爾時，世尊從肉髻中涌百寶光，光中涌出千葉寶蓮，有化如來坐寶華中，頂放十道百寶光明，一一光明皆遍示現十恒河沙金剛密跡，擎山持杵遍虛空界，大眾仰觀畏愛兼抱，求佛恃怙，一心聽佛無見頂相放光如來宣說神呪。
Then from the protuberence at the crown of the World-Honored One’s head there welled forth a magnificent light, radiant as hundreds of precious gems, and a magnificent thousand-petal lotus welled forth from within that light. The Thus-Come One made appear a Buddha who was seated at the center of the magnificent flower, and from the crown of that Buddha’s head, ten beams of light shone forth as if from hundreds of precious gems. Everywhere throughout space there appeared, from within those beams of light Vajra-pāṇis (traceless vajras), ten times as many as sand grains of the River Ganges. Some of them held aloft a mountain, while others brandished a vajra-implement. All in the great assembly gazed upward, overwhelmed by awe and wonder. Hoping to receive the Buddha’s compassionate blessing, they listened intently as the Buddha who sat invisible to ordinary sight amidst a blaze of light at the crown of the Thus-Come One’s head proclaimed this spiritual mantra:
大佛頂如來放光悉怛多鉢怛囉菩薩萬行品，灌頂部錄出，一名中印度那蘭陀曼茶羅灌頂金剛大道場神呪
南牟薩怛他蘇伽哆耶 (歸命一切諸佛)(一)
1.
阿囉訶帝三藐三菩陀耶 (歸命一切如來應正等覺)(二)
2.
娜牟薩婆勃陀 (敬禮一切諸佛)(三)
3.
勃地薩哆吠弊(歸命菩薩)(毘[口*耶]反)(四)
4.
娜牟颯哆喃三藐三菩陀俱胝喃(敬禮正遍知)(五)
5.
薩失囉(引)皤(去)迦僧伽喃(敬禮辟支佛及四果人)(六)
6.
娜牟嚧雞阿囉喝哆喃(歸命羅漢等眾)(七)
7.
娜牟蘇嚕哆半那喃(八)
娜牟塞羯唎(二合)陀(引)伽(輕去)彌喃(敬禮斯陀含阿那含眾)(九)
娜牟盧鷄三藐伽哆喃(敬禮過去未來)(十)
娜牟三藐鉢囉(二合)底半那(去)喃(十一)
娜牟提婆唎史喃(敬禮三十三天及一切諸仙天等)(十二)
娜牟微悉陀耶微(入聲呼)地也(二合)陀囉喃(敬禮呪仙)(十三)
娜牟悉陀微地也(二合)陀囉[口*栗]史喃(敬禮持呪成就仙人)(十四)
舍波(去)拏揭囉訶娑訶摩囉陀(二合)喃(攝惡作善)(十五) 娜牟皤囉(二合)訶摩(二合)埿(歸命梵天)(十六)
娜牟因(去)陀囉(二合)耶(歸命帝釋)(十七)
娜牟婆伽嚩帝(歸命世尊)(十八)
嚕陀囉(二合)(引)耶(大自在天)(十九)
烏摩鉢底(天后)娑醯夜耶(及眷屬等)(二十)
娜牟婆伽筏(蒱末反)帝(世尊)(二十一)
那囉延拏耶(地祇眾)(二十二)
半遮摩訶沒陀囉(大印)(二十三)
娜牟塞訖哩(二合)多耶(頂禮世尊)(二十四)
娜牟婆伽(上呼)筏帝摩訶迦囉耶(大黑天神)(二十五)
底哩(二合)補囉那伽(上)囉(城)(二十六)
毘陀囉皤拏迦囉耶(破壞)(二十七)
阿底目多迦尸摩舍那縛悉埿(尸陀林中)(二十八)
摩怛唎(二合)伽拏(鬼神眾)(二十九)
娜牟塞訖唎多耶(三十)
娜牟婆伽筏帝(舊)怛他揭多俱囉耶(如來族)(三十一)
娜牟鉢頭摩(二合)俱囉耶(歸命蓮華族菩薩等)(三十二)
娜牟筏折囉俱囉(半音用，同下)耶(歸命金剛族)(三十三)
娜牟摩尼俱囉耶(歸命寶族)(三十四)
娜牟伽(上)闍俱囉耶(歸命眾族)(三十五)
娜牟婆伽筏帝(三十六)
地唎(二合)茶輸囉哂那(三十七)
鉢囉(二合)訶囉拏囉(引)闍耶(大猛將各持器仗入)(三十八)
怛他揭多耶(如來)(三十九)
娜牟婆伽筏帝(四十)
阿彌陀(引)婆(引)耶(無量壽佛)(四十一)
怛他揭多耶 (四十二)
阿囉訶帝三藐三菩陀耶(應等正覺) (四十三)
娜牟婆伽筏帝(四十四)
阿芻鞞也(阿閦如來)(四十五)
怛他揭多耶(四十六)
阿羅訶帝三藐三菩陀耶(四十七)
娜牟婆伽筏帝(四十八)
毘沙闍俱嚕(二合)吠疏璃唎耶(藥師如來)(四十九)
鉢囉(二合)婆囉(引)闍耶(光王)(五十)
怛他揭多耶(五十一)
阿囉訶帝三藐三菩陀耶(五十二)
娜牟婆伽筏帝(五十三)
三布瑟畢多娑囉囉(引)闍夜(娑羅花王)(五十四)
怛他揭多耶(五十五)
阿囉訶帝三藐三菩陀(引)耶(五十六)
娜牟婆伽筏帝(五十七)
舍枳也(二合)母娜曳(釋迦牟尼佛)(五十八)
怛他揭多耶(五十九)
阿囉訶帝三藐三菩陀(引)耶(六十)
娜牟婆伽筏帝(六十一)
囉怛那俱蘇摩(寶花)(六十二)
鷄都囉(引)闍耶(寶幢王如來)(六十三)
怛他揭多耶(六十四)
阿羅訶帝三藐三菩陀(引)耶帝瓢(六十五)
娜牟塞訖哩(二合)多皤翳摩含婆伽筏多(六十六)
薩怛他揭都烏瑟尼衫(如來佛頂)(六十七)
悉怛多(引)鉢怛[口*藍](二合)(華蓋)(六十八)
娜牟阿波(引)囉支單(半音)(敬禮是辰勝)(六十九)
鉢羅登(登甑反)擬(擬異反)囉(七十)
薩嚩部多揭囉(二合)訶迦囉尼(一切神眾作罰)(七十一)
波囉微(入)地也(二合)掣(車曳反)陀(輕呼)儞(能斷他呪)(七十二)
阿哥(引)囉(輕呼)微哩(入)(二合)駐(橫死)(七十三)
波唎怛囉耶(引)那揭唎(救取)(七十四)
薩嚩畔陀那[悍-干+月]乞叉那迦唎(一切縛禁解脫)(七十五)
薩嚩突瑟吒(二合)(除一切惡)(七十六)(上)
突莎般那儞縛囉尼(惡夢)(七十七)
者都囉(引)室底喃(八萬四千眾神)(七十八)
揭囉訶娑訶娑囉(引)喃(七十九)
微陀防娑(引)那羯哩(打破)(八十)
阿瑟吒氷設底喃(去聲呼)(八十一)(呼皆同)
諾剎怛囉喃(八十二)
鉢囉(二合)娑(引)陀那羯哩(正行)阿瑟吒(二合)喃(八十三)
摩訶揭囉訶喃(辰)(八十四)
微陀防(二合)薩那羯哩(打破)(八十五)
薩嚩舍都嚕(二合)儞嚩囉尼(除一切惡)(八十六)
巨(去)囉喃(八十七)
突室乏(二合)鉢那難遮那舍尼(除却嚴惡)(八十八)
毘沙設薩怛囉(器仗)(八十九)
阿祁尼(火)(九十)
烏陀迦囉尼(水)(九十一)
阿波(引)囉視多具囉(苻能勝嚴)(九十二)
摩訶跋囉戰拏(大力嗔怒)(九十三)
摩訶提哆(火天)(九十四)
摩訶帝闍(大滅)(九十五)
摩訶稅尾(二合)多(太白)(九十六)
什伐(二合)囉(光焰)(九十七)
摩訶跋囉(大力)(九十八)
半茶囉嚩(引)悉儞(白拂)(九十九)
阿唎耶多囉(聖者)(一百)
毘哩(二合)俱知制嚩毘闍耶(最勝菩薩)(百一)
筏折囉(二合)摩禮底毘輸嚕多(摧碎金剛)(百二)
鉢踏罔迦(降伏)(百三) 跋
折囉兒(熾曳反)訶縛者(金剛力士)(百四)
摩囉制縛(隨一逐)(百五)
般囉室多(金剛神杵)(百六)
跋折(時熱反)(上)囉(二合)檀持(金剛神杵)(百七)
毘舍羅摩遮(天神力士)(百八)
扇多舍毘提嚩布室哆蘇摩嚕波(參辰日月天子及二十八宿)(百九)
摩訶(引)稅尾(二合)多(引)(太白星)(百十)
阿哩耶多羅(百十一)
摩訶(引)跋囉阿波囉(百十二)
跋折囉(二合)商羯囉制婆(金剛連鎖)(百十三)
怛他(天可反)跋折囉俱摩唎迦(金剛童女)(百十四)
俱[口*藍](盧紺反)咃唎(金剛童子)(百十五)
跋折囉訶薩哆者(二合)(金剛手)(百十六)
微地也(大明呪藏)(百十七)
乾遮那摩(引)唎迦(四天王太子)(百十八)
俱蘇婆喝囉怛囉怛那(百十九)
毘嚕遮耶那俱唎耶(百二十)
韜淡(吐炎)夜囉烏瑟尼(二合)沙(佛頂)(百二十一)
毘折藍婆摩邏遮(羅剎神女)(百二十二)
跋折囉(二合)迦那迦(金剛使者)(百二十三)
鉢囉(二合)婆咾(去)遮那(蓬華神眾)(百二十四)
跋折囉(二合)敦尼遮(金剛擎山)(百二十五)
稅尾多遮迦摩(引)囉(引)乞叉(二合)(百二十六)
舍施鉢囉(二合)婆翳帝夷帝(如是等)(百二十七)
母(引)陀囉(二合)尼揭拏(眾印可)(百二十八)
娑吠囉乞懺(二合)(一切護我)(百二十九)
俱囉飯(二合)都印[少/兔]那麼麼(某乙稱名)那寫(誦呪者但至此語皆自稱名)(百三十)
嗚吽(二合)牟哩(二合)瑟揭(二合)(渠羯反)(皆同)拏(仙眾)(百三十一)
鉢囉(二合)舍(引)薩多(善相)(百三十二)
薩怛他揭都(一切如來)(百三十三)
烏瑟尼沙(百三十四)
呼吽(二合)咄嚕吽(三合)(警誤)(百三十五)
瞻婆那(押領)(百三十六)
呼吽(二合)咄嚕吽(三合)(百三十七)
薩耽婆那(鎮守)(百三十八)
呼吽(二合)咄嚕吽(三合)(百三十九)
婆囉微地也三婆乞叉那囉(百四十)
呼吽(二合)咄嚕吽(三合)(百四十一)
薩婆部瑟吒喃(百四十二)
塞曇婆那羯囉(喫却他呪)(百四十三)
呼吽(二合)咄嚕吽(三合)(百四十四)
薩嚩藥叉(勇猛)(百四十五)
喝囉(引)剎娑揭囉訶喃(百四十六)
毘陀防娑那羯囉(打破)(百四十七)
呼吽(二合)咄嚕吽(三合)(百四十八)
者都羅尸底喃(百四十九)
揭囉訶娑囉喃(八萬四千神王眾)(百五十)
毘陀防娑那羯囉(百五十一)
呼吽(二合)咄嚕吽(三合)(百五十二)
阿瑟吒微(二合)摩舍帝喃(上)(百五十三)
那佉(上)沙怛囉喃(上)(百五十四)
婆囉摩馱那伽囉(百五十五)
呼吽(二合)咄嚕吽(三合)(百五十六)
囉剎囉剎(護一切諸佛菩薩金剛天仙皆護)(百五十七)
薄伽梵(佛)(百五十八)
薩怛他揭都烏瑟尼沙(佛頂)(百五十九)
鉢囉登擬哩(百六十)
摩訶薩訶薩囉部兒(千臂大神)(百六十一)
娑訶薩囉室曬(千頭神)(百六十二)
俱胝舍多娑訶薩囉寧怛[口*(隸-木+士)](百千眼神)(百六十三)
阿弊地也什嚩哩多那吒迦(百六十四)
摩訶跋折嚕陀(引)囉(大輪金剛)(百六十五)
帝哩菩嚩那(三世)(百六十六)
曼茶囉(檀場)(百六十七)
嗚吽莎悉底(百六十八)
薄婆都(與我平等)(百六十九)
印[少/兔]麼麼(某乙)(百七十)
囉闍婆夜(王難)(百七十一)
主囉婆夜(賊難)(百七十二)
阿祇尼婆夜(火難)(百七十三)
烏陀迦婆夜(水難)(百七十四)
吠沙婆夜(毒難)(百七十五)
舍薩多囉婆夜(刀仗難)(百七十六)
波囉斫羯囉婆夜(兵難)(百七十七)
突[口*栗]叉婆夜(穀貴飢饉難)(百七十八)
阿舍儞婆夜(雹難)(百七十九)
阿迦囉沒[口*栗](利吉反)駐婆夜(掩死難)(百八十)
阿陀囉尼部彌劍波(總持地動)(百八十一)
伽波哆婆夜(險難)(百八十二)
烏囉囉迦波多婆夜(道路難)(百八十三)
囉闍彈茶婆夜(王刑罰難)(百八十四)
那(上)伽婆夜(龍怖難)(百八十五)
微地揄婆夜(閃電難)(百八十六)
蘇跋[口*栗]尼婆夜(金翄鳥難)(百八十七)
藥叉揭囉訶(百八十八)
羅剎娑揭囉訶(百八十九)
畢唎哆揭囉(二合)訶(餓鬼難)(百九十)
毘舍(上)遮揭囉訶(廁神)(百九十一)
部多揭囉(二合)訶(神鬼眾)(百九十二)
鳩槃茶揭囉訶(守宮婦女鬼)(一百九十三)
布單那揭囉(二合)訶(魄鬼)(百九十四)
羯吒布單那揭囉(二合)訶(奇魄鬼)(一百九十五)
塞揵陀揭囉訶(鳩摩羅童天子)(百九十六)
阿婆娑摩囉揭囉(二合)訶(羊頭鬼)(百九十七)
烏檀摩陀揭囉(二合)訶(熱鬼)(百九十八)
車耶揭囉(二合)訶(影鬼)(百九十九)
梨婆底揭囉訶(陰謀鬼)(二百)
闍底訶哩泥(食初產鬼)(二百一)
羯囉婆訶哩埿(食懷孕鬼)(二百二)
嚧地囉訶哩泥(食血鬼)(二百三)
芒娑訶哩泥(食肉鬼)(二百四)
計陀訶哩泥(食脂鬼)(二百五)
摩闍訶哩(輕呼)(去聲)泥(食髓鬼)(二百六)
闍多訶哩泥(食氣鬼)(二百七)
視吠哆訶哩泥(食壽命鬼)(二百八)
婆多訶哩泥(食風鬼)(二百九)
皤多訶哩喃阿輸遮訶哩泥(食不淨鬼)(二百一十)
質多訶哩泥(食心鬼)(二百十一)
帝衫薩毘衫(如是等眾)(二百十二)
薩嚩揭囉訶喃(一切執祖鬼)(二百十三)
毘地也(明呪藏)(二百十四)
嗔陀夜彌(斬伐罪者)(二百十五)
枳囉夜彌(二百十六)
波哩跋囉斫迦羅(外道)(二百十七)
訖哩(離枳反)(上)擔微地也(明呪藏)(二百十八)
嗔陀夜彌(二百十九)
枳囉夜彌(捕罰)(二百二十)
茶枳尼(狐魅鬼)(二百二十一)
訖哩擔微地也(明呪)(二百二十二)
嗔陀夜彌枳囉夜彌(二百二十三)
摩訶鉢輸鉢底夜(二百二十四)
嚕陀囉(大自在天)(二百二十五)
訖哩耽微地也(明呪)(二百二十六)
嗔陀夜彌枳羅夜彌(二百二十七)
那囉耶拏耶(天神)(二百二十八)
訖哩耽微地也(明呪)(二百二十九)
嗔陀夜彌枳囉夜彌(二百三十)
怛怛嚩伽(上)嚕茶(金翅鳥王)(二百三十一)
訖哩耽微地也(二百三十二)
嗔陀夜彌枳羅夜彌(二百三十三)
摩訶迦羅(大黑天神)(二百三十四)
摩怛囉伽拏訖哩(離枳反)(上)耽微地也(二百三十五)
嗔陀夜彌枳羅夜彌(二百三十六)
迦波哩迦(髑髏外道)(二百三十七)
訖哩耽微地也(二百三十八)
嗔陀夜彌枳囉夜彌(二百三十九)
闍夜羯囉(二百四十)
曼度羯囉(二百四十一)
薩婆囉他娑達儞(持一切物)(二百四十二)
訖哩耽微地也(二百四十三)
嗔陀夜彌枳囉夜彌(二百四十四)
者都[口*栗](利吉反)薄祁儞(姊妹神女)(二百四十五)
訖哩耽微地也(二百四十六)
嗔陀夜彌(二百四十七)
枳囉夜彌(二百四十八)
憑(去)儀哩知(鬪戰勝神并器仗)(二百四十九)
難泥(外道)雞首婆囉(孔雀王器仗)(二百五十)
伽那鉢底(毘那夜迦王)(二百五十一)
娑醯夜(野叉王兄弟三人各領二十八萬眾)(二百五十二)
訖哩耽微地也(二百五十三)
嗔陀夜彌(二百五十四)
枳囉夜彌(二百五十五)
那延那室囉(引)婆拏(裸形外道)(二百五十六)
訖哩(離吉反)(皆同)耽微地也(二百五十七)
嗔陀夜彌(二百五十八)
枳囉夜彌(二百五十九)
阿囉訶多(羅漢)(二百六十)
訖哩耽微地也(二百六十一)
嗔陀夜彌(二百六十二)
枳囉夜彌(二百六十三)
微怛(多音)囉(引)迦(起尸鬼)(二百六十四)
訖哩耽微地也(二百六十五)
嗔陀夜彌(二百六十六)
枳囉夜彌(二百六十七)
跋折(時熱反)囉波儞(執金剛神)(二百六十八)
跋折囉婆(重呼)尼(二百六十九)
具醯夜迦(密跡力士)(二百七十)
地鉢底(總管)(二百七十一)
訖哩耽微地也(二百七十二)
嗔陀夜彌枳羅夜彌(二百七十三)
囉叉囉叉罔(一切諸佛菩薩天仙龍神方護)(二百七十四)
薄伽梵(佛)(二百七十五)
印[少/兔]那麼麼那寫(某乙寫)(二百七十六)
婆伽梵薩怛他揭都烏瑟尼沙(二百七十七)
悉怛多鉢怛囉(華蓋)(二百七十八)
南無嗉(上)都(上)羝(頂禮)(二百七十九)
阿悉多那(引)囉(引)囉迦(白光分明)(二百八十)
鉢囉婆毘薩普吒(二百八十一)
毘迦悉怛多(二百八十二)
鉢底哩(二百八十三)
什嚩囉什嚩囉(光焰)(二百八十四)
陀囉陀囉(二百八十五)
頻陀囉頻陀囉(二百八十六)
嗔陀嗔陀(二百八十七)
含吽含吽(二百八十八)
泮泮泮(二百八十九)
泮吒泮吒(二百九十)
莎皤訶(二百九十一)
醯醯泮(二百九十二)
阿牟伽耶泮(不空大使)(二百九十三)
阿鉢囉底訶多泮(無障礙)(二百九十四)
皤囉鉢囉(二合)陀泮(與願)(二百九十五)
阿素囉毘陀囉皤迦泮(修羅破壞)(二百九十六)
薩皤提吠弊泮(一切天神)(二百九十七)
薩皤那那伽弊泮(一切龍眾)(二百九十八)
薩皤藥叉弊泮(一切勇鬼神)(二百九十九)
薩皤乾闥婆弊泮(一切音樂神)(三百)
薩皤阿素囉弊泮(三百一)
薩皤揭嚕茶弊泮(三百二)
薩皤緊那羅弊泮(三百三)
薩皤摩護囉伽弊泮(三百四)
薩皤囉剎莎弊泮(三百五)
薩皤摩努曬弊泮(三百六)
薩皤阿摩努曬弊泮(三百七)
薩皤布單那弊泮(三百八)
薩皤迦吒布丹那弊泮(三百九)
薩皤突蘭枳帝弊泮(一切難過)(三百十)
薩皤突瑟吒畢哩乞史帝弊泮(一切難)(三百十一)
薩皤什皤梨弊泮(一切瘧壯熱)(三百十二)
薩皤阿波薩麼嚟弊泮(一切外道出)(三百十三)
薩婆奢羅皤拏弊泮(三百十四)
薩嚩底[口*栗]耻雞弊泮(三百十五)
薩菩怛波提弊泮(一切鬼惡)(三百十六)
薩皤微地也囉誓遮黎弊泮(一切持呪博士等)(三百十七)
闍耶羯囉摩度羯囉(三百十八)
薩婆囉他娑陀雞弊泮(一切物呪博士)(三百十九)
微地也遮唎曳弊泮(三百二十)
者咄囉南薄祁儞弊泮(四姊妹神女)(三百二十一)
跋折囉俱摩唎迦弊泮(金剛童子)(三百二十二)
跋折囉俱藍陀利弊泮(三百二十三)
微地也囉(引)闍弊泮(呪王等)(三百二十四)
摩訶鉢囉登耆囇弊泮(三百二十五)
跋折囉商羯囉(引)夜泮(金剛連鎖)(三百二十六)
鉢囉登祁囉囉(引)闍(引)耶泮(三百二十七)
摩訶揭囉耶泮(大黑天神)(三百二十八)
摩訶摩怛哩(二合)伽拏耶泮(鬼眾)(三百二十九)
娜牟塞揭哩(二合)多耶泮(三百三十)
毘瑟拏尾曳泮(毘紐天子)(三百三十一)
皤囉[合*牛]摩尼曳泮(梵王)(三百三十二)
阿祁尼曳泮(火天)(三百三十三)
摩訶迦哩曳泮(大黑天女)(三百三十四)
迦囉檀特曳泮(大鬼帥黑奧神)(三百三十五)
瞖泥哩曳泮(帝釋)(三百三十六)
遮文遲曳泮(怒神)(三百三十七)
嘮怛哩曳泮(瞋怒神)(三百三十八)
迦囉(引)怛哩曳泮(三百三十九)
迦波嚟曳泮(三百四十)
阿地目抧多迦尸麼舍那皤悉儞曳泮(三百四十一)
曳髻者那薩怛薩怛皤(若有眾生)(三百四十二)
突瑟吒質多(惡心鬼)(三百四十三)
澇持囉質多(三百四十四)
烏闍訶囉(食精氣鬼)(三百四十五)
揭婆訶囉(食胎藏鬼)(三百四十六)
嘮地囉訶囉(食血鬼)(三百四十七)
芒娑訶囉(食肉鬼)(三百四十八)
摩社訶囉(食產鬼)(三百四十九)
社多訶囉(三百五十)
視微多訶囉(食壽命鬼)(三百五十一)
皤略耶訶囉(食祭鬼)(三百五十二)
健陀訶囉(食香鬼)(三百五十三)
布瑟波訶囉(食花鬼)(三百五十四)
破囉訶囉(食五果子鬼)(三百五十五)
薩寫訶囉(食五穀種子鬼)(三百五十六)
波波質多突瑟吒(知諫反)質多(惡心鬼)(三百五十七)
嘮陀羅質多(嗔心鬼)(三百五十八)
陀囉質多藥叉揭囉訶(三百五十九)
囉剎娑揭囉訶(三百六十)
閉囇多揭囉訶毘舍遮揭囉訶(三百六十一)
部多揭囉訶(神眾)(三百六十二)
鳩槃茶揭囉訶(三百六十三)
塞健陀揭囉訶(三百六十四)
烏怛摩陀揭囉訶(三百六十五)
車夜揭囉訶(影鬼)(三百六十六)
阿波娑摩囉揭囉訶(羊嗔鬼鬼如野狐)(三百六十七)
侘(坼阿反)(上)(長平呼)迦茶祁尼揭囉訶(魅鬼魅女鬼)(三百六十八)
[口*梨]婆底揭囉訶(如狗惱小鬼)(三百六十九)
闍弭迦揭囉訶(如烏鬼)(三百七十)
舍俱尼揭囉訶(如馬)(三百七十一)
漫怛囉難提迦揭囉訶(如猫兒)(三百七十二)
阿藍皤揭囉訶(如蛇)(三百七十三)
訶奴建度波尼揭囉訶(如雞)(三百七十四)
什(入音)皤囉(壯熱瘧鬼)翳迦醯迦(一日一發)德吠底迦(二日一發)(三百七十五)
帝哩帝藥迦(三日一發)折咄[口*栗]他迦(四日一發)(三百七十六)
眤底夜什皤囉(常壯熱鬼)(三百七十七)
毘沙摩什皤囉(壯熱)(三百七十八)
皤底迦(風病鬼)背底迦(黃病鬼)(三百七十九)
室禮瑟彌迦(痰飲)(三百八十)
娑儞波底迦(痢病)(三百八十一)
薩皤什皤囉(一切壯熱)(三百八十二)
室嚕喝囉底(頭痛)(三百八十三)
阿羅陀皤帝(半頭痛)(三百八十四)
阿乞史嚧劍(飢不食鬼)(三百八十五)
目佉嚧鉗(口痛)(三百八十六)
羯唎突嚧鉗(愁鬼)(三百八十七)
羯囉訶輸藍(咽喉痛)(三百八十八)
羯拏輸藍(耳痛)(三百八十九)
檀多輸藍(齒痛)(三百九十)
頡哩馱耶輸藍(心痛)(三百九十一)
末摩輸藍(盧鉗反)(三百九十二)
跋囉[口*室]婆輸藍(肋痛)(三百九十三)
背哩瑟吒輸藍(背痛)(三百九十四)
烏馱囉輸藍(盧鉗反)(腹痛)(三百九十五)
羶知輸藍(腰痛)(三百九十六)
跛悉帝輸藍(裸骨痛)(三百九十七)
鄔(上)嚧輸藍(腿髀痛)(三百九十八)
常伽輸藍(腕痛)(三百九十九)
喝薩多輸藍(手痛)(四百)
波陀輸藍(脚痛)(四百一)
頞伽鉢囉登輸藍(四支節痛)(四百二)
部多吠怛茶(起尸鬼)(四百三)
茶枳(呼哽反)(上)尼(魅鬼)(四百四)
什皤囉陀突盧建紐(四百五)
吉知(蜘蛛)婆路多(丁瘡)(四百六)
吠薩囉波嚕訶(侵淫瘡)凌(里孕反)伽(赤瘡)(四百七)
輸沙多(引)囉娑那迦囉毘沙喻迦(上坎)(四百八)
阿祁尼(火)烏陀迦(水)摩囉吠囉建多囉(四百九)
阿迦囉蜜[口*栗](二合)駐(橫死)(四百十)
怛囇部迦地哩囉吒毘失脂迦(蝎)(四百十一)
薩囉波(蛇)(四百十二)
那俱囉(虎狼)(四百十三)
僧(思孕反)伽(師子)(四百十四)
吠也揭囉(大虫)(四百十五)
怛乞叉(猪熊)(四百十六)
怛囉乞叉末囉(馬熊)視皤帝衫(此等)(四百十七)
薩毘衫薩毘衫(一切此說者)(四百十八)
悉怛多鉢怛囉(花蓋)(四百十九)
摩訶跋折嚕(大金剛藏)(四百二十)
瑟尼衫摩訶鉢囉登祁藍(四百二十一)
夜婆埵陀舍喻社那(乃至十二由旬成界地)(四百二十二)
便怛囇拏毘(入聲)地夜畔馱迦嚧彌(云我大明呪十二由旬結界禁縛莫入)(四百二十三)
帝殊畔陀迦(居那反)嚧彌(佛頂光聚縛結不得入界)(四百二十四)
波囉微地也(途迦反)畔陀迦嚧彌(能縛一切惡神鬼)(四百二十五)
怛地他(即說呪曰)(四百二十六)
唵(四百二十七)
阿那[口*(隸-木+士)]毘舍提(四百二十八)
鞞囉(四百二十九)
跋折囉(四百三十)
阿唎畔陀(四百三十一)
毘陀儞(四百三十二)
跋折囉波尼泮(四百三十三)
呼吽(四百三十四)
咄嚕吽(三合)(四百三十五)
莎皤訶(四百三十六)
唵吽(四百三十七)
毘嚕提(四百三十八)
莎皤訶(四百三十九)
右此呪句總有四百三十九句。
「阿難！是佛頂光聚悉怛多般怛羅祕密伽陀微妙章句，出生十方一切諸佛。十方如來因此呪心，得成無上正遍知覺；十方如來執此呪心，降伏諸魔制諸外道；十方如來乘此呪心，坐寶蓮華應微塵國；十方如來含此呪心，於微塵國轉大法輪；十方如來持此呪心，能於十方摩頂授記，自果未成亦於十方蒙佛授記；十方如來依此呪心，能於十方拔濟群苦，所謂地獄、餓鬼、畜生、盲聾瘖瘂、怨憎會苦、愛別離苦、求不得苦、五陰熾盛，大小諸橫同時解脫，賊難、兵難、王難、獄難、風水火難、飢渴貧窮，應念銷散；十方如來隨此呪心，能於十方事善知識，四威儀中供養如意，恒沙如來會中推為大法王子；十方如來行此呪心，能於十方攝受親因，令諸小乘聞祕密藏不生驚怖；十方如來誦此呪心，成無上覺、坐菩提樹、入大涅槃；十方如來傳此呪心，於滅度後付佛法事究竟住持，嚴淨戒律悉得清淨。
“Ānanda, all Buddhas throughout the ten directions are born from the esoteric lines of this Mantra of the White Canopy, with its subtle and wonderful phrases and sections spoken by the Buddha seated within the light at the crown of Thus-Come One’s head. By means of this mantra of the mind, the Thus-Come Ones of the ten directions have gained supreme, right, and universal wisdom. “Wielding this mantra of the mind, the Thus-Come Ones of the ten directions subdue all Maras and show the right way to all who are on a wrong path. Conveyed by the power of this mantra of the mind, the Thus-Come Ones of the ten directions, each seated upon a magnificent lotus-flower, appear in response to the needs of beings in numberless lands. Holding fast to this mantra of the mind, the Thus-Come Ones of the ten directions appear in numberless lands to turn the great Wheel of the Dharma. Employing this mantra of the mind, the Thus-Come Ones of the ten directions bestow predictions upon beings everywhere, each one circling his right hand over the crown of the head of each of these beings. They bestow predictions even upon beings who have not yet become enlightened. Relying on this mantra of the mind, the Thus-Come Ones of the ten directions also rescue beings everywhere from suffering in its various forms: the sufferings endured in the hells; the sufferings endured by hungry ghosts; the sufferings endured by animals; the sufferings endured by the blind, the deaf, and the mute; the sufferings caused by the presence of people one detests; the sufferings caused by the absence of people one loves; the sufferings caused by the failure to get what one wants; and the sufferings caused by the fire of the five aggregates. The Thus-Come Ones of the ten directions can rescue beings from sudden misfortunes, whether great or small, whether caused by thieves, armies, kings, imprisonment, wind, fire, flood, hunger, thirst, or penury. The Thus-Come Ones can dispel all these misfortunes by reciting this mantra. In harmony with this mantra of the mind, the Thus-Come Ones of the ten directions, in the four aspects of their comportment, have previously served good and wise teachers and have made appropriate offerings to them. They have been chosen as great Dharma-Princes among the disciples of as many Thus-Come Ones as there are sand-grains in the River Ganges. By putting into practice this mantra of the mind, the Thus-Come Ones of the ten directions gather together the beings with whom they have strong affinities and ensure that any of these beings who are adherents of the Lesser Vehicle will not be alarmed upon hearing the esoteric secret treasury. Through reciting this mantra of the mind, the Thus-Come Ones of the ten directions realize supreme enlightenment and enter the perfect nirvana as they sit beneath a bodhi tree. By transmitting this mantra of the mind, the Thus-Come Ones of the ten directions pass on the work of the Buddha’s Dharma to others so that after their nirvana the Dharma can endure and so that all can remain pure by following the precepts strictly and flawlessly.”
「若我說是佛頂光聚般怛羅呪，從旦至暮音聲相連，字句中間亦不重疊，經恒沙劫終不能盡。亦說此呪名如來頂，汝等有學未盡輪迴，發心至誠趣向阿耨多羅三藐三菩提，不持此呪而坐道場，令其身心遠諸魔事，無有是處。
“Were I to continue speaking of the virtues of this Mantra of the White Canopy, which is proclaimed from within the blaze of light at the crown of the Buddha’s head, I could continue to explain it from morning to night without interruption and without repeating myself and yet still not finish, even if I were to keep on speaking for as many eons as there are sand-grains in the River Ganges. This mantra may also be called ‘The Mantra that is Spoken from above the Crown of the Thus-Come One’s Head. All of you who still need instruction and have not yet escaped from the cycle of death and rebirth, but have vowed with great sincerity to become Arhats, must be certain to practice this mantra if you wish to remain free of the influences of Mara while you are seated in your place of awakening.”
「阿難！若諸世界隨所國土，所有眾生隨國所生樺皮、貝葉、紙素、白疊，書寫此呪貯於香囊，是人心惛未能誦憶，或帶身上或書宅中，當知是人盡其生年，一切諸毒所不能害。
“Ānanda! The people of any country in any world can write out this mantra on birch-bark, palm-leaves, papyrus, or white cotton cloth — whatever material is native to their region — and each of them can keep the written mantra in a fragrant pouch. You should know that even if these people are dull-witted and cannot recite or memorize the mantra, they can still wear the pouch or keep it in their dwellings. If they do this, then throughout their lives, no poison will ever be able to harm them.”
「阿難！我今為汝更說此呪，救護世間得大無畏，成就眾生出世間智。若我滅後，末世眾生有能自誦，若教他誦，當知如是誦持眾生，火不能燒水不能溺，大毒小毒所不能害，如是乃至龍天鬼神、精祇魔魅所有惡呪，皆不能著，心得正受。一切呪咀、魘蠱、毒藥、金毒、銀毒、草木蟲蛇萬物毒氣，入此人口成甘露味，一切惡星并諸鬼神磣毒心人，於如是人不能起惡。毘那夜迦諸惡鬼王并其眷屬，皆領深恩常加守護。
“Ānanda! I will now tell you more about how this mantra can protect beings of the world and rescue them from danger, how it can deliver them from every fear and help them attain transcendent wisdom. You should know that, after my nirvana, in the time of the Dharma’s ending, people who can recite this mantra or teach others to recite it will be in no danger of being burned, or of being drowned, or of being harmed by mild or strong poisons. Further, when they are absorbed in samādhi, no evil spell will have the power to ensnare them, whether the spell be cast by gods, dragons, ghosts, or spirits, including terrestrial or celestial spirits, demonic ghosts, and nightmare ghosts. Any substance made venomous by spell, curse, or sorcerer’s hex, any poisonous herb, any potion made toxic by the admixture of metals such as gold or silver, any noxious vapor derived from plants, trees, insects, or snakes, indeed any of the countless kinds of poisonous substances — all these will turn into ambrosia upon entering the mouths of people who recite this mantra. No evil spirit dwelling in a celestial body, nor any other ghost or spirit that harbors malice toward people, will have the power to work its evil on them. They will always be guarded and protected by Vināyaka and by other once-hostile ghost-kings who have been tamed by deep kindness.”
「阿難！當知是呪常有八萬四千那由他恒河沙俱胝金剛藏王菩薩種族，一一皆有諸金剛眾而為眷屬，設有眾生於散亂心非三摩地心憶口持，是金剛王常隨從彼諸善男子，何況決定菩提心者。此諸金剛菩薩藏王，精心陰速發彼神識，是人應時心能記憶八萬四千恒河沙劫，周遍了知得無疑惑，從第一劫乃至後身，生生不生藥叉、羅剎及富單那、迦吒富單那、鳩槃茶、毘舍遮等并諸餓鬼，有形無形、有想無想，如是惡處；是善男子若讀、若誦、若書、若寫、若帶、若藏，諸色供養，劫劫不生貧窮下賤不可樂處；此諸眾生縱其自身不作福業，十方如來所有功德悉與此人，由是得於恒河沙阿僧祇不可說不可說劫，常與諸佛同生一處，無量功德如惡叉聚，同處熏修永無分散。是故能令破戒之人戒根清淨；未得戒者令其得戒；未精進者令得精進；無智慧者令得智慧；不清淨者速得清淨；不持齋戒自成齋戒。
“Ānanda, this mantra is always attended, day and night, by Bodhisatvas in the lineage of the Bodhisattva-King Vajra-Treasury. Their numbers are eighty-four thousand ten billion trillion times the number of sandgrains in the River Ganges. Each of them is accompanied by a vast retinue of vajra-brandishing followers. These Bodhisattvas in the lineage of the Bodhisattva-King Vajra-Treasury will always be present to protect beings who recite this mantra and who are resolved to become enlightened. Indeed they will even protect beings whose minds are scattered and disorderly and lack samādhi, but who can nevertheless recite the mantra from memory. In ways that are hidden, all these Bodhisattvas in the lineage of the Bodhisattva-King Vajra-Treasury will focus their minds upon hastening these beings toward developing spiritual awareness. These beings will then suddenly recall everything that happened to them during eighty-four thousand times as many eons as there are sand-grains in the River Ganges. They will understand these past events thoroughly and with complete certainty. From that time onward until their last rebirth they will never be born in inauspicious places where there are yakṣas, rākṣasas, pūtanas, kaṭapūtanas, kumbhāndas, piśācas, pretas, and other ghosts, some of whom are visible and some of whom are not, and some of whom are intelligent and some of whom are not. Good people who, in eon after eon, read this mantra, recite it from memory, write it out, wear it on their bodies, or keep it in a safe place, making various offerings to it, will not be reborn into poverty or into lowly circumstances or in an unpleasant place. If they themselves have not earned any karmic rewards, the Thus-Come Ones of the ten directions will transfer their own merit to them. Therefore, for an inexpressibly great number of uncountable eons as many as the sand-grains in the River Ganges, they will be born in the same generation in which a Buddha has been born. Their merit will be immeasurably great, and they will be as close to the Buddhas as the seeds of the akṣa are to each other. They will become permeated with the fragrance of spiritual practice. They will never be separated from the Buddhas. “Further, the mantra can enable people who have broken their precepts to regain their purity. It can enable people who have not received precepts to become precepted. It can enable people who have not been vigorous to become vigorous. It can enable people who are lacking in wisdom to become wise. It can enable people who are impure to quickly become pure. It can enable people who do not follow the precepts concerning a pure diet to succeed in following those precepts.”
「阿難！是善男子持此呪時，設犯禁戒於未受時，持呪之後眾破戒罪，無問輕重一時銷滅；縱經飲酒食噉五辛種種不淨，一切諸佛、菩薩、金剛、天仙、鬼神不將為過，設著不淨破弊衣服，一行一住悉同清淨；縱不作壇不入道場，亦不行道，誦持此呪還同入壇行道功德；若造五逆無間重罪，及諸比丘、比丘尼四棄八棄，誦此呪已，如是重業猶如猛風吹散沙聚，悉皆滅除更無毫髮。
“Ānanda! Suppose good people who recite this mantra violated precepts before the mantra has been given to them. Then, when they begin to recite the mantra, that karma from their precept-breaking offenses, whether grave or slight, will be immediately erased. These people may have taken intoxicants, or they may have eaten plants of the onion family or other impure foods, but the Buddhas, Bodhisattvas, vajra-brandishing warriors, gods, immortals, ghosts, and spirits will not consider that a transgression. These people may wear old and tattered clothes or clothes that have not been washed, but they will still be pure, whatever they do and wherever they are. Even if they do not set up a place for awakening, or do not enter a place for awakening, or do not follow the practice regimen, still, if they recite this mantra, their merit will be the same as if they had entered the place for awakening and had followed the practice regimen. They may even have committed the five unnatural crimes, which are deserving of the Unrelenting Hell; or they may be monks who have committed the four major offenses deserving of expulsion or nuns who have committed the eight major offenses deserving of expulsion; yet their grave karma will be wiped away without a trace remaining, like a sand dune that has been scattered in a gale.”
「阿難！若有眾生從無量無數劫來，所有一切輕重罪障，從前世來未及懺悔，若能讀誦、書寫此呪身上帶持，若安住處莊宅園館，如是積業猶湯銷雪，不久皆得悟無生忍。
“Ānanda! There may be beings who, either in their present life or in their previous lives, have never repented of the serious and minor offenses they have committed during countless, innumerable eons in the past. But if they can read, recite from memory, or write out the mantra, or wear it on their person, or keep it where they are dwelling, either in their homes or where they are staying temporarily, then their accumulated karma will melt away as snow is melted by boiling liquid. Before long they will gain patience with the state of mind in which no mental objects arise.”
「復次，阿難！若有女人未生男女欲求生者，若能至心憶念斯呪，或能身上帶此悉怛多鉢怛羅者，便生福德智慧男女；求長命者速得長命；欲求果報速圓滿者，速得圓滿；身命色力亦復如是。命終之後隨願往生十方國土，必定不生邊地下賤，何況雜形。
“Moreover, Ānanda! If women who do not have children, and who wish to conceive, can recite the mantra sincerely and from memory, or if they wear this Mantra of the White Canopy, they will bear sons and daughters who are blessed with virtue and wisdom. If people who recite the mantra from memory wish for a long life, they will live a long life. What they wish to accomplish they will quickly accomplish. In the same way, they will also have health, good fortune, beauty, and strength. At the end of their lives, they will be reborn into whatever country in the ten directions they wish. They will certainly not be reborn among uncivilized people or at a lower level of society. By no means will they be born into any form that is less than human.”
「阿難！若諸國土州縣聚落饑荒疫癘，或復刀兵賊難鬪諍，兼餘一切厄難之地，寫此神呪安城四門，并諸支提或脫闍上，令其國土所有眾生奉迎斯呪，禮拜恭敬一心供養，令其人民各各身佩，或各各安所居宅地，一切災厄悉皆銷滅。
“Ānanda! Suppose that in a village, a district, a province, or in an entire country, there is famine or plague, or perhaps in that place there is war, or the marauding of bandits, or the strife of rebellion, or other calamities. Then the spiritual mantra should be written out and placed on the four city gates, or in caityas or on banners. The citizens of the country should be instructed to come to welcome the mantra with honor, to venerate it respectfully, and to sincerely make offerings to it. The citizens should also be instructed to wear the mantra on their bodies and place it in their homes. Then all the disasters will disappear.”
「阿難！在在處處國土眾生隨有此呪，天龍歡喜風雨順時，五穀豐殷兆庶安樂，亦復能鎮一切惡星，隨方變怪災障不起，人無橫夭，杻械枷鎖不著其身，晝夜安眠常無惡夢。
“Ānanda! In any country and in any place where this mantra exists among the people, the celestial nāgas are pleased, the weather is clement, the harvests are abundant, and all the people are happy and at peace. Further, the mantra can prevent disasters indicated by the positions of inauspicious celestial bodies. People will not suffer untimely deaths, nor will they be bound, fettered, or shackled. Day or night they will sleep peacefully, free from evil dreams.”
「阿難！是娑婆界有八萬四千災變惡星，二十八大惡星而為上首，復有八大惡星以為其主，作種種形出現世時，能生眾生種種災異有此呪地悉皆銷滅，十二由旬成結界地，諸惡災祥永不能入。
“Ānanda! Among the eighty-four thousand inauspicious heavenly bodies that indicate the coming of disasters in this Sāha world, twenty-eight major heavenly bodies are the more inauspicious among them, and among these, eight are the most influential. These heavenly bodies appear in a variety of forms. Their appearance can indicate the visitation of calamities upon living beings and the occurrence of uncanny events. But in any place where this mantra exists, all such calamities are prevented. An area of eighty-four miles around such a place will be safeguarded so that no calamitous influence will ever be able to enter.”
「是故如來宣示此呪，於未來世保護初學，諸修行者入三摩提，身心泰然得大安隱，更無一切諸魔鬼神，及無始來冤橫宿殃，舊業陳債來相惱害。汝及眾中諸有學人，及未來世諸修行者，依我壇場如法持戒，所受戒主逢清淨僧，持此呪心不生疑悔，是善男子於此父母所生之身不得心通，十方如來便為妄語。」
“These are the reasons why the Thus-Come One has proclaimed this mantra. In the future it will protect all who have just begun their spiritual practice so that they can enter samādhi and have peace and great tranquility in body and mind. Furthermore, they will not be harmed or vexed by any demon, ghost, or spirit, nor by any enmity, vulnerability to disaster, or karmic debt incurred in previous lives since time without beginning. Supposing that, besides you and others in the assembly who still need instruction, spiritual practitioners in the future establish a site of awakening and keep the precepts in accord with the instructions; supposing that they have received precepts from precept-masters who have maintained purity as members of the Sangha; and supposing that they harbor no doubts as they uphold this essential mantra; then if these good people do not gain a spiritual awakening while in this present body given them by their parents, the Thus-Come Ones of the ten directions have not told the truth.”
說是語已，會中無量百千金剛一時佛前合掌頂禮而白佛言：「如佛所說，我當誠心保護如是修菩提者。」
When these words had been spoken, countless hundreds of thousands of vajra-[brandishing warriors] placed their palms together and bowed before the Buddha all at the same time, and they said to him respectfully, “As the Buddha has said, we will devote ourselves to protecting all those who undertake this practice on their path to enlightenment.”
爾時，梵王并天帝釋四天大王，亦於佛前同時頂禮而白佛言：「審有如是修學善人，我當盡心至誠保護，令其一生所作如願。」
At that time, the King of the Brahma Heaven, the Lord Śakra, and the Four Celestial Kings bowed together before the Buddha, and they said to him respectfully, “If indeed there be good people who cultivate and study, we will devote all our effort to protect these people so that their wishes will be fulfilled during their present lives.”
復有無量藥叉大將、諸羅剎王、富單那王、鳩槃茶王、毘舍遮王、頻那夜迦諸大鬼王及諸鬼帥，亦於佛前合掌頂禮：「我亦誓願護持是人，令菩提心速得圓滿。」
Moreover, Vināyaka and countless ghost-kings and ghost-generals, including great yakṣa-generals and kings of rākṣasas, pūtanas, kumbhāṇḍas, and piśācas, all placed their palms together, bowed before the Buddha respectfully saying, “We too vow to protect these people and to lead them to quickly fulfill their resolve to become enlightened.”
復有無量日月天子、風師、雨師、雲師、雷師，并電伯等，年歲巡官諸星眷屬，亦於會中頂禮佛足而白佛言：「我亦保護是修行人，安立道場得無所畏。」
Moreover, immeasurable sun and moon godlings, rain master, cloud masters, thunder masters, lightning masters, and other such masters, together with monitoring gods of the year, and the retinues of the lords of the heavenly bodies, all bowed to the Buddha from their places in the midst of the assembly and addressed the Buddha saying, We too will protect all these people in their spiritual practice so that they will be free of fear and will be secure and at peace in the places for awakening that they have established.”
復有無量山神、海神，一切土地水陸空行萬物精祇，并風神王無色界天，於如來前同時稽首而白佛言：「我亦保護是修行人，得成菩提永無魔事。」
Moreover, countless mountain-spirits and sea-spirits, and myriads of other spirits that move on land, through water, and in the air, together with the wind-kings of the air and the gods on the four planes of formlessness paid obeisance to the Thus-Come One at the same time. They said to him respectfully, “We too will protect these people in their spiritual practice so that they can become enlightened without ever being troubled by the influences of Mara.”
爾時，八萬四千那由他恒河沙俱胝金剛藏王菩薩，在大會中即從座起，頂禮佛足而白佛言：「世尊！如我等輩所修功業，久成菩提不取涅槃，常隨此呪，救護末世修三摩提正修行者。世尊！如是修心求正定人，若在道場及餘經行，乃至散心遊戲聚落，我等徒眾常當隨從侍衛此人，縱令魔王大自在天求其方便，終不可得，諸小鬼神去此善人十由旬外；除彼發心樂修禪者。世尊！如是惡魔若魔眷屬，欲來侵擾是善人者，我以寶杵殞碎其首猶如微塵，恒令此人所作如願。」
At that time, the Bodhisattvas in the lineage of the Bodhisattva-King Vajra Treasury, numbering eight-four thousand million billion times the number of sand-grains in the River Ganges, stood up in the midst of the great assembly, bowed before the Buddha, and then addressed the Buddha saying, “World-Honored One! Like these others, we all became enlightened long ago, but we have chosen not to enter nirvana. Instead, we continue in our meritorious work of constant attendance upon those whose practice is centered on this mantra, and during the time of the Dharma’s ending, we will protect all who correctly practice this samādhi. World-Honored One! These beings who cultivate their minds by correctly practicing this samādhi may be seated in their site of awakening, or they may be walking upon the roads, or their minds may not be focused while they are relaxing in their villages, but in any case we and our followers will constantly attend upon them and stand guard over them. Even if the Mara King who presides over the Parinirmita-vaśavartin Heaven (’Realm of enjoying sense pleasures created by others’) should seek to have his way with these beings, he will be utterly unable to do so. Lesser ghosts and spirits will be able to approach no closer than seventy miles from these good people — unless these ghosts and spirits are also resolved to become enlightened and are joyfully practicing meditation in stillness. World-Honored One! With our bejeweled vajra clubs we will smash to bits the skulls of evil demons if ever they or members of their retinues should seek to intrude upon these good people in order to disrupt their practice. We will always help these good people fulfill their wishes.”