zhi Nazhi）：未知含義 啝若知那知(四)（He Ruozhi Nazhi）：未知含義 阿若奴摩知那知(五)（Aruonumo Zhi Nazhi）：未知含義 阿嗜那知(六)（Ashina Zhi）：未知含義 莎呵(七)（Suohe）：通常表示咒語的結尾，意為『愿此成就』。
唸咒七遍后，向面部噴三次。剩餘的水給患者飲用，用麻繩，經常在早上用來絞住脖子，使病人面向。
【English Translation】 English version Ruoqi Zhezhi (3): Unknown meaning Ashenie Zhezhi (4): Unknown meaning Anuduo Zhezhi (5): Unknown meaning Ruobunadi Zhezhi (6): Unknown meaning Aduoni Zhezhi (7): Unknown meaning Ahouhouhouhou Zhezhi (8): Unknown meaning Afufufufu Zhezhi (9): Unknown meaning Svaha (10): Usually indicates the end of a mantra, meaning 'May this be accomplished'.
Mix three hu (a unit of volume) of hot water with one sheng (a unit of volume) of white powder for bathing. Drink one cup of it, chanting the mantra twenty-one times. Use one hu and five sheng daily, first pouring it from the head, which is auspicious.
Suddenly afflicted by whirlwind sickness, with dizziness and brain spinning, caused by a ghost, the ghost's name is: Meiyin Zhou (1): Unknown meaning Named Ahouqina (2): Unknown meaning Bububu Houqina (3): Unknown meaning Aruoruoruo Buqina (4): Unknown meaning Svaha (5): Usually indicates the end of a mantra, meaning 'May this be accomplished'.
Chant the mantra twenty-one times and spray it on the patient's face three times.
A ghost that loves alcohol: Aluo Dou (1): Unknown meaning Wunahe Wunahe (2): Unknown meaning Hulvduo Hulvduo (3): Unknown meaning Ruobuhe Ruobuhe (4): Unknown meaning Shemohe Shemohe (5): Unknown meaning Svaha (6): Usually indicates the end of a mantra, meaning 'May this be accomplished'.
If on the fourteenth or fifteenth day, take water from seven wells and three grains of salt. Chant the mantra three times, pour it on the top of the head three times, and spit on the ears and nose. Give the remaining water to this person to drink, have them sit facing north, and place seven willow branches on the urn in the east, west, south, and north directions, after chanting the mantra. Sprinkle this water in all directions, spray the face three times, and have them drink it three times.
A ghost that doesn't like to eat: Anduo Hou (1): Unknown meaning Ena Bei Ena Bei Anduo Hou (2): Unknown meaning Wuhouhouhou Anduo Hou (3): Unknown meaning Boluoh Douruo Anduo Hou (4): Unknown meaning Zhenajia Zhi Anduo Hou (5): Unknown meaning Aruoluo Zhi Anduo Hou (6): Unknown meaning Svaha (7): Usually indicates the end of a mantra, meaning 'May this be accomplished'.
Use two colors of thread, white and black. Chant the mantra and tie fourteen knots, chant the mantra seven times, and give the charmed water to the patient to drink.
A ghost that eats little but vomits a lot: Qiduo Hou (1): Unknown meaning Aruomo Ruoduo Nazhi (2): Unknown meaning Balou Zhi Nazhi (3): Unknown meaning He Ruozhi Nazhi (4): Unknown meaning Aruonumo Zhi Nazhi (5): Unknown meaning Ashina Zhi (6): Unknown meaning Svaha (7): Usually indicates the end of a mantra, meaning 'May this be accomplished'.
Chant the mantra seven times and spray it on the face three times. Give the remaining water to the patient to drink, use a hemp rope, often in the morning, to strangle the neck, making the patient face.
東向坐。一日不差乃至七日。
聾鬼名 胡樓兜(一)睺睺睺睺胡樓兜(二)阿呵呵那胡樓兜(三)阿若若若若胡樓兜(四)阿吒吒胡樓兜(五)莎呵(六)。
須三升小豆一斗水。煎得三升。蜜安半升酥煎得二升。接取清七七遍咒。咒于晨朝時滋其頭安綿揭耳七遍一一稱鬼名。
健睡鬼名 浮流兜(一)阿吒膩知浮流兜(二)睺睺睺睺若浮流兜(三)蘇摩帝浮流兜(四)呼呼呼呼吒那浮流兜(五)莎呵(六)。
三遍咒水唾病人面。
支兜那是土公鬼名 副梨副梨支兜那(一)阿呵呵那支兜那(二)胡律兜支兜那(三)呼呼呼呼阿若支兜那(四)莎門(五)。
病人東向坐三。遍咒一瓫水七枚楊枝。東西南北安置瓫上。咒竟以此水四方灑之。三𠹀面三過飲。
疰鬼凡有二十五種 破梨吒(一)破破破破梨吒(二)阿鴟鴟鴟鴟破梨吒(三)迦梨吒支休那破梨吒(四)莎呵(五)。
咒水七遍唾之。五色綖結作七結系項。
一切毒蛇鬼名 阿那耆(一)若帝囊阿那耆(二)機梨帝囊阿那耆(三)阿若帝那阿那耆(四)莎呵(五)。
咒水二七遍。唾五情根及以唾瘡並洗瘡三遍。
蟽賴鬼名 摩卑(一)陀羅那帝摩卑(二)奢若陀摩卑(三)阿不梨
【現代漢語翻譯】 現代漢語譯本 面向東方坐。一天不差，乃至七天。
聾鬼的名字：胡樓兜(Huloudou)（一），睺睺睺睺胡樓兜(Huloudou)（二），阿呵呵那胡樓兜(Huloudou)（三），阿若若若若胡樓兜(Huloudou)（四），阿吒吒胡樓兜(Huloudou)（五），莎呵(Suohe)（六）。
需要三升小豆，一斗水。煎煮得到三升。用蜜調和半升，酥油煎得二升。接著取清澈的部分，唸咒七七遍。在早晨的時候，用咒過的液體滋潤他的頭部，用棉花揭開耳朵，唸咒七遍，每一次都稱呼鬼的名字。
健睡鬼的名字：浮流兜(Fuliudou)（一），阿吒膩知浮流兜(Fuliudou)（二），睺睺睺睺若浮流兜(Fuliudou)（三），蘇摩帝浮流兜(Fuliudou)（四），呼呼呼呼吒那浮流兜(Fuliudou)（五），莎呵(Suohe)（六）。
唸咒三遍，用水唾在病人的臉上。
支兜那(Zhidouna)是土公鬼的名字：副梨副梨支兜那(Zhidouna)（一），阿呵呵那支兜那(Zhidouna)（二），胡律兜支兜那(Zhidouna)（三），呼呼呼呼阿若支兜那(Zhidouna)（四），莎門(Shamen)（五）。
病人面向東方坐。唸咒三遍，對著一個瓦罐的水和七根楊枝。將楊枝東西南北地安置在瓦罐上。唸咒完畢，用這些水向四方灑去。用手𠹀三次面，喝三次水。
疰鬼總共有二十五種：破梨吒(Polizha)（一），破破破破梨吒(Polizha)（二），阿鴟鴟鴟鴟破梨吒(Polizha)（三），迦梨吒支休那破梨吒(Polizha)（四），莎呵(Suohe)（五）。
唸咒七遍，用水唾之。用五色絲線結成七個結，繫在脖子上。
一切毒蛇鬼的名字：阿那耆(Anaqi)（一），若帝囊阿那耆(Anaqi)（二），機梨帝囊阿那耆(Anaqi)（三），阿若帝那阿那耆(Anaqi)（四），莎呵(Suohe)（五）。
唸咒二七遍。唾在五情根（眼、耳、鼻、舌、身）以及瘡口上，並清洗瘡口三遍。
蟽賴鬼的名字：摩卑(Mobei)（一），陀羅那帝摩卑(Mobei)（二），奢若陀摩卑(Mobei)（三），阿不梨
【English Translation】 English version Sit facing east. Not differing for one day, even up to seven days.
The name of the deaf ghost: Huloudou (胡樓兜) (one), Houhouhouhou Huloudou (胡樓兜) (two), Ahehehena Huloudou (胡樓兜) (three), Aruoruoruoru Huloudou (胡樓兜) (four), Atazha Huloudou (胡樓兜) (five), Suohe (莎呵) (six).
Requires three sheng of small beans and one dou of water. Boil to obtain three sheng. Mix with half a sheng of honey, and fry two sheng of ghee. Then take the clear portion and chant the mantra seventy-seven times. In the morning, use the charmed liquid to moisten his head, uncover the ears with cotton, and chant the mantra seven times, each time calling the ghost's name.
The name of the sleepy ghost: Fuliudou (浮流兜) (one), Atanizhi Fuliudou (浮流兜) (two), Houhouhouhouruo Fuliudou (浮流兜) (three), Sumodi Fuliudou (浮流兜) (four), Huhu huhu zhana Fuliudou (浮流兜) (five), Suohe (莎呵) (six).
Chant the mantra three times and spit water on the patient's face.
Zhidouna (支兜那) is the name of the earth god ghost: Fulifuli Zhidouna (支兜那) (one), Ahehehena Zhidouna (支兜那) (two), Hulvdou Zhidouna (支兜那) (three), Huhu huhu aruo Zhidouna (支兜那) (four), Shamen (莎門) (five).
The patient sits facing east. Chant the mantra three times towards a pottery pot of water and seven willow branches. Place the willow branches east, west, north, and south on the pot. After chanting, sprinkle this water in all four directions. Wipe the face three times and drink three times.
There are twenty-five kinds of Zhugui (疰鬼): Polizha (破梨吒) (one), Popopopo Polizha (破梨吒) (two), Achichichichi Polizha (破梨吒) (three), Jilizhizhi xiuna Polizha (破梨吒) (four), Suohe (莎呵) (five).
Chant the mantra seven times and spit on it with water. Tie seven knots with five-colored threads around the neck.
The name of all poisonous snake ghosts: Anaqi (阿那耆) (one), Ruodingnang Anaqi (阿那耆) (two), Jilidingnang Anaqi (阿那耆) (three), Aruodingna Anaqi (阿那耆) (four), Suohe (莎呵) (five).
Chant the mantra fourteen times. Spit on the five sense organs (eyes, ears, nose, tongue, body) and on the sores, and wash the sores three times.
The name of the Salaigui (蟽賴鬼): Mobei (摩卑) (one), Tuoluonadi Mobei (摩卑) (two), Sheruotuo Mobei (摩卑) (three), Abuli
多陀捺卑(四)莎呵(五)。
咒水七遍。唾五情根並以洗瘡。
蝦蟆毒鬼名 波奢尼(一)烏睺流兜修波奢尼(二)若波晝波舍尼(三)阿若梨知波舍尼(四)莎呵(五)。
咒水三遍唾五情根並洗瘡余水飲之吉。
溜鬼名 破知那(一)流流兜破知那(二)車那兜車那兜破知那(三)阿摩耆兜破知那(四)阿呼梨兜破知那(五)莎呵(六)。
三升水一掌白粉和之。七遍咒吸三口餘者洗瘡水至三日用。
厭蠱鬼名 睺睺(一)奴吒㝹睺睺(二)尼多那睺睺(三)阿若兜睺睺(四)阿吒㝹睺睺(五)毗律多睺睺(六)奴吒㝹睺睺(七)莎呵(八)。
三升水銅瓫盛。以白練副上。以七枚楊枝縱橫安上。咒三七遍用竟棄之廁中。
鼠漏鬼名 遮吒尼(一)波賴帝遮吒尼(二)阿若帝遮吒尼(三)摩賴帝遮吒尼(四)阿摩賴帝遮吒尼(五)莎呵(六)。
用三束蔥白五寸縷束之。一升椒一斗水煎得一升。咒三七遍接取一升飲餘者洗瘡。
赤眼鬼名 烏奴多(一)阿若兜㝹奴吒烏奴多(二)牟律帝那烏奴多(三)若晝㝹多烏奴多(四)耆摩帝烏奴多(五)莎呵(六)。
取三升麹一斗水。煎得三升接取二升。咒二七遍日取一繭用唾之。亦洗眼二七日
【現代漢語翻譯】 現代漢語譯本 多陀捺卑(四) 莎呵(五)。(陀捺卑和莎呵都是咒語中的音節，沒有具體含義)
咒水七遍。唾於五情根（眼、耳、鼻、舌、身）並用以清洗瘡口。
蝦蟆毒鬼名：波奢尼(一)（Posani，鬼名，下同） 烏睺流兜修波奢尼(二) 若波晝波舍尼(三) 阿若梨知波舍尼(四) 莎呵(五)。
咒水三遍，唾於五情根並清洗瘡口，剩餘的水飲用，吉祥。
溜鬼名：破知那(一)（Prajna） 流流兜破知那(二) 車那兜車那兜破知那(三) 阿摩耆兜破知那(四) 阿呼梨兜破知那(五) 莎呵(六)。
用三升水，一掌白粉混合。咒語七遍，吸三口，剩餘的用來清洗瘡口，連續使用三天。
厭蠱鬼名：睺睺(一)（Hu Hu） 奴吒㝹睺睺(二) 尼多那睺睺(三) 阿若兜睺睺(四) 阿吒㝹睺睺(五) 毗律多睺睺(六) 奴吒㝹睺睺(七) 莎呵(八)。
用三升水，盛在銅盆中。用白色絲綢覆蓋在盆上。將七枚楊枝縱橫地安放在絲綢上。咒語二十一遍，用完后丟棄在廁所中。
鼠漏鬼名：遮吒尼(一)（Zatani） 波賴帝遮吒尼(二) 阿若帝遮吒尼(三) 摩賴帝遮吒尼(四) 阿摩賴帝遮吒尼(五) 莎呵(六)。
用三束蔥白，每束五寸長，用線捆紮。用一升花椒，一斗水煎煮，得到一升。咒語二十一遍，取一升飲用，剩餘的用來清洗瘡口。
赤眼鬼名：烏奴多(一)（Unuta） 阿若兜㝹奴吒烏奴多(二) 牟律帝那烏奴多(三) 若晝㝹多烏奴多(四) 耆摩帝烏奴多(五) 莎呵(六)。
取三升酒麴，一斗水。煎煮得到三升，取二升。咒語十四遍，每天取一個蠶繭，用唾液塗抹。也可以用來洗眼睛，連續十四天。
【English Translation】 English version Duo Tuo Na Bi (4) Suo He (5). (Both 'Duo Tuo Na Bi' and 'Suo He' are syllables in mantras, without specific meanings)
Chant over water seven times. Spit on the five sense organs (eyes, ears, nose, tongue, body) and use it to wash the sores.
Name of the toad poison ghost: Po She Ni (1) (Posani, name of a ghost, same below), Wu Hou Liu Dou Xiu Po She Ni (2), Ruo Bo Zhou Bo She Ni (3), A Ruo Li Zhi Bo She Ni (4), Suo He (5).
Chant over water three times, spit on the five sense organs and wash the sores, drink the remaining water, it will be auspicious.
Name of the trickling ghost: Po Zhi Na (1) (Prajna), Liu Liu Dou Po Zhi Na (2), Che Na Dou Che Na Dou Po Zhi Na (3), A Mo Qi Dou Po Zhi Na (4), A Hu Li Dou Po Zhi Na (5), Suo He (6).
Mix three sheng (升, a unit of volume) of water with one palmful of white powder. Chant the mantra seven times, take three sips, and use the rest to wash the sores, continue for three days.
Name of the Gu poison ghost: Hou Hou (1) (Hu Hu), Nu Zha Nou Hou Hou (2), Ni Duo Na Hou Hou (3), A Ruo Dou Hou Hou (4), A Zha Nou Hou Hou (5), Pi Lu Duo Hou Hou (6), Nu Zha Nou Hou Hou (7), Suo He (8).
Use three sheng of water, put it in a copper basin. Cover the basin with white silk. Place seven willow branches crisscross on the silk. Chant the mantra twenty-one times, discard it in the toilet after use.
Name of the rat fistula ghost: Zhe Zha Ni (1) (Zatani), Bo Lai Di Zhe Zha Ni (2), A Ruo Di Zhe Zha Ni (3), Mo Lai Di Zhe Zha Ni (4), A Mo Lai Di Zhe Zha Ni (5), Suo He (6).
Use three bundles of white scallions, each bundle five inches long, tied with thread. Boil one sheng of peppercorns with one dou (斗, a unit of volume) of water to obtain one sheng. Chant the mantra twenty-one times, take one sheng to drink, and use the rest to wash the sores.
Name of the red-eye ghost: Wu Nu Duo (1) (Unuta), A Ruo Dou Nou Nu Zha Wu Nu Duo (2), Mou Lu Di Na Wu Nu Duo (3), Ruo Zhou Nou Duo Wu Nu Duo (4), Qi Mo Di Wu Nu Duo (5), Suo He (6).
Take three sheng of koji (fermented rice), one dou of water. Boil to obtain three sheng, take two sheng. Chant the mantra fourteen times, take one silkworm cocoon every day and smear it with saliva. It can also be used to wash the eyes for fourteen days.
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齆鼻鬼名 遮波晝(一)阿若兜遮波晝(二)浮律多尼遮波晝(三)浮波律多尼遮波晝(四)阿若多尼遮波晝(五)波律多尼遮波晝(六)莎呵(七)。
一升苦酒二升水。煎得二升咒三七遍。日用二繭灌鼻三十一日用。
腋臭鬼名 若多奴知(一)睺睺睺睺多奴知(二)浮流流流流流多奴知(三)摩賴帝多奴知(四)阿那那那多奴知(五)莎呵(六)。
石灰三升苦酒三升。槃上和之咒三七遍。搏之男先安左腋女先安右腋下。
毗樓勒叉天王所說咒水腫鬼名 胡樓兜寧(一)妃律妃帝胡樓兜寧(二)阿睺睺睺睺胡樓兜寧(三)若呼胡樓兜寧(四)波晝寧胡樓兜寧(五)莎呵(六)。
用三斛水三升鹽。煎得一斛五升。咒三十五遍封以鬼名日服一升。
頹鬼名 波置樓(一)阿尼兜樓吒波置樓(二)若無吒波置樓(三)阿奴梨吒㝹波置樓(四)阿若梨吒奴波置樓(五)莎呵(六)。
用八升水小豆二升一升鹽。咒二十一遍煎得五升。接取清日服二繭餘下稠者用作餅大如掌用上向斑之。
清盲鬼名 鳩槃茶阿若兜(一)副梨帝阿若兜(二)耆蜜帝阿若兜(三)摩賴帝阿若兜(四)阿路帝阿若兜(五)慢耆帝阿若兜(六)莎呵(七)。
用胡椒安石榴
子細辛人蔘薑末小豆麻子。各一銖末。和石蜜漿。若蒲桃漿日咒七遍。乃至七日用作餅大如錢許。用搭眼上以水從顙后𠹀之。
疥蟲鬼名 休由(一)波帝那休由(二)耆摩帝那休由(三)阿若頓那休由(四)牟律帝那休由(五)莎呵(六)。
用一斛水著五升鹽。咒二七遍煮七遍用洗瘡。
壁虱鬼名 睺牟樓帝(一)毗摩多睺牟樓帝(二)阿若兜尼睺牟樓帝(三)浮律多尼睺牟樓帝(四)莎呵(五)。
用三斛水三斗艾。煮七遍咒二七遍。灑四壁及以屋間。
鼠鬼名 不利兜(一)咒咒咒咒不利兜(二)妃妃妃妃不利兜(三)守守守守不利兜(四)牛牛牛牛不利兜(五)餓餓餓餓不利兜(六)莎呵(七)。
咒灰七遍當孔前。咒水七遍寫孔中。乃至三日。
狗鬼名 支鼻帝(一)烏奢支鼻帝(二)具吒睺支鼻帝(三)那蜜若支鼻帝(四)烏吒呼支鼻帝(五)莎呵(六)。
黃腫鬼名 耶牟烏都(一)婆副波烏都(二)具耆彌烏都(三)耶牟𣴙烏都(四)阿非破羅帝烏都(五)莎呵(六)。
以三升鬱金水七遍咒飲之。
赤腫鬼名 阿兜那(一)蘇區都阿兜那(二)閻摩卑阿兜那(三)若富摩阿兜那(四)究吒㝹阿兜那(五)莎呵(六)。
取
【現代漢語翻譯】 現代漢語譯本 將子細辛（Zixixin，一種中藥材），人蔘（Renshen，一種名貴藥材），薑末（Jiangmo，生薑末），小豆（Xiaodou，赤豆），麻子（Mazi，芝麻籽）各取一銖（zhu，古代重量單位）磨成粉末，與石蜜漿（Shimi jiang，蜂蜜）或蒲桃漿（Putaojiang，葡萄汁）混合。每日唸咒七遍，連續七日，製成餅狀，大小如銅錢。用此餅貼在眼睛上，用水從額頭後方淋下。
疥瘡鬼名：休由（Xiuyou）(一)，波帝那休由（Bodina Xiuyou）(二)，耆摩帝那休由（Qimodingna Xiuyou）(三)，阿若頓那休由（Aruodunna Xiuyou）(四)，牟律帝那休由（Moulidingna Xiuyou）(五)，莎呵（Suohe）(六)。
用一斛（hu，古代容量單位）水，加入五升（sheng，容量單位）鹽。唸咒十四遍，煮沸七次，用來清洗瘡口。
壁虱鬼名：睺牟樓帝（Houmouloudi）(一)，毗摩多睺牟樓帝（Pimaduo Houmouloudi）(二)，阿若兜尼睺牟樓帝（Aruodouni Houmouloudi）(三)，浮律多尼睺牟樓帝（Fulvdouni Houmouloudi）(四)，莎呵（Suohe）(五)。
用三斛水，三斗（dou，容量單位）艾草。煮沸七次，唸咒十四遍。灑在四面墻壁以及屋子中間。
鼠鬼名：不利兜（Bulidou）(一)，咒咒咒咒不利兜（Zhouzhouzhouzhou Bulidou）(二)，妃妃妃妃不利兜（Feifeifeifei Bulidou）(三)，守守守守不利兜（Shoushoushoushou Bulidou）(四)，牛牛牛牛不利兜（Niuniuniuniu Bulidou）(五)，餓餓餓餓不利兜（Ee Eee Eee Eee Bulidou）(六)，莎呵（Suohe）(七)。
對著灰燼唸咒七遍，撒在鼠洞前。對著水唸咒七遍，倒入鼠洞中。連續三天。
狗鬼名：支鼻帝（Zhibidi）(一)，烏奢支鼻帝（Wushazhibidi）(二)，具吒睺支鼻帝（Juzhahou Zhibidi）(三)，那蜜若支鼻帝（Namiruo Zhibidi）(四)，烏吒呼支鼻帝（Wutahuzhibidi）(五)，莎呵（Suohe）(六)。
黃腫鬼名：耶牟烏都（Yemou Wudu）(一)，婆副波烏都（Pofupo Wudu）(二)，具耆彌烏都（Juqimi Wudu）(三)，耶牟𣴙烏都（Yemou Wudu）(四)，阿非破羅帝烏都（Afipoluodi Wudu）(五)，莎呵（Suohe）(六)。
用三升鬱金水，唸咒七遍后飲用。
赤腫鬼名：阿兜那（Adouna）(一)，蘇區都阿兜那（Suqudou Adouna）(二)，閻摩卑阿兜那（Yanmobei Adouna）(三)，若富摩阿兜那（Ruofumo Adouna）(四)，究吒㝹阿兜那（Jiuzha Adouna）(五)，莎呵（Suohe）(六)。
取……
【English Translation】 English version Take one zhu (ancient Chinese unit of weight) each of Zixixin (Asari Radix et Rhizoma), Renshen (Ginseng Radix et Rhizoma), Jiangmo (ginger powder), Xiaodou (red beans), and Mazi (sesame seeds), grind them into powder, and mix with Shimi jiang (honey) or Putaojiang (grape juice). Chant the mantra seven times a day for seven consecutive days, and make it into a cake the size of a coin. Apply this cake to the eye and pour water from the back of the forehead.
Scabies ghost names: Xiuyou (一), Bodina Xiuyou (二), Qimodingna Xiuyou (三), Aruodunna Xiuyou (四), Moulidingna Xiuyou (五), Soha (六).
Use one hu (ancient Chinese unit of volume) of water and add five sheng (unit of volume) of salt. Chant the mantra fourteen times, boil seven times, and use it to wash the sores.
Tick ghost names: Houmouloudi (一), Pimaduo Houmouloudi (二), Aruodouni Houmouloudi (三), Fulvdouni Houmouloudi (四), Soha (五).
Use three hu of water and three dou (unit of volume) of mugwort. Boil seven times and chant the mantra fourteen times. Sprinkle it on the four walls and in the middle of the house.
Rat ghost names: Bulidou (一), Zhouzhouzhouzhou Bulidou (二), Feifeifeifei Bulidou (三), Shoushoushoushou Bulidou (四), Niuniuniuniu Bulidou (五), Ee Eee Eee Eee Bulidou (六), Soha (七).
Chant the mantra over the ashes seven times and sprinkle them in front of the rat hole. Chant the mantra over the water seven times and pour it into the rat hole. Do this for three consecutive days.
Dog ghost names: Zhibidi (一), Wushazhibidi (二), Juzhahou Zhibidi (三), Namiruo Zhibidi (四), Wutahuzhibidi (五), Soha (六).
Dropsy ghost names: Yemou Wudu (一), Pofupo Wudu (二), Juqimi Wudu (三), Yemou Wudu (四), Afipoluodi Wudu (五), Soha (六).
Use three sheng of turmeric water, chant the mantra seven times, and drink it.
Red swelling ghost names: Adouna (一), Suqudou Adouna (二), Yanmobei Adouna (三), Ruofumo Adouna (四), Jiuzha Adouna (五), Soha (六).
Take...
方赤罽二七遍咒赤處搭之。
白腫鬼名 耆蜜卑(一)波羅帝耆蜜卑(二)具殊呵帝耆蜜卑(三)烏啄若耆蜜卑(四)呼娑兜耆蜜卑(五)莎呵(六)。
一升水半雞子許白粉咒三七遍乃至七日。
丁腫鬼名 卑低(一)呵柔卑柔卑低(二)呵蜜耆牟卑胝(三)握瘦呼丘卑低(四)具耆呵蜜卑低(五)莎呵(六)。
誦此咒鬼箭拔出一咒三七二十一遍日三咒。
匿齒鬼名 胡殊兜(一)烏啄那胡殊兜(二)耶蜜卑胡殊兜(三)莎呵(四)。
取井花水咒七遍。三唅𠹀地。歲月久者。著麝香唅水𠹀地竟以麝香涂之。
貓鬼方道𣝓蠱毒藥和東畢閻牟丁蘇安日鬼觸樓畢受虛牽斗卯移伐鬼 引貓微芭糟毒扶殊呵毗畢帝咒水奢蜜不烏吒由耆暮帝奢波吒莎呵。
三遍咒水𠹀之大吉。
頻婆索盧鳩槃茶王字 呼羅都波羅帝(一)烏蘇多奢富殊(二)具耆呵具呼那支富殊(三)莎呵(四)。
是咒能令鳩槃茶王及其兵眾碎如微塵。諸有卒得熱渴心痛及其頭痛手腳煩熱疼痛。得聞是咒尋得清涼。咒水三遍以𠹀痛處。
毗沙門父字婆難陀母字蘇富。
提頭賴吒父字難陀母字蜜耆盧。
博叉天王父字婆伽羅母字漚季卑。
毗樓勒叉父字和修吉母字漚
【現代漢語翻譯】 現代漢語譯本 用方赤罽（一種紅色毛織物）唸誦二十一遍咒語，然後用它覆蓋患處。
白腫鬼的名字是：耆蜜卑(Qí mì bēi)（一），波羅帝耆蜜卑(Bō luó dì qí mì bēi)（二），具殊呵帝耆蜜卑(Jù shū hē dì qí mì bēi)（三），烏啄若耆蜜卑(Wū zhuó ruò qí mì bēi)（四），呼娑兜耆蜜卑(Hū suō dōu qí mì bēi)（五），莎呵(Suō hē)（六）。
用一升水混合少量（如半個雞蛋大小）的白粉，唸誦咒語二十一遍，持續七天。
丁腫鬼的名字是：卑低(Bēi dī)（一），呵柔卑柔卑低(Hē róu bēi róu bēi dī)（二），呵蜜耆牟卑胝(Hē mì qí móu bēi zhī)（三），握瘦呼丘卑低(Wò shòu hū qiū bēi dī)（四），具耆呵蜜卑低(Jù qí hē mì bēi dī)（五），莎呵(Suō hē)（六）。
唸誦此咒語，鬼箭即可拔出，唸誦三七二十一遍，每天唸誦三次。
匿齒鬼的名字是：胡殊兜(Hú shū dōu)（一），烏啄那胡殊兜(Wū zhuó nà hú shū dōu)（二），耶蜜卑胡殊兜(Yé mì bēi hú shū dōu)（三），莎呵(Suō hē)（四）。
取井水，唸誦七遍咒語。三次含水噴灑。如果病癥持續很久，加入麝香含水噴灑，然後用麝香塗抹患處。
貓鬼、來自四面八方的蠱毒藥，以及東畢閻牟丁蘇安日鬼、觸樓畢受虛牽斗卯移伐鬼：引導貓微芭糟毒扶殊呵毗畢帝，唸誦咒語加持水，奢蜜不烏吒由耆暮帝奢波吒莎呵。
唸誦三遍咒語，然後用水噴灑，非常吉祥。
頻婆索盧鳩槃茶王(Pín pó suǒ lú jiū pán chá wáng)（一種惡鬼的名字）的名字是：呼羅都波羅帝(Hū luó dōu bō luó dì)（一），烏蘇多奢富殊(Wū sū duō shē fù shū)（二），具耆呵具呼那支富殊(Jù qí hē jù hū nà zhī fù shū)（三），莎呵(Suō hē)（四）。
這個咒語能讓鳩槃茶王(Jiū pán chá wáng)及其軍隊粉碎如微塵。如果有人突然感到口渴、心痛、頭痛、手腳煩熱疼痛，聽到這個咒語就能立刻感到清涼。唸誦三遍咒語加持水，然後噴灑在疼痛處。
毗沙門(Pí shā mén)（四大天王之一）的父親名為婆難陀(Pó nán tuó)，母親名為蘇富(Sū fù)。
提頭賴吒(Tí tóu lài zhà)（四大天王之一）的父親名為難陀(Nán tuó)，母親名為蜜耆盧(Mì qí lú)。
博叉天王(Bó chā tiān wáng)的父親名為婆伽羅(Pó qié luó)，母親名為漚季卑(ōu jì bēi)。
毗樓勒叉(Pí lóu lè chā)（四大天王之一）的父親名為和修吉(Hé xiū jí)，母親名為漚。
【English Translation】 English version Chant this mantra twenty-seven times over a square of red woollen cloth (fang chi ji), then cover the affected area with it.
The names of the white swelling ghosts are: Qimibi (Qí mì bēi) (1), Boluodiqimibi (Bō luó dì qí mì bēi) (2), Jushuhadiqimibi (Jù shū hē dì qí mì bēi) (3), Wuzhuoruoqimibi (Wū zhuó ruò qí mì bēi) (4), Husadouqimibi (Hū suō dōu qí mì bēi) (5), Suohe (Suō hē) (6).
Mix one sheng (升，a unit of volume) of water with a small amount (about the size of half a chicken egg) of white powder, chant the mantra twenty-one times, and continue for seven days.
The names of the boil ghosts are: Bidi (Bēi dī) (1), Herourourubidi (Hē róu bēi róu bēi dī) (2), Hemuqimoubizhi (Hē mì qí móu bēi zhī) (3), Woshouhuqiubidi (Wò shòu hū qiū bēi dī) (4), Juqihemuqibidi (Jù qí hē mì bēi dī) (5), Suohe (Suō hē) (6).
Recite this mantra to pull out the ghost arrow, chant three times seven, twenty-one times, three times a day.
The names of the hidden tooth ghosts are: Hushudou (Hú shū dōu) (1), Wuzhuonahushudou (Wū zhuó nà hú shū dōu) (2), Yemibihushudou (Yé mì bēi hú shū dōu) (3), Suohe (Suō hē) (4).
Take well flower water and chant the mantra seven times. Gargle and spit three times. For long-standing conditions, add musk, gargle and spit, then apply musk to the affected area.
Cat ghost, poison from all directions, and Dongbiyanding Suanri ghost, Chouloubishouxuqian Doumaoyifa ghost: Guide the cat Weibacao poison Fushuhebibidi, chant the mantra to bless the water, Shemibuwuzhayoujimudishebozha suohe.
Chant the mantra three times and then sprinkle with water for great good fortune.
The name of the Kumbhanda (Jiū pán chá) King Pinbasuolujiupanzha is: Huloduoboluodi (Hū luó dōu bō luó dì) (1), Wusuduoshefushu (Wū sū duō shē fù shū) (2), Juqihejuuhunazhifushu (Jù qí hē jù hū nà zhī fù shū) (3), Suohe (Suō hē) (4).
This mantra can cause the Kumbhanda (Jiū pán chá) King and his army to be crushed like dust. If someone suddenly feels thirsty, has heart pain, headache, or hot and painful hands and feet, hearing this mantra will immediately bring coolness. Chant the mantra three times to bless the water, then sprinkle it on the painful area.
The father of Vaishravana (Pí shā mén) is named Bonantuo (Pó nán tuó), and his mother is named Sufu (Sū fù).
The father of Dhritarashtra (Tí tóu lài zhà) is named Nantuo (Nán tuó), and his mother is named Miqilu (Mì qí lú).
The father of Boksha Heavenly King (Bó chā tiān wáng) is named Bogaluo (Pó qié luó), and his mother is named Oujibi (ōu jì bēi).
The father of Virudhaka (Pí lóu lè chā) is named Hexiuji (Hé xiū jí), and his mother is named Ou.
波帝。
鬼子母夫字德叉迦鬼子母大兒字唯奢叉中者字散脂大將小者字摩尼拔陀耆首那拔陀女字功德天。
癭鬼名 收波彌誰波羅帝那(一)收波彌仇波羅帝那(二)烏晝若收波彌仇波羅帝那(三)莎呵(四)。
須黑石蜜漿咒七遍二遍一吸一彈指。
舐膿鬼名 阿富具梨帝(一)具具梨帝(二)具梨帝(三)莎呵(四)。
喉痹鬼名 阿富車(一)阿蜜阿富車(二)阿蜜阿富車(三)阿蜜阿富車(四)莎呵(五)。
我鬼子母字那蜜卑。今當說神咒擁護眾生。除其邪見令得正見。費損家財設肴膳喂此世間魍魎鬼不如祀狗用備守。我今為汝說正真。但用華香酥乳麋致意恭敬下天神。令其所求悉皆得。
敷宿波敷宿波(一)阿注波阿注波(二)究吒波究吒波(三)莎訶(四)
鬼子母所說神咒。能令眾生拔邪救濟危厄。盜賊王難無不解脫。所求男女皆悉端正。婚娶產生怨家債主。悉得解脫無不安隱。
拂至兜(一)波羅帝囊拂至兜(二)烏晝拂至兜(三)莎呵(四)
能令諸鼠散走他方悉滅無餘三過唾刀唅灰作緋紫字。
大毗樓勒叉天王所說神咒。
賓頭樓守(一)賓頭樓守(二)摩訶賓頭樓守(三)
七佛所說神咒經卷第四
【現代漢語翻譯】 現代漢語譯本 波帝。
鬼子母（Hārītī，意為『鬼子之母』）的丈夫名為德叉迦（Yakṣa，一種夜叉），鬼子母的大兒子名為唯奢叉，二兒子名為散脂大將（散脂大將，佛教護法神），小兒子名為摩尼拔陀（Maṇibhadra，寶賢），女兒名為功德天（Lakṣmī，帶來財富和繁榮的女神）。
癭鬼的名字：收波彌誰波羅帝那（一），收波彌仇波羅帝那（二），烏晝若收波彌仇波羅帝那（三），莎呵（svāhā，咒語結尾的常用語，意為『愿此成就』）（四）。
用黑石蜜漿唸誦咒語七遍，兩遍一吸，同時彈指。
舐膿鬼的名字：阿富具梨帝（一），具具梨帝（二），具梨帝（三），莎呵（四）。
喉痹鬼的名字：阿富車（一），阿蜜阿富車（二），阿蜜阿富車（三），阿蜜阿富車（四），莎呵（五）。
我鬼子母，名為那蜜卑。現在當說神咒，擁護眾生，除去他們的邪見，使他們得到正見。花費家財，設定肴膳餵養這些世間的魍魎鬼，不如祭祀狗，用以防守。我現在為你們說真實正確的道理。只需用鮮花、香、酥油、乳粥，致以恭敬，降下天神，使他們所求的都能得到。
敷宿波敷宿波（一），阿注波阿注波（二），究吒波究吒波（三），莎訶（四）。
鬼子母所說的神咒，能夠使眾生脫離邪惡，救濟危難，盜賊、王難都能解脫。所求的男孩女孩都相貌端正。婚嫁、生產、怨家債主，都能得到解脫，沒有不安穩。
拂至兜（一），波羅帝囊拂至兜（二），烏晝拂至兜（三），莎呵（四）。
能使老鼠逃散到其他地方，全部消滅乾淨，沒有剩餘。三次吐唾沫，刀上塗抹灰燼，寫上緋紅色或紫色的字。
大毗樓勒叉天王（Virūḍhaka，增長天王）所說的神咒。
賓頭樓守（一），賓頭樓守（二），摩訶賓頭樓守（三）。
《七佛所說神咒經》卷第四
【English Translation】 English version Boti.
The husband of Hārītī (鬼子母, meaning 'Mother of Demons') is named Yakṣa (德叉迦, a type of spirit), Hārītī's eldest son is named Vishaakha, the second son is named Samjaya (散脂大將, a Buddhist guardian deity), the youngest son is named Maṇibhadra (摩尼拔陀, Virtuous Jewel), and her daughter is named Lakṣmī (功德天, goddess of wealth and prosperity).
The names of the goiter ghosts: Shoubomi Shuiboluodina (一), Shoubomi Chouboluodina (二), Wuzhou Ruo Shoubomi Chouboluodina (三), Svāhā (莎呵, a common ending to mantras, meaning 'may it be so') (四).
Chant the mantra seven times over black rock honey syrup, take a sip every two times, and snap your fingers simultaneously.
The names of the pus-licking ghosts: Afuju Lidi (一), Juju Lidi (二), Ju Lidi (三), Svāhā (四).
The names of the throat obstruction ghosts: Afuche (一), Ami Afuche (二), Ami Afuche (三), Ami Afuche (四), Svāhā (五).
I, Hārītī, named Namipi, will now speak a divine mantra to protect all beings, remove their wrong views, and enable them to attain right views. Spending family wealth to set up delicacies to feed the goblins and demons of this world is not as good as sacrificing to dogs for protection. I now speak the true and correct principles for you. Simply use flowers, incense, ghee, and milk porridge, show sincere respect, and the gods will descend, enabling all that they seek to be obtained.
Fushubo Fushubo (一), Azhubo Azhubo (二), Jiutabo Jiutabo (三), Svāhā (四).
The divine mantra spoken by Hārītī can enable beings to escape evil, relieve dangers, and be liberated from thieves and royal calamities. The boys and girls sought will all be of upright appearance. Marriage, childbirth, enemies, and debtors will all be liberated, and there will be no unrest.
Fuzhi Dou (一), Boluodina Fuzhi Dou (二), Wuzhou Fuzhi Dou (三), Svāhā (四).
It can cause all the rats to scatter to other places and be completely exterminated without any remainder. Spit three times, smear ashes on a knife, and write scarlet or purple characters.
The divine mantra spoken by Virūḍhaka (大毗樓勒叉天王, the King of Growth).
Bintoulou Shou (一), Bintoulou Shou (二), Maha Bintoulou Shou (三).
The Fourth Scroll of the Sutra of Divine Mantras Spoken by the Seven Buddhas.