by Daisetz Teitaro Suzuki | 1932 | 107,878 words | ISBN-13: 9789387496354
The English translation of the Lankavatara Sutra. This book recounts a teaching primarily between the Buddha and a Bodhisattva named Mahamati ("Great Wisdom"). The most important doctrine issuing from the Lankavatara Sutra is that of the primacy of consciousness (Sanskrit: vijnana) and the teaching of consciousness as the only reality. ...
(260) At that time the Blessed One addressed Mahāmati the Bodhisattva-Mahāsattva: Mahāmati, you should hold forth these magical phrases of the Laṅkāvatāra, which were recited, are recited, and will be recited by the Buddhas of the past, present, and future. I will recite them here for the benefit of the proclaimers of the Dharma, who will retain them in memory. They are:
Tuṭṭe, tuṭṭe—vuṭṭe, vuṭṭe—paṭṭe, paṭṭe—kaṭṭe, kaṭṭe—amale, amale—vimale, vimale—nime, nime—hime, hime—vame, vame—kale, kale, kale, kale—aṭṭe, maṭṭe—vaṭṭe, tuṭṭe—jñeṭṭe, spuṭṭe—kaṭṭe, kaṭṭe—laṭṭe, paṭṭe—dime dime—cale, cale—pace, pace—badhe, bandhe—añce, mañce—dutāre, dutāre—patāre, patāre—arkke, arkke—sarkke, sarkke—cakre, cakre—dime, dime—hime, hime—ṭu ṭu ṭu ṭu (4)—ḍu ḍu ḍu ḍu (4)—ru ru ru ru (4)—phu phu phu phu (4)—svāhā.
(261) These, Mahāmati, are the magical phrases of the Laṅkāvatāra Mahāyāna Sūtra: If sons and daughters of good family should hold forth, retain, proclaim, realise these magical phrases, no one should ever be able to effect his descent upon them. Whether it be a god, or a goddess, or a Nāga, or a Nāgī, or a Yakṣa, or a Yakṣī, or an Asura, or an Asurī, or a Garuḍa, or a Garuḍī, or a Kinnara, or a Kannarī, or a Mahoraga, or a Mahoragī, or a Gandharva, or a Gandharvī, or a Bhūta, or a Bhutī, or a Kumbhāṇḍa, or a Kumbhāṇḍī, or a Piśāra, or a Piśācī, or an Austāraka, or an Austārakī, or a Apasmāra, or an Apasmārī, or a Rākṣasa, or a Rākṣasī, or a Dāka, or a Dākinī, or an Aujohāra, or an Aujohārī, or a Kaṭapūtana, or a Katapūtanī, or an Amanushya, or an Amanushyī, —no one of these will be able to effect his or her descent [upon the holder of these magical phrases]. If any misfortune should befall, let him recite the magical phrases for one hundred and eight times, and [the evil ones] will, wailing and crying, turn away and go in another direction.
I will tell you, Mahāmati, other magical phrases. They are:
Padme, padmadeve—hine, hini, hine—cu, cule, culu, cule (262)—phale, phula, phule—yule, ghule, yula, yule—ghule, ghula, ghule—pale, pala, pale—muñce, muñce, muñce—cchinde, bhinde, bhañje, marde, pramarde, dinakare—svāhā.
If, Mahāmati, any son or daughter of good family should hold forth, retain, proclaim, and realise these magical phrases, on him or her no [evil beings] should be able to make their descent. Whether it be a god, or a goddess, or a Nāga, or a Nāgī, or a Yakṣa, or a Yakṣī, or an Asura, or an Asurī, a Garuḍa, or a Garuḍī, or a Kinnara, or a Kinnarī, or a Mahoraga, or a Mahoragī, or a Gandharva, or a Gandharvī, or a Bhūta, or a Bhūtī, or a Kumbhāṇḍa, or a Kumbhāṇḍī, or a Piśāca, or a Piśācī, or an Austāraka, or an Austāraki, or an Apasmāra, or an Apasmārī, or a Rākṣasa, or a Rākṣasī, or a Dāka, or a Dākinī, or an Aujohara, or an Aujoharī, or a Kaṭapūtana, or a Kaṭapūtanī, or an Amanushya, or an Amanushyī—no one of these will be able to effect his or her descent upon [the holder of these magical phrases]. By him who will recite these magic phrases, the [whole] Laṅkāvatāra Sūtra will be recited. (263) These magic phrases are given by the Blessed One to guard against the interference of the Rākṣasas.
Here Ends the Ninth Chapter Called "Dhāraṇī" in the Laṅkāvatāra.
Footnotes and references:
Another later addition probably when Dhāraṇī was extensively taken into the body of Buddhist literature just before its disappearance from the land of its birth. Dhāraṇī is a study by itself. In India where all kinds of what may be termed abnormalities in religious symbology are profusely thriving, Dhāraṇī has also attained a high degree of development as in the case of Mudrā (holding the fingers), Āsana (sitting), and Kalpa (mystic rite). When a religious symbolism takes a start in a certain direction, it pursues its own course regardless of its original meaning, and the symbolism itself begins to gain a new signification which has never been thought of before in connection with the original idea. The mystery of an articulate sound which infinitely fascinated the imagination of the primitive man has come to create a string of meaningless sounds in the form of a Dhāraṇī. Its recitation is now considered by its followers to produce mysterious effects in various ways in life.