佛說七俱胝佛母准提大明陀羅尼經
Sutra of the Great Dharani of Cundi, Mother of the Seven Kotis of Buddhas, Spoken by the Buddha
唐天竺三藏金剛智譯
Translated by Tripitaka Master Vajrabodhi of Tang Dynasty
如是我聞：
Thus I have heard:
一時薄伽梵在名稱大城祇樹給孤獨園。爾時世尊思惟觀察，愍念未來諸眾生故，說過去七俱胝准提如來等佛母准提陀羅尼，乃至我今同說。即說大明曰：
At one time, the Blessed One was staying in the great city of Shravasti, at the Jeta Grove, in the garden of Anathapindada. At that time, the World-Honored One reflected with compassion, thinking of future beings, and spoke the Cundi Dharani—the mother of the seven million Buddhas, including the Cundi Tathagata of the past. And now I, too, speak it for the same reason. Then he recited this great mantra:
「娜麼颯哆南(去音，下同)(一)三藐三勃陀(去音)俱(去音)胝(上音)南(二)怛姪(停也反)他(三)唵(四)折隷(五)主隷(六)准提(七)莎嚩(二合)訶(八)」
Namo Saptanam ((pronounced with a falling tone, same below)) ((1)) Samyaksambuddha ((falling tone)) Koti ((falling tone)) Namah ((2)) Tadyatha ((3)) Om ((4)) Cale ((5)) Cule ((6)) Cundi ((7)) Svaha ((8))
「若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，受持讀誦此陀羅尼，滿九十萬遍，無量劫來五無間等一切諸罪悉滅無餘，所在生處皆得值遇諸佛菩薩，所有資具隨意充足，無量百生常得出家。若是在家菩薩，修持戒行堅固不退，速得成就無上菩提，恒生天上，常為諸天之所愛敬亦常守護。若下生人間，當為帝王家子或貴族家生，其家無有災橫病苦之所惱害，不墮三惡道趣，諸有所作無不諧偶，所出言教人皆信受。誦此陀羅尼滿十萬遍者，得見聲聞、緣覺、菩薩、諸佛。若有重罪不得見者，更誦滿十萬遍，即境界中吐出黑飯，或見昇於宮殿、或登白山及上樹，或見大池旋水，或騰空自在，或見天女與妙言辭，或見大集會中聽說妙法，或見拔髮自身剃頭，或喫酪飯飲白甘露，或渡大海或浮大河，或昇師子座或見菩提樹，或上船或見沙門，或著白衣黃衣以衣籠覆頭，或見日月或見童男女，或見自身上有乳樹或昇花果樹，或見黑丈夫口中吐出火焰怖走而去，或見惡馬水牛狀似相鬪退失而走，或見自食乳粥，或見有香氣白花。若見如上相者，即知罪滅。若有五逆罪業重不得見如上相者，應當更誦滿七十萬遍，決定得見如前相貌。
If any monk, nun, male lay disciple, or female lay disciple receives, upholds, recites, and chants this dharani for a full nine hundred thousand times, all the sins they have committed over countless eons—including the five cardinal offenses—will be completely wiped away without any trace. Wherever they are reborn, they will always encounter the various Buddhas and bodhisattvas, and all necessities and resources will be abundantly provided. For hundreds of lifetimes, they will consistently be able to leave household life.
If they are lay Bodhisattvas who diligently uphold precepts with unwavering resolve, they will quickly attain supreme enlightenment. They will constantly be born among the heavens, where they will be loved and respected by all the devas, who will also always protect them. If they are later reborn into the human world, they will be born into the family of a king or a noble family. Their household will never suffer harm from calamities, disasters, illness, or suffering, nor will they ever fall into the three lower realms. Whatever they undertake will proceed smoothly, and the teachings they give will be accepted and believed by all.
By reciting this dharani for a full one hundred thousand times, they will be able to see Wheel-turning Monks, Solitary Realizers, Bodhisattvas, and various Buddhas. If their karmic obstacles are severe and they do not succeed in seeing these visions, they should continue reciting for another full one hundred thousand times. Only then will they see these signs in their meditation or dreams: black rice being vomited forth, ascending to a palace, climbing a white mountain or a tree, seeing a large whirlpool, soaring freely through space, receiving eloquent words from a heavenly maiden, listening to a profound Dharma teaching at a great assembly, shaving their own head after pulling out their hair, eating milk-rice porridge and drinking white sweet dew, crossing a great ocean or floating across a wide river, ascending to a lion throne, seeing a Bodhi tree, boarding a boat, seeing a monk, wearing white or yellow robes with the garment covering the head, seeing the sun and moon, seeing boys and girls, seeing milk-trees on their own body or climbing fruit-bearing and flower-bearing trees, or seeing a dark-skinned man spewing flames in terror and running away, or seeing angry horses and water buffaloes seemingly fighting then retreating in defeat. Alternatively, they may see themselves eating milk-porridge or perceiving fragrant incense and white flowers.
When any of these signs appear, they can know that their sins have been purified. If someone with the heavy karmic offense of patricide still does not see these signs, they should continue reciting for a full seven hundred thousand times, and they will definitely experience the visions as described above.
「復次我今說此陀羅尼功德所作之事。若於佛像前、或於塔前、若清淨處，以瞿摩夷塗地而作四肘方曼茶羅。復以花香幡蓋、飲食燈明燭火，隨力所辦依法供養。若欲求願，先須念誦加持香水，散於八方上下結界。既結界已，於曼茶羅四角及其中央皆各置一香水之瓶。行者於西面向東方，胡跪念誦一千八十遍，其香水瓶即便自轉，隨意東西任以高下。
Now I will explain the power and benefits of this dharani. Before an image of the Buddha, or before a stupa, or in a clean place, you should first smear the ground with cow dung and create a square mandala, measuring four cubits on each side. Then, according to your means, make offerings using flowers, incense, banners, canopies, food and drink, oil lamps, and candles—do this properly according to the Dharma.
If you wish to pray for a wish to be fulfilled, first recite the dharani to empower pure water, and sprinkle it in all eight directions—above, below, and all around—to establish a boundary of protection. Once the boundary is set, place a vase filled with scented water at each of the four corners of the mandala, and also one in the center. The practitioner should kneel to the west, facing east, and recite the dharani 1,080 times. At that point, the vase of scented water will begin to turn by itself, freely moving from east to west, rising high or sinking low, as if moved by an invisible power.
「或以淨瓦鉢燒香熏之，內外塗香，盛滿香水并好香花置曼茶羅中，依前瓶法而作念誦，其鉢則轉與瓶無異。
Or take a clean clay bowl, fumigate it with incense, coat it inside and out with fragrant oil, fill it with scented water and fresh flowers, and place it in the mandala. Recite the mantras just as you did with the vase, and the bowl will function exactly the same as the vase.
「若欲得知一切成就不成就事，即燒香發願啟白聖者，願決疑心。若右轉即知成就，左即不成就。
If you wish to know whether your endeavor will succeed or fail, burn incense, make a vow, and sincerely declare your wish to the holy one. Ask for clarity of mind. If the incense smoke drifts to the right, success is assured; if it drifts to the left, it will not succeed.
「又取好花念誦一百八遍，遣一童子洗浴清淨著新淨衣，以香末塗手，捧花掩面。復以自手更取別花，念誦一遍一擲童子身上，童子即悶，善惡皆說，隨意舞笑、起坐來去。
Then, take fine flowers and recite the mantra 108 times. Have a child bathe to purify themselves, put on clean new clothes, and apply scented powder to their hands before holding the flowers to their face. Take another flower yourself, recite the mantra once, and toss it onto the child's body. The child will immediately become dazed and speak of both good and bad, freely dancing, laughing, sitting, standing, or walking as they please.
「或於淨潔鏡面，以好花念誦一百八遍，散置鏡上，使者即現鏡中。
"If you use a clean mirror and recite the chant 108 times while holding fine flowers, then scatter the flowers onto the mirror, the messenger will appear within the mirror."
「復以前法，更取好花散鏡面上，即有善惡相自現鏡中。或以朱砂或以香油塗大母指甲(其香油以穌摩那花浸胡麻油中是)，念誦一百八遍，即現天神及僧菩薩佛等形像。若心有所疑三世中事，一一請問，皆知善不善，即大母指上皆自現。
Again, using the previous method, take fresh flowers and scatter them on the surface of a mirror. Images of good and bad will then naturally appear in the mirror. Alternatively, apply cinnabar or scented oil to your thumb. If you recite the mantra 108 times, images of deities, monks, bodhisattvas, and Buddhas will appear. If you have doubts about matters across the past, present, and future, simply ask about each one—you will know whether they are good or not, for everything will appear clearly on your thumb.
「若人卒得惡病，以石榴枝、白茅香草等，念誦鞭拂之即愈。
「或以茅草置酥中，念誦七遍擲著火中燒之，令烟熏病人，即除愈。
"Either take some sesame oil and place it on a straw, recite the mantra seven times, and throw it into the fire to burn. Let the smoke waft over the patient, and they will be healed."
「或取童女所槎之線，念誦一遍作一結，如是滿二十一結，與病人小男女等項上繫著，惡魔鬼魅等病皆得除瘥。
「或以白芥子置酥中，取芥子少許，念誦一遍一擲火中，如是二十一度，病即除愈。
「又以瞿摩夷塗地作曼茶羅，以炭畫地作彼形，石榴等杖鞭之，彼鬼啼泣求自走去不敢更來。或以銅賓鐵木等作金剛杵，置病人邊念誦，以杖打，亦即奔走。
「復有一法。若有人被鬼所著，復身在遠處不能自來，或行者不能自去，應取楊枝念誦一百八遍，遣人將去，彼云：『汝住汝去，某乙遣將此杖鞭汝。汝若不去，損汝無疑。』若不去，鞭之即去。
「復有一法。若在路夜行，念誦不闕，無有賊盜及虎狼惡魅鬼等怖畏難處。持心念誦并作護身，彼等諸難即皆自滅，或發菩提心或生怖畏。或有言說心求免離，若被執縛，即自解脫。
「若欲渡江河大海，水中所有龍黿等畏，念誦亦如前法，即得不怖。
「或被蛇咬，即遣彼人圍繞念誦人數匝，即愈。
「或患丁瘡癰節癬漏，取熏陸香、淨土，水相和，念誦二十一遍，塗上即愈。
「或復國土水旱不調、牛馬畜等疫毒流行，應以油麻、大麥、粳米、粟豆、酥蜜乳酪白乳木諸雜香等，皆置一邊燒香發願，為一切眾生除去災難。即作手契護身想念，取前諸物念誦加持，擲著火中燒之。如是七日，日別三時作法，時別一千八十遍，即得滿願，一切安樂、一切三寶悉皆護助，亦能成就一切大願。
「若欲降伏諸大鬼神見即心伏，取舍利骨七粒，於白琉璃椀中盛著，取醍醐半升亦盛著椀中。於白月十五日夜，香臺前及窣堵波塔前泥一二肘方曼茶羅，置椀於中，取好花供養。西面著一香鑪燒安悉香，馺馺念誦，其椀中舍利當放光或生出舍利。時行者持香爐發願禮拜，即出取舍利，盡飲取醍醐。其舍利盛一琉璃瓶中，以五色綵囊盛之頭戴，即無量俱胝佛常逐行者，諸鬼神等自然降伏。作法時一日一夜不食。
「若求富饒，以粳米、油麻置酥酪中，手把少許發願念誦七遍，擲著火中燒之。隨力七日乃至七七日，即如其願。若求子，於樺皮葉上書此陀羅尼并畫童子，以紫綵裹之，念誦一千八十遍安著髻中即孕。
「若欲他敬念者，稱彼前人名字，念誦本部一千八十遍，即得敬念。
「若夫不樂婦，取淨瓶盛滿香水，別置淨處，以瞿摩夷塗作曼茶羅，念誦一百八遍。如是七瓶皆作此法。於淨處以香花為道場，取瓶內香水洗浴，夫即愛樂亦得有孕。婦不樂夫亦如前法。
「若欲降伏捨覩嚧，取一劫波羅，香湯淨洗浴。取黃丹和酥，塗著劫波羅上，使遍塗一小曼茶羅，置中然五盞酥燈，布於四角并中心。稱前那摩念誦，一稱一誦加持白芥子。曼茶羅上著一盞乳，供養此劫波羅一易云：『為我取彼質多來。』彼即質多褥佉欲母馱，彼捨覩嚧即伏。實莫令盡，盡即累劫障道。
「若欲求聰明，取石菖蒲、牛黃各半兩，擣作末，以酥和，於佛前作曼茶羅，念誦五千遍服之，即得聰明若。
「欲得見一切鬼神，取牛黃念誦，令煙火出，即塗目并服之即見。
「復有一法。於大海邊或河渚間沙潬之上，以塔形像印印砂潬上，為塔形像念誦一遍印成一塔，如是數滿六十萬遍，即得覩見聖者觀自在菩薩之像，或見多羅菩薩、金剛藏菩薩，隨其心願皆得滿足，或見授與仙神妙藥，或見授與菩提之記，或現前問來，隨乞願皆得菩薩等位。
「復有一法。右繞菩提樹像行道，念誦滿一百萬遍，即見佛菩薩羅漢為其說法。意欲隨菩薩即得隨從，所求如願。乃至現身成大呪仙，即得往詣十方淨土，歷事諸佛得聞妙法。復有一法。若乞食時常持此陀羅尼，不為惡人惡狗等類之所侵害，乞食易得。
「復有一法。若在塔前或佛像前或舍利塔前，誦持此陀羅尼三十萬遍，復於白月一日至十五日設大供養，一日一夜不食，正念誦時得見金剛藏菩薩，即將是人往自宮中。
「復有一法。若有王難被繫閉枷鎖禁其身者，誦此陀羅尼即得解脫。
「復有一法。若於轉法輪塔前，或佛生處塔前，或佛從忉利天下寶階塔前，或舍利塔前，於如是等諸塔之前，念誦右繞滿七七日，即見阿鉢羅是多菩薩及呵利底菩薩，隨其所願皆悉滿足。若須仙藥即便授與，復為說法示菩提道。若有誦此陀羅尼者，乃至未坐道場，一切菩薩為其勝友。又此准提大明陀羅尼，諸佛菩薩所說，為利益一切眾生無邊菩提道場故。若有薄福眾生，無有少善根者、無有根器之者、無有菩提分者，是人若得聞此准提大明陀羅尼，若讀一遍即得菩提分根器芽生，何況誦持常不懈廢，由此善根速成佛種，無量功德皆悉成就，無量眾生遠離塵垢，決定成就阿耨菩提。」
說七俱胝佛母准提陀羅尼念誦法。
依梵經本，有十萬偈頌，我今略說念誦觀行供養次第。若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦發菩提心行菩薩行，求速出離生死者。先須
入三摩耶灌頂道場，受持禁戒堅固不退，愛樂大乘菩薩戒行，於四威儀修四無量，發四弘願永離三途，於一切事業心不散亂，方可入此祕密法門。凡念誦供養法，於所在處皆須清淨澡浴著新淨衣，嚴飾道場隨力所辦。其道場法，先須選隱便勝地，東西南北各量取四肘，作方曼茶羅。掘深一肘，除去骨石塼瓦、惡土髮毛、灰炭糠棘、虫蟻之類，以好淨土填滿築平。取新瞿摩夷并好土，以香湯相和塗地。若在樓閣或居船上，依法泥塗。若在山中及好淨屋，不須掘地，依前塗飾。即張天蓋，四面懸幡。若有本尊七俱胝佛母形像，安置曼茶羅中，面向西。若無本尊，有諸佛像舍利及大乘經典供養亦得。磨白檀香塗作八角曼茶羅，猶如滿月或似八葉蓮華。即以新淨供具，金銀熟銅、商佉貝玉石、瓷木等器，盛諸飲食及好香花、燈明、遏伽香水，隨力所有布置供養。若苾芻、苾芻尼先持戒行，初入道場，復須懺悔，更自誓發願受戒。若在家菩薩初入，亦須自誓隨力發願，受三歸五戒或常持八戒。若常三時念誦，即於道場西南向東，至心合掌五體著地，敬禮十方諸佛菩薩，虔誠運想遍虛空界，便右膝著地合掌，至心懺悔：「自無始已來身口意罪，今對諸佛菩薩前，弟子某甲發露懺悔。乃至過去現在未來三世諸佛菩薩，福智圓滿種種功德，我今隨喜。」即結跏或半跏安心定坐，除一切妄想，觀六道眾生無始以來生死海中輪迴六趣，願皆發菩提心行菩薩行，速得出離。即以塗香摩手而結手契，結契時以衣覆手勿令人見。先結三部三麼耶契，次結諸契。
佛部三麼耶契第一
其契相福智手並仰，檀戒忍辱般若方便願微屈相拄，進力押忍願上節，禪智附進力側即成。
誦妙言曰：
唵怛他孽覩嚩皤(去)耶莎嚩訶(誦三遍，以契頂上散之。蓮華部金剛部並准此)