Phật Thuyết Văn Thù Sư Lợi Pháp Bảo Tạng Đà La Ni Kinh

Thus have I heard. At one time, the Bhagavat was dwelling in the palace of the Pure Abodes, together with a congregation of great bodhisattva-mahasattvas and immeasurable lords of the Pure Abode heavens, who surrounded Him before and behind, reverently honoring, praising, and gazing upon the Tathagata.

At that time, the Blessed One was in the midst of the assembly, expounding dharanis and immeasurable wondrous Dharmas for the great congregation. Furthermore, for the benefit of beings of scant merit in the future age, He entered a samadhi called Radiating Light. From the crown of His head He emitted immeasurable lights of every kind. These lights revolved and illuminated immeasurable, boundless Buddha-worlds. Having illuminated them, they returned, circled around the Youth Manjusri, and then entered the crown of his head.

After the lights entered through the crown of his head, Manjusri entered a samadhi called the Sovereign King of Mastery over Dharanis. Upon entering this samadhi, immeasurable lights of every color and form streamed forth from his mouth. After these lights had issued forth, they entered the crown of the head of Vajraguhyaka, Lord of the Esoteric, Bodhisattva.

Thereupon, Vajraguhyaka, Lord of the Esoteric, Bodhisattva rose from his seat, arranged his robe to bare his right shoulder, knelt with his right knee upon the ground, faced the Buddha, respectfully joined his palms, bowed his head in homage, gazed upon the Honored Countenance, and addressed the Buddha, saying: “In the past, the Blessed One said to me: ‘After My Dharma has perished, during the evil age in Jambudvipa, Manjusri will extensively benefit immeasurable beings and perform the work of a Buddha.’ I beseech the Blessed One to distinguish and explain this matter for me. Where will he dwell? In what region will he act to benefit, compassionately protect, and support beings? I beseech You to speak!”

The Blessed One then said to Vajraguhyaka, Lord of the Esoteric, Bodhisattva: “Good man, you have asked Me on behalf of sentient beings. Excellent! Excellent! Now listen attentively! Having listened, reflect upon and remember it well. I shall now distinguish and explain it for you.”

When Vajraguhyaka, Lord of the Esoteric, Bodhisattva heard the Buddha say this, he rejoiced exultantly, adjusted his robes, and listened single-mindedly.

The Blessed One then further said to Vajraguhyaka, Lord of the Esoteric, Bodhisattva: “After I enter nirvana, in the northeastern region of this Jambudvipa there will be a country called Great Cīna (China). Within that country is a mountain called Five Peaks (Mount Wutai). The Youth Manjusri will travel there and make his dwelling upon that mountain. For the sake of beings, he will expound the Dharma, surrounded by immeasurable devas, nagas, spirits, yakshas, rakshasas, kinnaras, mahoragas, humans, and nonhumans, who will make offerings to him and revere him.”

At that time, the Blessed One further said to Vajraguhyaka, Lord of the Esoteric: “The Youth Manjusri possesses immeasurable awe-inspiring virtues such as these: he is adorned with spiritual powers and miraculous transformations, is extensively able to benefit all sentient beings, and has perfectly accomplished inconceivable powers of merit and virtue.”

He further said to Vajraguhyaka, Lord of the Esoteric: “Manjusri possesses a most supreme dharani, an exceedingly secret heart-mantra, methods for painting his image, and the mudra rites of the mandala.

“In the latter age to come, when the Buddhadharma is perishing, evil ways will increase and calamities will erupt. At such a time in the future, beings of scant merit and little wisdom in Jambudvipa will increasingly create evil karma; the five elements will lose their proper order; yin and yang will intermingle; winds and rains will become unseasonable; and baleful stars will manifest strange portents. The devas and asuras will wage war. The devas will diminish in number, while the asuras will increase.

“At such a time, calamities and obstacles of every kind will prevail throughout the world. Evil ghosts will descend, transform themselves into female forms, and inflict various illnesses upon beings, including constriction of the throat, boils, sores, scabies, leprosy, abdominal pain, and malarial fevers recurring once every one, two, three, four, or as many as seven days. Some will suffer from wind disorders, jaundice, or disorders of phlegm, while in others all three illnesses will arise simultaneously. There will be headaches, swollen boils, swelling of sinews and flesh, eye ailments, disorders of urination and defecation, dysentery, and various other illnesses.

“Those evil ghosts and spirits may transform themselves into the bodies of insects, wolves, tigers, leopards, lions, and all manner of beasts. Moving throughout the world, they will seize beings and devour their vital essence, causing them to lose their vigor and their strength to decline.

“At such a time, immeasurable beings in Jambudvipa will suddenly suffer untimely and wrongful deaths. Even if physicians are present, they will be unable to cure them. In a single day during that time, thirty vimalas in number of beings will be afflicted in this manner.

“Therefore, Vajra, I now command you to transmit this Dharma to beings and expound this dharani teaching so that they may successively receive and uphold it. Why is this? Because all beings in this Jambudvipa constantly give rise to this great and wholesome aspiration for bodhi: ‘On what day will we be able to escape this sea of suffering and afflictions, this prison of craving and ignorance?’ For precisely this reason, I command you always to teach and transform them extensively and disseminate this teaching for their sake.

Cause them to arouse right faith in the Buddha’s stupas and in the Three Jewels—the Buddha, Dharma, and Sangha—to cultivate and study wholesome karma without engaging in what is contrary to Dharma, to be filial and obedient toward their parents, and to honor their teachers and elders. Toward all sages and noble ones, they should skillfully cultivate a special regard. They should always make offerings of incense, flowers, and a hundred delicious flavors; revere, honor, and praise them; recite this most supreme dharani for seven days and seven nights; and observe the Eight Precepts.

They should also mindfully recite these dharanis.”

Thereupon, moved by great compassion and loving concern, the Tathagata spoke this Dharani of the Tathagata King of the Thunderous Voice of Vast and Profound Wisdom:

Nẵng mô vĩ bổ la, một địa, nghiễm tỳ la, nghiệt lý nhĩ đá, la nhược dã, đát tha nga đá dã.

Đát nễ-dã tha: Vĩ bổ la nghiệt nhĩ đế, vĩ bổ la sa-phộc lệ, vĩ bổ la dụ nễ thế, a nẵng la tế, a nẵng la sa nga đế-dựng nga đế, sa-phộc hạ

NAMO VIPULABUDDHI GAMBHĪRA GARJITA-RĀJAYA TATHĀGATĀYA

TADYATHĀ : VIPULA GARJATI , VIPULASVARE , VIPULA YONI’SE, ANALASYE, ANALA SAGATYAM GATE SVĀHĀ

Next, He spoke the Dharani of the Tathagata Who Removes All Obstacles:

Nẵng mạc tát phộc nễ phộc la noa vĩ sắt-kiếm tỳ nĩnh, đá tha nga đá dã.

Đát nễ-dã tha: Hệ, minh hệ, minh hệ mãng hệ, sa-phộc hạ

NAMAH SARVA NĪVARANA VISKAMBHINI TATHĀGATĀYA

TADYATHĀ: HE MAHE , MAHĀ MAHE SVĀHĀ

Next, He spoke the Dharani of Amitabha Tathagata:

Nẵng mô nhĩ đá bà dã, đát tha nghiệt đá dã.

Đát nễ-dã tha: A mật lý đô nạp-bà phệ, a nhĩ đá tam bà phệ, a nhĩ đá vĩ cật-lan đế, sa-phộc hạ

NAMO AMITĀBHAYA TATHĀGATĀYA

TADYATHĀ: AMRTODBHAVE , AMRTA SAMBHAVE , AMRTA VIKRĀNTE SVĀHĀ

Next, He spoke the Dharani of the Tathagata Abode of Merit and Virtue:

Nẵng mô ngu noa ca la dã, đát tha nghiệt đá dã.

Đát nễ-dã tha: Nga nga nẵng lệ, nga nga nẵng tam bà phệ, nga nga nẵng cát đế yết lệ, sa-phộc hạ

NAMO GUNAKARA TATHĀGATĀYA

TADYATHĀ: GAGANAKARE , GAGANA SAMBHAVE , GAGANA KĪRTTIKARE SVĀHĀ

Next, He spoke the Dharani of the Tathagata All-Pervading Fragrance:

Nẵng mạc tam mãn đa ngạn đà dã, đát tha nghiệt đá dã.

Đát nễ-dã tha: Tam ma tam minh, sa-phộc hạ

NAMAH SAMANTAGANDHĀYA TATHĀGATĀYA

TADYATHĀ: SAMA ASAME SVĀHĀ

Next, He spoke the Dharani of the Tathagata Whose Practice Is Difficult to Surpass:

Nẵng mạc a bả la nhĩ đa, vĩ cật-la ma ma nghiệt nhĩ đa, nga nhĩ ninh, đát tha nghiệt đá dã.

Đát nễ-dã tha: Ma ma minh, sa-phộc hạ

NAMAH APARĀJITA VIKRAMA MARGAJITA GAMĪNE TATHĀGATĀYA

TADYATHĀ: AMĀT MAHĪ SVĀHĀ

Next, He spoke the Dharani of the Tathagata Who Removes Pride:

Nẵng mô ma nẵng sa-đam bà dã, đát tha nghiệt đá dã.

Đát nễ-dã tha: Ma nỗ vĩ thuấn đệ, ma nỗ vĩ nhung đà ninh, sa-phộc hạ

NAMO MANA STAMBHĀYA TATHĀGATĀYA

TADYATHĀ: MANO VI’SUDDHE , MANO VI’SODHANE SVĀHĀ

Next, the Dharani of the Tathagata Who Severs All Obstructions is proclaimed:

Nẵng mạc tát phộc một đà mạo địa tát đát phộc nam

Nẵng mạc tát phộc ninh phộc la noa, vĩ sử kiếm tỳ nê , đát tha nghiệt đá dạ, la hạ đế, tam miểu tam mẫu đà dã ,Đát nễ-dã tha: thấp phệ đế, ca la bệ, nhập-phộc lý đế duệ, sa-phộc hạ (NAMAH SARVA NĪVARANA VISKAMBHINI TATHĀGATĀYA ARHATE SAMYAKSAMBUDDHĀYA _ TADYATHĀ: ‘SVETE KALĀPI JVALATĪYE SVĀHĀ)

Báo noa lý ca dã, sa-phộc hạ (PUNDARÌKĀYA SVĀHĀ)

Hộ minh, đạt ma đạt ma, tiến đá duệ, sa-phộc hạ (HOME DHARMA DHARMA ‘SIKTĀYE SVĀHĀ)

Đạt lệ ,vĩ đạt lệ, ca la vĩ dựng, ca lỗ đá duệ, sa-phộc hạ (DHĀRE VIDHĀRE KARA VIKRTAM LOKOTTĀYE SVĀHĀ

Phiến đế cật ninh nễ phộc bả nê, sa-phộc hạ (‘SĀNTE ‘SIVI NIRVĀPANĪYE SVĀHĀ)

Đổ lỗ đổ lỗ, vĩ đổ lỗ địa duệ, sa-phộc hạ (DHURU VIDHURĪYE SVĀHĀ)

Bát nạp-ma sa phộc lệ, bát nạp ma tam bà phệ, chỉ ca lệ hứ đan ca lý duệ, sa-phộc hạ (PADMASVARE PADMASAMBHAVE KIMKARI HITAM KĀRYE SVĀHĀ)

Next, the Dharani of Moonlight Bodhisattva is proclaimed:

Nẵng mạc tát phộc một đà , mạo địa tát đát phộc nam

Đát nễ-dã tha: Chiến nại la bát la bệ, chiến na nẵng ,chủ la noa kế la sa phộc đế, tát phộc một đà địa sắt xỉ đá, noa mô nễ đế, sa-phộc hạ

NAMAH SARVA BUDDHA BODHISATVĀNĀM

TADYATHĀ: CANDHAPRABHE CANDANA ‘SURA KĪLASVATI -SARVA BUDDHA ADHISTITA NAMO JITE SVĀHĀ

Next, the Dharani of Manjusri Bodhisattva is proclaimed:

Nẵng mô a lý-dạ mạn tổ thất lý duệ, mạo địa tát đát-phộc dã

Đát nễ-dã tha: Nhạ duệ, nhạ duệ, nhược dã lạp phệ nhạ dã, ma ha ma, sa-phộc hạ

NAMO ĀRYA MAMJU’SRĪYA BODHISATVĀYA

TADYATHĀ: JAYE JAYE , JAYA RĀMATI , JAYA MAHĀ MAHĪ SVĀHĀ

Next, the Dharani of Avalokitesvara Bodhisattva is proclaimed:

Nẵng mô a lý-dạ phộc lộ chỉ đế thấp-phộc la dã, mạo địa tát đát-phộc dã

Đát nễ-dã tha: Nga nga nẵng trệ, nga nga nẵng tam mẫu nghiệt đế, nga nga nẵng vĩ cật-lan đế, ê nhĩ minh nhĩ , ma nhạ minh nhĩ, sa-phộc hạ

NAMO ĀRYA AVALOKITE’SVARĀYA BODHISATVĀYA

TADYATHĀ: GAGANA ADYE , GAGANA SAMUDGATE , GAGANA VIKRĀNTE EHYEHI SVĀHĀ

Next, the Dharani of Samantabhadra Bodhisattva is proclaimed:

Nẵng mô a lý-dã tam mãn đa bạt nại-la dã, mạo địa tát đát-phộc dã

Đát nễ-dã tha: Hệ, bạt nại-lệ, ma hạ bạt nại-lệ , a đế bạt nại-lệ , vĩ nga đa la nhạ tế, hệ ma phộc đế yết ma phộc la noa, vĩ thú đà ninh, sa-phộc hạ

NAMO ĀRYA SAMANTABHADRĀYA BODHISATVĀYA

TADYATHĀ: HE BHADRI, MAHĀBHADRI , ADHI-BHADRE , VIGATA RĀJASYE , HĪMAM VATI , KARMA AVARANA VI’SODHANE SVĀHĀ

Next, the Dharani of Maitreya Bodhisattva is proclaimed:

Nẵng mô a lý-dã muội đát-lý dạ dã. Mạo địa tát đát-phộc dã

Đát nễ-dã tha: Muội đát-lý, muội đát-lý, muội đát-la, ma nẵng tế, sa-phộc hạ

NAMO ĀRYA MAITRĪYĀYA BODHISATVĀYA

TADYATHĀ: MAITRĪ MAITRĪ , MAITRA MANA’SE SVĀHĀ

Next, the Dharani of Akasagarbha Bodhisattva is proclaimed:

Nẵng mạc a lý-dã khất-sái dã ma đa duệ, mạo địa tát đát-phộc dã

Đát nễ-dã tha: A khất-sái duệ phổ, a khất-sái duệ phổ, a khất-sái dã, yết ma vĩ thú đà ninh phổ, sa-phộc hạ

NAMAH ĀRYA AKĀ’SĀYA MĀTĀYA BODHISATVĀYA

TADYATHĀ: AKĀ’SĀYE HOH , AKĀ’SĀYE HOH , AKĀ’SĀYAKARMA VI’SODHANE SVĀHĀ

Next, the Dharani of Aksayamati Bodhisattva is proclaimed:

Nẵng mạc a lý-dã khất-sái dã ma đa duệ mạo địa tát đát-phộc dã

Đát nễ-dã tha: A khất-sái duệ phổ , a khất-sái duệ phổ, a khất-sái duệ phổ , a khất-sái dã yết ma , vĩ thú đà ninh, sa-phộc hạ

NAMAH ĀRYA AKSAMATĪYA BODHISATVĀYA

TADYATHĀ: AKSAYE HOH , AKSAYE HOH , AKSAYE HOH , AKSAKARMA VI’SODHANE SVĀHĀ

Next, the Dharani of Vimalakirti Bodhisattva is proclaimed:

Nẵng mạc a lý-dạ vĩ ma la cát đa duệ, mạo địa tát đát-phộc dã

Đát nễ-dã tha: Ngôn đế đá, tát phộc nhĩ nãi la đế cát đế đá, tát phộc nhĩ phộc nhật-la ca lệ , phộc nhật-la bà phệ, phộc nhật-la bệ na ca lệ, sa-phộc hạ

NAMAH ĀRYA VIMALA KĪRTITĀYE BODHISATVĀYA

TADYATHĀ: ANIKĪRTITA SARVA JIT NIRBHĪ KĪRTITA, SARVA VAJRA KARE, VAJRA SAMBHAVE , VAJRA BHIDAKARI SVĀHĀ

Next, the Dharani That Removes All Veiling Obstructions is proclaimed:

Nẵng mạc tát phộc ninh phộc la noa vĩ sắt kiếm tỳ nê, mạo địa tát đát phộc dã.Đát nễ-dã tha: Tát phộc la noa vĩ sắt kiếm tỳ nương, sa-phộc hạ (NAMAH SARVA NĪVARANA VISKAMBHINI BODHISATVĀYA_ TADYATHĀ: SARVA AVARANA VISKAMBHINI SVĀHĀ)

Đà đổ vĩ ca nương, sa-phộc hạ (DHĀTU VIKĪRANA SVĀHĀ)

Mê già vĩ sa phổ tra nê, sa-phộc hạ (MEGHA SPHOTANI SVĀHĀ)

A phộc chỉ đa ca duệ, sa-phộc hạ (AVACITTA KĀYE SVĀHĀ )

Ma la nại na nê, sa-phộc hạ (BALA DHÀNANE SVĀHĀ )

Mạo địa dựng nga na nê, sa-phộc hạ (BUDDHYAM GĀMINE SVĀHĀ)

Yết ma nễ phộc tỳ đa ca duệ, sa-phộc hạ(KĀMADEVA VIDHĀKĀYE SVĀHĀ)

Mục ca la ma duệ, sa-phộc hạ (EKA RĀMĀYE SVĀHĀ)

Dữu nga tá duệ, sa-phộc hạ (YOGA CĀRYE SVĀHĀ)

Tát phộc một đà tỳ sắc cật đa duệ, sa-phộc hạ(SARVA BUDDHA ‘SIKTĀYE SVĀHĀ)

Mật la hám minh bả ngu trà duệ, sa-phộc hạ(BRAHMA UPAGUTTĀYE SVĀHĀ)

Tát phộc đạt ma tỳ sắc cật đa duệ, sa-phộc hạ (SARVA DHARMA ABHI’SIKTĀYE SVĀHĀ)

Tát phộc một đà tỳ sắt chủ đá duệ, sa-phộc hạ (SARVA BUDDHA ABHISAMSKRTĀYE SVĀHĀ)

Mục ca thất lữ nga duệ, sa-phộc hạ (EKA ‘SRINÕGĀYE SVĀHĀ)

A thất lăng nga duệ, sa-phộc hạ (A-‘SRINÕGĀYE SVĀHĀ)

A bộ đá duệ, sa-phộc hạ (ABHUTĀYE SVĀHĀ)

A tam bộ đá duệ, sa-phộc hạ (ASAMBHUTĀYE SVĀHĀ)

Tát phộc nậu khư bát xả mãn nê, sa-phộc hạ (SARVA DUHKHA UPA’SAMĀYE SVĀHĀ)

Next, the Dharani of the Youth Moonlight is proclaimed:

Nẵng mạc chiến nại-la bát-la bà dã củ ma la bộ đá dã.

Đát nễ-dã tha: Bát-la bệ, bát-la bà phộc đế, đạt ma vĩ thuấn địa, bà mạt đổ minh, sa-phộc hạ

NAMAH CANDRAPRABHĀYA KUMARABHÙTĀYA

TADYATHĀ: PRABHE , PRABHAVATI , KARMA VI’SUDDHE BHAVATU ME SVĀHĀ

At that time, the Buddha told Vajraguhyaka, Lord of the Esoteric Ones, Bodhisattva: “If a good man or good woman mindfully recites the dharanis of these twenty-eight devas for seven days and seven nights, all offenses committed through the three kinds of karma in past and present lives, as well as every obstruction, shall be entirely extinguished, and that person’s body and mind shall become pure. All illnesses, disorders caused by wind, jaundice, and other afflictions shall be completely eliminated.

All spirits and ghosts, Putana ghosts, madness-causing ghosts, yakshas, rakshasas, possessing ghosts, Pisaca ghosts, Dakini ghosts, spirits that consume people’s vital essence, and all other spirits and ghosts shall always remain twenty yojanas away from that person. Calamities of crop failure and famine, epidemics and other diseases, as well as disasters caused by wind, thunder, lightning, and thunderbolts, shall be unable to harm that person.”

If a man or woman suffers calamities in the body, they should enshrine a stupa containing relics and an image of the Buddha within the home, and paint an image of the Youth Manjusri. Burn various kinds of incense, including agarwood incense and white resin incense. Light lamps and scatter flowers; each day offer the finest fruits and all manner of delicious delicacies to seven bhiksus. Copy, uphold, read, and recite this sutra. Practice in accordance with the Dharma, recite it diligently and mindfully, and circumambulate the stupa while cultivating the Way; then all calamities and other adversities will be eliminated.

At that time, the Blessed One again addressed Vajraguhyaka, Lord of the Esoteric Ones, the bodhisattva, saying: “Within this Dharma Treasury of Manjusri is the true Dharma, the supremely excellent Dharma, the incomparable Dharma. It can become a wish-fulfilling jewel for sentient beings and can cause the country in which it abides diligently to transform itself through the Ten Virtuous Deeds. If a king practices the Ten Virtuous Deeds, everything he undertakes will be completely fulfilled.

“This Eight-Syllable Dharani of Great Majestic Virtue was formerly spoken by innumerable hundreds of thousands of past Buddhas, as numerous as the sands of the Ganges, to protect all kings who practice the Ten Virtuous Deeds, enabling their wishes to be fulfilled, their lives to be prolonged, and their karmic rewards of merit and virtue to become incomparable. Armed conflicts in every direction will cease, the realm will be peaceful, and all the king’s possessions will continually increase.

“This dharani can bring benefit and show compassion to all sentient beings. Therefore, it can sever the three evil destinies and establish every Dharma of peace and security, no differently from a Buddha presently dwelling in the world. This is the embodiment manifested by Manjusri Bodhisattva for the benefit of sentient beings, appearing in the form of a mantra deity capable of completely fulfilling all desired undertakings.

“If a person hears this dharani even briefly and remembers and recites it, that person can immediately extinguish the offenses of the four grave transgressions and the five rebellious acts; how much more so if one constantly recites it.”

When the Blessed One had spoken these words, Vajra Bodhisattva again addressed the Buddha, saying: “Blessed One! Guide of beings! What is the Eight-Syllable Dharani of Great Majestic Virtue spoken by the Tathagata? I pray that you expound it!”

The Blessed One then addressed Vajraguhyaka, Lord of the Esoteric Ones, the bodhisattva, saying: “Now listen attentively! Listen attentively! I shall explain it for you. These eight syllables are called the Secret Heart Dharani of Great Majestic Virtue. It is no different from the Buddha dwelling in the world and can serve as a great radiant lamp for all sentient beings dwelling in darkness.”

The Tathagata then spoke the dharani:

Nẵng mạc a bả lý nhĩ đá dữu chỉ-nương nẵng vĩ hiệt thất giả dã, la nhạ nại-la dã, đát tha nghiệt đa dã

Nẵng mô mạn tô thất-lý duệ củ ma la bộ đá dã

Đát nễ-dã tha: Án, ác vĩ la hồng khư tá lạc

NAMAH APARIMITĀYURJNÕĀNA SUVINE’SCITA TEJA RĀJAYA TATHĀGATĀYA

NAMO MAMJU’SRĪYA KUMARABHÙTĀYA

TADYATHĀ: AH VĪRA HÙM KHACARAH

At that time, the Blessed One addressed Vajraguhyaka, Lord of the Esoteric Ones, saying: “Wherever this Eight-Syllable Supreme Heart Mantra of Great Majestic Virtue abides, it is no different from the Buddha dwelling in the world. It can manifest every kind of inconceivable spiritual power of the Buddhas and can also perform great miraculous transformations. I shall now briefly praise a small portion of this dharani’s efficacy. Even if I were to explain it fully throughout innumerable kotis of nayutas of hundreds of thousands of great kalpas, I could not exhaust it.

“Vajraguhyaka, Lord of the Esoteric Ones! If a man or woman is unable to serve and make offerings to the Dharma because various household affairs disturb them at home, it is enough that they remember it without forgetting, recite it at the proper times, continue according to their capacity without abandoning it, and make whatever offerings they can, whether few or many; they will still attain accomplishment. Excluded are those who lack sincerity, lack right faith, do not arouse the bodhicitta of the Mahayana, engage in conduct that slanders the Three Jewels, harbor unwholesome thoughts, and commit evil karma. Those belonging to this group cannot accomplish even the lesser practices, much less accomplish the great Dharma!...

The Buddha then addressed Vajraguhyaka, Lord of the Esoteric Ones, saying: “If a good man or good woman recites this dharani once, they can protect themselves. Reciting it twice can protect their companions. Reciting it three times provides great protection that even bodhisattvas dwelling on the Ten Bhūmis cannot overcome, much less lesser classes of sentient beings. Reciting it four times can protect all adults and children in the household. Reciting it five times can protect all relatives and dependents. Reciting it six times can protect all cities, towns, villages, and neighborhoods. Reciting it seven times can protect all sentient beings.

“When one wishes to put on clothing, one should empower it by reciting the mantra seven times; this can eliminate all virulent poisons and calamities. When washing one’s hands and face, one should empower the water by reciting it seven times; this can cause everyone to give rise to reverence and admiration. All ghosts and spirits who see that person will be subdued. All people will respectfully submit, overcome their malicious thoughts, and give rise to joyful minds.

“If a person suffers acute pain in the limbs and joints, empower warm water by reciting it 108 times and bathe in it; the affliction will then be eliminated.

“If every morning upon awakening one takes a handful of water, empowers it by reciting the mantra seven times, and then drinks it, all direct karmic retribution affecting the body will be eliminated. How much more so for one who is free of calamity; the three kinds of karma will also be entirely purified, and one will attain a long life.

“If food and drink are empowered by reciting the mantra seven times before being consumed, no poison can cause harm.

“If one encounters an evil person or an enemy, one should recite this mantra. All enemies and those who harbor malicious thoughts will naturally submit, restrain their anger, and turn toward a benevolent mind.

“When in a frightening place, one should sincerely recite this mantra and will immediately be freed from fear.

“When one wishes to sleep, recite this mantra 108 times; one will have auspicious dreams and know what is wholesome and unwholesome.

“If someone suffers from malarial fevers, the practitioner should look at the face of the afflicted person and rapidly recite the Eight-Syllable Mantra 1,008 times; the illness will then be eliminated.

“If one wishes to enter battle, one should use bezoar pigment to write this mantra on silk paper and wear it on the body; then no sword, staff, bow, arrow, spear, or axe can cause harm.

“When entering battle, paint an image of the Youth Manjusri and place it upon an elephant, horse, or other mount at the front of the army, leading the troops forward. The enemy forces will be unable to inflict harm and will naturally retreat and disperse. The painted image should depict the Youth seated upon a golden peacock; when the enemies see it, they will all retreat and disperse.

“If one constantly recites it, all offenses belonging to the five rebellious acts and the four grave transgressions will be eliminated. One will constantly behold Manjusri Bodhisattva face-to-face.

“Whether walking, standing, sitting, or lying down, one should constantly recite it, remember and retain it without forgetting. Recite it 108 times during each session without interruption, and all sentient beings will constantly submit to and follow one.

“If one empowers one’s topknot by reciting it seven times, all sentient beings who see one will submit, and evil people will retreat and disperse.

“If one can recite it during the three periods of each day, reciting it 108 times in each period, all undertakings will accord with one’s wishes, everything sought will be obtained as desired, all vows will be fulfilled according to one’s heart, and everything will be completely and perfectly accomplished. One will attain great wealth and honor and act freely in all endeavors. At the time of death, one will attain the Samadhi of the Universal Gateway and draw near to and behold Manjusri Bodhisattva.”

At that time, the Buddha addressed Vajraguhyaka, Lord of the Esoteric Ones, the bodhisattva, saying: “Good man! As for this Manjusri Dharani, if a king, prince, consort, queen, princess, or noble official copies it and affixes it within the home, they will attain great wealth and honor. All calamities will be eliminated, every sought-after vow will be completely fulfilled, and benevolent deities will constantly surround and protect them, preventing ghosts and demons from coming to cause disturbance and affliction.”

At that time, the Buddha again told the Lord of Secrets: “This secret dharani is inconceivable, and the awe-inspiring virtue of the Buddhas is likewise inconceivable.”

Then Shakyamuni Tathagata again told Vajrapani, the Lord of Secrets: “This Eight-Syllable Secret, Awe-Inspiring Great Dharani also has a method for painting an image that benefits all beings. It is taught for kings who cultivate the ten wholesome deeds.

“If any good man or good woman upholds this dharani, with only a little effort they will receive great protection and assistance. It can also protect princes, consorts and queens, palace attendants, court ladies, all officials, ministers and generals, men and women, eminent persons of the realm, and all the fields and homes of the people. All such persons will attain peace and happiness.

“Concerning the painting of this image: if a person is able merely to enshrine the Image in the place where they dwell, then any calamities occurring there—whether caused by royal forces, floods, fires, warfare, bandits, or other disasters—will all be quelled and eliminated. Even untimely epidemics, irregular sunshine and rainfall, insects, frost, and other causes of damage will all be eradicated. The Dragon Kings will always send rain in due season, the crops will yield abundant harvests, and the people of the land will be healthy and joyful, free from every calamity.”

At that time, Vajrapani, the Lord of Secrets, the bodhisattva-mahasattva, addressed the Buddha, saying: “World-Honored One! The Guide has spoken of the extensive method for painting the image. How, then, should it be done? I pray that you will explain it.”

The World-Honored One then said: “Good man! When one wishes to paint the Image, one should first obtain the finest, smooth white silk. Next, one should select a day and month governed by an auspicious lunar mansion, a beneficent star, and the planet Venus. One should then choose an auspicious time and favorable hour, and afterward paint the Image. In a pure place, sprinkle and cleanse the ground with hot scented water, and smear the surface of the ground with gomaya (cow dung). Hang banners and canopies, burn camphor and other incense, and arrange delicious food as offerings. The piece of silk should be eight cubits wide and twelve cubits long.

“First, in the center, paint Shakyamuni Buddha seated upon a seven-jeweled lotus throne in the posture of teaching the Dharma.

“To the Buddha’s right, paint Manjushri in the form of a youthful boy, wearing a jeweled crown upon his head and a jeweled necklace around his neck, adorned with every ornament. His body should be the color of turmeric, his countenance joyful, and his gaze directed toward the Tathagata.

“Next, to the right, paint Avalokiteshvara Bodhisattva; then Samantabhadra Bodhisattva, Akashagarbha Bodhisattva, and Akshayamati Bodhisattva.

“Next, to the left of Shakyamuni Tathagata, paint Maitreya Bodhisattva; then Vimalakirti Bodhisattva; then Sarvanivaranavishkambhin Bodhisattva; then the Youth Moonlight; and then Vajragarbha Bodhisattva.

“All the bodhisattvas mentioned above should be seated upon seven-jeweled lotus thrones. Each should be painted in their proper original form, and even the objects held in their hands should be painted according to their respective prescribed methods, without error or omission.

“Above Shakyamuni Tathagata, paint seven Buddhas. They are: Vast Wisdom, Profound Thunder-Sound King Tathagata; Dispeller of All Obstructions Tathagata; Amitabha Tathagata; Abode of Merit Tathagata; Universal Fragrance Tathagata; Invincible Heroic Thunder-Sound Conduct Tathagata; and Unmoving Mind Tathagata. These seven Buddhas should all be painted in sequence. Their bodies should each be golden in color, and all should appear in the posture of teaching the Dharma.

“In each of the two upper corners of the painted image, paint a celestial rishi wearing a floral wreath upon the head. Each should hold flowers in one hand and scatter flowers with the other, the lower half of the body concealed within clouds. Their features should be upright and handsome, and their bodies adorned with jeweled necklaces made from the seven treasures.

“Beneath the lotus of Shakyamuni Buddha, paint two Dragon Kings. The first is named Nanda, and the second Upananda. These two Dragon Kings should emerge waist-high from Lake Anavatapta, raising their hands together to support and hold the stem of the lotus forming Shakyamuni Tathagata’s seat, bearing it reverently with all their strength. Each Dragon King should have a human face, with seven serpent heads painted above his head. The heads should all be white, while the body should be human in form and adorned with various precious ornaments. Both should look upward toward the Tathagata.

“Beneath Manjushri, paint the Wrathful King Yamantaka, looking upward toward Manjushri Bodhisattva as though receiving instruction.

“Beneath Maitreya Bodhisattva, paint a vidyadhara in his proper original form, holding an incense burner in his hand and seated upon his knees, gazing reverently at the World-Honored One as though listening to the Dharma.

“On the four sides of the painted image, separately paint dragon flowers and various wondrous flowers.

“In the lower portion, on the left, paint Brahma, Maheshvara, and the Four Heavenly Kings. Next, paint four asura kings, followed by four wondrous kings who command ghosts and spirits.

“On the right, paint Narayana, Shakra, and the Four Heavenly Kings. Next, paint four asura kings, followed by four kings who command spirits.

“All those described above should be depicted according to their proper original forms, each holding their respective weapons and implements, without error.

“Next, paint nine spirit commanders with the lower halves of their bodies concealed, their palms joined as they face the Buddha and contemplate the form of the Tathagata.”

Thus he finished speaking about this Image.

The Tathagata then spoke these verses in praise:

The wondrous method of painting the Image

Possesses exceptionally supreme merit.

The Tathagatas of ages past

Extensively praised it as inconceivable.

Now I shall speak but a small portion

Of that which is difficult to conceive.

If any wise person

Can give rise to a single thought

And paint this Image according to the Dharma,

They will obtain immeasurable merit.

If they make offerings and engender reverence,

Then throughout all koti kalpas,

Even the four grave offenses, the five rebellious acts,

And all exceedingly profound evil karma,

Through mindfulness of the power of this Image,

Will be extinguished in a single instant.

All beings in the world

Who follow evil destinies,

Who do not believe in the Three Jewels,

Who constantly engage in conduct that violates the precepts,

Who revile the Buddha’s teachings,

And who fear no transgression whatsoever,

Fall into samsara

And dwell in the darkness of the hells.

For immeasurable kalpas

They revolve in the cycle and undergo every suffering.

If they encounter this method of painting the Image,

Give rise to bodhicitta,

And joyfully gaze upon it even briefly,

If only for the space of an instant,

Keeping their minds from distraction

And contemplating it single-mindedly,

Then all these forms of evil karma

Will be entirely extinguished.

They will obtain immeasurable fruits of merit;

How much more so those who perform wholesome deeds,

Are able to cultivate pure fruits,

And also possess wondrous excellent marks,

Perfecting the bodhisattva conduct,

Acting extensively for the sake of sentient beings,

Skillfully practicing with diligent vigor,

And engendering honor and reverence.

If one were, before all the Buddhas

Of the past, present, and future,

For koti kalpas,

Single-mindedly to make extensive offerings,

And if one were to recite this dharani

Or paint the Image,

The resulting recompense of such persons—

That merit cannot be described.

Though one might be able to know the number

Of all the sands of the Ganges,

The measure of these powers of merit

Could never be known.

To Buddhas numerous as those sands,

To shravakas and pratyekabuddhas,

To all the assemblies of bodhisattvas,

To sages, saints, and the eight classes of beings,

One might diligently make offerings for many kalpas;

Yet if one beholds this painted Image,

That merit surpasses the former amount.

If one accepts and upholds this sutra,

Or reverently bows before it,

Exhorts and praises those who make offerings,

And encourages other people,

Or even merely gives rise to sympathetic joy,

Never allowing it to be forgotten,

That person, in all Dharma methods

And in all dharanis,

Will certainly attain accomplishment.

Even in the worldly mantras

And the methods of other divisions,

If, before this Image,

One is single-minded and entertains no other thought,

Gazes reverently and gives rise to devotion,

Siddhi will be attained without doubt.

At that time, the World-Honored One again told Vajrapani, the Lord of Secrets: “Within the Dharma of this Eight-Syllable Great Awe-Inspiring Dharani, there is a supreme, secret, inconceivable mandala, exceptionally excellent among all Dharma methods.”

If any good man or good woman is able to rely upon this Dharma, receive and uphold it, read and recite it, copy it, and cultivate it, then in this present life all wholesome endeavors will be accomplished, every vow will be perfectly fulfilled and never prove fruitless, and that person will enjoy a long life. Everyone will revere that person and give rise to a mind of affection and esteem. After death, that person will be born in the presence of a Buddha. If born in the realms of gods or humans, that person will be born into a great clan, wealthy, honored, and noble.

At that time, Bodhisattva Vajrapāṇi, Lord of Secrets, again addressed the Buddha, saying: “World-Honored One! The Guiding One has said that within this Dharma there is a secret mandala rite. What is this rite like? I pray that the Tathagata will explain it fully for me and for sentient beings of the future age, so that by cultivating in accordance with it they may escape the defilements of worldly toil.”

The World-Honored One then told Vajrapāṇi, Lord of Secrets: “Excellent! Excellent, good man! Listen carefully now, and I shall explain it for you.”

If good men or good women give rise to reverence and wish to perform this mandala rite, they should first select a pure, excellent, and suitable piece of ground. At that place they should dig deeply into the earth and remove tiles, gravel, sand, stones, thorny plants, fur, hair, ashes, charcoal, and all impure, mixed, and unwholesome objects. Only then should they measure out an area eight cubits or four cubits across and construct it. Fill the excavated pit with good, clean earth, tamp it firmly, and level it. Then, in accordance with the rite, smear and coat it with cow dung and fragrant substances.

This mandala should be made with three successive precincts, all painted in five colors so that they are bright, beautiful, and fresh. Do not allow them to be dim or obscure, and make their dimensions suitably proportioned.

As for the method of drawing the altar, always begin on the eastern side. First draw the mudra of the Five Crowns; next draw the mudra of the utpala flower; next draw the Tooth Mudra; next draw the mudra of the face of the youthful Mañjusri; and next draw the Spear Mudra. These mudras are to be placed on the eastern side within the mandala.

After these have been drawn, next draw the Lotus Mudra; next the Utpala Flower Mudra; next the Banner Mudra; next the Pennant Mudra; next the Parasol Mudra; next draw the Crow-Headed Gate; next draw the Chariot Mudra; next a white elephant; next a horse; next a zebu; next a water buffalo; next the auspicious symbol called Ca Bán Tất Sa Phộc; next the Peacock Mudra; next a ram; next a white sheep; next a man; and next a young boy. All the symbols listed above should be clearly drawn in sequence outside the gate.

Such are the three precincts outside the mandala.

In the Outer Precinct, draw the yaksha generals: in the east, the great general Ma Ni Bạt Na La (Manibhadra, known as Bảo Hiền); in the south, the great general Bố Noa Bạt Na La (Pùrnabhadra: Mãn Hiền). Next draw Vĩ Lô Bác Khất-Xoa (Virùpaksa: the Deity of the West), Vi Sắt La Phộc Noa (Vai’sravana: the Sanskrit name of the Deity of the North), all the celestial deities, the Sun, the Moon, the Seven Stars, the Twenty-Eight Lunar Mansions, the Buddha’s attendants, and the Mother-Goddess Ha Lý Để (whose Sanskrit name is Hàrtye Màtr).

Concerning this mandala rite: if it is performed for a raja (Ràja: a king or ruler), it should be made within the palace.

If one wishes to seek an elephant, it should be made in the elephant stable.

If one wishes to seek a horse, it should be made in the horse stable.

If someone has been bitten by a venomous snake, it should be made beside a large pond or a pond inhabited by a naga.

If someone suffers from malaria that recurs once every day, every two days, every three days, or as infrequently as once every seven days, it should be made in the southern part of a village, neighborhood, room, house, or similar place.

If illness is caused by malevolent spirits or rakshasas (Raksasa: La Sát), it should be made in an empty dwelling, meaning an abandoned house, or beside a charnel ground.

If illness is caused by pishacha spirits, it should be made beneath a Tỳ Ma tree.

If illness is caused by any spirits or possessing spirits, it should be made in the house of a deceased person or in a house where a child has recently been born.

If someone is harmed by any poison, recite the Eight-Syllable Mantra and empower water with it seven times. Give that water to the person to drink, and the poison will immediately be eliminated.

If livestock are afflicted by an epidemic, it should be made beneath a fruit-bearing tree.

If one wishes to obtain fine grain and seedlings, it should be made in a flower garden or animal park.

If a woman suffers from any grievous illness, or if spirits, garudas, or gandharvas suck upon her body and drink her vital essence, thereby causing various illnesses and eruptions, it should be made beside a river or upon a mountaintop.

If someone is afflicted by any illness or by a Noa Chỉ Nễ spirit, it should be made in a pure, secluded place or where flowing water is found.

Rites of this kind must be performed at midday or at midnight.

When one wishes to dismantle the mandala and dissolve the altar, one should recite the Eight-Syllable Mantra while doing so.

The objects within that mandala should be cast into water as an offering or given to poor children. Then all that one seeks will be perfectly fulfilled.

At that time, the World-Honored One spoke this verse:

This great dharani

Has power beyond description.

If a person constantly upholds it,

It can dispel every illness.

Whatever other deeds are undertaken,

All will be perfectly fulfilled,

And one will attain a long life.

If one beholds this altar,

All one’s transgressions will be extinguished.

If one seeks worldly happiness,

Wealth, honor, power, and sovereignty;

Or if one has grown weary of the world

And wishes to escape birth and death,

To cross beyond the ocean of suffering,

To train in the practice of bodhi,

And to subdue all the armies of Mara—

Whoever enters this altar

Will obtain all such blessings.

This greatly secret Dharma

May be expounded extensively

For a king who has faith in the Dharma,

Governs the realm, and acts impartially.

But if an evil person has no faith,

Even if that person were to offer jewels

Equal in value to the great trichiliocosm,

Or were to use all the treasures obtainable

Throughout the three-thousandfold world,

Still, one must not explain it to that person.

At that time, Buddha Sakyamuni again told Bodhisattva Vajrapāṇi, Lord of Secrets: “The mudra of this Eight-Syllable Dharani is called Great Diligence. It can swiftly and perfectly fulfill every joyful aspiration, increase all auspiciousness, and accomplish every endeavor.”

Vajrapāṇi, Lord of Secrets, addressed the Buddha, saying: “World-Honored One! What is this mudra like? I pray that the Tathagata will proclaim it for me.”

The Buddha then told Vajrapāṇi, Lord of Secrets: “Whenever one wishes to form the mudra, one should first wash one’s hands with clean water. Place white sandalwood, turmeric, camphor, agarwood, and other excellent, sublime fragrances upon a stone; grind them with water and blend them together. Anoint the palms so that their pure fragrance permeates the flesh. Afterward, make vast vows, bow one’s head in homage to all Buddhas, and say these words:

Homage to Buddha Bà La Nhạ Vương (whose Sanskrit name is Sa Lễ Nại La La Nhạ: Sàlendraràja).

Homage to Buddha Khai Phu Hoa Vương (whose Sanskrit name is Tam Củ Tô Nhị Đa: Sampuspìta).

Homage to Buddha Bảo Tràng (whose Sanskrit name is La Đát Nẵng Kế Đô: Ratnaketu).

Homage to Buddha Amitabha (whose Sanskrit name is A Nhĩ Đá Bà Dã: AmitàbhĀYA).

Homage to Buddha Vô Lượng Thọ Trí (whose Sanskrit name is A Nhĩ Đá Chỉ Nương Nẵng: Amitàyurjnõàna).

Homage to Buddha Sơn Vương (whose Sanskrit name is Thế Lễ Nại La Nhạ: Giriv_ràja).

Homage to Buddha Tác Nhật Quang (whose Sanskrit name is Nễ Băng Ca La: Dìpamkàra).

Homage to Buddha Cực An Ổn (whose Sanskrit name is Tô Khất Sử Ma: Suksma).

Homage to Buddha Thiện Nhãn (whose Sanskrit name is Tô Ninh Đát La: Sunetra).

Homage to Buddha Pháp Tràng (whose Sanskrit name is Đạt Ma Kế Đô: Dharmaketu).

Homage to Buddha Quang Man (whose Sanskrit name is Bất Lễ Bà Ma Lý: Prabhamàle).

One must bow one’s head in homage to these exceedingly great and supremely excellent Buddhas, as well as to immeasurably many other Buddhas.

After completing the recitation, immediately form the Great Diligence Hand Mudra. The mudra is formed as follows: join the palms together; interlace the eight fingers in reverse, all within the palms; slightly bend the two thumbs and press them upon the two index fingers. This is called the Great Diligence Mudra. This mudra was taught by all Buddhas, and its mantra is the Eight-Syllable Mantra.”

Next is explained the Wish-Fulfilling Jewel Mudra. Join the two hands and interlace all the fingers. Raise the two index fingers, bending them slightly so that their tips touch each other. Draw the two thumbs into the palms and cross them, the right pressing upon the left. This is called the Great Diligence Wish-Fulfilling Jewel Mudra.

Then he spoke the Great Diligence Wish-Fulfilling Jewel Mantra:

Án, đế tổ nhập-phộc la, tát phộc la-tha, sa đà ca, tất địa dã tất địa dã, tiến đá ma nê, la đát-nẵng, sa-phộc hạ

OM TEJO JVALA, SARVÀTHA SÀDHAKA, SIDDHYA SIDDHYA, CINTAMANI RATNA SVĀHĀ

If one recites this mantra while forming the mudra, one can extensively accomplish all undertakings.

If one wishes to adorn and protect the body, when putting on clothing, empower the garment seven times and then wear it. One will thereby obtain bodily protection and always be respected by everyone.

If one wishes to enter battle, all weapons should be empowered 1,008 times and carried into battle. One will then be able to subdue the enemy, and the enemy forces will naturally retreat and disperse.

If one wishes to subdue all enemies, use the mantra to empower one’s garment and then put it on; one will immediately be able to subdue them.

There is also another method. Take pearls, Mạt Yết, gold, silver, or assorted precious substances and empower them 108 times. Carve them into the image of a Youth and place it atop a banner pole, wear it upon the body, or carry it upon a horse into the ranks of battle. If it goes before the three armies, the enemy, seeing it from afar, will naturally submit.

Methods of this kind are immeasurable and boundless and cannot all be enumerated.

These two mudras must be employed purely and in accordance with the teaching. One will obtain the recompense of longevity, be able to eliminate all illnesses, and overcome all maras, Vinayakas, and wicked persons, none of whom will be able to create obstacles or calamities. All assemblies of sages and mantra deities will constantly appear before one and grant one’s desired wishes, so that one quickly attains siddhi. Manjusri the Youth will constantly bestow unseen protection, assistance, and companionship until one reaches the Stage of Non-Retrogression and swiftly realizes bodhi.

At that time, Vajragarbha Bodhisattva bared his right shoulder, knelt with his right knee upon the ground, respectfully joined his palms toward Shakyamuni Tathagata, and spoke these words:

“Excellent! Rare indeed! Most extraordinary! May such a great Dharma Treasury of dharanis now circulate widely throughout Jambudvipa, and may its benefits be extensively proclaimed for rulers of nations, lesser kings, great ministers, and all the people.

“World-Honored One! What power does this dharani possess? What deeds can it accomplish? If good men and good women receive and uphold it, read and recite it, copy it, contemplate it, and explain it to others, what merit will they obtain? I pray that the Tathagata will proclaim this for me.”

The World-Honored One then told Vajraguhyakadhipati Bodhisattva: “If good men, good women, kings, princes, or any sentient beings hear the essential Dharma of this dharani and are able to receive and uphold it, read and recite it, copy it, and keep it in mind—whether they do so themselves, encourage others to do so, rejoice accordingly, or extensively praise its merit for others—those who hear this teaching will assuredly and swiftly realize anuttara-samyak-sambodhi. During the intervening time, they will never regress.

“Wherever this dharani circulates, you should know that Manjusri abides in that place and transmits this Dharma. Bodhisattvas, shravakas, pratyekabuddhas, great ascetic seers, vidyadhara seers, devas, nagas, yakshas, gandharvas, asuras, kinnaras, mahoragas, humans, and nonhumans will dwell there. They will constantly surround, praise, make offerings to, honor, and revere this sutra.

“O Guhyakadhipati! This Dharani Sutra is called the Tathagata’s Dharma Treasury. If good men or good women receive and uphold it, read and recite it, copy it, revere and praise it, and respectfully make offerings of every kind of incense, flowers, fragrant ointments, powdered incense, parasols, banners, pennants, bells, drums, conches, chimes, all manner of exquisite music, songs of praise and homage, and supremely fine garments, know that they will obtain ten kinds of recompense in this very life.

“What are the ten?

“First: Their country will never be invaded or harassed by enemies coming from other regions.

“Second: They will not suffer calamities arising from ominous transformations of the sun, moon, stars, planets, or the twenty-eight lunar mansions.

“Third: Their country will not suffer great disasters or epidemic obstacles created by hosts of evil spirits.

“Fourth: They will not suffer calamities of wind or fire.

“Fifth: None of their adversaries will find an opportunity to harm them.

“Sixth: They will not be oppressed by illnesses.

“Seventh: Sudden death will not befall them.

“Eighth: They will not suffer untimely death or harm caused by violent winds and rains.

“Ninth: They will not suffer from unseasonable sunshine or rain.

“Tenth: They will not be harmed by tigers, wolves, insects, beasts, evil creatures, or various poisons.

“Good man! Wherever this sutra is present, and wherever people mindfully recite it, they will obtain the ten kinds of recompense described above.”

The World-Honored One then spoke these verses for the great assembly:

Make offerings to the Savior of the World,

To this most supreme Dharma Treasury;

Receive, uphold, read, and recite it—

Manjusri teaches herein.

They will fulfill their wishes,

Gain great wealth, nobility, and abundant riches;

Their renown will resound throughout the ten directions,

And they will possess perfect and complete merit.

If a person, from within this sutra,

Selects and recites a single mantra,

They will immediately obtain unfailing results,

Auspiciously fulfilling all their wishes.

If there are kings of nations

Or commanding generals who wish to fight,

They should copy this dharani

And place it upon the crown of the head.

Constantly keeping it in mind with one-pointed attention,

They will not be harmed by enemies;

None of the swords, clubs,

Or other weapons will touch their bodies.

If they enter the ranks of battle,

They should paint an image of Manjusri

Riding upon the back of a peacock

And place it above them,

Or have someone carry it.

When the enemy sees it from afar,

They will naturally retreat and disperse.

Or use gold, silver,

And similar materials to fashion an image of the Youth,

Adorned with every kind of wondrous ornament,

And place it atop a banner pole.

Carry it into battle,

Going before and leading the three armies;

When the enemy sees it from afar,

They will all retreat and disperse,

Or lose their original resolve,

Obediently submitting of their own accord.

Rulers, humans, and nonhumans,

All celestial seers and their kind,

Yakshas and rakshasas,

Gandharvas and kinnaras,

Putanas and Yết Tra,

Mother demons and naga spirits,

Insects, wolves, tigers, and leopards,

Lions and every kind of elephant—

All such vicious and venomous beings,

Upon seeing it, will entirely submit.

The World-Honored One then told Vajraguhyakadhipati Bodhisattva: “Good man! The majestic virtue of all Buddhas and the miraculous transformations of the bodhisattvas possess power such as this and are inconceivable. This Dharma Treasury is likewise inconceivable. Therefore, O Vajra, you should always diligently and reverently keep it in mind. Kings, people, the hundred officials, bhikshus, bhikshunis, upasakas, upasikas, and Dharma masters should also constantly keep it deeply in mind and give rise to the thought that the inconceivable meritorious Dharma Treasury of this dharani is difficult to encounter.

“This Dharma should circulate widely among all sentient beings, passing from one country to another, even to villages, neighborhoods, and every inhabited place, where people should transmit it to one another. In the midst of the great assembly, all should make offerings to it, honor and revere it, explain it to others, and teach others to spread it widely, enabling people to receive and uphold, read and recite it. Those who can do so will obtain immeasurable merit that cannot be fully described. Even in other countries, if one hears of kings or virtuous people who delight in the Mahayana and cultivate wholesome deeds, one should go there and encourage them to receive and uphold, copy, read, and recite it in accordance with the Dharma.

“If one wishes to protect places and establish ritual boundaries, this dharani should also be employed everywhere.”

If a Dharma master receives and upholds, reads, and recites this Dharani Sutra, one should always revere that master as though revering the Buddha, without any thought of distinction. Clothing, bedding, food and drink, necessary medicines, and the articles of the four requisites—all these, whether few or many, should be provided in abundance. One should give rise to a mind of respect and profound reverence toward the Dharma master, and should arouse a vast, inconceivable aspiration.

O Lord of Mysteries! If anyone hears this Treasury Sutra but is unable to receive and uphold it, read and recite it, copy it, expound it to others, or transmit it so that others may uphold it; if that person also fails respectfully to make offerings to the Dharma master of this dharani, does not revere the acharya, is unable to awaken the aspiration for unsurpassed bodhi, and instead gives rise to doubt and disbelief—such people will incur grave offenses no different from the five heinous and five rebellious offenses. All Buddhas and bodhisattvas will continually forsake them, and it will be difficult to render them aid.

O Lord of Mysteries! If a good man or good woman slanders this sutra, speaks harshly of it, and declares, “This sutra is not the Dharma and was not spoken by the Buddha,” know that such a person is a wicked enemy within the Buddhadharma. After death, that person will certainly fall into the Avici Hell. All Buddhas and bodhisattvas will distance themselves from that person.

At that time, Vajra Lord of Mysteries Bodhisattva Mahasattva, having heard the Buddha teach this dharani Dharma, rejoiced greatly. Before the Buddha, he bowed his head at the feet of the Blessed One and praised the Buddha in verse:

Vastly benefiting sentient beings,

You teach this most supreme Dharma,

Also for my benefit,

And for the benefit of all beings,

Thereby bringing them great peace and joy.

Tathagata, Most Supreme Honored One,

You praise the virtues of the Buddhas

And all the meanings of the mantras.

Those able to cultivate diligently

Are rare and unprecedented.

You teach the Dharma to benefit beings;

I now bow my head in homage

To the most supreme great bodhisattva,

Who, according to the teaching, bears, wears, and practices it.

Then Shakyamuni Tathagata said to Vajra Lord of Mysteries Bodhisattva, “Excellent! Excellent! You are now able to gather in sentient beings and bring them great benefit.

“O Lord of Mysteries! I now entrust this Dharma to Manjushri, Prince of the Dharma, so that in Jambudvipa during the future age of the Dharma’s decline, he may widely proclaim, transmit, and disseminate it for sentient beings.”

At that time, the Youth Manjushri rejoiced greatly before the Buddha and smiled with delight. He then addressed the Buddha, saying, “Blessed One! The Tathagata has now entrusted this to me in the midst of the great assembly. I shall receive and uphold it. Blessed One! After the Tathagata enters nirvana, in the future age I shall cause all beings to receive and uphold it in accordance with the teaching, and shall widely practice, propagate, and disseminate it, never allowing it to be cut off.”

When the Blessed One taught this Dharma, immeasurable and boundless numbers of beings, because they heard this Dharma, were freed from all sorrow and suffering, and immeasurable beings awakened the aspiration for anuttara-samyak-sambodhi.

When the Blessed One had finished teaching this sutra, Manjushri Bodhisattva, Vajra Lord of Mysteries, the devas, the eight classes of dragons and divine beings, and the entire great assembly praised it with one voice, saying, “Truly unprecedented!” They bowed their heads at the Buddha’s feet, rejoiced with great delight, and wholeheartedly accepted and practiced the teaching.

THE SUTRA OF THE DHARANI OF MANJUSHRI’S TREASURY OF THE DHARMA, SPOKEN BY THE BUDDHA (End)