Translated by Imperial Command by the Tripiṭaka Śramaṇa Amoghavajra of Da-xing-shan Monastery, Grand Commandant with Authority Equivalent to the Three Excellencies, Specially Advanced Acting Minister of Court Reception, Duke of the State of Su, Enfeoffed with Three Thousand households, Granted the Purple Robe, Posthumously honored as Minister of Works, Posthumous Title: Great Insight and Rectitude, Honorific name: Great and Vast Wisdom
“Furthermore, Great Brahmā! When Śakra, Lord of the Devas, fought against the asuras, he always placed this Dhāraṇī within the jewel of his topknot and carried it with him. Because of this, Śakra and his host of devas suffered no harm, always gained victory, and returned safely to their palace. From Bodhisattvas who have first aroused the aspiration up to Bodhisattvas who have reached the ultimate stage, if they carry this Dhāraṇī with them, they too will remain far removed from all kinds of obstacles and the deeds of Māra. If anyone carries this Dhāraṇī, that person will receive the empowering protection of all Tathāgatas and the protective mindfulness of all Bodhisattvas. All humans and devas, kings, princes, ministers, brāhmaṇas, and elders will constantly honor, bow to, and attend upon that person. All devas, nāgas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others will also make offerings to the person who carries it. These eight classes of devas, nāgas, and other beings will all say, ‘This person is a great man.’”
The Tathāgata further said, “This virtuous man or virtuous woman is able to destroy all obstacles of Māra, remain far removed from every illness, remain far removed from every calamity and unexpected misfortune, eliminate all sorrow and distress, and constantly receive the protection of all devas and nāgas.”
The Buddha told Great Brahmā, “There are also four Dhāraṇīs that are the Great Heart Vidyās of the Invincible Mahāpratisarā. If anyone writes them down and carries them upon the body, constantly recites and retains them, and deeply contemplates and practices them, that person will be able to eliminate evil dreams and inauspicious events, and every kind of peace and happiness will be accomplished.”
oṃ amṛta vare vara vara pravara viśuddhe hūṃ hūṃ phaṭ phaṭ svāhā
oṃ amṛta vilokini garbha saṃrakṣiṇi ākarṣani hūṃ hūṃ phaṭ phaṭ svāhā
oṃ vimale jaya vare jayavāhini amṛte hūṃ hūṃ hūṃ hūṃ phaṭ phaṭ phaṭ phaṭ svāhā
oṃ bhara bhara sambhara sambhara indriya viśudhani hūṃ hūṃ ru ru care svāhā.
“As soon as these four great Dhāraṇīs had been spoken, all Buddhas, all great Bodhisattvas, and the Śrāvakas spoke with one voice, saying, ‘These Secret Armored Mantra Phrases of the Great Mahāpratisarā Dhāraṇī, the Invincible Great Vidyā King, are sealed with the seals of all Tathāgatas. This Dhāraṇī is exceedingly difficult even to hear, how much more so to write down, receive and retain, read and recite, and proclaim to others.’ Therefore, you should know that this is a great work of the Buddha. The Tathāgata praises it profoundly. Those who are able to proclaim it and rejoice in it are exceedingly rare. Even the name of the Great Mahāpratisarā Dhāraṇī, the Invincible Great Vidyā King, is exceedingly difficult to hear and exceedingly difficult to encounter. It can completely extinguish all kinds of sinful karma. It possesses great power, is courageous and mighty, and is endowed with great majestic supernormal power. It can produce immeasurable merit, destroy all hosts of Māra, cut off every accumulation of habitual tendencies and the net traps of Māra, and eliminate the mantras, poisons, hostile rites, medicinal rites, rites for producing mutual hatred, and rites of subjugation performed by others. It can cause beings who harbor malicious intentions to give rise to a mind of great loving-kindness. It can protect those who delight in making offerings to Buddhas, Bodhisattvas, and the assembly of Noble Ones. It can protect those who write, receive and retain, read and recite, or hear Mahāyāna scriptures, and it can also bring completion to those who cultivate the Bodhi of the Buddhas.
“Great Brahmā! A person who wears upon the body this Invincible Mahāpratisarā Vidyā King cannot be overcome or harmed and will receive great offerings wherever that person goes, just as does the Buddha, the Great Teacher, the Honored One among bipeds. How do we know that this King of Vidyās can destroy all Māras? Great Brahmā! In the past there was a Buddha named Vast Smiling Face-Jeweled Maṇi and Golden Jewel-Blazing Radiance-Lofty and Heroic King, the Tathāgata, the Worthy One, the Perfectly Awakened One. When he had just attained the Way, he went to the Bodhimaṇḍa and was preparing to turn the Dharma Wheel, while receiving the praise of all Tathāgatas. At that time, all the Māras, surrounded by immeasurable koṭis and nayutas of attendants, came together. They manifested all kinds of forms, uttered terrifying sounds, displayed all kinds of realms of Māra and supernormal powers, and rained down all kinds of weapons. Coming and going from the four directions, they created obstacles.
“At that time, the Vast Smiling Face-Jeweled Maṇi and Golden Jewel-Blazing Radiance-Lofty and Heroic King Tathāgata remained silent and still for a brief moment and mentally recited the Invincible Great Mahāpratisarā Great Vidyā King Dhāraṇī, seven times. As soon as he had finished reciting this Dhāraṇī, in a single instant all the Māras and Pāpīyān saw immeasurable koṭis, hundreds of thousands, and nayutas of vajra messengers emerging from every pore of that Tathāgata. Their bodies were clad in armor and they emitted great radiance. Each held in his hand knives, swords, battle-axes, axes, nooses, staffs, clubs, and tridents, and each said, ‘Seize and bind these evil Māras. Destroy these malicious beings. Cut off their lives and crush to pieces all those Māras who create obstacles for the Tathāgata.’
“Then all those evil Māras, so difficult to subdue, through the great majestic power of the Tathāgata, saw these great men emerging from his pores. The hosts of Māra all fell unconscious to the ground. They completely lost their own supernormal powers and eloquence and fled in every direction. The Tathāgata overcame the realm of Māra with the great sword of loving-kindness, accomplished Unsurpassed Bodhi, and immediately, like all Buddhas, turned the Dharma Wheel of all Tathāgatas. All Vināyakas who created obstacles, together with all evil Māras and others, were completely destroyed. The Tathāgata then turned the Dharma Wheel, crossed beyond the great ocean of birth and death, and reached the other shore.
“Great Brahmā! This Dhāraṇī is likewise endowed with great power. Through it one can obtain supernormal powers and reach the other shore. Merely by recollecting it, one can gain liberation even in dangerous places. It purifies one’s intentions and causes sentient beings who harbor malicious thoughts to give rise to a mind of great loving-kindness. Therefore, Great Brahmā, one should constantly recollect it, attend to it in accordance with reason, write it down in accordance with the Dharma, and always wear it upon the body.
“Furthermore, Great Brahmā! In the city of Ujjayanī there was a king named Brahma-Giving. There was a man there who had committed a grave offense, and the king ordered an executioner to take the criminal into the mountains and put him to death. Following the king’s command, the executioner took the criminal to a mountain cave, raised his sword, and was about to kill him. The criminal had previously been carrying the Invincible Mahāpratisarā Dhāraṇī on his right arm, and he also recollected it in his mind. Through the power of this Great Vidyā, the sword emitted blazing light like a mass of raging fire, and then broke apart piece by piece into particles like fine dust. When the executioner saw this, he regarded it as something unprecedented and reported the entire course of events to the king.
“When the king heard this, he became greatly enraged and again ordered the executioner to take the criminal to a yakṣa cave. Many yakṣas dwelt in that cave, and the king intended that they should devour the criminal. Acting on the king’s command, the executioner took the criminal to the yakṣa cave. As soon as the criminal was brought into the cave, the host of yakṣas rejoiced and leapt with excitement. They rushed forward, intending to devour him. But through the majestic power of the Great Mahāpratisarā that the criminal carried, the yakṣas then saw great radiance upon his body, blazing and dazzling. All the yakṣas became terrified and afraid, each thinking, ‘This fire is coming to burn me.’ Having seen this, the yakṣas were filled with fear. They brought the criminal back outside the entrance of the cave, circumambulated him, and bowed in homage.
“At that time, the messenger again reported all these events to the king. When the king heard them, he became even more furious and ordered the messenger to bind the criminal and throw him into a deep river. The messenger obeyed the command and threw him into the river. As soon as the criminal fell into the river, the water dried up and became like dry land. The criminal then stood upon the bank, and the ropes binding him broke apart section by section.
“When the king heard of this, he was greatly astonished. He smiled with delight and regarded it as exceedingly extraordinary. He summoned the criminal and asked him the reason, saying, ‘What scripture do you know?’
“The criminal replied, ‘Great King! I know nothing at all. I merely carry upon my body the Great Mahāpratisarā Invincible Great Vidyā King Dhāraṇī.’
“The king immediately praised it, saying, ‘How exceedingly extraordinary! This Great Vidyā is subtle and wondrous and is able to destroy the penalty of death.’ He then spoke this gāthā:
‘The Great Vidyā is exceedingly subtle and wondrous, able to destroy the penalty of death.
Empowered and protected by all Buddhas, it rescues all sentient beings and can free them from suffering and illness.
The Great Vidyā possesses great majestic power and can deliver one from untimely death.
It was spoken by the Venerable One of Great Compassion.
It can bring great illnesses to rest and swiftly lead one to attain Great Bodhi.’
“At that time, the king rejoiced and leapt with delight. He immediately took that Pratisarā, made offerings to it, and bowed in homage. He then tied a silk cloth around the criminal’s head, performed an abhiṣeka for him, and appointed him lord of the city (According to the custom of the Five Regions of Sindhu, when someone was granted an official position or rank of honor, a silk cloth was tied around his head, an abhiṣeka was performed for him, and only then was he invested with office.)
“Great Brahmā! It is precisely so with this Great Mahāpratisarā Dhāraṇī, the Invincible Great Vidyā King. If anyone wears it upon the body, that person will receive great offerings wherever he goes. Even beings who are difficult to subdue and harbor malicious intentions will all give rise to loving-kindness and become compliant and subdued toward one another. Therefore, one should always wear this Great Dhāraṇī upon the body.
“Furthermore, Great Brahmā! If one wishes to wear this Dhāraṇī upon the body, one should choose an auspicious day, an auspicious lunar mansion, and an auspicious time, and write this Dhāraṇī in accordance with the prescribed method.”
At that time, when King Great Brahmā heard these words, he was greatly delighted. Touching the ground with the five parts of his body, he bowed his head at the Buddha’s feet and then said to the Buddha, “By what method should one write the Great Mahāpratisarā Dhāraṇī, the Invincible Great Vidyā King?”
At that time, the Tathāgata spoke this gāthā and told Great Brahmā:
“Great Brahmā, you should know that I now proclaim this method for you
Out of compassion for all sentient beings, so that they may obtain great peace and happiness,
Remain far removed from oppressive karma, be freed from various illnesses,
Bring security to pregnant women, and cause sentient beings to be free from want,
So that all karma of poverty and destitution may be completely eliminated.
One should choose an auspicious lunar mansion and, at a time corresponding with the Puṣya lunar mansion, observe the fast,
make offerings to all Buddhas, arouse the mind of Great Bodhi,
and also give rise to a compassionate mind and a mind of great loving-kindness.
One should constantly think of benefiting others and extend this mind universally to all sentient beings.
One should prepare fragrant bathing water with borneol, musk, and sandalwood and bathe in it.
One should then put on new and clean garments and fumigate the body with burning incense.
One should smear gomaya to form a small maṇḍala.
One should then take five auspicious jars, fill them all with scented water,
and place various flowers and fruits in them.
Four should be placed at the four corners of the altar, while the remaining one should be placed in its center.
One should make offerings of flower garlands, burning incense, and fine fragrant ointments.
One should also burn the fivefold incense, combining sandalwood, spṛkkā, turuṣka, agarwood, and rock sugar and burning them together.
One should also make offerings, as appropriate, of various fine flowers and various kinds of fruits and seeds.
The altar should be adorned with fragrant ointments,
and offering vessels should be filled with ghee, honey, curds, wheat, and milk porridge.
The numbers of all the vessels used should be auspicious.
They should be placed in ceramic or earthenware bowls, and vessels filled with fragrant substances should be set at the four corners.
Khadira wooden pegs should then be driven into the four corners of the altar,
wound with threads of five colors, and positioned outside the four corners of the altar.
Great Brahmā, you should know that one should perform the rite according to this procedure.
If one seeks Siddhi, one should consume the three white foods.
The person who writes this Pratisarā should sit within the altar upon a clean mat of kuśa grass
and write it in accordance with the prescribed method.
One may write this Dhāraṇī upon plain silk or fine silk,
or upon birch bark, tree leaves, or other materials.
If a woman seeks offspring, it should be written with bezoar.
In the center, one should draw a youth whose body is adorned with jeweled ornaments.
In his left hand he should hold a bowl filled with precious jewels,
and he should be seated upon a fully blossomed lotus.
At one corner on the western side, one should also draw four jeweled mountains, adorned upon their summits with gold and jewels.
One should carefully make the drawing in this manner, and the pregnancy will thereby be made secure.
If a man seeks offspring, it should be written with turmeric,
and whatever he seeks will be accomplished.
Around the four sides of the Mantra, one should draw various mudrās and also draw lotuses.
One may draw two, three, four, or as many as five lotuses.
All these lotuses should be fully blossomed, each having eight petals and stamens on both sides,
with silk ribbons tied around their stalks.
Above a lotus, one should draw a trident,
with a silk ribbon also tied to it.
One should also draw a battle-axe and place it upon a lotus.
Above a white lotus one should draw a sword.
Upon another lotus one should draw a śaṅkha.
All the lotuses that are drawn should be situated within a jeweled pond.
If a man is to wear it upon his body, one should not draw the youth,
but should instead draw the form of a deva adorned with various precious ornaments.
If a sovereign is to wear it upon his body,
one should draw Avalokiteśvara Bodhisattva in the center and various mudrās on the four sides.
If a bhikṣu is to wear it upon his body, one should draw Vajradhara.
In his right hand he should hold a vajra, while his left hand forms a fist with the index finger raised,
making a gesture of pointing toward those who are difficult to subdue. One should also draw the Four Great Kings at the four corners.
If a brāhmaṇa is to wear it upon his body, one should draw Īśāna.
If a kṣatriya is to wear it upon his body, one should draw Maheśvara.
If a vaiśya is to wear it upon his body,
one should draw Śakra, Lord of the Devas, or Vaiśravaṇa.
If a śūdra is to wear it upon his body, one should draw Nārāyaṇa.
If a young boy or young girl is to wear it, one should draw Prajāpati.
If a dark-complexioned woman is to wear it upon her body, one should draw Rudra.
If a fair-complexioned woman is to wear it, one should draw the Deva of Fame.
For a woman whose body is full and stout, one should draw General Jewel Virtue.
For a thin woman who is to wear it upon her body, one should draw the yakṣa Filled Virtue.
If a pregnant woman is to wear it, one should draw Mahākāla or King Brahmā.
In this way, each kind of person should draw the deity that he or she originally venerates,
write it according to the prescribed method, and constantly wear it upon the body.
Whatever such a person seeks will be fulfilled according to his or her wishes.
One should make a lotus of gold and copper, place a jewel upon the lotus
in the form of a wish-fulfilling flame, and set it atop the banner staff.
One should also place the Mahāpratisarā within this jewel,
and within this Pratisarā draw the lord of that town or city.
If one establishes this Pratisarā banner staff at one’s own residence,
one should draw the master of that household.
Around the four sides of the Pratisarā, one should draw lotuses in a complete circuit.
Upon the receptacles and stamens of the lotuses, one should respectively draw a rope, a vajra, a wheel, a club, and a śakti.
Each of these various mudrās should be placed upon a lotus.
Silk banners should be suspended from the staff, and offerings should be made in accordance with the prescribed method.
Through the benefits of this Mahāpratisarā, the land and its cities can be protected,
and families can also be protected. All calamities will be eliminated.
Epidemics, various illnesses, and famine will not spread,
foreign enemies will not come to invade, and the entire land will enjoy peace and happiness.
If there is drought, or if rain continues for a long time without ceasing,
one should draw a nine-headed nāga,
with a jewel upon each of its heads and flames streaming forth from each jewel.
At the heart of the nāga one should draw a vajra, and on the four sides of its body write this Mahāpratisarā.
It should be placed in a casket and also installed upon the banner staff.
In this way, sweet rain will fall at the proper time.
If prolonged rain has failed to cease, the sky will immediately clear.
When the leader of a caravan conducts a group of people by water or by land,
if the merchants wish to wear the Dhāraṇī upon their bodies, they should draw the form of the caravan leader
and install it upon the banner staff as described above.
In this way, they will remain far removed from robbers and all kinds of fear, and all of them will be able to reach the other shore.
Therefore, one should diligently wear it upon the body and read and recite it,
thereby accomplishing auspiciousness and eliminating various kinds of sinful karma.
If a person who recites Mantras is to wear it, that person should draw his own principal deity.
If the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, a comet, or Rāhu
—the nine planetary deities—afflict one’s natal constellation,
one can be freed from all calamities caused thereby.
Even a barren woman, or a person such as a ṣaṇḍha-paṇḍaka,
can still obtain offspring by wearing the Mahāpratisarā upon the body.
If a person of this kind wears it upon the body, one should draw the nine planetary deities and the devas of the twenty-eight lunar mansions,
and in the center draw the image of that person. Whatever that person seeks will then be fulfilled according to his or her wishes.
As the World-Honored One has said, through this one can attain the most excellent destinations.
Both in this life and in future lives, one will constantly obtain surpassing peace and happiness.
One may, according to one’s wish, be reborn in the palace in the Heaven of the Thirty-Three.
One may also be born in delightful Jambudvīpa into a most excellent family,
or into a kṣatriya family, or into a brāhmaṇa family.
By wearing the Mahāpratisarā upon the body, one can be born in these most excellent destinations.
If one writes it, receives and retains it, reads and recites it,
and wears it upon the body in accordance with the prescribed method,
one will be reborn in the Land of Bliss and be born there by transformation from a lotus. Of this there is certainly no doubt.
All Tathāgatas praise and proclaim merits such as these, and their praises can never be exhausted.
It can close the gates of the hells and open the paths leading to the devas.
It causes every kind of peace and happiness to be accomplished and all wisdom to be brought to perfection.
The Buddhas and Bodhisattvas constantly comfort this person,
causing his body always to experience happiness and making him valiant and endowed with great strength.
The Tathāgata declares this with words of truth:
this person will be able to attain the position of a Wheel-Turning King and bring comfort to the multitudes of humans and devas.
If those whose minds are filled with fear or who harbor malicious intentions cultivate this Dhāraṇī,
before long they will obtain the benefit of being unharmed by blades.
Poison, water, and fire will likewise be unable to harm them,
and untimely death, premature death, and various kinds of sinful karma will remain far removed from them.
Whether through seeing it, hearing it, or coming into bodily contact with it,
at all times and in all places, malign spirits, disputes, and various kinds of fear will be eliminated.
One can also be freed from harmful insects, venomous snakes, and imprisonment,
and various grave illnesses can be completely eliminated.
Through cultivating this Mantra, one will encounter no obstruction from the various hosts of Māra.
In every place one will receive great offerings, be most excellent among humans,
and being protected by practicing the Mantra.”
Chapter Two: The Bodhisattva’s Practice of the Mahāpratisarā Great Protection Vidyā King Dhāraṇī
At that time, the World-Honored One addressed Great Brahmā and spoke this gāthā:
“I now proclaim the protective rite for practitioners of Vidyā,
Out of compassion for all sentient beings, so that they may be protected by it
And attain great accomplishment.
Wherever one may dwell, one may use this method for protection.
Through it, one will become free from obstruction, with certainty in one’s mind and without doubt.
One can remain far removed from fear and affliction, and eliminate all malign spirits.
The lunar mansions and planets will become favorable, and the hooks and fetters of karma can be severed.
Harmful food, theft, and sorcery and talismanic spells can all be eliminated.
One will not suffer oppression or harm from any enemy.
Malicious gazes, curses, medicines, and poisonous sorcery, as well as being in the territory of enemies,
In dangerous places, or among hostile enemies where there is great fear,
Will all cease to bring calamity.
Through the power of Mahāpratisarā, all Buddhas will provide protection,
And Bodhisattvas endowed with all wisdom will also provide protection.
Pratyekabuddhas, Śrāvakas, and many other devas and nāgas of great majestic power
Will likewise protect the person who recites this secret formula.
Merely by hearing this Vidyā, one will receive the protection
Of this most excellent King of Vidyās. one will be fearless in every place. This was spoken by the Muni.
Evil dreams, evil deeds, and all kinds of extremely severe afflictions;
Illnesses that torment the body; wasting diseases that consume flesh and bone;
Many other kinds of illness; boils, various poisonous swellings,
Malignant diseases and calamities; and all kinds of great harm caused by bites and injuries,
Together with exceedingly great terrors, will all be eliminated.
Through the protective power of this Great Vidyā, a person protected by this Vidyā
Can be delivered even when he would otherwise be destined to die.
If one has already been bound with the black cord and is about to be taken to the palace of Yama,
By writing and wearing this Great Protection, one’s lifespan can increase once again, and the years of one’s life can be doubled.
If a person’s lifespan is about to end and that person is destined to die after seven days,
Merely by writing and wearing this Vidyā, that person will obtain unsurpassed great protection.
Or merely by hearing this Vidyā and receiving its protection in accordance with the prescribed method,
Wherever one may be, one will dwell in security and enjoy happiness according to one’s wishes.
Sixty-eight koṭis and one hundred nayutas of the devas of the Heaven of the Thirty-Three,
Who serve as Śakra’s attendants and supporters,
Will come to guard this person, following beside him and protecting him.
The Four Great Guardian Kings, the mighty Vajrapāṇi,
And one hundred members of the Vidyā families will also constantly protect this person.
The Sun Deva and Moon Deva, King Brahmā and Viṣṇu,
Īśvara and Yama, Jewel Virtue and the Deva of Strength,
The Great Heroic One and Filled Virtue, Hārītī and her sons,
Pāñcāla and Pāñcika, Kumāra and Gaṇapati,
the Auspicious Goddess and the Great Vidyā Goddess, Vaiśravaṇa and Sarasvatī,
Śaṅkhinī and Flower-Toothed, as well as the Great Majestic One and the Single-Hair-Knot,
and great yakṣas such as these, will also constantly provide protection.
A barren woman will be able to bear a child, and a pregnancy will continue to develop.
These divine beings will constantly protect this person until the end of that person’s lifespan.
A man will constantly obtain victory. Even when he is in terrifying battle,
Through this he will be able to fulfill his various wishes.
Through relying upon devas of pure faith, all kinds of sinful karma can be eliminated.
Through writing this Great Vidyā, the Buddhas will constantly regard this person, and Bodhisattvas of great majestic power will also keep him in their protective mindfulness.
His renown will increase, and his merit and lifespan will likewise increase.
His wealth and grain will become abundant. There is no doubt that all these benefits will certainly be obtained.
Whether asleep or awake, he will obtain peace and happiness.
Enemies and spirits will be unable to harm him.
When he enters battle, he will always attain victory.
If one practices secret formulas, this method of protection is the most excellent.
It enables one to practice the various Vidyā methods in peace, entirely without obstruction.
All teachings of secret formulas can be accomplished.
One will be able to accomplish entry into every maṇḍala and swiftly accomplish the samaya.
Even in future lives, one will be entrusted to the care of the Buddhas.
Through retaining this Great Protection, every auspicious thing will be brought to fulfillment,
And every wish will be accomplished.
Merely by writing this Vidyā, every kind of happiness and abundance will be complete.
At the end of life, one will also relinquish one’s lifespan in peace and will certainly be born in a good destiny.
If one wishes to be reborn in the Land of Ultimate Bliss, merely by wearing this Vidyā King,
One will certainly be reborn there. Of this there is no doubt.
Amid disputes and litigation, and amid the great terrors of battle,
All kinds of fear will remain far removed, just as the Buddha has declared with words of truth.
This person will constantly obtain knowledge of former lives, life after life, without doubt.
Kings and the members of their inner palaces will all be pleased with him and will constantly treat him with respect.
He will constantly live in harmony with virtuous people, and others will also give rise to compassion toward him.
Whether humans or devas, they will provide him with protection, constantly, by day and by night.
This is the Vidyā of accomplishment of the Great Protection, spoken by the Perfectly Awakened One.”
At that time, the Bhagavān proclaimed this Mahāpratisarā Great Protection Vidyā King Great Heart Dhāraṇī:
namo buddhāya | namo dharmāya | namaḥ saṃghāya | Namo bhagavate śākyamunaye mahā kāruṇikāya tathāgatāyārhaṃte samyaksaṃbuddhāya | namaḥ saptabhyaḥ samyaksambuddhebhyaḥ | eṣāṃ namaskṛtva | buddha śasana vṛddhaye ahaṃidāniṃ saṃpravakṣa me | sarva sattvānānukaṃpayā | imāṃ vidyāṃ mahā tejī maha malla parākramaṃ yasyāṃ bhāṣitaṃ mātrāyāṃ varjāsana manīṣi bhigrahā sarve vināyaka ścāva tatṣaṇāvilayaṃ gatā |
tadyathā oṃ giri giri giriṇi | giri vati guṇa vati | ākāra vati ākāra śuddhe | pāpa vigate | ākāśe gagana tale | ākāśa vicāriṇi | jvalita śire maṇi | mauktikha cittabodhi dhare | sukeśe suvaktre | sunetre suvarṇa mauli| atīte anatpanne managate prabhyutpanne | namaḥ sarveṣāṃ buddhānāṃ | jvalita tejā saṃbuddhe subuddhe | bhagavati surakṣaṇi sukṣame suprabhe sudame care| bhagavati bhadra vati bhadre subhadre vimale jaya bhadre | pracaṇḍa caṇḍi vajra caṇḍi mahā caṇḍi | gauri gandhāri cari | caṇḍāli mātaṃgi pucasi śavari dramiṇḍī raudriṇi sarvārtha sādhane | hana hana sarva śatrūnaṃ | ḍhaha ḍhaha sarva duṣṭānaṃ | preta piśāca ḍakinināṃ manuṣya amanuṣyanāṃ | paca paca hṛdayaṃ vidhvaṃsaya jīvitaṃ sarva duṣṭa grahānāṃ nāśaya nāśaya sarva pāpa nime | bhagavati rakṣa rakṣa māṃ sarva sattvānaṃ ca |
sarva bhayo padravebhyaḥ sarva duṣṭānāṃ bhandha daṃ | kuru sarva kilviṣa nāśanī | mātanani mānini cala vicale tiṭi tiṭi tuṭai ghoraṇi vīraṇī pravarasaṃmare | caṅḍali mātaṃgi vacasi sumuru pukasi śavari śaṃkari draviṇḍi ḍahari pacani madani | sarale sarale saralaṃbhe | hīna madhyo tkṛṣṭa vidāriṇi vidhāriṇi | mahīli maho maholini | gaṇenigaṇa pace vate vatini vate cakra-vakini | jale cule śavari śāmari śavari | sarva vyādhi haraṇi | coṇḍi coṇḍini nimi nimi nimiṃdhari | triloka jahani | triloka lokakari traidhātuka vyavalokini | vajra paraśu pāśa khaḍga cakra triśūla cintāmani | mahāvidyā dhāraṇi rakṣa rakṣa māṃ sarva sattvānāṃ ca |
sarvatra sarva sthana gatasya sarva duṣṭa bhayebhyaḥ | sarva manuṣya amanuṣya bhayebhyaḥ | sarva vyadhibhyaḥ | vajre vajravati vajrapāṇi dhare | hili hili mili mili cili cili sili sili vara vara varade | sarvatra jaya labdhi svāhā | sarva pāpa vidāranī sarva vyadhi haraṇī svāhā | sarvatra bhaya haraṇi svāhā | puṣṭi svāhā | svastir bhavatu mama svāhā | śānti svāhā | puṣṭi svāhā | jayatu jaye jayavati jaya vipula vimale svāhā | sarva tathāgata dhiṣṭana purti svāhā | oṃ bhūri bhūri vajravati tathāgata hṛdaya pūraṇi saṃdhāraṇi bala bala jaya vidye hūṃ hūṃ phaṭ phaṭ svāhānamo buddhāya | namo dharmāya | namaḥ saṃghāya | Namo bhagavate śākyamunaye mahā kāruṇikāya tathāgatāyārhaṃte samyaksaṃbuddhāya | namaḥ saptabhyaḥ samyaksambuddhebhyaḥ | eṣāṃ namaskṛtva | buddha śasana vṛddhaye ahaṃidāniṃ saṃpravakṣa me | sarva sattvānānukaṃpayā | imāṃ vidyāṃ mahā tejī maha malla parākramaṃ yasyāṃ bhāṣitaṃ mātrāyāṃ varjāsana manīṣi bhigrahā sarve vināyaka ścāva tatṣaṇāvilayaṃ gatā |
tadyathā oṃ giri giri giriṇi | giri vati guṇa vati | ākāra vati ākāra śuddhe | pāpa vigate | ākāśe gagana tale | ākāśa vicāriṇi | jvalita śire maṇi | mauktikha cittabodhi dhare | sukeśe suvaktre | sunetre suvarṇa mauli| atīte anatpanne managate prabhyutpanne | namaḥ sarveṣāṃ buddhānāṃ | jvalita tejā saṃbuddhe subuddhe | bhagavati surakṣaṇi sukṣame suprabhe sudame care| bhagavati bhadra vati bhadre subhadre vimale jaya bhadre | pracaṇḍa caṇḍi vajra caṇḍi mahā caṇḍi | gauri gandhāri cari | caṇḍāli mātaṃgi pucasi śavari dramiṇḍī raudriṇi sarvārtha sādhane | hana hana sarva śatrūnaṃ | ḍhaha ḍhaha sarva duṣṭānaṃ | preta piśāca ḍakinināṃ manuṣya amanuṣyanāṃ | paca paca hṛdayaṃ vidhvaṃsaya jīvitaṃ sarva duṣṭa grahānāṃ nāśaya nāśaya sarva pāpa nime | bhagavati rakṣa rakṣa māṃ sarva sattvānaṃ ca |
sarva bhayo padravebhyaḥ sarva duṣṭānāṃ bhandha daṃ | kuru sarva kilviṣa nāśanī | mātanani mānini cala vicale tiṭi tiṭi tuṭai ghoraṇi vīraṇī pravarasaṃmare | caṅḍali mātaṃgi vacasi sumuru pukasi śavari śaṃkari draviṇḍi ḍahari pacani madani | sarale sarale saralaṃbhe | hīna madhyo tkṛṣṭa vidāriṇi vidhāriṇi | mahīli maho maholini | gaṇenigaṇa pace vate vatini vate cakra-vakini | jale cule śavari śāmari śavari | sarva vyādhi haraṇi | coṇḍi coṇḍini nimi nimi nimiṃdhari | triloka jahani | triloka lokakari traidhātuka vyavalokini | vajra paraśu pāśa khaḍga cakra triśūla cintāmani | mahāvidyā dhāraṇi rakṣa rakṣa māṃ sarva sattvānāṃ ca |
sarvatra sarva sthana gatasya sarva duṣṭa bhayebhyaḥ | sarva manuṣya amanuṣya bhayebhyaḥ | sarva vyadhibhyaḥ | vajre vajravati vajrapāṇi dhare | hili hili mili mili cili cili sili sili vara vara varade | sarvatra jaya labdhi svāhā | sarva pāpa vidāranī sarva vyadhi haraṇī svāhā | sarvatra bhaya haraṇi svāhā | puṣṭi svāhā | svastir bhavatu mama svāhā | śānti svāhā | puṣṭi svāhā | jayatu jaye jayavati jaya vipula vimale svāhā | sarva tathāgata dhiṣṭana purti svāhā | oṃ bhūri bhūri vajravati tathāgata hṛdaya pūraṇi saṃdhāraṇi bala bala jaya vidye hūṃ hūṃ phaṭ phaṭ svāhā
The Buddha told Great Brahmā, “If someone uses the Tathāgata Body Vidyā Dhāraṇī phrases for empowerment, thereby rescuing, embracing, and protecting sentient beings, that person will be able to perform rites for averting calamities, perform auspicious rites, ward off punishment, and accomplish great protection. If someone’s lifespan is about to come to an end, by reciting this Vidyā that person can once again extend his lifespan, live for a long time, constantly obtain peace and happiness, and acquire great power of mindfulness and retention.
“If one uses a vajra and merely recites this Mantra to empower it, then even someone who encounters an untimely death or suffers from a grave illness can be delivered, and all illnesses can be completely eliminated. For someone who has long suffered from illness, one may recite this Mantra to empower a corner of a kāṣāya and then brush it over the sick person. The illness will immediately be cured.
“A person who recites and retains it every day will obtain great intelligence, majestic power, great diligence and vigor, and will accomplish eloquence. All obstructions caused by sinful karma, together with karmic retributions that would otherwise certainly have to be undergone, can all be eliminated. All Buddhas and Bodhisattvas, as well as devas, nāgas, yakṣas, and others, will cause their vital energy to enter the body of one who receives and retains the Dhāraṇī, increasing that person’s power and causing both body and mind constantly to experience joy.
“Great Brahmā! Even if this Great Vidyā King Great Protection Dhāraṇī is merely heard by animals and birds through their faculty of hearing, they will all become irreversible from Unsurpassed Bodhi. How much more so will this be true of virtuous men and virtuous women of pure faith, bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, kings, princes, brāhmaṇas, kṣatriyas, and all other kinds of people who, upon hearing this Mahāpratisarā Great Protection Dhāraṇī, give rise to deep and pure faith, respectfully write it down, read and recite it, cultivate it with earnest devotion, and extensively proclaim and circulate it for others.
“Great Brahmā! All these people will be able to remain far removed from the eight kinds of unfortunate death. Illnesses will not arise in their bodies. They will not be harmed by fire, poison, blades, staffs, poisonous sorcery, hostile rites, curses, or various harmful medicinal rites. Nor will they be afflicted by bodily pain, headaches, or various kinds of intermittent fever for one day, two days, three days, four days, or to seven days. Epileptic disorders likewise will not bring them harm.
“They will fall asleep with right mindfulness and awaken with right mindfulness, and they will realize Great Nirvāṇa. In the present life they will obtain great wealth, honor, and sovereignty. Wherever they are born, in every place they will constantly retain knowledge of former lives. All humans and devas will love and respect them, and their appearance and bearing will be dignified and beautiful. They will also be liberated from all hells, hungry ghosts, and animals.
“Just as the orb of the sun illuminates all sentient beings with its radiance, and just as the orb of the moon showers all sentient beings with nectar, bringing comfort and joy to their bodies, so too this person will cause the nectar of the Dharma to pervade the mind streams of all sentient beings, moistening them all and causing them to give rise to joy.
“All evil yakṣas, rākṣasas, bhūtas, pretas, piśācas, epilepsy-causing spirits, ḍākinīs and other malign beings, Vināyakas, and the like will all be unable to disturb this person because of the majestic power of the Mahāpratisarā Great Protection Vidyā. If they approach to oppress him, merely by recollecting this Great Protection Vidyā King, all such beings who harbor malicious intentions will instead give rise to joy toward the person who retains and recites it. After receiving his commands, they will depart.
“Through the majestic power of this Mahāpratisarā Great Protection Vidyā King, there will never be fear arising from enemies, nor will those enemies be able to oppress or harm this person. Or suppose someone has committed an offense before a king, minister, brāhmaṇa, elder, or another such person and, according to law, ought to be put to death. When the blade or sword is raised and the execution is about to be carried out, if that person merely recollects this Great Protection Vidyā King, the blade will break apart piece by piece into particles like fine dust. At that moment, this person will be able to realize the equality of all dharmas and will obtain great power of mindfulness.”
At that time, the Tathāgata spoke this gāthā:
“Under this pure Great Protection, various kinds of sinful karma are eliminated.
It can accomplish wisdom and auspiciousness, increase various merits,
bring all kinds of blessings to fulfillment, and eliminate inauspicious matters.
It can cause one to see fine and auspicious dreams, and it can also purify various evil dreams.
This Great Vidyā possesses great protective power.
It can protect men and women, causing them, in wildernesses and in various dangerous and terrifying places,
to obtain liberation in a single instant and to attain all the wishes they desire,
just as the Perfectly Awakened One has declared.
If one loses the road while traveling, merely by recollecting this Great Vidyā King,
one will swiftly find the correct road and obtain excellent food and drink.
All the various sins previously committed through bodily, verbal, and mental karma,
together with all unwholesome deeds one has performed,
can all be eliminated merely by recollecting this Vidyā.
By writing it, receiving and retaining it, reading it repeatedly, reciting it, and proclaiming it to others, one will penetrate all dharmas.
Having thus obtained the taste of the Dharma, one’s various sinful karmas will be eliminated,
and all the things one delights in and seeks within one’s mind will also be accomplished.
All fear of death will be completely eliminated, and one will obtain rescue and protection.
Calamities arising from kings and officials, water and fire, frost and hail, robbers, battle, litigation,
and fierce beasts with sharp fangs and claws can all be dissolved.
By completing one lakṣa recitations, one can swiftly accomplish this Vidyā.
This Vidyā was proclaimed by all Buddhas.
Praising and reciting it causes the mind to give rise to joy and brings the provisions for Bodhi to fulfillment.
In every place where one dwells, if one uses this Great Vidyā for empowering protection,
then whatever undertaking one wishes to accomplish, whether for one’s own benefit or for the benefit of others,
will be accomplished spontaneously. This is the power of the Great Protection, without any doubt.
Great Brahmā, you should know that I will now proclaim further to you:
If someone suffers from a grave illness, one should establish a square altar,
mix gomaya with soil, and use powders of five colors to draw a maṇḍala.
Four jars should be placed at the four corners.
A wise person should follow the prescribed rite, scatter various flowers upon the altar, burn excellent incense,
and arrange various kinds of food and drink so that those who see them give rise to pure faith.
In this manner, one should make offerings according to the prescribed method with incense and flowers.
One should also plant four arrows at the four corners and wind them with threads of five colors.
One should bathe the sick person, clothe that person in clean garments,
anoint the entire body with fragrance, and then lead that person into the center of the altar to sit facing east.
At that time, the practitioner of Vidyā should first recite this Great Vidyā seven times and thereby empower himself.
He should then recite it three times seven, empowering the sick person.
Through reciting and retaining this Great Protection, all kinds of illnesses will cease and be eliminated.
One should then take one of the water jars, place incense, flowers, and food within it,
recite seven times to empower and protect it, and then cast it far away toward the east.
Next, one should take the jar in the south. Its flowers, incense, and food should all be treated according to the method taught above.
One should recite seven times as before and then cast it far away toward the south.
Next, one should use the jar in the west.
Flowers, incense, and food should likewise be placed within it, and one should perform the empowerment according to the preceding method.
The same should be done in the north.
At that time, the reciter should turn his face upward and recite this Vidyā once.
The most excellent empowering protection will thereby be accomplished.
Great Brahmā, if this is performed in such a manner, all suffering can be eliminated.
This method of empowering protection was spoken by the Lion of the Śākyas.
Among all dharmas, there is nothing that can compare with it.
This is the most excellent Great Protection within the Three Realms.
That person will not die prematurely and will be free from suffering of aging, illness, hatred, and separation.
If one is able to contemplate in accordance with reason, the mind will become free from sorrow and suffering,
and one will also become free from the suffering of the aggregate of feeling.
The attendants of Yama will all make offerings to this person, and Yama, the Dharma King, will also honor and attend upon him,
saying to the practitioner of Vidyā, ‘You should quickly proceed to the destiny of the devas.’
Because of this Great Vidyā, the hells will all be exhausted without remainder.
This person will then ride in a wondrous palace, endowed with majestic power, and ascend to the heavenly realm.
All humans, devas, yakṣas, and hosts of rākṣasas will make offerings to him.
This person will constantly obtain such merit, and therefore one should always receive and retain it.
Vajrapāṇi Bodhisattva, the Secret Yakṣa General,
Śakra and his queen Śacī, Hārītī and her sons,
the yakṣa Paṇḍaka, the mighty Guardian of the World,
the Sun and Moon, the lunar mansions,
the planetary deities, the Fierce One, all the great nāga kings,
the devas and seers, asuras and nāgas,
garuḍas and gandharvas, kiṃnaras and mahoragas,
will all constantly follow this person because he has written and wears this Great Vidyā.
Through reciting and retaining it in accordance with the prescribed method, one will attain great prosperity and glory.”
At that time, after the World-Honored One had finished speaking this scripture, the great Bodhisattvas, the assembly of great Śrāvakas, King Brahmā, and all devas, nāgas, yakṣas, asuras, gandharvas, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and others were all greatly delighted. They faithfully accepted it and practiced accordingly.
